Podcasts about therav

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. 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

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices

Bright on Buddhism - Episode 139 - What is the fourth moral precept of Buddhism? What is its significance? How have interpretations of it changed over time?Resources: Keown, Damien (2013b), "Buddhist Ethics", in LaFollette, Hugh (ed.), The International Encyclopedia of Ethics, Blackwell Publishing, pp. 636–47, doi:10.1002/9781444367072.wbiee163, ISBN 978-1-4051-8641-4Keown, Damien (2016b), Buddhism and Bioethics, Springer Nature, ISBN 978-1-349-23981-8De Silva, Padmasiri (2016), Environmental Philosophy and Ethics in Buddhism, Springer Nature, ISBN 978-1-349-26772-9Edelglass, William (2013), "Buddhist Ethics and Western Moral Philosophy" (PDF), in Emmanuel, Steven M. (ed.), A Companion to Buddhist Philosophy (1st ed.), Wiley-Blackwell, pp. 476–90, ISBN 978-0-470-65877-2, archived from the original (PDF) on 16 March 2015Funayama, Tōru (2004), "The Acceptance of Buddhist Precepts by the Chinese in the Fifth Century", Journal of Asian History, 38 (2): 97–120, JSTOR 41933379Seeger, M. (2010), "Theravāda Buddhism and Human Rights. Perspectives from Thai Buddhism" (PDF), in Meinert, Carmen; Zöllner, Hans-Bernd (eds.), Buddhist Approaches to Human Rights: Dissonances and Resonances, Transcript Verlag, pp. 63–92, ISBN 978-3-8376-1263-9Keown, Damien (2012), "Are There Human Rights in Buddhism?", in Husted, Wayne R.; Keown, Damien; Prebish, Charles S. (eds.), Buddhism and Human Rights, Routledge, pp. 15–42, ISBN 978-1-136-60310-5Keown, Damien (2013a), "Buddhism and Biomedical Issues" (PDF), in Emmanuel, Steven M. (ed.), A Companion to Buddhist Philosophy (1st ed.), Wiley-Blackwell, pp. 613–30, ISBN 978-0-470-65877-2, archived from the original (PDF) on 16 March 2015_________________________________If you like our show and would like to support us, we encourage you to give your money or resources to a worthy cause. We can get through this. Our strongest weapon is solidarity. Stay strong and help where you can. Thank you.Do you have a question about Buddhism that you'd like us to discuss? Let us know by emailing us at Bright.On.Buddhism@gmail.com.Credits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

Meet Andrew, who describes himself as a Theravāda Buddhist monk from the US. He's living in the forest on the edge of Yellowknife, which is where Cabin Radio's Alice Twa tracked him down.Meanwhile, Claire McFarlane speaks with some of the teenagers who took over the NWT legislature as youth MLAs late last month.

Chanting is one of the most widespread Buddhist practices, yet often one of the most misunderstood. In this episode, we explore what chanting really is, how sound plays an important role in Buddhist practice, and how chanting developed from the early oral tradition.You'll learn how chanting is used in both Theravāda and Mahāyāna Buddhism, what dhāraṇīs are (and why you've probably heard them before), and why traditional languages like Pāli and Sanskrit matter—even if you don't understand every word. We'll also look at popular chants across traditions and offer simple ways to start chanting, especially if you're hesitant or unsure.Contact Alan: alanpeto.com/contactPodcast Homepage: alanpeto.com/podcastPodcast Disclaimer: alanpeto.com/legal/podcast-disclaimer

Riflessioni di Ajahn Jayasaro. Un'idea acquisita durante i miei studi da adolescente sulle religioni asiatiche era che il semplice fatto di trovarsi in presenza di un grande essere aiutasse, attraverso una sorta di osmosi spirituale, a purificare la mente. Da ciò ho concluso che trovare un essere simile e stargli il più vicino possibile fosse sicuramente una parte fondamentale dello sviluppo spirituale di una persona. È stata una delle prime idee che mi sono ritrovato a scartare durante il mio soggiorno in India. Ciò che mi ha fatto cambiare idea è stato osservare il comportamento degli studenti di lunga data dei grandi maestri. Sono stato attratto dall'idea buddhista Theravāda del maestro come il miglior amico possibile piuttosto che come dispensatore di benedizioni. Ma anche in Thailandia, nel corso degli anni, ho osservato che gli studenti più vicini ai maestri più saggi cadevano nelle antiche trappole dell'orgoglio e dell'incuria, della gelosia e della rivalità. In alcuni casi, infatti, sembrava che la prolungata vicinanza al maestro avesse aumentato le contaminazioni degli studenti invece di ridurle. Il motivo? Penso che la risposta non sia da ricercare al di là del Dhammapāda. Lì, il Buddha paragona il Dhamma a una zuppa, uno studente saggio alla lingua che la assaggia e uno studente sciocco a un mestolo. Per conoscere veramente il Dhamma, dobbiamo imparare il modo per recepire il suo messaggio. Trovare la verità è una cosa, conoscere e coltivare le condizioni in cui essa può trasformare la mente è un'altra. Ajahn Jayasāro, 2 dicembre 2025

The Buddha's Last Teaching: Impermanence & ParinirvāṇaIn this episode, we explore one of the most meaningful and human moments in all of Buddhism: the Buddha's final days, his final teachings, and what his parinirvāṇa (his final passing or 'final Nirvana') really means for us today.We'll walk through the Buddha's last journey to Kuśinagara, the touching conversations he had with Ānanda, and the Saṅgha, and the powerful guidance he offered even while facing the end of his life. His final message, which is that all conditioned things are impermanent, and that we must strive with diligence, becomes a living reminder of how to practice right now, in our everyday lives.You'll also learn how Theravada and Mahayana understand parinirvāṇa.For example, Theravāda emphasizes the historical Buddha's final passing and the importance of the Dharma as our guide. In contrast, Mahāyāna adds the perspective of the Buddha's three bodies (trikāya) and explains why awakened bodhisattvas attain nirvāṇa but choose not to enter parinirvāṇa, remaining in the world out of compassion for all beings.This episode is both a teaching and a reflection. It's an invitation to look closely at impermanence, to appreciate the preciousness of this moment, and to carry the Buddha's final encouragement into your own practice.Contact Alan: ⁠alanpeto.com/contact⁠Podcast Homepage: ⁠alanpeto.com/podcast⁠Podcast Disclaimer: ⁠alanpeto.com/legal/podcast-disclaimer⁠

Asal Mula Theravāda. Di kelas ini Sayadaw Kheminda melanjutkan penjelasan tentang asal mula Theravāda

Asal Mula Theravāda. Di kelas ini Sayadaw Kheminda melanjutkan penjelasan tentang asal mula Theravāda

Asal Mula Theravāda. Di kelas ini Sayadaw Kheminda melanjutkan penjelasan tentang asal mula Theravāda

Asal Mula Theravāda. Di kelas ini Sayadaw Kheminda melanjutkan penjelasan tentang asal mula Theravāda

Asal Mula Theravāda. Di kelas ini Sayadaw Kheminda melanjutkan penjelasan tentang asal mula Theravāda

Asal Mula Theravāda. Di kelas ini Sayadaw Kheminda melanjutkan penjelasan tentang asal mula Theravāda

Episode #490: Matt Walton, a political theorist and scholar of Buddhism and politics in Myanmar, and author the acclaimed Buddhism, Politics and Political Thought in Myanmar, argues that Burmese political life cannot be understood through secular or Western democratic frameworks alone. He contends that struggles over democracy, authority, nationalism, and pluralism in the country unfold within a shared Theravāda Buddhist moral universe whose internal logics remain consistent even as they produce sharply divergent political outcomes. Ethical life, political legitimacy, and social order are deeply embedded in Buddhist moral reasoning, shaping how political ideas are articulated and contested. In his undergraduate years, he developed an interest in meditation, which took shape during his first visit to Myanmar. Initially going as a backpacker, he joined a demanding 21-day vipassanāretreat in the Mahāsi lineage in the Sagaing Hills. That retreat proved pivotal for him both as practitioner and professionally, sparking his interest how embodied Burmese Buddhism plays out in social, cultural and political spheres. Subsequent travels through Myanmar helped crystalize his awareness that democratic aspirations and rights discourse in the region operate within Buddhist concepts of causality, responsibility, and ethical conduct rather than liberal political theory. He devoted himself to the study of Burmese language, Buddhist philosophy, and political thought. Central to Walton's analysis is the relationship between lokī, the mundane sphere, and lokuttara, the supramundane orientation toward insight and liberation. These are not opposing realms but relational categories that structure political reasoning. Burmese discourse recognizes that ethical practice depends on material conditions, while also warning that excessive supramundane focus can undermine worldly governance. Political legitimacy emerges from negotiating this tension. Walton shows how Buddhist texts can generate competing political interpretations, supporting both hierarchical authority and participatory responsibility. Across history—from U Nu and Aung San to Ledi Sayadaw, Buddhist nationalism, and contemporary pluralist debates—Walton emphasizes that the same moral universe underlies empowerment and violence alike. Understanding this coherence, he insists, does not imply moral endorsement but is essential for grappling with Myanmar's political crisis and imagining more inclusive futures. Walton cautions against assuming secularism would offer a neutral alternative, noting that secular governance elsewhere remains shaped by Christian histories, and instead calls for explicit, critical engagement with Buddhist moral reasoning to identify resources for genuinely inclusive coexistence.

Bright on Buddhism - Episode 131 - What is the third moral precept of Buddhism? What is its significance? How have interpretations of it changed over time?Resources:Keown, Damien (2013b), "Buddhist Ethics", in LaFollette, Hugh (ed.), The International Encyclopedia of Ethics, Blackwell Publishing, pp. 636–47, doi:10.1002/9781444367072.wbiee163, ISBN 978-1-4051-8641-4Keown, Damien (2016b), Buddhism and Bioethics, Springer Nature, ISBN 978-1-349-23981-8De Silva, Padmasiri (2016), Environmental Philosophy and Ethics in Buddhism, Springer Nature, ISBN 978-1-349-26772-9Edelglass, William (2013), "Buddhist Ethics and Western Moral Philosophy" (PDF), in Emmanuel, Steven M. (ed.), A Companion to Buddhist Philosophy (1st ed.), Wiley-Blackwell, pp. 476–90, ISBN 978-0-470-65877-2, archived from the original (PDF) on 16 March 2015Funayama, Tōru (2004), "The Acceptance of Buddhist Precepts by the Chinese in the Fifth Century", Journal of Asian History, 38 (2): 97–120, JSTOR 41933379Seeger, M. (2010), "Theravāda Buddhism and Human Rights. Perspectives from Thai Buddhism" (PDF), in Meinert, Carmen; Zöllner, Hans-Bernd (eds.), Buddhist Approaches to Human Rights: Dissonances and Resonances, Transcript Verlag, pp. 63–92, ISBN 978-3-8376-1263-9Keown, Damien (2012), "Are There Human Rights in Buddhism?", in Husted, Wayne R.; Keown, Damien; Prebish, Charles S. (eds.), Buddhism and Human Rights, Routledge, pp. 15–42, ISBN 978-1-136-60310-5Keown, Damien (2013a), "Buddhism and Biomedical Issues" (PDF), in Emmanuel, Steven M. (ed.), A Companion to Buddhist Philosophy (1st ed.), Wiley-Blackwell, pp. 613–30, ISBN 978-0-470-65877-2, archived from the original (PDF) on 16 March 2015At the time of recording, the list of people murdered by ICE includes -Victor Manuel Díaz - no fundraiser link currently availableGeraldo Lunas - https://www.gofundme.com/f/help-us-bring-their-father-home-for-goodbyeLuis Gustavo Nunez - https://www.gofundme.com/f/ayuda-para-regresar-a-mi-hermano-a-casaLuis Beltrán Yanez Cruz - https://www.gofundme.com/f/luis-beltran-yanez-cruz Heber Sanchez Dominguez - https://www.gofundme.com/f/heber-sanchez-dominguezParady La - https://www.gofundme.com/f/support-parady-las-family-and-fight-ice-for-changeKeith Porter Jr. - https://www.gofundme.com/f/support-for-franceolas-granddaughters-futureAlex Pretti - https://www.gofundme.com/f/alex-pretti-is-an-american-heroRenee Good - donations currently pausedWe can get through this. Our strongest weapon is solidarity. Stay strong and help where you can. Thank you.Do you have a question about Buddhism that you'd like us to discuss? Let us know by emailing us at Bright.On.Buddhism@gmail.com.Credits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

In this talk, we explore the relationship between Noble Persons (Ariya) and Mental Defilements (Kilesa) in Theravāda Buddhism. Using the framework of the ten fetters, the teaching explains how each of the four stages of enlightenment—Stream-Enterer, Once-Returner, Non-Returner, and Arahant—progressively eradicates or weakens specific defilements.The episode clarifies which fetters are abandoned at each stage, how moral purity and insight deepen, and why only the Arahant fully uproots all unwholesome consciousness. A practical and illuminating guide for understanding one's spiritual progress on the path to liberation.YouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

(Insight Meditation Community of Richmond) There is a group of Theravāda monks right now, walking for peace from Texas to Washington DC. Their journey stands as a quiet yet powerful teaching, reminding us that even in times of unrest and difficulty, peace can begin with how we meet the moment.

(Insight Meditation Community of Richmond) There is a group of Theravāda monks right now, walking for peace from Texas to Washington DC. Their journey stands as a quiet yet powerful teaching, reminding us that even in times of unrest and difficulty, peace can begin with how we meet the moment.

In this episode, filmed on location in Kathmandu, Nepal, I am joined by Buddhist nun Guruma Dhamma Vijaya. Guruma recalls her childhood in Kathmandu Valley, the religious life of her Newar Vajrayāna family, and why she turned to Theravāda Buddhism and took ordination as a nun. Guruma recounts her extensive training in Mahasi and Goenka meditation styles, compares tantric techniques to ānāpānassati, and offers her understanding of the essence of Buddhist teaching. Guruma details her educational journey, describes her life-changing encounter with feminism while studying in the USA, and tells the story of obtaining a PhD on the subject of Buddhist Feminism. … Video version: https://www.guruviking.com/podcast/ep344-nepali-buddhist-nun-guruma-dhamma-vijaya Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'.
 … Topics include: 00:00 - Intro 00:50 - Homage to Buddha, Dhamma, Saṅgha 01:54 - Blessing and welcome 02:33 - Question etiquette in different cultures 03:17 - Guruma's Newar childhood in Kathmandu Valley 06:11 - Guruma's education pathway to PhD 06:36 - Family dynamics 07:30 - First meeting with Buddhist nuns 09:46 - From Vajrayāna to Theravāda 11:12 - Desire to be a nun 12:48 - Attending a teaching by the Dalai Lama in Bodhgaya 13:54 - The loss of the bhikkhunī ordination lineage 14:28 - Becoming a nun 17:54 - 4 years of study in Taiwan 19:20 - Meditation and further studies in Burma and India 20:02 - Studying meditation under Mahasi Sayadaw and S.N. Goenka 26:37 - Mahasi vs Goenka 27:37 - 4 points of Goenka meditation 29:10 - Ānāpānassati meditation is the Buddha's teaching 29:55 - Guruma's practie 30:51 - Vajrayāna vs Theravāda 36:27 - Body mantras and Vajrayāna threats 39:15 - Choosing Ānāpānassati over Vajrayāna 43:23 - Freedom from suffering 45:38 - The essence of Buddhist teaching 47:25 - Encountering feminism 54:58 - Messy status of nuns in Nepal 01:03:02 - Theravāda revival 01:05:39 - Tragic reason why Guruma's teacher became a nun 01:08:14 - Buddhist pilgrimage sites 01:08:54 - Life is precious and exhortation to practice 01:1341 - Dedication prayer and blessing … Kathmandu Interviews playlist: - https://youtube.com/playlist?list=PLlkzlKFgdknwvU82dU487LhF_mF4AkGek&si=4U8rRVEHKA4Z28oF Find out more about Guruma here: - http://tartaruspress.com/russell-rampa.html - https://www.arthurmachen.org.uk/ For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

Which is the best path to freedom? Joseph Goldstein is a cofounder of the Insight Meditation Society and the Barre Center for Buddhist Studies, both in Barre, Massachusetts. He is the author of many books including, most recently, Dreamscapes of the Mind.  Sam Harris is a neuroscientist, author, podcaster and the proprietor of the Waking Up app.  This episode is the first installment of a new series on the Eightfold Path. The rest of the series is available on Waking Up, a top-notch meditation app with amazing teachers and a ton of courses for all levels. If you subscribe via this link: wakingup.com/tenpercent, you'll get a 30-day free trial—and you'll be supporting the 10% Happier team, too. Full and partial scholarships are available. In this episode we talk about: What the term "non-duality" means — and why it matters to ordinary meditators. The multiple meanings of non-duality across Buddhist traditions (Theravāda, Mahāyāna, Vajrayāna). How different traditions (and even different teachers within them) define samsara and nirvana. The non-duality of the observer and observed — and how that insight can alleviate suffering. Whether understanding non-duality is practically relevant for reducing stress and emotional reactivity. The evolution of Buddhist teachings over time and how interpretations differ across countries. Sam's argument that the non-dual view can be directly experienced in everyday consciousness — and that realizing it ends unnecessary suffering. Joseph's emphasis on non-duality as one path among many toward the ultimate goal: the end of suffering. How metaphysics and direct experience intersect, and whether doctrinal differences are "self-confirming." The concept of "non-clinging" as the real heart of Buddhist practice — and how it relates to non-dual awareness.   Related Episodes: How To Suffer Less: Joseph Goldstein, Sam Harris, and Dan Harris on the Buddha's Eightfold Path   Join Dan's online community here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel   Additional Resources:  For a 30-day free trial to the Waking Up app, go to wakingup.com/tenpercent   Tickets are now on sale for a special live taping of the 10% Happier Podcast with guest Pete Holmes! Join us on November 18th in NYC for this benefit show, with all proceeds supporting the New York Insight Meditation Center. Grab your tickets here!   Tickets are now available for an intimate live event with Dan on November 23rd as part of the Troutbeck Luminary Series. Join the conversation, participate in a guided meditation, and ask your questions during the Q&A. Click here to buy your ticket!   To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris Thanks to our sponsors:  AT&T: Staying connected matters. That's why AT&T has connectivity you can depend on, or they will proactively make it right. Visit att.com/guarantee for details. Fabletics: Treat yourself to gear that looks good, feels good, and doesn't break the bank. Go to fabletics.com/Happier, sign up as a VIP and get 80% off everything.

Episode #415: U Jāgara's spiritual journey is a fascinating exploration of monastic life, creativity, and the transformative power of the Dhamma. Born in Quebec, his introduction to meditation set him on a path that would span traditions and continents. His spiritual journey was initially shaped by his time in the Goenka tradition, where he valued the rigor and structure of its method. He later practiced Mahasi Sayadaw's teachings in Yangon, which introduced him to the nuanced and adaptive approaches of Burmese monastic practice. Then in Sri Lanka, he immersed himself in rich Theravādatraditions of scholarship and meditation that expanded his understanding of the Dhamma, affording him both intellectual depth and the opportunity to live a solitary monastic life for a time. Appointed as a teacher within the Goenka tradition, U Jāgara eventually grappled with the organization's growing rigidity. For example, he felt that the pre-recorded discourses limited the opportunity for creative and responsive teaching. He also noted how the exclusion of alternative meditation techniques narrowed practitioners' understanding of the Dhamma's diversity. In addition, he strongly believed that the discouragement of interaction with monks and traditional Buddhist rituals created a sense of separation from the broader, Buddhist spiritual community. Though valuing its teachings, he transitioned away from the Goenka organization, seeking a more integrative approach to the Dhamma,. A transformative chapter unfolded for U Jāgara when he left monastic life temporarily to explore lay life in France. Balancing personal aspirations with the needs of others, he gained insights into the richness of human relationships, responsibilities, and shared growth. Yet, the call to monastic life drew him back to Myanmar, where Pa Auk Sayadaw's individualized and methodical guidance reshaped his meditation practice. Under this mentorship, U Jāgara refined his focus on jhāna meditation, achieving profound clarity and insights.“We have to remind ourselves that the monastic life is not for everybody, and it's a question of choice. It's much better if you if you are able to be monastic, and it's cool because you don't have responsibilities, and you just devote yourself to the Dhamma! But it does not, by itself, integrate the lay life, and lay life can be very rich.”

This talk explores the second step of the Eightfold Path, Wise Intention—the heart's compass that points us toward freedom. Rooted in the Buddha's teachings, Wise Intention asks us to orient our lives around letting go of what doesn't serve, cultivating goodwill instead of ill will, and living with compassion that seeks to do no harm. Through stories, reflections, and practical examples, we'll look at how our inner intentions quietly but powerfully shape our choices, our relationships, and ultimately, our destiny.   You'll learn how to recognize the subtle intentions behind your daily actions, how to release clinging and cultivate generosity of spirit, and how to bring kindness and compassion into even the smallest moments of your life. With teachings drawn from Theravāda practice and contemporary experience, this talk offers both inspiration and practical tools for setting intentions that align with your deepest values and bring more freedom into your day-to-day life.

Vince Fakhoury Horn: The Flavors of Jhāna—I can't remember where I first heard this term. I think it was from you or from Kenneth [Folk].Brian Newman: Maybe we should start there. You came to me and said, “What should we call the retreat?” And I said, “Hey, you're the one who wanted to do it in Portugal—what should we call it?” You threw it back at me, and I said, “Can we call it the name of my half-written book?”So folks, this all comes from a story that's part of a lineage. This is a Kenneth Folk story, and it's his way of demonstrating Jhāna on the spectrum.Kenneth says: imagine you've got a bunch of strawberries. You crush them into a strawberry smoothie, and you drink it. What does it taste like? A hundred percent strawberries.Now imagine a glass of clear water. You take a strong strawberry extract in concentrated form, drop in a single drop. What does it taste like? Strawberry—but just one tiny drop.And Kenneth's punchline is, “It all tastes like strawberry, motherfucker.” His point is that it doesn't matter where you are on the spectrum of Jhāna. On one end, you've got the Pa'auk tradition—completely absorbed, so much so that a gun could go off next to your head and you wouldn't notice. On the lighter end, you've got Leigh Brasington, teaching Jhānic factors in a very Sutta-based way, or even lighter approaches. But Kenneth's point is: it all tastes like Jhāna. Different flavor, same essence.Even the tiniest drop in the ocean still tastes like strawberry. That's how I understood the story when Kenneth told it.Much of this dialogue centers around an upcoming 10-day meditation retreat on the same topic, The Flavors of Jhāna, that will be co-taught by Brian Newman & Vince Horn.Vince: The Flavors of Jhāna—I can't remember where I first heard this term. I think it was from you, or from Kenneth [Folk].Brian: Maybe we should start with that, yeah. So, Vince, you came to me and you said—no, I said to you, “What should we call the retreat?” And you were like, “Hey man, you're the one that wanted to do it in Portugal, what should we call it?” And you put it back to me. And I said, “Can we call it the name of the book—my half-written book?”And so this is, folks, this is all coming from a story that's part of a lineage. And I promised we'd tell some of those today. So this is a Kenneth Folk story, and it's his way of demonstrating Jhāna on the spectrum.So Kenneth says this: imagine that you had—glass—imagine a few different scenarios. You've got a bunch of strawberries, and you crush 'em into a strawberry smoothie. And you just have a pure strawberry smoothie, and you drink that smoothie. What would that taste like? And the answer is, that would a hundred percent taste like strawberries, because that's all that's gone into the making of the strawberry.Now, what if you just had a glass of clear water and a pretty strong strawberry extract in a really concentrated form, and you dropped one drop of that into a glass of water? What would that taste like? And then the answer is, that would taste like strawberry—with just one tiny concentrated drop.And Kenneth's punchline on this is: “It all tastes like strawberry, motherfucker.” I believe that's the punchline. And his point is, it doesn't really matter where you are on the spectrum of Jhāna. And we could say, when we say the Jhānic spectrum, we're talking about on one end we have the Pa'auk tradition, which would have you completely absorbed, so much so that a gun could go off by your head.On the lighter end, we would have Leigh Brasington, who teaches Jhānic factors, a very Sutta-based approach—or maybe some even less rigorous, less absorbed type of Jhāna. And Kenneth's point is: it all tastes like Jhāna. What are you talking about? It's just a different flavor. And how much of that actual flavor do you need to be able to recognize it?His point is, the tiniest little millionth part in a glass in the ocean would still taste like strawberries, so to speak. Let me know if you have a different interpretation of that story. That's how I interacted with it when Kenneth told me.Vince: Yeah, no, I have a similar interpretation of what he was teaching there. He was kind of pointing to this depth dimension of Jhāna, and using the strawberry analogy to point out that, yeah, these states are patterns of mind. And even if you experience them at a great depth of absorption or focus, it's still the same pattern. You can still recognize that pattern. And that's what we're calling Jhāna, essentially.Brian: Yeah. So that's the “flavors” part. And then maybe we could ask—let me raise a question to you then, Vince. So, what is Jhāna? We've got this interesting word with this weird hyphen over the A, and even how I think about it over the years has changed. How do you view what Jhāna is these days, Vince?Vince: Yeah, for me too, it's changed. And I guess maybe that change is interesting. 'Cause I imagine this is the case for you as well, Brian. Maybe for everyone who takes up a Jhāna practice. At first you experience Jhāna in the very specific way that you're practicing with it—so you've got whatever tradition you're working in, you've got the meditation object that you've been working with, you've got the instructions, and you've got a bunch of ideas about what is supposed to be happening, and what constitutes Jhāna. And you're using all of that to try to get into the states that are being described in that practice system.So for me, like when I first started doing Jhāna practice, it was with Leigh Brasington. He was the first Jhāna teacher I worked with 20 years ago. I went on retreat. Sadly, I left my sick wife at home in the apartment—because I didn't want to. This is how self-absorbed I was at the time—I didn't want to get sick, at the beginning of a Jhāna retreat. So I just left her there suffering by herself, to go off and get—Brian: So you could go get concentrated.Vince: Yeah. So that should explain the emphasis on wishing all beings to be concentrated. That's what I needed a little more of. But yeah, for me it was working within Leigh's system. And like you said, the emphasis there is on—well, it's on the breath, but also on the Jhānic factors. And I started to notice when they get strong enough, you can turn toward those factors and just get absorbed in them, which is like getting absorbed in the strawberry.So, long story short though, as I expanded to other practices, and I was doing more vipassanā noting style—which I now call Vipassanā Jhāna—and I was doing other techniques in more depth, I started to notice there's a deep pattern or structure, which is the same regardless of the practice I'm doing, which object I'm working with, or even what definitions about the states that should be arising.There's still something that's the same that happens. And for me now, I consider Jhāna to be just meditation—the most—which is the literal translation of the term Jhāna. It comes from dhyāna in Sanskrit, which is also translated as Zen.Brian: So it goes dhyāna to Chan to Zen in China, then over to Chan. Yeah. Jhāna, Chan, Zen. And the Zen guys diss Jhāna all day long—but the name of Zen actually means Jhāna, which is hilarious.Vince: They just don't talk about it because they're being it, I think. So yeah, that's how I understand Jhāna now. It's just—yeah, this is what we're doing. It's meditation. And whatever you meditate on does change the contours of the state and the experience. And whatever ideals you have certainly change your relationship to what's arising.Sometimes a state could seem totally inadequate, or like a warmup to something deeper. Whereas for other people, that could be the thing that you're aiming for. Just, “Oh, I'm in it now, I'm just going to rest or abide.” So I think for me, the world of Jhāna has opened up and expanded a lot over time.Brian: You said there's some similar quality. Could you say anything more about what that similar quality is?Vince: Yeah. Okay, so, let's explore that together. Seems it consistent? It gets a little tricky. Yeah, it gets a little tricky because I learned it first through the noting maps, and so I'll tend to notice—I'll go there to describe things, even though that doesn't describe the universal quality. But the stuff you did with the eye posture, like pointing to that, there's something there where it seems like regardless of which state I'm in, the eyes are moving through this sort of progression.Brian: Yeah.Vince: That seems to be universal.Brian: Yeah. Yeah.Vince: The aperture of attention and how broad or open attention is, and how much it includes the field of experience—that also seems to be a chief characteristic, regardless of the state, or the object I'm working with. What else?Brian: Totally concur with you. Yeah. The aperture. I often call it maybe the—Ingram also says the width of the Jhāna, which is a really weird thing, like what width, how am I going to measure the width? But it's the width of the visual field essentially, is what's being pointed to—what's happening in that space when the eyes are closed. Yeah.Vince: Yeah.Brian: What else is similar there?Vince: I was going to say something about the body, but the body's something that seems like it changes. Like, the experience of the body changes a lot depending on where one is and the depth dimension. Maybe you could talk a little bit about that, having experienced those sort of really deep exclusive states, where the body is described as having dropped off or dissolved.Brian: Yeah, so similar to—so, let's say I've been doing Jhāna for 15 years, probably Vince a little bit less than you, and we've come to a similar conclusion, I think. Which is: I think we're just talking about meditation here, and Jhāna's maybe a placeholder for what sounds like a certain technique, but really it's more than that.And like you, Vince, I've come to really feel that Jhāna just means meditation. And from that perspective, when we call a retreat The Flavors of Jhāna, it's The Flavors of Meditation. And our meditation community is called The Meditation Community. It's not—Jhāna just meaning meditation. I think that's totally appropriate.And so the more that I teach, the more what I come to see is we have eight discrete Jhānic states that are sort of pitched in an order of progression. It's linear. So you start with one and you go to eighth. It makes sense.The practitioner might find something really different though, which is on any given day, in any given emotional state, a different state might be more accessible to me. For those of us that wake up in the middle of a lot of suffering and dukkha ñāṇa, we might find that a blissful third Jhāna is really accessible—maybe for some reasons we can talk about later. So as we start to explore that, then it's like, you don't actually have to start at the first to get to the third, do you? You can drop in there some days.There's many practitioners that will tell you how they can just do a cold start right into the fifth Jhāna. And so if you start following that to its logical conclusion, I think what we start to say is: is it possible that whole meditation traditions have been built out around a single Jhānic state? And my answer to that is absolutely yes.So, Vince, and I think you and I were speaking the other day about what would happen if we said that the best Jhānic state was the sixth Jhāna, and that if we reified that to be the maximum, only, best thing. Many meditation teachers are only teaching the best thing, so let's be one of those teachers who's only teaching the best thing. What would that look like? And I think you and I agreed—that would look a lot like Ramana Maharshi, wouldn't it? That would look a lot like Advaita.“I am the world creator. I'm the world destroyer. I am just pure, infinite, boundless consciousness.”And so my current thinking around this is: Jhānic states could all be reified, so much so that an entire tradition could be built around the fifth Jhāna, or the seventh, or the eighth. And in fact, I think they have been built around that. And if you really love the sixth Jhāna—yeah, go do Advaita. It's probably your perfect cup of tea. I think we'd say a very similar thing around the fifth or the seventh or the eighth as well.Vince: Yeah. That's really interesting. So you're describing how perhaps entire practice traditions might be centered around specific states as the starting point, and then exploring those states or the domain around those states.Brian: Yeah.Brian: And then, so we're going to—we'll teach eye postures, folks. And I think some of—but to talk about that real briefly, it's about the aperture. So, a really tight aperture is a first Jhānic eye posture. Then it gets a little bit bigger with second, a little bit bigger with third, and then real big with this more expansive fourth Jhānic eye posture.So the really interesting question for the formless realm practitioner—ooh, in general I think this makes you become interested in eyes. And then you start to look at other practice. Maybe some of you have a Six Yogas practice, or Dzogchen, you've done Mahāmudrā. And if you start to think about that a little bit: where do my eyes go? Or where do one's eyes go when they do Dzogchen? You start to play with that a little bit and you realize there's a very distinct eye posture for Dzogchen.If you look at monks, they'll often practice Dzogchen with their eyes open. Their eyes are flittering all around. They're doing the eye thing. What would that correlate to, a state in our Jhānic arc? Maybe there's not really a Dzogchen-like Jhānic arc, I'm not quite sure around that. But each practice seems to have a discrete eye posture—most of which, I think, can be correlated to one of the Jhānic states.That's a lot of how I think about non-Jhānic practice these days: what is the closest thing that makes me feel like this in the Jhānic practice, and I'm using the eye postures to triangulate around that.As I said all that, it sounded esoteric. Did that sound really esoteric?Vince: Yeah, but for me I was thinking of something very practical—like in the Dzogchen tradition, when I worked with Lama Lena. Her basic instructions are to take a, like, a pebble or rock first.Brian: Yeah.Vince: Yeah. And as you practice what's called shiné, which is like calm abiding, you focus on the rock, or the pebble. And then there's another phase of practice in which you just remove the pebble, and then you continue to focus. And so that to me gets at the eye posture of Dzogchen, where previously you had something you were focused on, and then now you're asked to continue focus without that thing.So that's like a very practical instantiation of that, where the eye posture is clearly one that's meant to be open and spacious, but somehow stable and focused as well.Brian: And I love that. So what would that be called? That's samādhi without object.Vince: Yeah, shamatha without a sign.Brian: And we don't really talk about that in the Theravāda lineage—which you and I have done probably most of our practice in, Vince. There's no samādhi without a sign. It's always a sign. So that's just so fascinating. That's really deeply aligned with the yogic tradition, where they have objectless samādhi. And it's a totally different feeling to do that.And yes—look at something, then take the thing away, and keep looking at it. What is that, other than an eye posture?My story on eye posture is from a lineage—like a very deep practitioner. I'd love to share it with you. I've shared it before, but it's worthwhile to share again.So one of my main teachers, Sayalay Susīlā, who was the chief attendant for Pa Auk Sayadaw for a couple decades while he was traveling around Asia—she would spend time with him in Sri Lanka, several years there cooking his food and being his chief attendant. So very close to Pa Auk Sayadaw, really deeply absorbing his teachings.And one day—I learned eye postures from Kenneth Folk, and I didn't really need to talk about that with my Pa Auk teacher because she was very traditional. I didn't want to bring too much stuff in that might make her feel uncomfortable. But one day I accidentally said—I mentioned that I was using eye postures, and I said something about looking toward something.And she said to me in great shock, she goes, “You're looking with your eyes?” Eyes closed, but still looking. I said, “Yeah.” She goes, “You're looking with your eyes, like your actual eyes? Not some internal drifty—?” And I said, “Yeah, I'm looking with my actual eyes. I'm like taking a gaze.”And she goes, “If you're doing it already, just keep doing it.” I thought she was going to chastise me and say, “Never do that again.” But she essentially blessed the practice. So there was something there that was quite profound, I thought. Even from the Pa Auk tradition, they seemed to—I got a little wink, nod, nod on that one.Vince: Nice. I had a similar experience, although it turned out a little differently, with Daniel Ingram. I think I've shared this with you, Brian, where I was wanting to explore the kasina object, using the circular orb as a visual focus point. And Daniel Ingram had written the Fire Kasina book, and had been talking a lot about fire kasina in the years leading up to that.But I wasn't really that into the flame. I was wanting to do it, like, on my computer or whatever. And his instructions were very much to take the kasina object, close your eyes, and then see the afterimage, the eidetic image, and focus on that. And that by using that subtle— which I guess in your tradition would be like the nimitta—by focusing on that sort of internal nimitta, you eventually get absorbed. Well, you go through a process with that, but eventually it's a kind of a complete absorption in the nimitta.And I understood that, but for some reason I wanted to keep my eyes open doing the practice. It was just like a sort of intuition or an instinct. And maybe it was like a rebellious thing—“I'm going to rebel against what one of my teachers is telling me to do and see if he's right.”And I found, actually—this was so interesting—that moving through the third Jhāna, which he calls the murk, which for me I experienced as the kasina breaking apart and moving around and dissolving and being difficult to focus on—eventually my eyes actually settled so much that they were just barely open. It was almost like just a tiny slit of my eyes were open.And at some point it shifted into the fourth Jhāna, where all I saw was the color. It was like where I was looking and how my eyes were—and it wasn't like I was trying to engineer this, I was actually just moving through the state—and I found suddenly that my eyes were closed at just the right amount and looking at just the right place, that all I saw was the color from the kasina and I was completely absorbed.Brian: This is what was supposed to happen.Vince: Yeah, exactly.Brian: That's a full absorption. How beautiful. With eyes open. So amazing.Vince: And I was like, “Oh, my teacher's wrong. You can't just do this—or you don't only have to do this—with your eyes closed, taking the internal image. You can work with the external image the entire time, through the whole process.”Brian: Yes. Yeah, absolutely. Maybe that's a great transition.Vince: Sorry, Daniel.Brian: No, and we all love Daniel, and great respect for everything he's done. It's nice to have people trying different things out and telling us what actually works.Vince: Yeah.Brian: Maybe we could talk a little about the fact that there are a lot of concentration objects and what we will be offering in the retreat as far as what people might like to do around that.Vince: Yeah, that's cool.Brian: So folks, actually I don't have my list on me and I wouldn't be able to remember this because it's just too many, but there are traditionally 40 concentration objects. And the breath is one of those. The brahmavihāras, like loving-kindness, would be included. Things like contemplating the foulness of the body—contemplating pus, or contemplating urine or feces—would be considered part of that as well. And then you have all the kasinas, which are really traditional, and also contemplating the dharmas would be a concentration object as well.And so there's this premise that there are only 40, but every single sutta, or everything in Buddhism, there's always a sutta that says the opposite. And so what it turns out, there's a beautiful story where the Buddha meets a person, and the Buddha had the ability to see into people's past lives.And when he met this person, he could see this person had been a jeweler in a previous life. And so when the person came to him to request his object of concentration—which is how it was done in the old days, you go to your teacher and they give you the most suitable object, which is how it happened for me too in Malaysia, she will tell me what to do, I don't get to pick, she's going to pick based on her supreme knowledge, right?—and the Buddha to the jeweler, he says, “Clearly you were a jeweler in a previous life. I'm going to have you concentrate on this big, beautiful red ruby,” because he knew this guy was just going to be fully, really love the jewel, the ruby.So that—so apparently we could say the ruby is the 41st concentration object. But what I think we can actually take away from that story is: you can choose anything as a concentration object. Vince, maybe you want to talk later about your story—about Vince taking the number 1 as a concentration object on a full retreat, which is, whoa. How—where would that go? What's the sign of the number one, the nimitta? That's really fascinating.So there are all these different concentration objects. The breath is a wonderful object. I really promote the breath simply because I always have it with me. I don't need to take a bench with me. I don't have to have a cushion. I don't have to have a fancy colored thing. I don't have to have my computer. I can do it anywhere I am. It's always with me—the breath.And the breath produces this nimitta, this visual sign that allows us to get fully absorbed as well. Some of the other concentration objects wouldn't take one to that level of nimitta.And so for our retreat that's going to be happening on January 2nd, Vince and I's idea is we would like—we're very non-dogmatic teachers and we really like a spirit of openness and exploration—and we're going to invite all the participants to choose their object of concentration.I think probably, Vince, both of us will be teaching from one object. I'll be teaching from the breath for sure, because that's my preferred object. But you're welcome to choose a kasina. You could choose flame if you want. I think we could find a way to have you do a fire kasina somewhere if you wanted, et cetera, et cetera. Water, whatever you might like to work with. Vince, anything you want to add to that? Just how we're hoping to really keep it open for people on the retreat?Vince: Yeah, this is—it's an interesting experiment, because most concentration retreats, and I think in both of our experience, the whole group is being taught one object and is usually, though not always, doing one object focus together.And here, the idea is—what, yeah, we're all going to be focusing on one thing, but that one thing could be different depending on who you are and what you're resonating with, and where you want to go deep during that retreat. So it's a kind of interesting balance of the diversity of possible objects that one could be working with, and the universal experience of deepening with your meditation object.So we're going to be focusing on the universal patterns here, and the universal challenges that arise when trying to focus on anything—whether it be a jewel or a number, or the breath. And so yeah, I'm hopeful that we can weave those two worlds together. And my hope is that the deepening that happens often on retreat, that can be felt, that extra support—that we don't lose that just because there's a diversity of objects being worked with. But rather, that it creates something like a more complex field of concentration.Like the complexity of a wine when you drink—Brian: Yeah, complex harmonics.Vince: Yeah, exactly. There's a complexity there because of the way differences come together. And I guess I felt that in the Jhāna community, with your Śamatha Jhāna and the Vipassanā Jhāna and the Metta Jhāna. There's something I've seen with people that are going to multiple of these groups, where they're getting more of the flavor of the practice and what it could be like, by dipping into these different subjects.Brian: That's fascinating. And that metaphor of complex wine is really lovely. And complex harmonics tend to make interesting music. So that's great. Anything—should we talk about the breadth and the depth? So something that you and I often—so for those who are listening to this, Vince and I will often come across—so Vince and I are fairly non-dogmatic in the sense that we're really open to all doorways. And certain teachers that have been brought up in strong traditions, they have a really strong idea about what Jhāna is and what it isn't. Which I completely respect. And I really want to honor those classical traditions as well. I love that stuff and I'm completely drawn toward that as well. But Vince and I think we have a—we know we have a bit of a different approach. What should we say about the breadth and the depth that we're hoping to cover there?Vince: Yeah. Personally I can say I've struggled with this a lot over the years of practice.Brian: Totally.Vince: Having come up as a layperson, I decided not to go the monastic route because of my girlfriend—now wife. I didn't want to lose that relationship. It felt important. So I was always doing the thing—and I think you had the same experience for a while—going in and out of retreat.Brian: Totally.Vince: And going in and out of daily practice, doing an hour or two a day formal practice, going in and out of a month or so on retreat, coming back. And I experienced the oscillation between daily life and retreat life to be very fruitful on the one hand—where it felt like I kept plunging the depths and then coming back—but then also very challenging and confusing on the other end. Like, how do I bridge these two realities together? It almost could feel schizophrenic at times, coming in and out of that space.And part of what I learned really working with Kenneth—social noting exercises initially and teaching—was, oh, I need to be able to connect these states across my relationships now. That I need to be able to be present in relationship, not just by myself in silence on retreat. I need to find a way to bring this to bear on everything.And also be more okay not being in really concentrated states, since there are times where it's just going to be hard to do that. I know we've talked about your experience—I've laughed a number of times thinking about your experience going from super hardcore Pa Auk-style retreat practice to being in Tokyo with your wife, trying to maintain some of that depth while in an environment that just doesn't seem designed to do that.Maybe you could talk a little bit about your experience trying to maintain the depth.Brian: Just a general comment. This is less about Vince and I being meditation teachers and just trying to be skillful human beings in the world. If your partner's getting mad at you because of how you meditate, you're probably not doing it right. There's something going on that's probably out of sync.And so what that looked like for me was—I'm going to be the—clearly I needed to be the best Jhāna master ever to live who was a Westerner, I think. Second only or something like that. And what did that mean practically? Trying to live a life where I'm meditating four to five hours a day, while maintaining a full-time job and a marriage. And you know, that's sustainable for a certain amount of time.But what it actually means you need to do is you need to be dropping into the ānāpāna spot when your wife goes to the bathroom at dinner. And if you're thinking about that, you're probably actually thinking about it while you're eating dinner. And you might even take a moment to touch it while you're eating dinner. And then the wife will actually notice, and she'll say, “Stop meditating,” because she's sensitive to all your moods. Because she's been living with you. She knows when you're meditating, even if you think you're hiding it.And so this is actually failure mode. I don't think this is a good move. And so it's exactly what Vince is saying. There's something super beautiful about learning to get fully absorbed in a Jhānic experience, which tends to take some time for most people. There's a time-on-the-cushion element to that just because of the relative time it takes to build up the concentrated facility.But we also have lives to live. And there are certain things going on that make it impractical some of the time. So what's the happy medium? I think what's actually practical for us as laypeople.Now, one of my dear teachers is Tina Rasmussen. She's my first Jhāna teacher. And therefore I feel a really strong connection to Tina, who was one of my first Pa Auk teachers. But Tina won't think that what Vince and I are teaching is Jhāna. Because it—and some of the things that we're being taught in the Jhānic community—she wouldn't call Jhāna, because it's a little bit too far out of the rails of the Pa Auk tradition. And I totally understand that, and I respect that.And maybe Leigh would have his own opinions on that. And all these teachers have all these opinions. I think what Vince and I would like to offer you all is: we're going to hold all of that. We're big enough to hold all of that, accept all of that, agree with all of that, and be open to disagreeing with all of that. But we're going to say, that's all going to fit somewhere on the spectrum.We're happy. And in fact, I think within the community we hope we have teachers who could orient you to any part of the spectrum. Because at certain times of your life, some parts will be more interesting than others. If you're on a month-long at the Forest Refuge, go for full absorption with the nimitta. Why not? What a beautiful thing to have done in your life.If you're living a layperson's life and you meditate for about 20 minutes in the morning, maybe just get a little bit of nice pīti going, per Leigh Brasington's instructions. Because that's totally accessible in 15 minutes.What's going to make you feel good? Jhāna ultimately is really being offered as an episodic intervention to suffering. That's how the Buddha taught it. It's how he practiced it. And you can read that in the suttas. He entered Jhāna at the end of his life because he was sick. This is exactly how it was taught, and how he still can do it today.Vince: Brian, you mentioned the spectrum, and I know we've talked explicitly about the depth dimension as a spectrum. And here I'm like visually imagining this as like a vertical spectrum, where as you go down you get deeper. But I also have been thinking in the Jhāna community about another axis, which is the breadth axis.So if I were to map these together—like depth going vertically and breadth going horizontally—that would give like a bit more like a grid. And I think the breadth dimension—we were talking about this here, and it's good to make it explicit—which is, you can, and the way I understand the Pa Auk tradition really, is that it's focused on a very exclusive kind of breadth. Very hyper-focused on the object, and super deep. So it'd be like in the lower-left quadrant of this: super exclusive and super deep.Brian: Yeah.Vince: And what I've been realizing I've been trying to do in the last decade or so is live on the other side of the spectrum. Which is the more inclusive dimension of Jhāna, which I find you can actually take very deep. And maybe the Zen tradition is the best place where that's emphasized, where it's like your practice and your life are all integrated in one. And there's really an emphasis not on preferencing being in a particular posture or doing a particular thing—it's just like, your whole life is the meditation.And if that to me is—okay, that's a more inclusive kind of meditation experience, or Jhānic experience, where everything that arises is part of the practice. And like, thinking of The Karate Kid, it's like, at the beginning of The Karate Kid, what are they learning? Wax on, wax off. You're learning every basic movement can be kung fu. And so if you turn everything you do into the meditation, then you can have a kind of inclusive attention or awareness that doesn't get knocked off by the changingness of the content of experience.Brian: Say more about inclusive, exclusive. And I think you were doing one or the other when you did our guided sit today—you were talking a lot about “may concentration arise for all.” Were you even doing a little bit of a visualization? Visualization—what would the world look like, should we all be so concentrated? Can you point to what you were doing there—whether that was inclusive or exclusive, and how you see those two?Vince: Yeah, that's a good example, Brian. That was the move toward more inclusiveness. Including the imaginal capacity, which you'd already brought online really with the rails, feeling in the breath. So just working off of that. But also including in awareness more of a sense of others.And I think what I learned from Ken Wilber, of the Integral philosophers, is like we really can include these core perspectives. We can include our first-person experience—which to me, that's already included, even in the most exclusive, deep Jhāna states. You're including your own experience, you have to, because that's where it's happening.But then you can also include others' experience. You can open to and include in your awareness other people. And the early Buddhist tradition has good examples of that, like in the Satipaṭṭhāna Sutta. As they're describing the kind of mindfulness you want to establish, they said establish this mindfulness internally and externally.And so there's already there some clear instructions for how you can have a more inclusive kind of focus that includes not just your own experience, but also others. And then the third thing you could include, from an Integral perspective, is the third-person perspective, which is like the external world. Nature, the world of nature.And I—lately I've been sitting for 24 minutes a day outside on my back porch. That's been my practice—just sitting. And it's a very inclusive practice, because the eyes are open, ears are open, body open, and you're just sitting and being with whatever is. In my case, it's with Emily, and with the sounds of what's happening in the neighborhood.Brian: What a beautiful practice.Vince: That to me is like more inclusive. If you open from your first person to include others and then include the world—if you include all those things—you're sitting in a very inclusive way. Or walking, or standing, or whatever posture you might be in.Brian: And folks, you know that—what's the proximate cause for concentration? That's concentration. We've all heard that before. It's a kind of a funny joke. I think we talk about like Shakti and passing our concentration to others, which I hear a lot—people say when they're with me they feel more concentrated. I think that's because I'm including them. I'm trying to include them in that space. I want them to be part of that. And I'm inviting them into mine, and they're giving me some back, and we're all kind of building it together.The—a little bit more on the spectrum. So my natural resting place on the spectrum and Vince's natural resting place on the spectrum are actually at totally opposite ends of the spectrum. I want you guys to know that because I think that's really great—that you have a teacher who sits on each side, and therefore we can cover all the middle.So I'm a hundred percent exclusive. That's how I was taught to practice. And so one of the primary things I do when I'm correcting students who come to me to learn Pa Auk Jhāna is: people have been highly influenced by events, or they've been highly influenced by The Mind Illuminated—Culadasa. And they'll come in and then I'll learn, like on session four, like I hadn't realized it because they haven't told me yet, “Oh yeah, I'm always leaving 10% of my awareness in the room to note things before they arise.”And I'm like, “No. You don't leave any awareness in the room. You put a hundred percent here. We're never doing anything but that.” And that turns out to be revelatory. People are like, “Oh, I don't leave any in the room?” And I'm like, “No, this is an exclusive practice. A hundred percent.”And some of us will really be drawn to that. It's a very—you guys can feel the renunciate vibe of that Theravāda. It tends to be a renunciate practice. That churning is renunciate practice. And those of us who are incredibly drawn to absorption tend to have a little bit of that renunciate vibe. I absolutely have that in myself.Vince, on the other side, has taken—all great teachers will have students who will take something they've taught and run with it and reify and make it great. And Vince took social meditation from Kenneth. And I took eye postures. Kenneth talked about eye postures a little bit, but I went and made it the whole thing. Kenneth is even surprised by how big it's got at this point. And I think he'd say the same about Vince in social meditation.So just a little bit there about how we—our natural resting places I think make us really great teaching partners, in the sense that we love to cover the whole end of the spectrum, from our respective ends, which are the exact opposite ends. I think, Vince, that we sit at the opposite ends on that, naturally.Vince: Yeah. But we can meet in the middle, which I think is important. We both have that experience of being on the other side.So yeah—to your point, we'll do some social meditation on this retreat as well, regularly. And the intention there is to play with extending attention to include more.I was thinking about, what is the core difference between the sort of exclusive and inclusive ends of that spectrum? And it more or less reduces down to whether you're saying “no” to experience outside of the object you're working with, or whether you're saying “yes.” Or whether the object you're working with includes everything else.And in that sense, I would say all practice is working with that spectrum. Because there are times—even probably in the Pa Auk tradition, I imagine—where something could be arising that actually keeps you from being able to a hundred percent focus on here. And you actually at some point have to maybe turn toward it and deal with it, or address it, so that you can come back to a hundred percent focus here. Is that accurate?Brian: Yeah, so the most radical Pa Auk teacher will say you don't even do that. And they're not going to even acknowledge that there's a hindrance taking you away, because that would almost be like an admission of defeat.Vince: Like you're feeding it or something?Brian: Yeah, like feeding there something. So it's just: focus here. That being said, in the more modern Pa Auk teachers, they talk a lot about transformation versus transcendence. And the frame on this is—with Jhāna, we're aiming for transcendence. We are going to intensely ecstatic states that one would never experience without doing the practice. And these are supernormal human states, way beyond the pale of normal human experience.But sometimes that doesn't work, because we're super hungry or we hate our boss, and we're being pulled away by hindrances, we could say. And then when that happens, we simply can't concentrate. Focus here is not an option. And the more modern teachers are a little bit more flexible around that, and they say that's when we shift from transcendence into transformation. And what I mean by that is personality transformation.And they will propose that you do some work around working with the hindrances, so that you can free up that energy to go back to the ānāpāna spot. Any hindrance is just taking something away from energy that could be put always right here. Focus here always and forever, even when you don't feel like it, is the message of that tradition.Vince: So this is cool. I think that—I'm thinking the way this will probably play out on this retreat is we'll be offering different perspectives from either side of that. And the exploration is going to be around figuring out how to work with that more inclusive versus more exclusive focus, and finding the sweet spot for you in that spectrum.Brian: I think that's what we're offering. I've never, folks—I've never done a Jhāna retreat that wasn't full noble silence. So it's actually quite novel for me to go into a very strong concentration practice, but also have the space to be more inclusive. And that's what I want to do this time. I think that's a great approach. I think it'll bear great fruit for us.Join us in The Jhāna Community–an online community of practice focused on all the flavors of meditation. Get full access to Buddhist Geeks at www.buddhistgeeks.org/subscribe

We spreken vaak over liefde, maar minder over mededogen – karuṇā. In deze podcast verkennen we wat karuṇā betekent in het boeddhisme, hoe het zich onderscheidt van medelijden, en waarom het een bron van kracht en wijsheid kan zijn. Je hoort hoe Theravāda en Mahāyāna dit begrip uitwerken, en hoe karuṇā verbonden is met upāya (vaardige middelen) en dāna (het juiste geven). We sluiten af met een geleide karuṇā-bhāvanā meditatie die je dagelijks kunt gebruiken. Een oefening die je leven kan veranderen en je hart opent voor anderen.

In this episode I am joined by Victor Shiryaev a teacher of Buddhist and modern meditation and somatic practices. Victor recounts his childhood in the Soviet Union, early underground exposure to the New Age, and subsequent study of Avaita Vedānta and Ken Wilber's Integral Theory. Victor details his discipleship under American mindfulness teacher Shinzen Young, reflects on the tension between tradition and innovation, and shares stories of his own awakening experiences. Victor also lays out his disagreements with Shinzen Young's approach, critiques the Pragmatic Dharma's use of maps and stages, and presents his own understanding of the spiritual experiences to be expected on the road to awakening and beyond. … Video version: https://www.guruviking.com/podcast/ep318-modern-mindfulness-victor-shiryaev Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'.
 … Topics include: 00:00 - Intro 00:56 - Childhood in the Soviet Union 02:24 - Exposure to the New Age and psychotherapy 07:15 - Studying Chinese History at university 08:07 - Advaita Vedānta and Ken Wilber 09:18 - Unity experience 10:21 - Altered states and psychic phenomena 13:14 - Personal crisis 14:52 - Awakening in Myanmar 17:19 - “I know what I have is working” 19:17 - Meeting Shinzen Young and adopting his model 24:50 - Observational statistics 27:29 - Studying with Shinzen 29:27 - Divorce and launching meditation teaching career 31:00 - Finding a path thru crisis 37:10 - Writing a letter to nature 42:48 - Finding purpose in spirituality 44:15 - Victor's teaching approach and activities 48:58 - Why go deeper in practice? 51:17 - Creating a culture of openness 58:33 - Shinzen & Ken Wilber vs Victor 01:05:16 - Being a clear conduit 01:19:32 - I am not a Buddhist teacher 01:12:40 - Experience vs faith 01:15:58 - Disagreements with Shinzen 01:17:43 - Disagreements with Theravāda 01:19:32 - Shinzen's modernism and scientism 01:25:19 - Steve's understanding of Shinzen 01:28:15 - Victor's update on Shinzen's scientism 01:30:50 - Heretics and reformers 01:33:39 - Fundamentalism and the world-centred view 01:30:39 - A world-centred view is also fundamentalist 01:42:50 - Victor on the Pragmatic Dharma movement 01:46:55 - Hypocrisy of Pragmatic Dharma 01:49:29 - Traditional vs modern practitioners 01:58:13 - Critique of maps and stages 02:06:18 - First stage: thoughts to presence 02:09:41 - Second stage: all experience is consciousness 02:12:09 - One taste 02:13:38 - Intimacy with all things 02:15:26 - The consciousness trap 02:18:18 - We shape our experience 02:19:10 - The pregnant void 02:22:32 - Victor's view of the path To find out more about Victor Shiryaev, visit: - https://victorshiryaev.co/ … For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James

Driving Mitsubishi’s mid-size Outlander SUV today, the company’s best sellerand the second best selling mid-size SUV behind Toyota’s RAV4. I’m driving thetop spec 2.5-litre naturally aspirated four-cylinder petrol CVT automatic OutlanderExceed 4WD at $52,640. On first impression, a roomy plush interior - in fact itsinterior space gives the impression you’re driving a much larger SUV and you cansee why it is very popular with large families. And this is its best benefit over theRAV 4 the fact that it has seven seats. All three rows also offer climate control airwith separate controls in each. Although the third row is best sized for kids.Equipment comprehensive – a wireless phone charger, power tailgate. leatherseats with memory function up front, a head up display, 12.3-inch digitalinstrument cluster, pull up sun blinds for the second-row seats and 10-speakerBose sound. And don’t forget Mitsubishi’s 10-year/200,000km warranty, a realbuyer benefit. Servicing, every 12 months or 15,0000kms, the first five yearscosting a reasonable $1700. Towing average at 1600 kilos braked and here the2.5-litre four-cylinder would struggle with a heavy load. Good economy though –on 91 octane petrol I managed 8.7L/100. Five-star ANCAP safety. Drive detailsnext segment I’m David BerthonSee omnystudio.com/listener for privacy information.

Bright on Buddhism - Episode 107 - What are some Brahmanical perspectives on Buddhism from the Buddha's lifetime or thereabouts? What are the doctrinal roots of those perspectives? What is the historical relationship between Hinduism and Buddhism like?Resources: Cousins, L.S. (2010), "Buddhism", The Penguin Handbook of the World's Living Religions, Penguin, ISBN 978-0-14-195504-9; Flood, Gavin D. (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 978-0-521-43878-0; Fuller, C. J. (2004), The Camphor Flame: Popular Hinduism and Society in India, Princeton, NJ: Princeton University Press, ISBN 978-0-691-12048-5; Gethin, Rupert (2008), Sayings of the Buddha, Oxford University Press; Ghurye, Govind Sadashiv (1980), The Scheduled Tribes of India, Transaction Publishers, ISBN 978-1-4128-3885-6; Gombrich, Richard F. (1988), Theravāda Buddhism: A Social History from Ancient Benares to Modern Colombo, London: Routledge, ISBN 978-0-415-07585-5; Gombrich, Richard F. (1996), Theravāda Buddhism. A Social History from Ancient Benares to Modern Colombo, London: Routledge, ISBN 978-0-415-07585-5; Gombrich, Richard (1997). How Buddhism Began: The Conditioned Genesis of the Early Teachings. New Delhi: Munshiram Manoharlal Publishers. ISBN 81-215-0812-6.; Gomez, Luis O. (2013), Buddhism in India. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 978-1-136-87590-8; Halbfass, Wilhelm (1991), Tradition and Reflection, SUNY Press, ISBN 978-0-7914-0361-7; Hiltebeitel, Alf (2002), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 978-1-136-87597-7; Hiltebeitel, Alf (2007), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture". Digital printing 2007, Routledge, ISBN 978-1-136-87590-8; Hopfe, Lewis M.; Jaini, Padmanabh S. (2001), Collected Paper on Buddhist Studies, Motilal Banarsidass, ISBN 978-81-208-1776-0; Johnson, W.J. (2009), A Dictionary of Hinduism, Oxford University Press, ISBN 978-0-19-861025-0; Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase Publishing, ISBN 978-0-8160-7564-5; Larson, Gerald (1995), India's Agony Over Religion, SUNY Press, ISBN 978-0-7914-2411-7; Larson, Gerald James (2009), Hinduism. In: "World Religions in America: An Introduction", pp. 179-198, Westminster John Knox Press, ISBN 978-1-61164-047-2; Lockard, Craig A. (2007), Societies, Networks, and Transitions. Volume I: to 1500, Cengage Learning, ISBN 978-0-618-38612-3; Michaels, Axel (2004), Hinduism. Past and present, Princeton, New Jersey: Princeton University Press; Nath, Vijay (2001), "From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition", Social Scientist, 29 (3/4): 19–50, doi:10.2307/3518337, JSTOR 3518337; Queen, Christopher S.; King, Sallie B., eds. (1996). Engaged Buddhism: Buddhist Liberation Movements in Asia. State University of New York Press. ISBN 978-0-7914-2844-3.; Raju, P. T. (1992), The Philosophical Traditions of India, Delhi: Motilal Banarsidass Publishers; Robinson, Richard; Johnson, Willard; Thanissaro, Bhikkhu (Geoffrey DeGraff) (2005). Buddhist Religions: A Historical Introduction. Belmont, California: Wadsworth/Thomson Learning. ISBN 0-534-55858-5.; Samuel, Geoffrey (2010), The Origins of Yoga and Tantra. Indic Religions to the Thirteenth Century, Cambridge University Press; Shults, Brett (2014), "On the Buddha's Use of Some Brahmanical Motifs in Pali Texts", Journal of the Oxford Centre for Buddhist Studies, 6: 121–129.Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhismCredits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

In this episode I once again host a dialogue between Daniel Ingram and Delson Armstrong. Daniel Ingram is an independent Buddhist writer, author of ‘Mastering the Core Teachings of the Buddha', and co-founder of the Emergent Phenomenology Research Consortium (EPRC). Delson Armstrong is a spiritual teacher, author of 'A Mind Without Craving', and founder of the Freedom of Mind foundation. Daniel offers his response to Delson's recent renunciations, warns about the power of self hypnosis, and explains why it is so common for people to revise their enlightenment claims. Delson considers how it was that he mistook the nature of his spiritual achievements, considers the impact of his renunciation on his practice community and students, and looks ahead to his own future as a teacher and guide. Daniel and Delson address criticisms they have both received for their revisions of important Buddhist doctrines such as the 4 path model of awakening, comment on gatekeeping and fundamentalism in Buddhism, and consider whether advances in contemplative neuroscience may pose a serious threat to traditional religions and their institutions. … Also available on Youtube, iTunes, & Spotify. … 01:51 - The situation 04:36 - Daniel's response to Delson's renunciation 07:14 - Early schism in Buddhism 08:20 - Does Daniel feel vindicated? 09:42 - Delson reflects on what he has learned from Daniel 12:34 - The snake has shed its skin 13:29 - Profound not simple 14:26 - Neurodiversity and the spiritual path 16:54 - Hypnotising yourself into believing you're enlightened 19:17 - How did Delson get his enlightenment wrong? 22:22 - Social factors 24:13 - A gradual process 25:06 - Gatekeepin in Buddhism 27:35 - Jack Kornfield and Christopher Titmuss 30:51 - Social influence on perceptions of spiritual progress 33:35 - Relationships 35:21 - The World Without Sin 38:43 - Can you ever go back? Spoiling the party 40:38 - Delson on negative reactions from his community 43:57 - Attached to models, experiences, and perfection? 46:17 - Stages of development 47:17 - Leading with vulnerability 48:45 - A different type of practitioner 49:55 - The appeal of Vajrayāna 52:21 - Specific criticisms of Daniel and Delson 54:19 - Why do Daniel & Delson revise Buddhism? 56:43 - Delson's critics 59:51 - Transference and counter-transference 01:01:18 - Tantric guru yoga 01:01:47 - When your guru disappoints 01:02:05 - Bhikkhu Anālayo and Daniel's other critics 01:02:27 - Neuroscience and religious orthodoxy 01:06:34 - Will neuroscience destroy Buddhism? 01:10:24 - Praise for the Theravāda 01:11:45 - Theravādan exceptionalism 01:12:37 - Validating or defeating religion? 01:15:43 - Finders' Course and retrenchment to orthodoxy 01:17:57 - Delson on contemplative neuroscience 01:20:39 - What does Daniel think will next happen to Delson? 01:23:23 - Maturing as a spiritual explorer 01:26:33 - Attachment styles & kalyāṇa-mittatā 01:28:40 - Loss of enthusiasm for practice in advanced practitioners 01:31:18 - Micro-renunciations and disgust for the quest 01:33:42 - When spiritual teachers lose their faith 0135:28 - How Delson keeps his interest in teaching 01:38:20 - Why Daniel decided not to become a teacher 01:40:32 - Delson's closing remarks 01:40:45 - Daniel's closing remarks 01:41:04 - Praise for the religious orthodoxy 01:42:21 - Acknowledging critics 01:43:17 - Disagreeing with grace and respect … Previous dialogue between Daniel and Delson: - https://www.youtube.com/watch?v=znX6w6shQ7c Previous episodes with Daniel: - https://www.guruviking.com/search?q=daniel Previous episodes with Delson: - https://www.guruviking.com/search?q=delson To find out more about Daniel, visit: - https://theeprc.org/ - integrateddaniel.info To find out more about Delson, visit: - https://www.delsonarmstrong.com/ - https://www.youtube.com/@delson999 - https://www.freedom-of-mind.org/ www.guruviking.com Music ‘Deva Dasi' by Steve James

In this episode of Our Beloved Teachers, dharma teacher Leigh Brasington reflects on his transformative experiences studying with Ven. Ayya Khema, one of his most influential teachers. Leigh shares how Ayya Khema's clarity, discipline, and groundbreaking teachings on meditation, including the jhānas, shaped his practice and teaching path. The conversation also delves into Ayya Khema's extraordinary life story and her pivotal contribution toward reviving the Theravāda fully ordained nun's Sangha.Episode Links:

In this talk, Ajahn Nisabho speaks to the Mahāyāna critique of the Theravāda arahant ideal as selfish, questioning the dichotomy and pointing back to present-moment awareness of what good practice entails for each of us.

In this interview, Ajahn Kovilo and Ajahn Nisabho ask Yangten Rinpoche about what is required to receive a Geshe degree, the nature of Emptiness, what Theravāda and Mahāyāna can learn from one another, and reflections from his years working as His Holiness the Dalai Lama's assistant. Ven. Thubten Damcho generously served as the translator.

Around the turn of the millennium, Pentecostal churches began to pepper majority-Buddhist Sri Lanka, setting off a sense of alarm among Buddhists who saw Christianity as a neocolonial threat to the nation. Rumors of foul play in the death of a Buddhist monk, as well as allegations of proselytizing in the aftermath of the 2004 tsunami and during the final stages of civil war, spurred nationalist anxieties, moral panics, and even episodes of violence by Buddhists against Christians suspected of facilitating “unethical” conversions. Through vivid ethnography and keen observations of media events, Karma and Grace: Religious Difference in Millennial Sri Lanka (Columbia UP, 2023) illuminates disputes over religious freedom and pluralism amid the rise of charismatic Christianity in Sri Lanka. Neena Mahadev explores the dueling efforts of Buddhist nationalists and Christian evangelists to reshape Sri Lanka's religious, economic, and political landscapes. She considers theological and political impasses between Buddhism's vast timescales of karma and Christians' promises of the immediacy of their God's salvific grace. While Christian missions spread “the Good News,” subsets of Buddhists produced bad press, sting operations, and disparaging media to impede born-again churches from taking root. In gripping detail, Mahadev recounts how modernist and traditionalist Theravāda Buddhists, Pentecostal newcomers, long-established Christian denominations, local deity and spirit cults, and the innovations of mavericks intermingle in a multireligious public sphere. Even amid trenchant conflicts, Karma and Grace demonstrates that social proximity between rivals is also conducive to religious experimentation and the ambiguities of identity that allow Sri Lankans to live with difference. Neena Mahadev is an assistant professor of anthropology at Yale-NUS College and holds a courtesy appointment with the National University of Singapore. 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

Around the turn of the millennium, Pentecostal churches began to pepper majority-Buddhist Sri Lanka, setting off a sense of alarm among Buddhists who saw Christianity as a neocolonial threat to the nation. Rumors of foul play in the death of a Buddhist monk, as well as allegations of proselytizing in the aftermath of the 2004 tsunami and during the final stages of civil war, spurred nationalist anxieties, moral panics, and even episodes of violence by Buddhists against Christians suspected of facilitating “unethical” conversions. Through vivid ethnography and keen observations of media events, Karma and Grace: Religious Difference in Millennial Sri Lanka (Columbia UP, 2023) illuminates disputes over religious freedom and pluralism amid the rise of charismatic Christianity in Sri Lanka. Neena Mahadev explores the dueling efforts of Buddhist nationalists and Christian evangelists to reshape Sri Lanka's religious, economic, and political landscapes. She considers theological and political impasses between Buddhism's vast timescales of karma and Christians' promises of the immediacy of their God's salvific grace. While Christian missions spread “the Good News,” subsets of Buddhists produced bad press, sting operations, and disparaging media to impede born-again churches from taking root. In gripping detail, Mahadev recounts how modernist and traditionalist Theravāda Buddhists, Pentecostal newcomers, long-established Christian denominations, local deity and spirit cults, and the innovations of mavericks intermingle in a multireligious public sphere. Even amid trenchant conflicts, Karma and Grace demonstrates that social proximity between rivals is also conducive to religious experimentation and the ambiguities of identity that allow Sri Lankans to live with difference. Neena Mahadev is an assistant professor of anthropology at Yale-NUS College and holds a courtesy appointment with the National University of Singapore. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Around the turn of the millennium, Pentecostal churches began to pepper majority-Buddhist Sri Lanka, setting off a sense of alarm among Buddhists who saw Christianity as a neocolonial threat to the nation. Rumors of foul play in the death of a Buddhist monk, as well as allegations of proselytizing in the aftermath of the 2004 tsunami and during the final stages of civil war, spurred nationalist anxieties, moral panics, and even episodes of violence by Buddhists against Christians suspected of facilitating “unethical” conversions. Through vivid ethnography and keen observations of media events, Karma and Grace: Religious Difference in Millennial Sri Lanka (Columbia UP, 2023) illuminates disputes over religious freedom and pluralism amid the rise of charismatic Christianity in Sri Lanka. Neena Mahadev explores the dueling efforts of Buddhist nationalists and Christian evangelists to reshape Sri Lanka's religious, economic, and political landscapes. She considers theological and political impasses between Buddhism's vast timescales of karma and Christians' promises of the immediacy of their God's salvific grace. While Christian missions spread “the Good News,” subsets of Buddhists produced bad press, sting operations, and disparaging media to impede born-again churches from taking root. In gripping detail, Mahadev recounts how modernist and traditionalist Theravāda Buddhists, Pentecostal newcomers, long-established Christian denominations, local deity and spirit cults, and the innovations of mavericks intermingle in a multireligious public sphere. Even amid trenchant conflicts, Karma and Grace demonstrates that social proximity between rivals is also conducive to religious experimentation and the ambiguities of identity that allow Sri Lankans to live with difference. Neena Mahadev is an assistant professor of anthropology at Yale-NUS College and holds a courtesy appointment with the National University of Singapore. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Around the turn of the millennium, Pentecostal churches began to pepper majority-Buddhist Sri Lanka, setting off a sense of alarm among Buddhists who saw Christianity as a neocolonial threat to the nation. Rumors of foul play in the death of a Buddhist monk, as well as allegations of proselytizing in the aftermath of the 2004 tsunami and during the final stages of civil war, spurred nationalist anxieties, moral panics, and even episodes of violence by Buddhists against Christians suspected of facilitating “unethical” conversions. Through vivid ethnography and keen observations of media events, Karma and Grace: Religious Difference in Millennial Sri Lanka (Columbia UP, 2023) illuminates disputes over religious freedom and pluralism amid the rise of charismatic Christianity in Sri Lanka. Neena Mahadev explores the dueling efforts of Buddhist nationalists and Christian evangelists to reshape Sri Lanka's religious, economic, and political landscapes. She considers theological and political impasses between Buddhism's vast timescales of karma and Christians' promises of the immediacy of their God's salvific grace. While Christian missions spread “the Good News,” subsets of Buddhists produced bad press, sting operations, and disparaging media to impede born-again churches from taking root. In gripping detail, Mahadev recounts how modernist and traditionalist Theravāda Buddhists, Pentecostal newcomers, long-established Christian denominations, local deity and spirit cults, and the innovations of mavericks intermingle in a multireligious public sphere. Even amid trenchant conflicts, Karma and Grace demonstrates that social proximity between rivals is also conducive to religious experimentation and the ambiguities of identity that allow Sri Lankans to live with difference. Neena Mahadev is an assistant professor of anthropology at Yale-NUS College and holds a courtesy appointment with the National University of Singapore. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Around the turn of the millennium, Pentecostal churches began to pepper majority-Buddhist Sri Lanka, setting off a sense of alarm among Buddhists who saw Christianity as a neocolonial threat to the nation. Rumors of foul play in the death of a Buddhist monk, as well as allegations of proselytizing in the aftermath of the 2004 tsunami and during the final stages of civil war, spurred nationalist anxieties, moral panics, and even episodes of violence by Buddhists against Christians suspected of facilitating “unethical” conversions. Through vivid ethnography and keen observations of media events, Karma and Grace: Religious Difference in Millennial Sri Lanka (Columbia UP, 2023) illuminates disputes over religious freedom and pluralism amid the rise of charismatic Christianity in Sri Lanka. Neena Mahadev explores the dueling efforts of Buddhist nationalists and Christian evangelists to reshape Sri Lanka's religious, economic, and political landscapes. She considers theological and political impasses between Buddhism's vast timescales of karma and Christians' promises of the immediacy of their God's salvific grace. While Christian missions spread “the Good News,” subsets of Buddhists produced bad press, sting operations, and disparaging media to impede born-again churches from taking root. In gripping detail, Mahadev recounts how modernist and traditionalist Theravāda Buddhists, Pentecostal newcomers, long-established Christian denominations, local deity and spirit cults, and the innovations of mavericks intermingle in a multireligious public sphere. Even amid trenchant conflicts, Karma and Grace demonstrates that social proximity between rivals is also conducive to religious experimentation and the ambiguities of identity that allow Sri Lankans to live with difference. Neena Mahadev is an assistant professor of anthropology at Yale-NUS College and holds a courtesy appointment with the National University of Singapore. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Around the turn of the millennium, Pentecostal churches began to pepper majority-Buddhist Sri Lanka, setting off a sense of alarm among Buddhists who saw Christianity as a neocolonial threat to the nation. Rumors of foul play in the death of a Buddhist monk, as well as allegations of proselytizing in the aftermath of the 2004 tsunami and during the final stages of civil war, spurred nationalist anxieties, moral panics, and even episodes of violence by Buddhists against Christians suspected of facilitating “unethical” conversions. Through vivid ethnography and keen observations of media events, Karma and Grace: Religious Difference in Millennial Sri Lanka (Columbia UP, 2023) illuminates disputes over religious freedom and pluralism amid the rise of charismatic Christianity in Sri Lanka. Neena Mahadev explores the dueling efforts of Buddhist nationalists and Christian evangelists to reshape Sri Lanka's religious, economic, and political landscapes. She considers theological and political impasses between Buddhism's vast timescales of karma and Christians' promises of the immediacy of their God's salvific grace. While Christian missions spread “the Good News,” subsets of Buddhists produced bad press, sting operations, and disparaging media to impede born-again churches from taking root. In gripping detail, Mahadev recounts how modernist and traditionalist Theravāda Buddhists, Pentecostal newcomers, long-established Christian denominations, local deity and spirit cults, and the innovations of mavericks intermingle in a multireligious public sphere. Even amid trenchant conflicts, Karma and Grace demonstrates that social proximity between rivals is also conducive to religious experimentation and the ambiguities of identity that allow Sri Lankans to live with difference. Neena Mahadev is an assistant professor of anthropology at Yale-NUS College and holds a courtesy appointment with the National University of Singapore. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Teaching a nature retreat amidst softly chirping birds and cooling rain, Jack, Pema Chödrön, and Ajahn Sumedho illuminate joyful insights of monastic life.This episode is brought to you by Betterhelp. Give online therapy a try at betterhelp.com/heartwisdom and get on your way to being your best self."Mostly what draws people to monastic life in the healthiest and best sense is its joy." – Jack KornfieldIn this special outdoor retreat, Jack, Pema Chödrön, and Ajahn Sumedho explore:Chanting the powerful seed syllable mantra, "Ah"Joys and misconceptions of monastic life in modern timesWhy someone would take vows and become a monk or nuKabir's poetry, being human, and walking the spiritual pathSexuality and celibacy in spiritual communitiesRelating to both ultimate and relative realityDealing with the body in physically taxing situationsWorking with injustice, inequality, and hierarchy within monasteries and spiritual institutionsThe nature of change and how our present creates our futureOpen-heartedness and open-mindednessLiving the Dharma every second of our existenceLetting our issues be our teachersA surprise Q&A appearance from Heart Wisdom family, Brother David Steindl-Rast, along with Ajahn Sundara, and Sister Columba"Quite clearly the future is the result of how we work with our minds now. To the degree that we open our hearts and minds to the present moment, that creates our future." – Pema Chödrön"I like to reflect that the Buddha only taught two things: suffering and the end of suffering." – Ajahn SumedhoAbout Pema Chödrön:Pema Chödrön is a Buddhist teacher in the lineage of Chögyam Trungpa. She served as the director of Karma Dzong, in Boulder, until moving in 1984 to rural Cape Breton, Nova Scotia to be the director of Gampo Abbey. Chogyam Trungpa Rinpoche asked her to work towards the establishment of a monastery for western monks and nuns. Check out her new book, How We Live Is How We Die, and learn more at PemaChodronFoundation.orgAbout Ajahn Sumedho:Ajahn Sumedho is a prominent teacher in the Thai Forest Tradition of Theravāda Buddhism. He was ordained in 1967, trained under Ajahn Chah, and has been instrumental in helping bring Buddha's teachings to the West. Learn more about Ajahn Sumedho in Teachings of a Buddhist Monk, including a forward by Jack.This Dharma Talk recorded on 5/26/1990 on the land which would become Spirit Rock Meditation Center was originally published on DharmaSeed.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this session, a continuation of his series summarizing his experience at Dharma Realm Buddhist University, Ajahn Kovilo speaks on attachment to views, specifically to Right Views as they are understood in a Theravāda context.

In this session, Ajahn Kovilo will discuss a Theravāda approach to the "Guanyin Dharmas" of: 1) listening 2) the wisdom of emptiness 3) great compassion, and 4) "response"

In this session, Ajahn Kovilo introduces a series of four upcoming talks that will address four specific spheres of insight that he has encountered over the course of having studied four years at Dharma Realm Buddhist University. These spheres are: 1) "Returning to True Suchness" 2) Attachment to Views 3) Guanyin Bodhisattva 4) The Pure Land

Constance Casey, MDiv, is an author and teacher providing spiritual guidance for those interested in living a gentle and peaceful life. Constance offers guidance for those entering deeper practice into the nature of reality and adjusting to a shift in consciousness. Her awakening occurred in 2008. She has been practicing in the contemplative arts for over 40 years-- first through her years in recovery, and then, as she deepened in Buddhist practice in 2007—which she shares in her memoir. She's a graduate of the Spirit Rock Community Dharma Leader Program. Some of her teachers include Trudy Goodman and Jack Kornfield. Constance obtained a Master of Divinity focusing on religious studies and went on to do hospital chaplaincy work. As an interfaith hospital chaplain, she offered compassionate care for patients and families while embracing the spectrum of human experiences. She is also authorized by Naropa University to teach meditation. Constance's practice is primarily informed by the suttas in Theravāda Buddhism where she has developed her own online classes, the most recent one is called Clearing Skies: Dispelling the Clouds that Hinder Us, and she leads support groups for dedicated meditation practitioners. Through her experience she respects and values your unique spiritual practice and journey while supporting you to find balance and significance in the face of adversity. Constance will encourage you to attune toward being more mindful and aware for release and serenity. Her first book called Time for Awakening: A Memoir shares her story of awakening and deeper meditation practice and is what brings her to our meeting today. She can be found at her website. On Substack On Instagram On Facebook And on Youtube  Discussion of this interview in the BatGap Community Facebook Group Interview recorded March 30, 2024 Video below. Audio coming soon.

TheraV Founder and CEO Amira Radovic We are kicking off Limb Loss/Limb Difference Awareness Month (LLLD) with the founder and CEO of TheraV. Amira found her passion to help people by creating a non-invasive, non-pharmaceutical device that helps soften phantom pains through the use of vibration therapy. Phantom pains are a very real, very painful, and often times disabling reaction after losing a limb. Most amputees will experience some level of phantom pain throughout the course of their lives. I would also say that all amputees feel some sort of phantom sensation (a feeling that the missing limb is still there and feels like pins and needles or a numbing sensation), I know I feel that everyday, all day, but I have become accustom to them. Phantom pains, on the other hand, are intense. They come without warning, last days, sometimes weeks, and can feel like you are being shocked, set on fire, or like a knife stabbing your limb and cutting you open. I have had the distinct privilege (sarcastic voice) of experiencing those crazy, uncontrollable, and sleep depriving pains four times in my five years of being an amputee! I wouldn't wish that on my worst enemy! Amira's father was a civil engineer and she had dreams of becoming an engineer, herself. She said she was always fascinated with the idea of using technology to enhance the human ability so she studied biomedical engineering at the University of Delaware. As a junior she had an opportunity to work at a prosthetic office. There she was introduced to the mental and physical pain that came with limb loss and the reality of phantom pain. She worked for years and talked to many amputees to come up with her TheraV for phantom pains, despite the lack of data and the stigma that surrounded phantom pains. This week I had the honor of having her on my podcast to share where her idea came from, how it works, and where she's taking it next. Like all great inventors, she is continuing to dive deeper into the mysterious world of phantom pains, what produces them, what helps, and how she can improve her already amazing product. I am grateful for the time I got to speak with her and to hear her story, her passion, and what got her into the world of amputees and phantom pain. An amazing thing about TheraV is that it can also be used by able-bodied individuals for things like restless leg syndrome or CRPS! Amazing, right? If you are struggling with any of these issues, and would like to be rid of medications you might consider giving TheraV a shot. Check out her website HERE.   With a world of big Pharma and large corporations it's hard for the individual to break into the market. Please visit TheraV website, check them out on social media and give them a follow. By purchasing your own therapy for your home you not only have a safe way to manage pain you are helping Amira reach more people and giving them a chance to live without pain. Thank you, Amira, for joining my podcast this week and for all you are doing for our amputee community. Phantom pains are real pains. Your research and devotion to reducing and eliminating them is so commendable! Thank you!       Remember to subscribe to my podcast so you don't miss out on a month packed with inventors and innovators who are making a huge impact in our amputee community! also. p lease share this link and podcast with someone who could benefit. My goal is always to help empower and educate those in need. Help me make an impact this month!   Thank you and have a blessed week. As always, Be Healthy, Be Happy, Be YOU!!!!     Much love,        

Dr. Alice Collett's monograph Lives of Early Buddhist Nuns: Biographies as History (Oxford University Press, 2016) delves into the lives of six of the best-known nuns from the period of early Buddhism: Dhammadinnā, Khemā, Kisāgotamī, Paṭācārā, Bhaddā Kuṇḍalakesā, and Uppalavaṇṇā, all of whom are said to have been direct disciples of the historical Buddha. Collett does the thankless task of sorting through the biographical information scattered throughout the canonical and commentarial literature to present a richly textured account of the these six extraordinary women's lives. She further analyzes the differences between the various biographical accounts to glean historical information about the position of women and changing gender relations in the early centuries of Buddhism in India. One of the main contributions of her monograph is the finding that women were treated more favorably in the Pāli Canon than is commonly presented. She also gains insight into an impressive number of other themes ranging from notions of beauty and bodily adornment, to family, class, and marriage. This book is sure to be of value to a wide audience, especially those interested in women in Buddhism, early Buddhism and early Indian society. Alex Carroll studies Buddhist Studies at the University of South Wales and is primarily interested in Theravāda and early Buddhism. He lives in Oslo, Norway and can be reached via his website here.  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

Dr. Alice Collett's monograph Lives of Early Buddhist Nuns: Biographies as History (Oxford University Press, 2016) delves into the lives of six of the best-known nuns from the period of early Buddhism: Dhammadinnā, Khemā, Kisāgotamī, Paṭācārā, Bhaddā Kuṇḍalakesā, and Uppalavaṇṇā, all of whom are said to have been direct disciples of the historical Buddha. Collett does the thankless task of sorting through the biographical information scattered throughout the canonical and commentarial literature to present a richly textured account of the these six extraordinary women's lives. She further analyzes the differences between the various biographical accounts to glean historical information about the position of women and changing gender relations in the early centuries of Buddhism in India. One of the main contributions of her monograph is the finding that women were treated more favorably in the Pāli Canon than is commonly presented. She also gains insight into an impressive number of other themes ranging from notions of beauty and bodily adornment, to family, class, and marriage. This book is sure to be of value to a wide audience, especially those interested in women in Buddhism, early Buddhism and early Indian society. Alex Carroll studies Buddhist Studies at the University of South Wales and is primarily interested in Theravāda and early Buddhism. He lives in Oslo, Norway and can be reached via his website here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history