Podcasts about Theravada

Vince Fakhoury Horn describes the insight meditation tradition as a chord in which concentration, mindfulness and heartfulness sound together, with concentration giving mindfulness its depth and heartfulness keeping the whole enterprise from turning dry and frightening.My teaching colleagues & I are leading a 10-day meditation retreat focusing on The Insight Chord. We'd love to see you there!

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In this brief reflection Mary shares some thoughts on contemplative practice and how it can ground us and offer us a foundation from which to move through the world with steadiness and peace.Recorded Sept. 28, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

In which Edward finishes reading Cullavagga IV.

The term Upaya, or Skillful Means can be a very helpful concept to consider as we move through our lives and is a practice of equanimity. How do we respond to our experiences rather than just reacting out of habit. Mary discusses this and how we can develop a skillful way of being in the world, guided by a wise heart.Recorded Sept. 19, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Outlining the seven factors of awakening in Buddhism, Gil Fronsdal offers an accessible perspective on the glory of the dharma. Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This week on the BHNN Guest Podcast, Gil Fronsdal shares:Seeing the glory of the dharma in all experiencesMindfulness: the simple offering of presence for what's happening right now Being present for our emotions rather than for or against themMindfulness as the bridge between the five hindrances and the seven factors of awakening How differentiation gives rise to wisdom and understandingThe choice between being caught up and letting go Persisting in our effort to practice, moment by moment Witnessing when our mind wanders off during meditationHaving an equanimous mind, being both tranquil and alertThis recording was originally published on DharmaseedAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma. “With mindfulness we're just trying to be present, and in that, find a certain kind of freedom. So, if it's not simple, it's not mindfulness.” –Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In which fuel and fire are like agent and action...?

We don't meditate to get good at meditation. Instead, our practice lays the ground for awareness which we, hopefully, carry throughout our days. Continuity of mindfulness is a phrase which conveys this idea. In this talk Mary talks about Thich Nhat Hanh's book, Peace is Every Breath, which brings practice down to the most mundane parts of our lives like brushing teeth and making breakfast. The sacred is right here all the time when we're aware.Recorded Sept. 12, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

In which Dogen tells the story of the prostitute who put on a nun's robe as a joke, resulting in her eventual enlightenment.

The first Buddhist Books episode recorded at the new place.

Vipassana teacher Trudy Goodman shares stories and teachings about the Buddha's one fortunate attachment: sacred longing.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this episode, Trudy Goodman gives a lecture on:Getting ‘everything' when sitting in meditation practiceLearning how to be present with the experience of sufferingGrowing from the mud: the metaphor of the lotus flowerThe deadly process of applying ideals of perfection to ourselves Finding the source of happiness in our own hearts Looking at grief as another form of desireTrudy's explanation of what she calls ‘crooked grief'Attachment as addressed by Buddhist psychology The world that opens to us when are not caught in anythingAbout Trudy Goodman:Trudy is a Vipassana teacher in the Theravada lineage and the Founding Teacher of InsightLA. For 25 years, in Cambridge, MA, Trudy practiced mindfulness-based psychotherapy with children, teenagers, couples and individuals. Trudy conducts retreats, engages in activism work, and teaches workshops worldwide and online. She is also the voice of Trudy the Love Barbarian in the Netflix series, The Midnight Gospel. You can learn more about Trudy's flourishing array of wonderful offerings at TrudyGoodman.comThis recording was originally published on Dharmaseed. “Don't be deceived by any others that claim they will bring you lasting love and happiness. Understand that the source of love and happiness is in your own heart, in your own ability to be present, in your own mind. This is what transforms our wants and our longings—the ability to shine this light of presence.” –Trudy GoodmanSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

A core teaching of Buddhism is Dependent Origination although it can seem difficult to understand at times. In this talk, Mary offers a simple overview of this important teaching on conditionality and how we can free ourselves from the grip of Samsara. Recorded Sept. 5, 2026 in the virtual worldBook: Tear the City Down by Andre HardySend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

In this dharma reflection Mary discusses the idea we so often carry about the now, the future and the past and how easy it is to be caught up in a world that is somewhere else. Discussing various mental states, meditation invites us to identify these states in order to liberate our minds from attachment.Recorded August 27, 2026 in the virtual worldLet Go by Martine BatchelorSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

This episode we continue with the reign of Uno no Sarara, aka Jito Tenno, and look at records of the various foreigners and immigrants who came to the archipelago. This includes immigrants from the Korean peninsula as well as those foreigners with whom Yamato shared the Central Land of the Reed Plains--like the Hayato and the Emishi. We also take a look at the Yamato court's widening relationship with and use of Buddhism. Along the way we take a look at a few different incidents and reports, including omens, hunting and fishing restrictions, and a story of sweet wine that reportedly cured the worst of diseases. For more check out the podcast website: https://sengokudaimyo.com/podcast/episode-155 (blogpost goes live 1 Sep 2026) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 155: Immigrants, Priests, and Sweet Wine The three priests and their companions could see the distinctive pagoda from a distance away.   It stood several stories tall, and the bells at the eave ends glinted in the morning light. To their right, a tall, conical peak stood out from the other mountains, much like a miniature Mt. Fuji.  From there, the mountains swept down to the flat plain, which then ended at the edge of the giant body of water known as Lake Biwa.  The pagoda rose up between the two, its uppermost spire jutting upwards towards the sky.  Around it, much of the flat area had been carved into rectangular rice paddies, with paths and thatched roof buildings around—most of them low to the ground, distinctive of the muro style still prominent amongst most of the common people.  As such, though it didn't come anywhere near the grandeur of the temples in the capital, even a provincial temple stood out with its tiled roof and the brightly colored, red, white, and green walls and windows.  As they approached, the group saw a crowd of people by the gates.  Many of them seemed ill and infirm.  They had come to be healed by the waters of the temple—the same healing waters that had brought these priests all the way from the capital to investigate. We are covering a bunch of different things from the reign of Uno no Sarara, from 686 to 697.  This episode we take a journey through a few different topics.  Mostly we are talking about foreigners—both those from overseas and the ones that Yamato shared the archipelago with—and with Buddhism and how the court used this continental religion that had already become a key organ of the Yamato State. To start with, let's talk about immigrants.  Immigration to the archipelago by this point isn't anything new—and I'm not just talking about the groups that came over and kickstarted the Yayoi culture and the eventual mounded tomb period that we know as the Kofun era.  There were numerous ethno-linguistic groups that fell under Yamato's hegemony, and evidence of active migration. Of the various groups on the archipelago, there appear to be several categories.  For instance, we have groups that are clearly external immigrants, from outside of the archipelago  and then we have those groups that appear to be considered indigenous, at least by Yamato's thinking.. Some of this can be seen in how they are treated, discussed, and even assimilated.  Those external, while often presented as being in a tribute status, are still treated differently from those on the archipelago, where the land borders of Yamato would abut against the territories of local ethnic groups.  This probably also had something to do with the claim that the Heavenly Grandchild and their descendants, the current Tennou, were presumably given sovereignty over the entire Land of the Central Reed Plains, aka the Japanese archipelago. External immigrants included people from Silla, and, even though the kingdoms themselves had fallen and been absorbed by Silla, Gogureyo and Baekje.  This last one might be a bit surprising if we think about it in modern terms where we tend to think in terms of citizenship and nationality first and foremost.  So we think of someone as being American, French, or Japanese based on the country they came from.  But that American might be Dine—aka Navaho—or they could identify as Cajun or their parents might have been immigrants from somewhere else and they are the first generation born in the US.  That doesn't mean they aren't American, but "American" is only part of their identity.  Likewise that Japanese person could be Ainu, Ryukyuan, or even one of the Bonin islanders.  That is to say they may be from an ethno-linguistic group other than the majority ethnic group in that nation. In the same vein, while it's true that Baekje had been conquered by Silla, that doesn't mean that the Baekje people were suddenly erased and that the people suddenly changed their lifestyles or language overnight.  And so, while they may have been subjects of the Silla kingdom, there were still Baekje people both in Silla and in the archipelago.  And as late as 690, decades after it was conquered, we see that Baekje immigrants were arriving in Japan. Similarly, we see Goguryeo immigrants who came over in 687, three years earlier, even though that kingdom no longer existed.  They were settled in Hitachi, where they were given lands, received an allowance of grain to help tide them over, and then allowed to grow their community and work, as long as they did so peacefully, under the care of the local Yamato officials. And it isn't difficult to see why people of Baekje and Goguryeo might come to the archipelago.  Their other options were to head to the Great Tang, which had been the other conquering force, or possibly to go find refuge with various Tungusic ethnic groups around the Amur river area, outside of Tang control. What actually strikes me as a bit more surprising, to be honest, is the immigration of people from Silla.  After all, Silla was ascendant, was it not?  They had just unified the peninsula and this seems like it would have been a great time to be team Silla, and yet we see people leaving to come to Yamato. For instance, in 687 we see 14 immigrants from Silla settled in Shimotsuke.  22 more were presented by the Dazai-Sochi and settled in the land of Musashi.  In 689 and then in 690 we see more Silla immigrants settled in both places.  We also had 50 people come over with Buddhist priests, though we don't know where they ended up settling.  So both Musashi and Shimotsuke were being settled with immigrants from Silla.  Musashi, if you didn't already know, is the name for the area that would largely become the Tokyo metropolis in modern times.  Shimotsuke was the land adjoining it to the northeast.  In all likelihood, all of these people were probably being located to areas near each other, even though they are mentioned as being in different provinces.  That may have been more of an administrative distinction.  That also seems to indicate that they were likely being relocated to border areas where there weren't already large populations, probably because that is where there was open land that wasn't already claimed.  We see something similar with the court sending the people from Goguryeo all the way to Hitachi. It does make me wonder what must have happened for someone to choose to come to the Japanese archipelago from Silla to be sent all the way to the far end of Yamato to work the land.  In previous centuries I would have assumed that these were captives brought back from raids against the mainland, but by all accounts—and the fact that we continue to have relatively cordial diplomatic relations between Yamato and Silla—it appears that Yamato wasn't sending raids and that these individuals were likely coming willingly.  Perhaps they were getting crowded out somewhere in Silla, and had heard of new opportunities.  Or perhaps they had done something to make them persona-non-grata, as they say, back in their home country.   Whatever the reason, there were a number of people coming over, who would have also brought their cultural and technological knowledge along with them.  And many of them were being settled in the far eastern end of Honshu—though that may be something for another time. The indigenous category includes not only the Wa people of Yamato, but also the Hayato and the Emishi.  Of these we don't have a lot of information about who they were or what languages they spoke. For the Hayato we only have a few possible words of their language, and various other things that we know from Yamato's court records.  We know that the Yamato officials needed interpreters to speak with the Hayato.  There are those that theorize that the Hayato language had evolved from one of the languages spoken during the Jomon era—which doesn't give us much to go on other than the idea that it may not have been a Japonic language.  Attempts have been made to connect the Hayato with the unique burial features and other material artifacts of southern Kyushu, and then to the previous ethnic group, known as the Kumaso—or possibly the Kuma and So—but so far there are theories but no hard and fast connections. For example, we know that the Hayato were said to be from Ata and Ohosumi, according to the records of the court, but they also only show up in the late 7th century.  Prior to that we have stories of the Kumaso, and even people called Tsuchigumo.  Were those previous names for the ancestors of the Hayato?  Or were the Hayato encountered later, as Yamato's borders expanded, having perhaps encompassed the lands of the Kumaso and now running into the Hayato?  The fact that they show up so late in the narrative is particularly interesting, as they really only get mentioned in the reign of Ohoama and then Uno no Sarara—though they would be particularly active in the years to come, when the Nihon Shoki was being compiled.  For example, we know that the Hayato were brought into the court system, and also that they resisted, with numerous rebellions in the 8th century, though at this early point, things seemed to be going well. So Hayato were coming to the court, likely seeing some benefit in their association with Yamato.  They are shown coming in fairly significant numbers as well. Meanwhile, we have the ongoing assimilation of the Emishi.  Unlike the Hayato, the Emishi have shown up in the narrative since the legendary period.  We've talked about them quite a bit in various episodes.  Even within the Emishi, the Emishi of Koshi are differentiated from the Emishi further north in Tohoku.  Linguistically, a lot of place names in Tohoku and eastern Honshu have been compared to the Ainu language, with suspicions that a related language was in use in eastern and northeastern Japan for some time.  Tohoku is also the area that most resisted Yayoi culture, based on archaeological finds.  We know that wet rice paddy agriculture also made early in-roads into Tohoku, but then retreated much farther south, perhaps because it wasn't as suitable for the colder climate at that time.  Northern material culture continued to exhibit signs of evolution from the previous Jomon era, with Hokkaido continuing a tradition that we know as the Epi-Jomon, which we first talked about back in episode 50, and several times since then as well..  There were some mounded tombs—even some keyhole shaped tombs around Sendai and Osaki, in modern Miyagi prefecture—but nothing comparable to the large numbers of tombs found in areas further to the south. The Yamato people had had regular encounters with people called "Emishi" since at least the time of Kashikiya Hime, aka Suiko Tenno.  During the time that Takara Hime was on the throne a second time, there were massive military operations, first against the Emishi, and then supporting them against the Mishihase people in what appears to have been Hokkaido.  The Emishi were further brought under the Yamato court and into the court rank system, and we see rank handed out to various members of the group.  Then, in the reign of Uno no Sarara, we start to see further cultural assimilation in the form of the spread of Buddhism. In 689, we are told of Shiriko, an "Emishi of Kikafu, in Ukitamu district, in Michinoku".   This possibly refers to Okitama no Kori, a district in modern Yamagata Prefecture.  Shiriko had two sons, Maro and Kanawori, who requested permission to shave their hair and become Buddhist priests.  Perhaps related to this, about twenty days before, about 231 Emishi men and women had attended a banquet under the tsuki tree by Asukadera, where they were given gifts and rank.  Did that inspire them to want to learn more about this "Buddhism" thing? Either way, Uno no Sarara agreed.  In the edict she commented that Maro and his brother were both refined and modest, despite their youth, and that they were eating vegetarian dishes and keeping the Buddhist precepts.  So presumably this wasn't a last minute decision on their part, though we should probably take the wording in the edict with at least a grain of salt, given their purpose. Only six days later we see that the court is presenting a load of gifts to an Emishi monk named Doushin.  Doushin is said to have been a Koshi Emishi, rather than the Kitafu Emishi of Michinoku.  The court granted him a Buddhist statue, a purification flag, a wine cup, a begging bowl, five-colored silk cloth, thirteen pounds of flossed silk, 10 bolts of regular cloth, ten hoes, and a saddle. Six months later there is another priest:  Jitoku, an Emishi of Michinoku, who is granted a gold-copper image of Yakushi Buddha and a gold-copper image of Kanzeon—or Kannon—Boddhisatva, as well as a bell, a begging bowl, a precious curtain, an incense burner, and a banner. What this looks like, to me, is the court promoting Buddhism among the Emishi.  This feels similar to the way that priests also spread the worship of Mt. Miwa or other kami.  While Buddhism was technically universal, the Court had ensured that they had a hand on the center of Buddhist teaching, at least early on.  Indeed, at the same time that Uno no Sarara was building up the Jingikan and bolstering the worship of Amaterasu at Ise Grand Shrine, she and the court were also leveraging Buddhism and Buddhist concepts in a variety of ways.  She put it in an edict to the ministers in 691.  She noted that they had erected Buddhist Halls and Sutra repositories, and they practiced the six monthly fasts.  The sovereigns would occasionally send Ohotoneri to inquire after the welfare of priests.  As such, they should continue to uphold the Buddhsit Faith with zealous hearts. Upholding the faith wasn't just about words.  There were actual financial contributions.  Besides the national temples, there were gifts made, such as those to the Emishi priests, mentioned earlier.  In 692, Kwansei was presented silk and cloth and commended for making white lead, which was a popular ingredient for cosmetics.  Later that year, Yamada no Mikata was granted rank, and the fact that he had gone to Silla to study as a priest is mentioned in conjunction with that, though apparently he either didn't take orders or had gone back to being a lay person.   And in 693 they gave the priest, Hokyo, 3 chou worth or rice-land.  And in 696 there were 30 houses granted as a sustenance-fief to Bendou, a priest of Daikandaiji. And that tells us the kinds of resources the State was putting towards it, but what were they using Buddhism for?  What purpose did it serve the State, or was it purely altruistic?  A big part of it, as we have discussed in the past, was through the concept of karma and merit.  The court seems to have been making a variety of decisions that look to be efforts to increase the State's merit.  This is a continuation of things we saw in Ohoama's reign, along with some new moves.  For instance, we have previously mentioned in passing how the court was giving alms to the elderly and infirm, at least in the capital, and we see a lot more amnesties—though often qualified amnesties, with various crimes excluded. Then there were things like the edict of 689, in which Hunting and Fishing were prohibited in the Sea of Muko in the province of Settsu for a distance of 1000 paces, and for 20,000 shiro on the plain of Nagino in the district of Ate in the province of Kii, and for 20,000 shiro on the plains of Mino in the district and province of Iga.  The edict also attached keepers to these places in the same way as the Sea of Takashi in the district of Ohotori in the province of Kawachi.  Right off the bat we know a few things.  First off, this is the first time we've seen an edict like this, and yet the Chronicles say that this is similar to the way that "Keepers" were attached to the Sea of Takashi in Ohotori district.  The term used for "Keepers" appears to be "shugo", which would later be used for military governors in the Kamakura period, which would eventually become the shugo daimyo and then the Sengoku daimyo—our namesake.  But in this case it appears that "shugo" is just a literal translation of a "protector".  In front of that is the word "oku", meaning to keep or preserve.  Hence Aston's translation of these people as "keepers".  What is not clear to me is whether this is a reference to something that happened earlier, and just didn't get recorded, or if the Chroniclers are talking about a later practice which the audience for the Nihon Shoki would have been familiar with.  The Takashi sea would refer to the Seto Inland Sea just off the coast of Takashi, which was in Kawachi, south of modern Osaka.    The other places we see named are the Sea of Muko, in Settsu, which would have been north and west from modern Osaka, as well as Nagino in Kii and Mino in Iga. Nagino's location is not quite certain.  Ate is likely Arida, and Nagino may be what was eventually Nago, now thought to be near or including the Hirogawa region of Wakayama.  Later there were be prohibitions on fishining in the areas of Yuasa, Hiro, and Hirogawa, so perhaps there was also a prohibition on hunting on the plains.  This is all on the west side of the Kii peninsula, south of modern Osaka, so still facing the Seto Inland Sea. Iga, however, was on the other side of the peninsula.  Given that it was in Iga district of the land of Iga, this prohibition would definitely be about hunting, and not fishing.  It is also interesting to take a look at the measurements involved.  The one clear prohibition on fishing, in the Sea of Muko, is measured in paces while the other two are mentioned as being on the "plains"—though technically it should probably be "Nagi Plain" and "Mi Plain"—and they are measured differently, in something called "shiro".  By the way, I tried to find how big a "shiro" was and I couldn't quite do it. I wonder if the difference there, though, is area versus length:  For the sea of Muko it probably meant the waters directly out from the shore of Muko, and so I imagine that the paces were measure out from a certain point, walking along the shoreline, and then you couldn't go out into the sea in those areas to fish.  For the plains you could have more definitive markers indicating a particular area that was under the prohibition. For another clue to protected areas and distances, we see later that "long-life places" were established throughout the various provinces, each one being 1000 paces.  Aston notes that "long life places" indicated areas where animals couldn't be harmed, and given that they talk about it in terms of "paces" I would assume that means these were probably more prohibitions on fishing. That language also suggests to me that there was some kind of Buddhist reasoning behind it—mercy for the creatures of the land.  It isn't clear how long these prohibitions remained in effect, either.  This may also explain an order just a few days later that a white swallow that was caught in Mike, in the land of Sanuki, should be set free.  Unusually white or albino animals were often caught and presented to the throne as auspicious omens, not always in a live state.  However, Buddhism often teaches that there is merit in releasing animals, and so this feels like it was a way of demonstrating mercy and building merit, while also acknowledging the auspicious omen that accompanied its appearance. Also in this edict is who it is directed to:  Tanaka no Ason no Norimaro, who is named as the "soryo" of Iyo.  We've mentioned this before, in passing; this was a position similar to the Dazai no Sochi.  Effectively, the government official in charge of Iyo was in charge of the entire island of Shikoku.  Unlike the Dazai no Sochi, this position does not seem to have remained for long; instead, Shikoku was divided up into separate provinces and then each province had its own governor. By the way, we've talked about Norimaro before, as well.  He was previously in charge of the mission to Silla, when they went to announce Ohoama's demise, but then ran into a bunch of diplomatic etiquette issues such that they weren't able to deliver the news—or perhaps more appropriately they decided they couldn't deliver the news.  So from representing the court on missions, Norimaro went on to become the government official in Iyo overseeing all of Shikoku.  A couple of years later he would show up again, this time sending gold and silver that had apparently been found at Mt. Mima in Uwa district—modern Uwajima.  Unfortunately, after that he disappears from the narrative, and the position seems to end with him. Speaking of animals—the presentation of auspicious plants animals continued, and was often wrapped up with amnesties and similar such things.  The year 692 seems to have been of particular significance.  There we see the Governor of Sagami presenting a pair of fledgling red crows that had been caught in Miura.  Later we see that the governor, the vice governor, and the individual who had caught the crows—Kashima no Omi no Kusu—were gifted with rank and presents, while Miura district had its taxes and forced labor remitted for a period of three years. Later that same year, the Governor of Ise presented auspicious stalks of rice while the Governor of Echizen, that is to say the western part of Koshi closest to the capital, presented a white moth.  The stalks of rice don't seem to have warranted much, but the white moth, which presumably was not just a moth that is naturally white, was apparently considered something noteworthy.  We are told that it was caught on the shore at Uragami, in the district of Tsuruga.  As such, the Fief of the Kebi no Kami—the kami of Kebi, or at least his shrine—was increased by 20 houses.  Unfortunately, we have a lacuna or gap in the text so we don't get everything else.  This is a good reminder that sometimes we don't have anything because it wasn't written down, and sometimes because accidents happen.  Either something doesn't get transcribed properly or something gets damaged early on and there aren't enough copies for it to propagate from another source. Our next omens come in 694—the same year that the Fujiwara Palace was occupied.  We are told that a white copper-pheasant was presented by Sarara in Kawachi.  So the Governor and Vice-Governor of the district received promotions, as did the many who had caught it, Osakabe no Miyatsuko no Karakuni.  Four months later, a white bat was found by a man in Araki, in Hida province.  His name was Ohokunibe no Otohi, and he didn't receive a promotion in court rank, but he did get material presents in terms of silk cloth and floss, and, perhaps more importantly, he was exempted from all forced labor for the rest of his life.  Not a bad deal, if you ask me. Now omens were good and all, but omens were hardly active expressions by the government.  When things were happening—like damaging rains—or perhaps not happening—like droughts—people wanted the government to do something.  I know it may be hard for people to believe in this day and age, but many people believed that the government was responsible for all sorts of things that it had little control over.  In this case, that was the weather, and the state could at least prepare by collecting taxes in rice and then providing relief via those same resources.  But that still only did so much.  So when months went by with no rain falling, the state would turn towards ritual.  In some cases that ritual was directed at the kami and the new Jingikan, but in other cases, it fell on Buddhist priests. So, for example, in 688 we are told that there was a drought and the court initiated prayers for rain.  Those prayers were carried out by the priest Douzou.  Douzou was of Baekje extraction, but that didn't concern the court—they just wanted to know that he was effective.  Sure enough, after praying for rain, the clouds opened up and before morning the rain had fallen.  We are told it fell "across the realm", which I'm pretty sure is hyperbole.  It probably fell all across the Nara plains and surrounding areas, which was enough for the court. In 691, they were struck with the opposite problem, which we know because the court issued an edict dated to the 19th day of the 6th month of that year.  Apparently rain had fallen for two straight months.  And while the fifth month rains—the Satsuki-ame—are well-known, this apparently had started back in the 4th month of that year, and now there was a worry that it would start to injure the crops, reducing the annual yield.  The conclusion appears to have been that the country did not have enough merit.  Therefore the ministers and officials were prohibited from the use of strong drink or meat—Aston translates it directly as "animal food".  They were also ordered to compose their hearts and repent of any sins they may have committed.  At the same time, the priests in the temples of the capital and Home provinces were told to recite sutras for five straight days.  We also know that a day later they announced an amnesty for various criminals, as well.  Another act of mercy and hopefully for making merit. And it seems to have worked.  Or one could just say that the natural monsoon rains finally stopped after a particularly heavy season.  Who's to say? In the 5th intercalary month of 692, the rains were again pretty bad.  This time it isn't that they were long, but that it was heavy rain—what Japanese meteorology reports would likely call "Oyu", or Great Rain—which brought with it floods. Unfortunately, while they could pray for rain to start or stop, floods are another matter.  By the time you know the flood has happened it is too late.  And so this is where the government's preparedness came into focus.  Commissioners were sent to visit the districts and provinces.  There they found people affected by the flooding and they were empowered to make loans to provide relief.  Furthermore, they allowed people to access resources that might otherwise have been restricted, allowing them to fish and cut wood in the hills, forests, ponds, and marshes, even if that was normally a prohibited activity, so that they could sustain themselves until they were able to get back on their feet.  At the same time, the Sutra of Golden Light, the Konkwoumyou Sutra, one of the sutras for protecting the state, was to be read aloud in the capital and the Home Provinces.  The Sutra of Golden Light is the one which not only talks about the Shitennou, the four heavenly kings, but also emphasizes that if rulers support and honor the recitation of the sutra, then their kingdoms would be prosperous and peaceful, so what better time to read it than during or just after a disaster? There were other recitations and congregations that were not quite so obviously connected.  In 690, there were discourses in the inner precinct of the palace during the "Vassa", known in Japanese as "Ango" or "Dwelling in Peace".  This comes from the tradition in Buddhism where it is said that the Buddha and his disciples, though normally traveling around the countryside, would come together during the rainy season.  During this time they would talk and share.  It is still practiced in many Theravada schools, where monks will gather in temples during the rainy season.  Of course, as we've discussed, the 5th month was right in the middle of Japan's rainy season, so it seems like they may have been attempting to emulate that tradition. Three years later, we are told that they held a great-congregation of monks on that same date—the 15th day of the 5th month.  This is not referred to as an Ango, however, possibly noting a change in the way they were organizing or conducting it—or possibly just because it was referred to differently in the record the Chroniclers used.  That said, a great-congregation was simply a Buddhist gathering, where various priests would provide sermons or sutra readings, and not necessarily tied to a particular time.  Another one was called in the 9th month of 693 on behalf of the late sovereign, Ohoama and all prisoners were released, which was no doubt merit seen as accruing to the late sovereign. A month after that, the Benevolent King Sutra, or Ninnou-kyou, was expounded in the provinces for four days.  This is another one of the sutras considered important for the well-being of the state. In 694 we have 100 copies of the Konkwoumyou sutra—the Sutra of Golden Light—being sent out to the provinces, with the intent that they should be read together, at a certain time, when the moon of the first month was in the first quarter.  Any fees or resources needed by the temples to carry this out were to be defrayed from the public revenues of the provinces.  As Aston points out, "revenues" in this case would not necessarily be cash money.  Not that they didn't have coins—they had the Fuhonsen coins from Ohoama's time; see Episode 146 for more information.  We are even told that in 694 the court appointed three officials—Ohoyake no Maro, Utena no Yashima, and Kibumi no Honjitsu—to be governors for the mint, although Aston notes a Shoku Nihongi account from 708 that claimed that was the "first time" the title was given out.  Either way, even though they were minting coins, these wouldn't have been in common circulation.  The government may have used them to pay for things, but taxes coming in, especially in the provinces would have been in-kind taxes, meaning that the revenue to the temples were likely paid in rice, cloth, or similar. We similarly see another edict to read the Golden Light sutra on the first day of the twelfth month of 696.  This time it wasn't just a one time reading, though: they were setting a precedent.  The edict was to expound the Sutra of Golden Light and then, every year hence, they would schedule ten people of pure life who should be inducted as monks on the eve of the New Year.  I have to wonder about how they had people take orders—and whether it was a lifelong commitment or, as in some cultures, today, a temporary position.  After all, Ohoama took orders but didn't exactly remain "retired" for all that long. The same thing had happened back in 694, when one hundred and four people were made to enter religion for the sake of Royal Princess Asuka.  So how long did they remain Buddhist priests? There is a reference, in 693, of a priest being stripped of his monkhood.  It was done by royal order for a Goguryeo priest Fukuka, and it isn't made clear why.  Was it something that the priest wanted?  Maybe they wanted to stop being a monk for some reason?  Or was it done as a punishment?  There was apparently a great-congregation only about two weeks prior.  Maybe there was some drama?  We'll probably never know. In 697, there was an uptick in merit-making.  In the third month, a great-congregation was being held in the Eastern Palace.  The Eastern Palace was the home of the Crown Prince, so this may have something to do with the planned succession, but then in the 6th month we see a bunch of things happening.  There was a royal order for sutras to be read in temples in the Home Provinces, and then, nine days later, an order that people of 5th rank and lower were to go spend time cleaning out the temples in the capital.  On the 26th, 11 days after that, we get a record the seems to bring this into focus, as the Ministers and public functionaries started making votive images of the Buddha for the sake of Uno no Sarara's illness.  It seems that she was feeling unwell, which probably kicked off a lot of this activity, and may even be why she finally decided to abdicate.  There was one more seemingly related note.  On the 29th day of the 7th month the Ministers and public functionaries prepared a festival for the installation of Buddhist images in the temple of Yakushiji.  This was the temple Ohoama had originally commissioned for Uno no Sarara during his reign when she was sick back then.  She had recovered, then, and she would recover again—but her faith in the healing power of the Buddha may have been limited.  She would abdicate a few days later, leaving the throne to Prince Karu—the future Monmu Tennou. One last thing, somewhat tangential, it seems.  In the 11th month of 693, three priests, Houin, Zen'ou, and Shingi, set out, along with others, to the Yasu district in Afumi to taste the sweet wine of the local springs.  This is likely the area around the Yasu river, where it flows northwest from the mountains into Lake Biwa.  Today it is Yasu city on one side of the river and Moriyama city on the other. They apparently came back in the third month of the following year, as that is when we get a royal edict concerning said springs.  Based on that, we are told that the spring of quote-unquote "sweet wine" or "sweet sake" bubbled up at Mt. Tsuga in the Yasu district of Afumi.  Mt. Tsuga, or Tsugayama, may be related to "Moriyama", and Moriyama city is still known for the spring water that comes out of the nearby mountains. In the edict they mention that people who were afflicted with various disease would stay at Yasudera, where they presumably drank the water from the springs, and many of them found themselves healed.  For this miraculous occurrence, the temple itself was awarded four chou of rice-land, and an amount of cloth.  In addition, the district of Yasu was exempted from taxes and forced labor, as well as from any other kinds of corvees that might be levied, for at least one year.  Local authorities were promoted a grade in rank, and gifts were made out to those who were credited with first discovering the springs and their miraculous properties—Kadono no Hatsuki and the daughter of Kudara no Tsurara. A couple of extra notes, based on what we see here.  First off, it is unfortunately too often the case that we see women described like this—the daughter of so-and-so—without providing an actual name.  It is interesting that she is the daughter of someone with the name "Kudara", meaning "Baekje".  During the reign of Naka no Ohoe, aka Tenji Tennou, a number of Baekje people were settled in the areas around Lake Biwa and the Echi River, the next major river to the northeast. The temple mentioned, Yasudera, would have been the local temple, probably run by the local elites.  That likely means the Yasu no Atai family.  The temple itself is no more, and we aren't sure exactly where it was, but there is a strong case to be made that archaeological remains at Yoshimi-chou, in modern Moriyama city, might be that temple.  Still, there is no conclusive evidence. As for springs having healing properties—this is nothing new.  Minerals could have given the water a sweet taste, or perhaps there was something that clouded it, like nigori-zake—unfiltered rice wine.  Whether or not there were any natural healing properties I leave up to your own imagining.  Did people actually benefit from the waters?  Or maybe just because they believed?  Was the fact that a Buddhist temple was involved part of it, or is this just the same thing we see with people going to various springs and imparting to them some healing properties? Either way, it seems that at some point the spring no longer produced the "sweet wine" that had made it famous in its day, and people moved on to a different location. For now, I think we can stop here.  We have probably one more episode talking about specific items from this reign, but we are starting to get more and more sources, including the poetry of the Man'yoshu, which I hope to dig into here in a bit.  Plus a few other things in the works. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Podcast: This week on the show we feature a pre-recorded conversation with Kenneth Hillsman, a diviner in the Dagara West African tradition. Kenneth was born and raised in Tennessee as a preacher's kid in a very religious family. In college while taking African studies classes, he read Elder Malidoma Somé's first book, Of Water and Spirit, which planted the seeds for what was to come. While working in the family business, a health and natural foods store, he developed a passion for herbs and roots and how they can heal people. In 2018, Kenneth was initiated into the Dagara tradition of Stick Divination, and after developing a deeper relationship with the ancestors, he began to be shown how herbs and roots can not only heal and help people physically but spiritually as well. As he learned more about past family members it became clear that practicing root medicine always ran in his blood. Now Kenneth uses his divination and root medicine tools to help others along their own spiritual journeys, and he looks forward to one day making the trip to Dagara land in Dano, Burkina Faso, to pay homage to the tribe that helped awaken the medicine that was deep in his bones. More information about Kenneth Hillsman's work can be found at:   Intuitive Medicines on Facebook: www.facebook.com, Intuitive Medicines on Instagram: www.instagram.com, Kenneth Hillsman's email: kenneth.hillsman @ gmail.com.

Living with an undefended heart is not only a saying, but it is a practice that moves us toward liberation and away from greed, aversion and ignorance. In this talk Mary discusses her years-long practice and what an Undefended Heart is, and what it is not.Recorded Aug. 22, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

The Dalai Lama suggests that we check in with our spiritual practice every ten years or so. Using the 18th anniversary of teaching as a jumping off point, Mary checks in with where spiritual practice can lead and what it may look like. It's not about achieving a particular goal, but about how we show up in the world and recognize our shared humanity.Recorded Aug. 15, 2026 in the virtual worldBhikkhu Bodhi article: A Challenge to BuddhistsSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Using the teachings of Sayadaw U Tejaniya, Mary reflects on awareness, and how we find it in our lives. Recorded August 6, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

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Gil Fronsdal explores how Vipassana practice helps us embrace change and release attachment, transforming the way we experience ourselves and the world.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This week on the BHNN Guest Podcast, Gil Fronsdal shares:Change as the heart of Vipassana practiceDelusions of permanence and having an ‘upside down' perception of realityThe freedom in holding things more lightly The juxtaposition of perfection with room for improvement Breaking down our attachment to the way things are supposed to be Being challenged in the dharma and questioning our identity Individual culture versus collective culture Watching thoughts arise and pass awayThe problem with retrospective thinking This recording was originally published on DharmaseedAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma. “People tend to see permanence in what is impermanent. They tend to find self in what is not self. They tend to find happiness in things that are not really that happy. The path of practice is to perceive things in a way that things aren't distorted. The task of mindfulness practice is to break through distortions so we can see more directly.” –Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Sati, or mindfulness is foundational to our practice and necessary for liberation. In this talk Mary discusses what mindfulness is and the Buddha's teaching on how we cultivate this vital practice and move towards awakening.Recorded August 1, 2026 in the virtual worldBooks mentioned: The Satipatthana Sutta by Bhikkhu AnalayoMindfulness by Joseph GoldsteinThe Noble Eightfold Path by Bhikkhu BodhiSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

So many things are coming at us these days, it can feel so overwhelming. In this talk Mary reflects on the grief we may be feeling about so much loss in the world, and how a path of radical kindness is a wise and skillful response for ourselves and others. Recorded July 25, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

What happens when you follow the Singapore path, tick the right boxes, and still feel like something is missing?In this episode, Cheryl speaks with Venerable Damcho on her unexpected path into Buddhism, from heartbreak and anxiety in university, to meditation, retreats, ordination, and discovering a kind of happiness that did not depend on external success.Key takeaways:

Chinese Buddhist Temple Cuisine (Published)Long ago, in the mist-shrouded monasteries of ancient China, Buddhist monks and nuns began a quiet revolution at the table. More than fifteen hundred years ago, during the spread of Mahayana Buddhism, they took the principle of ahimsa to heart—non-violence toward all living beings—and let it shape every meal. Meat, fish, eggs, and often even dairy disappeared from their plates, replaced by the endless creativity of the plant world. Like their counterparts in Korea and Japan, they set aside the five pungent vegetables—garlic, onions, leeks, chives, shallots—believing these sharp flavors stirred the mind too much, awakened restless desires, and clouded the clarity needed for deep contemplation. In their kitchens, the pursuit of inner peace became inseparable from the pursuit of flavor.From fermented soy came profound umami—soft, comforting doufu; rich, savory fermented bean curd; wheat gluten twisted into mock meats that mimicked the chew of duck or chicken; tofu skins rolled into elegant parcels; konjac offering a springy bite. Mushrooms, especially shiitake, lent their earthy depth; seaweed brought the subtle sea; together they built broths and sauces that satisfied without ever relying on animal flesh. The monks mastered stir-frying for crisp edges, steaming to preserve purity, braising to draw out sweetness, deep-frying for golden contrast. Classic dishes were reborn in plant form—vegetarian duck made from layered tofu skins, mock fish shaped from mushrooms, lion's head meatballs crafted from tofu and mushrooms. Every meal sought yin-yang balance, the five flavors in gentle harmony—sweet, sour, salty, bitter, and a restrained umami—while following the seasons and honoring local harvests. In Sichuan temples like Wenshuyuan, bold chilies and flower pepper brought fire without the forbidden alliums; northern styles stayed milder, letting the natural sweetness of vegetables shine. Today, temple restaurants across China, Taiwan, and diaspora communities serve this living tradition, and its influence ripples outward—filling dim sum baskets with vegetable har gow, shaping global vegetarian Chinese food with creativity and grace.Far across the sea, on the emerald island of Sri Lanka, another Buddhist story unfolded over more than two thousand years. In the Theravada tradition, compassion and simplicity guided monastic life, turning the tropical abundance into one of the world's most naturally vegan-friendly cuisines. Temple meals and daily fare celebrated what the land gave freely—rice as the steady foundation, young jackfruit shredded into meat-like strands, mushrooms for depth, lentils for substance, coconut milk for creamy richness, greens like gotu kola and mukunuwenna chopped into fresh mallum salads. Curry leaves, pandan, and cinnamon wove fragrance through every dish; pol sambol brought coconut and spice, kiri hodi poured silky gravy over rice, hoppers steamed into lacy fermented pancakes. Meals stayed simple, seasonal, and almost entirely without waste—roots, leaves, fruits foraged and used whole. In strict monastic settings, strong spices might be softened, stimulants set aside, yet the lay version remained lively and full of flavor. Poverty and religious fasting days reinforced the reliance on plants, but the result felt like paradise: a cuisine that honored biodiversity, thrived on wild and cultivated abundance, and quietly embodied resilience and ecological harmony.In Vietnam, the Mahayana spirit gave rise to ẩm thực chay—vegetarian cuisine that bloomed in temples and on the first and fifteenth days of each lunar month, when many observed fasting. Here the approach felt more approachable, more playful than some stricter traditions. Tofu, seitan, mushrooms, taro, lotus root, and young jackfruit became the canvas; fresh herbs—mint, perilla, rau ram—added brightness; rice noodles carried broths and stir-fries. Read Full Content More Podcasts

The Buddha says the root of suffering begins with what he calls the three defilements, also known as the three poisons. These are greed, aversion or ill-will, and ignorance or delusion. This teaching is as valid today as it was almost 2600 years ago. In this talk Mary discusses how these poisons show up in our lives and how we can learn to let them go. She also touches on the three Buddhist personality types.Recorded July 16, 2026 in the virtual world Send me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

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With compassion and presence, Trudy Goodman teaches listeners how to bear the unbearable through our own willingness to hold it. Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.https://youtu.be/TwYZlCsBKncIn this episode, Trudy Goodman offers her perspective on:Learning to be present and okay with our strong emotionsRecognizing our emotions as the first step in working with themAllowing difficult emotions without being swept awaySurrounding our pain with compassion Noticing the bodily sensations that arise with strong emotionsSelf-regulation and soothing the startled heartThe powerful statement “it's like this”Merging with the world of intuitive wisdom This was recorded at Spirit Rock and was originally published on DharmaseedAbout Trudy Goodman:Trudy is a Vipassana teacher in the Theravada lineage and the Founding Teacher of InsightLA. For 25 years, in Cambridge, MA, Trudy practiced mindfulness-based psychotherapy with children, teenagers, couples and individuals. Trudy conducts retreats, engages in activism work, and teaches workshops worldwide and online. She is also the voice of Trudy the Love Barbarian in the Netflix series, The Midnight Gospel. You can learn more about Trudy's flourishing array of wonderful offerings at TrudyGoodman.com “By allowing reality to be as it is, since it is that way anyways, we're making a relationship with it that's based on clarity. It is a paradox that I think most therapists know: that by allowing something and accepting something and even by positively connoting what needs to change, not struggling with it, surrounding it with metta and compassion, we actually stop our war with reality. When we stop resisting what's true, we aren't fixating on it, and it's free to move and change. This is called radical acceptance.” –Trudy GoodmanSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this talk, Mary reflects on the famous story of Milarepa and the demons who take over his cave. It's a wonderful reflection on our spiritual journey of aversion and delusion to being intimate with our deepest experiences.Recorded July 11, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Podcast: This week on the show we feature a pre-recorded conversation with Ken McLeod, Buddhist teacher and author the recently released book, The Magic of Vajrayana. In today's conversation, we discuss the challenges of spiritual practice in the modern world. Among the topics we cover are the contrasting roles of religious and spiritual practice, the crisis of meaning in contemporary life, understanding Mahayana's “Two Truths” as the Fact of Mystery and the Fact of Life, and Faith versus Belief. One of the more innovative Buddhist teachers today, Ken McLeod is known for his clear explanations, poetic translations, and pragmatic approach to practice. He is one of the first generation of Western teachers in the Tibetan tradition and one of the few to be authorized to transmit the full scope of these teachings to students. In particular, his approach resonates strongly with those whose path lies outside established institutions. After graduating with a degree in mathematics, Ken cycled across Europe to Istanbul and then continued his journey overland to India. In 1970 he met his principal teacher Kalu Rinpoche at his monastery near Darjeeling. There Ken began a study and practice in Tibetan Buddhism that lasted more than twenty years. He completed the traditional three-year retreat program two times, translated for many teachers, and helped set up Buddhist centers in Canada and the United States. After his teacher's passing, Ken moved away from the hierarchical structures of Asian Buddhism to explore new approaches. In 1990, he founded Unfettered Mind in Los Angeles. His approach of one-on-one consultations roiled the Buddhist world in the early '90s, but was quickly recognized as a viable way to teach and guide students in the West. He made individual interviews a central feature of the many retreats he taught in California, New Mexico, and British Columbia. Through numerous small groups in Southern California, he developed the materials that became the encyclopedic meditation manual, Wake Up to Your Life. Now retired from formal teaching, he lives in Northern California where he hikes and writes. His writings and translations include The Great Path of Awakening (1987), Wake Up to Your Life (2001), An Arrow to the Heart (2007), Reflections on Silver River (2014), A Trackless Path (2017), and The Magic of Vajrayana (2022), as well as a corpus of articles and translations in Tricycle and other Buddhist magazines. More information about Ken McLeod's work can be found at:  Unfettered Mind website: www.unfetteredmind.org.

Sharing meaningful stories from a life of practice, Gil Fronsdal chats about the impact of spiritual community, simplicity, and generosity. Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This week on the BHNN Guest Podcast, Gil Fronsdal outlines:Honesty, communication, and understanding as an alternative to LSDThe impact of reading Zen Mind, Beginner's Mind, and going to the San Francisco Zen CenterThe importance of doing spiritual practice with other people and finding communityFinding freedom within simplicity and generosity The practice of working through fear and becoming relaxedGil's mindful founding of the Insight Meditation Center, balancing the commercial forces of societyHow growing up in wartime inspired Gil's interest in nonviolence and civil disobedience About Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.This recording was originally published on Dharmaseed “When I went to the Zen center, people didn't participate; they didn't pick up the cues and act accordingly. They became a mirror for me, and I said, ‘This is fantastic', to be able to see myself clearly through other people. I wanted that mirroring to be seen. In that time of living at Zen Center, I am very confident that I couldn't have practiced as much as I have done over the years without the support of the community that I was with.” –Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

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

Mindfulness Based Resilience Training! August 23rd—November 8th, 2026I am delighted to welcome you all into our 12 week deep dive, cultivating mindfulness, kindness, and self compassion with the intention of nourishing our Window of Tolerance.The program is designed with a unique and profound blend of meditation practice and neuroscience, ancient wisdom and modern somatic techniques. Participants can expect to come away with a set of skills to help navigate life with ease and grace. I have been studying and practicing various forms of meditation and mindfulness for over four decades. I am formally trained in Theravada and Mahayana traditions and I am deeply passionate about bringing a secular voice to these teachings.In addition to my contemplation training, I am also a certified clinical trauma professional, with an emphasis on Somatic Psychology.This program will be offered in two sections. All programs are offered over zoom and will be recorded for those who cannot make the live sessions.Section A caters to Europe, Asia, Australia, New Zealand, and will be offered from 3pm-5pm Sundays Thai time. (10am Europe)Section B caters to the Americas and Asia and will be offered from 7pm-9pm Sundays, Thai time. (8-10am East Coast) We move from reactivity to responsiveness!

St. Francis of Assisi invited us to wear the world as a loose garment and in this talk, Mary discusses how this is an invitation to equanimity. How do we turn towards the world without rigidity, yet with a willingness to stay present and meet life where it is?Recorded July 4, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Les jours et les nuits passent sans que nous nous demandions comment nous les avons vécus — c'est l'inattention même que le Bouddha nous a enjoints d'éviter. Ajahn Chah rappelle avec une franchise désarmante que la vertu est le seul véritable trésor : elle ne brûle pas, ne se vole pas et ne meurt pas avec le corps. Sans elle, dit-il, nous ne différons en rien du poulet qui apprécie d'être massé par le boucher — ignorant jusqu'au bout ce qui l'attend.Troisième chapitre du livre "Être ce qui est" qui comprend des discours d'Ajahn Chah recueillis et traduits par Paul Breiter, disciple d'Ajahn Chah, qui séjourna dans son monastère de nombreuses années. Traduction française réalisée par Jeanne Schut.Bibliographie: Ajahn Chah, Être ce qui est, éditions Sully (www.babelio.com/livres/Chah-Etre-ce-qui-est--Lessence-des-enseignements-du-B/1021509 )Narration et réalisation: Bruno LégerProduction: Les mécènes du Vieux SagePuisse la lumière des Maîtres toucher un nombre infini de cœurs,Puissent tous les êtres, visibles et invisibles, proches et lointains, humains et non humains, être libérés et heureux.OM Shanti, Shanti, Shanti.

One of the things we release on the journey to awakening is our attachment to fixed views. These are the stories that have become rigid and that we believe about ourselves and the world. This practice invites us to pause and take a look at our views and ask if they're even true. Freedom lies with our letting go of shoulds and opening to this moment as it is.Recorded June 27, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Ruben is the director of the Flourishing Intelligence Program (FLIP) at Linacre College, University of Oxford. Ruben is also co-director of the Centre for Eudaimonia and Human Flourishing, a Senior Researcher within Oxford's Department of Psychiatry, and fellow at Linacre College. Ruben has made significant theoretical and empirical contributions to the cognitive neuroscience of consciousness, meditation, and insight. His work also reveals a pathway towards better and safer artificial intelligence based on the science of consciousness and contemplative wisdom. Ruben has an eclectic contemplative background, including Zen, Advaita, and Theravada, and his first-person inquiry into the nature of reality continues to deeply inform his scientific research, and vice versa.

In order to move on the path of liberation, we need to see what gets in the way. The Buddha's teaching of the Five Hindrances is a helpful way to recognize these sometimes subtle obstacles and learn how to release them so we can continue towards freedom.Recorded June 20, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Episode #558: “I've always had a certain resistance to the over-institutionalization of anything,” says renowned meditation teacher Delson Armstrong, who argues that one of the deepest obstacles on the spiritual path is attachment to the very systems intended to help people become free. Meditation methods, lineages, institutions, and teachers can all be valuable, yet they can become objects of clinging when practitioners mistake the tools for the goal. Throughout his reflections on meditation, tradition, and authority, Armstrong returns to two principles: liberation requires a willingness to continually examine and release attachment, and genuine understanding must be grounded in direct experience rather than inherited certainty. Armstrong's perspective emerged through a long exploration of contemplative traditions. Raised in a Catholic environment, he later studied yoga, Vedanta, Sankhya, and a range of Buddhist systems, including Dzogchen, Mahamudra, and Theravada practices that emphasized deep concentration. Over time, however, he became dissatisfied with approaches that seemed more concerned with achieving meditative states than understanding the causes of suffering. A turning point came when he encountered Brahma Vihara practice and later Tranquil Wisdom Insight Meditation (TWIM), associated with Bhante Vimalaramsi, which emphasizes relaxation, observation, and the gradual unraveling of mental conditioning. Armstrong argues that concentration can suppress disturbances without transforming the conditions that create suffering; relaxating into practice, by contrast, allows practitioners to directly see how craving, resistance, and identification operate. Armstrong maintains that practice should be judged by how people respond to ordinary life rather than by what happens during retreats, even in very challenging situations. “Meditation is life; life is meditation,” he says. He warns against turning traditions, attainment maps, teachers, or institutions into unquestionable authorities. Useful frameworks become dogma when they stop being questioned. Teachers can guide, but they cannot replace personal understanding: “The map is one thing, but your journey is your own.” Ultimately, Armstrong presents spiritual development as an ongoing process of inquiry rather than certainty. His guiding principle remains simple: “Do not just take my word for it, do not take the word of the lineage for it, do not take the word of tradition for it. But see for yourself!”

Here is a guided meditation moving through a set of postures. These postures are designed to illicit feelings of warmth and goodness from deep within our implicit memory. Developed by Dr Bessel Van Der Kolk and myself. Bon Voyage!Meditation can be challenging at times. Occasionally we may experience things which surprise as a result. If you have any questions or concerns in regards to this, or other meditation practices, please feel free to message me through my website: www.suchsweetthunder.orgI have been practicing meditation for 40 years and have been successfully teaching meditation worldwide since 2009, giving talks, facilitating retreats, and have authored two books. I have received formal training in Theravada, Mahayana (Tibetan, Zen,) and Vedanta meditation techniques as well as Trauma Sensitive Mindfulness, MBSR, Neuroplasticity, Non-Violent Communication, and Buddhist Psychology. I teach from a secular voice and I am passionate about bringing timeless wisdom teachings to people of any faith, belief system, or tradition.If you find these podcasts helpful please consider making a donation: PayPal.me/suchsweetthunder

In the book, "Dancing With Life", Phillip Moffitt writes about the three insights associated with each of the Four Noble Truths: Reflecting, Experiencing and Knowing. This is a wise way to look at his core teaching and Mary offers a summary of Phillip's teaching. She calls these insights a journey of awareness from the head to the heart.Recorded June 13, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

The 5th precept is more than just an admonition not to drink or use drugs, but is an invitation to look at our consumption and how we may numb ourselves and become lost in delusion. It's from this deluded place where we can cause the most harm to others and to ourselves.Recorded June 6, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Exploring the factors of enlightenment, Vipassana teacher Trudy Goodman offers listeners ‘the good news' of Buddhist Practice.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This time on the BHNN Guest Podcast, Trudy Goodman explores:The balancing factor, energizing factors, and calming factors of enlightenmentManifesting metta through mindfulnessInvestigation into the truth of the dharma Offering compassion to the pain we feelThe beauty and profound stillness of a unified heart-mindBeing both the subject and object of experience Having faith in the strengthening of our mindfulness skillsThis episode was originally published on DharmaseedAbout Trudy Goodman:Trudy is a Vipassana teacher in the Theravada lineage and the Founding Teacher of InsightLA. For 25 years, in Cambridge, MA, Trudy practiced mindfulness-based psychotherapy with children, teenagers, couples and individuals. Trudy conducts retreats, engages in activism work, and teaches workshops worldwide and online. She is also the voice of Trudy the Love Barbarian in the Netflix series, The Midnight Gospel. You can learn more about Trudy's flourishing array of wonderful offerings at TrudyGoodman.com “We can be both the subject and object of experience. We can drop the whole thing and be neither. We have this capacity when we are willing to focus our attention, and, to focus our attention somewhere besides here, we discover a whole world of empathy, love, and intimate connection.” –Trudy GoodmanSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

What kind of man gets studied at Yale, Brown, and Harvard, builds a 300 person international research consortium, and still has powerful people working to erase his name? Dr. Daniel Ingram is not a guru. He is a retired level one trauma emergency physician. A published neuroscience researcher. The author of a book that has shaped contemplative practice for tens of thousands of readers. The acting organizer of a global research effort spanning Harvard, Yale, Brown, Cambridge, and Oxford. By every credential medicine respects, he is one of their own.So why did a senior figure allegedly commission an academic article engineered to surface at the top of every search of his name, with one stated goal? That nobody would ever believe him again. Because Dr. Ingram crossed a line his profession does not permit. He claimed that awakening is real. That it is measurable. That it is observable in the brain.  We go into what he has seen at the edges of human perception. What he documented in the lab. What he believes medicine is doing to patients every single day by refusing to look.The Emergent Phenomenology Research Consortium

Held in the shadow of Mary's husband's illness, this talk is a simple reflection on life's realities and the sentiment, "Very sad, no problem," as a path of equanimity. Sadness, joy and everything else does not need to be a problem. Instead, it's simply reality and we can choose how to show up.Recorded May 30, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Dogen said that enlightenment is an intimacy with all things. Mary reflects on this thought and it's similarity to equanimity and an undefended heart. How do we show up for the reality of the moment with complete openness. It is a journey and all we can do is begin with right now.Recorded Mary 23, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

In this talk, recorded at Insight Community of the Desert, Mary discusses the Second Precept. It's often just referred to as not stealing, but this precept is about recognizing all the different places that craving and greed show up and how to let go of that. Additionally, the cultivation of generosity is an important step in freedom from craving and a way to live in harmony with others and in contentment with ourselves.Recorded May 17, 2026 at ICD in Palm SpringsSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

In this episode I am once again joined by Stephen Snyder, Buddhist meditation teacher and author of several books including “Living Awakeness: Embodying Your Awakening”. Stephen compares Theravada to Zen in terms of difficulty and depth, explains why 30 minutes of cessation is his minimum to achieve Theravada stream entry, and shares why he believes cessation has a feminine energy. Stephen discusses the writing practices that have made him such a prolific author, reflects on how spiritual experiences can change one's reading habits, and reveals his opinion on academic histories of Buddhism Stephen also discusses false awakenings and ego inflation, whether enlightenment eliminates all negative emotions, and considers the controversial relationship between enlightenment and political engagement. … Video version: https://www.guruviking.com/podcast/ep361-living-awakeness-stephen-snyder

 Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'.
 … Topics include: 00:00 - Intro 01:02 - Stephen's secrets for writing so prolifically 04:51 - Writing routine 05:57 - Influence of law career on writing style 07:32 - Does Stephen read fiction? 08:00 - Does awakening change reading preferences? 10:03 - Does Stephen read Buddhist history? 12:14 - Stephen's new book, “Living Awakeness” 12:34 - Patterns in students with deeper awakening 13:30 - 8 levels of consciousness 18:22 - Are desire and anger eliminated by awakening? 20:32 - The Buddha was angry 21:19 - How does awakening affect emotion? 22:59 - Stored karma in the 8th level of consciousness 24:31 - Awakening vs self improvement 27:07 - Meditation as stress reduction 29:26 - Why not just teach the brahmavihārās? 30:45 - Yogic origin of Buddhist practices 31:18 - Different ways to practice brahmavihārā 34:13 - Theravada vs Zen awakenings 34:54 - Theravada awakening is in danger of being lost 37:00 - Which is more difficult: Theravada or Zen? 37:58 - Fear of extinction 39:34 - Cessation is a feminine energy 41:06 - Which awakening should you get first: Theravada or Zen? 41:54 - 30 min cessation minimum for stream awakening 44:56 - False awakenings 45:11 - Cessation vs falling asleep during meditation 45:38 - “Awakening” is used to generically 46:10 - Interrogating awakening experiences 47:18 - Ego inflation after transcendent experiences 49:09 - Post awakening perspectives 53:07 - Awakening and political engagement 57:21 - Bernie Glassman's Auschwitz retreats 59:52 - Does awakening change one's politics? 01:03:01 - Origin of enflamed political engagement … Watch previous episodes with Stephen Snyder: - https://www.guruviking.com/search?q=Stephen%20Snyder To find our more about Stephen Snyder, visit: - https://awakeningdharma.org/ … 
For more interviews, videos, and more visit: - www.guruviking.com … Music ‘Deva Dasi' by Steve James

The Buddha taught the Five Remembrances as a way to normalize our relationship to the human condition. We we all grow old, get sick and die, yet some of us fight tooth and nail against, especially in our Western culture. But when we truly greet this reality there is quite a freedom - we no longer have to hide or try to change our reality. Become a friend to this teaching and find some ease.Recorded May 2, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Host Michael Taft interviews meditation teacher Wystan about teaching awakening outside a strict lineage framework, cultural translation of Buddhist practice, why awakening does not “come with a Buddhist label,” the tension between preserving traditional forms and adapting them for modern students, devotion as a powerful but often avoided dimension of practice, the heartbreak of compassion as barriers of separateness break down, the importance of turning toward suffering rather than distracting from it, gratitude and forgiveness as possible “neo-Brahmaviharas,” why shamatha and vipashyana training can prepare students for more direct nondual practices, and Wystan's encouragement that awakening is real, possible, and worth pursuing.Wystan is a meditation teacher threading together influences from training in Theravada, Zen, Vajrayana, Dzogchen, and Shinzen Young's systematic secular approach in service of awakening.Learn more at https://www.wystantbs.com/See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Plus, staying sane in a crazy world, giving tough feedback, and how to orient to the dumpster fire of the news. Ajahn Kovilo Bhikkhu and Ajahn Nisabho are North American-born, Theravada monks who founded Clear Mountain Monastery in Seattle, Washington.  In this episode we talk about: How to get stuff off your chest How to live with less shame and regret How to give feedback without pissing people off too much How to accept feedback without getting pissed off or getting defensive How to stay sane in a crazy news cycle Why being miserable about the state of the world doesn't actually help anything How to cultivate the opposite of depression Get the 10% with Dan Harris app here Sign up for Dan's free newsletter here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel This episode is sponsored by:  LinkedIn Ads — Reach the right professionals with precision targeting. Spend $250 and get a $250 credit at http://www.linkedin.com/happier Fast Growing Trees — America's largest online nursery, with plants guaranteed to arrive healthy. Get 20% off your first purchase with code HAPPIER at https://www.fastgrowingtrees.com Tonal — Smart home strength training with real-time coaching. Get $200 off with promo code HAPPIER at https://www.tonal.com Northwest Registered Agent — LLC formation, registered agent service, and free business resources at https://www.northwestregisteredagent.com/Happier-free To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris