Podcasts about theravada buddhist

This episode we will finish up the travels of Xuanzang, who circumnavigated the Indian subcontinent while he was there, spending over a decade and a half travelings, visiting important Buddhist pilgrimage sites, and studying at the feet of learned monks of India, and in particular at Nalanda monastery--a true center of learning from this period. For more, check out our blogpost page:  https://sengokudaimyo.com/podcast/episode-122 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 122:  Journey to the West, Part 3 The courtyard at Nalanda was quiet.  Although hundreds of people were crowded in, trying to hear what was being said, they were all doing their best to be silent and still.  Only the wind or an errant bird dared speak up.  The master's voice may not have been what it once was—he was definitely getting on in years—but Silabhadra's mind was as sharp as ever. At the front of the crowd was a relatively young face from a far off land.  Xuanzang had made it to the greatest center of learning in the world, and he had been accepted as a student of perhaps the greatest sage of his era.  Here he was, receiving lessons on some of the deepest teachings of the Mahayana Buddhist sect, the very thing he had come to learn and bring home. As he watched and listened with rapt attention, the ancient teacher began to speak….   For the last two episodes, and continuing with this one, we have been covering the travels of the monk Xuanzang in the early 7th century, starting around 629 and concluding in 645.  Born during the Sui dynasty, Xuanzang felt that the translations of the Buddhist sutras available in China were insufficient—many of them had been made long ago, and often were translations of translations.  Xuanzang decided to travel to India in the hopes of getting copies in the original language to provide more accurate translations of the sutras, particularly the Mahayana sutras.  His own accounts of his journeys, even if drawn from his memory years afterwards, provide some of our most detailed contemporary evidence of the Silk Road and the people and places along the way.  After he returned, he got to work on his translations, and became quite famous.  Several of the Japanese students of Buddhism who traveled to the Tang dynasty in the 650s studied under him directly and brought his teachings back to Japan with them.  His school of “Faxiang” Buddhism became known in Japan as the Hosso sect, and was quite popular during the 7th and 8th centuries.  Xuanzang himself, known as Genjou in Japan, would continue to be venerated as an important monk in the history of Buddhism, and his travels would eventually be popularized in fantastic ways across East Asia. Over the last couple of episodes we talked about Xuanzang's illegal and harrowing departure from the Tang empire, where he had to sneak across the border into the deserts of the Western Regions.  We then covered his time traveling from Gaochang, to Suyab, and down to Balkh, in modern Afghanistan.  This was all territory under the at least nominal control of the Gokturk empire.  From Balkh he traveled to Bamyan, and then on to Kapisa, north of modern Kabul, Afghanistan.  However, after Kapisa, Xuanzang was finally entering into the northern territories of what he knew as “India”, or “Tianzhu”. Here I would note that I'm using “India” to refer not to a single country, but to the entirety of the Indian subcontinent, and all of the various kingdoms there -- including areas now part of the modern countries of Afghanistan, Pakistan, Bangladesh, and Sri Lanka.  The Sinitic characters used to denote this region are pronounced, today, as “Tianzhu”, with a rough meaning of “Center of Heaven”, but it is likely that these characters were originally pronounced in such a way that the name likely came from terms like “Sindhu” or “Induka”.  This is related to the name of the Sindh or Indus river, from which India gets its name.  Xuanzang's “Record of the Western Regions” notes that the proper pronunciation of the land should be “Indu”.  In Japan, this term was transmitted through the Sinitic characters, or kanji, and pronounced as “Tenjiku”.  Since it featured so prominently in the stories of the life of the Buddha and many of the Buddhist sutras, Tenjiku was known to the people of the Japanese archipelago as a far off place that was both real and fantastical. In the 12th century, over a thousand stories were captured for the “Konjaku Monogatarishu”, or the “Collection of Tales Old and New”, which is divided up into tales from Japan, China, and India.  In the famous 9th or 10th century story, “Taketori Monogatari”, or the “Bamboo-Cutter's Tale”, about princess Kaguya hime, one of the tasks the princess sets to her suitors is to go to India to find the begging bowl of the Buddha.  Records like those produced by Xuanzang and his fellow monks, along with the stories in the sutras, likely provided the majority of what people in the Japanese archipelago knew about India, at least to begin with. Xuanzang talks about the land of India as being divided into five distinct parts—roughly the north, south, east, west, and center.  He notes that three sides face the sea and that the Snow Mountains—aka the Himalayas—are in the north.  It is, he says, “Wide in the north and narrow in the south, in the shape of a crescent moon”.  Certainly the “Wide in the north and narrow in the south” fit the subcontinent accurately enough, and it is largely surrounded by the waters of what we know as the Indian Ocean to the west, the east, and the south.  The note about the Crescent Moon might be driven by Xuanzang's understanding of a false etymology for the term “Indus”, which he claims comes from the word for “moon”.  Rather, this term appears to refer to the Indus River, also known as the Sindh or Sindhus, which comes from an ancient word meaning something like “River” or “Stream”. Xuanzang also notes that the people of the land were divided into castes, with the Brahman caste at the top of the social hierarchy.    The land was further divided into approximately 70 different countries, according to his accounts.  This is known broadly as the Early Medieval period, in India, in which the region was divided into different kingdoms and empires that rose and fell across the subcontinent, with a total size roughly equivalent to that covered by the countries of the modern European Union.  Just like Europe, there were many different polities and different languages spoken across the land – but just as Latin was the common language in Europe, due to its use in Christianity, Sanskrit was the scholarly and religious language in much of India, and could also be used as a bridge language.  Presumably, Xuanzang understood Sanskrit to some extent as a Buddhist monk.  And, just a quick note, all of this was before the introduction of Islam, though there were other religions also practiced throughout the subcontinent, but Xuanzang was primarily focused on his Buddhist studies. Xuanzang describes India as having three distinct seasons—The hot season, the rainy season, and the cold season, in that order.  Each of these were four month long periods.  Even today, the cycle of the monsoon rains is a major impact on the life of people in South Asia.  During the rainy season, the monks themselves would retreat back to their monasteries and cease their wanderings about the countryside. This tradition, called “Vassa”, is still a central practice in many Theravada Buddhist societies such as Thailand and Laos today, where they likewise experience this kind of intensely wet monsoon season. Xuanzang goes on to give an in depth analysis of the people and customs of the Indian subcontinent, as he traveled from country to country. So, as we've done before, we'll follow his lead in describing the different locations he visited. The first country of India that Xuanzang came to was the country of Lampa, or Lamapaka, thought to be modern Laghman province in Afghanistan.  At the time it was a dependency of Kapisa.  The Snow Mountains, likely meaning the Hindu Kush, the western edge of the Himalayas, lay at its north, while the “Black Mountains” surrounded it on the other three sides.  Xuanzang mentions how the people of Lampa grow non-glutinous rice—likely something similar to basmati rice, which is more prevalent in South Asian cuisine, as compared to glutinous rice like more often used in East Asia. From Lampa he headed to Nagarahara, likely referring to a site near the Kabul River associated with the ruins of a stupa called Nagara Gundi, about 4 kilometers west of modern Jalalabad, Afghanistan.  This was another vassal city-state of Kapisa.  They were still Mahayana Buddhists, but there were other religions as well, which Xuanzang refers to as “heretical”, though I'm not entirely sure how that is meant in this context.  He does say that many of the stupas were dilapidated and in poor condition. Xuanzang was now entering areas where he likely believed the historical Buddha had once walked.  In fact, Lampa was perhaps the extent of historical Buddha's travels, according to the stories and the sutras, though this seems unlikely to have been true.  The most plausible locations for the Historical Buddha's pilgrimages were along the Ganges river, which was on the other side of the subcontinent, flowing east towards modern Kolkatta and the Bengal Bay.  However, as Buddhism spread, so, too, did stories of the Buddha's travels.  And so, as far as Xuanzang was concerned, he was following in the footsteps of the Buddha. Speaking of which, at Nagarahara, Xuanzang mentions “footprints” of the Buddha.  This is a Buddhist tradition found in many places.  Xuanzang claims that the Tathagatha, the Englightened One, or the Buddha, would fly, because when he walked the land itself shook.  Footprint shapes in rock could be said to be evidence of the Buddha's travels.  Today, in many Buddhist areas you can find footprints carved into rock conforming to stories about the Buddha, such as all the toes being of the same length, or other various signs.  These may have started out as natural depressions in the rock, or pieces of artwork, but they were believed by many to be the actual point at which the Buddha himself touched down.  There are famous examples of these footprints in Sri Lanka, Thailand, and China.  Of course there are also traditions of creating images of the footprint as an object of worship.  Images of footprints, similar to images of the Great Wheel of the Law, may have been some of the earliest images for veneration, as images of the Buddha himself did not appear until much later in the tradition.  One of the oldest such footprints in Japan is at Yakushiji temple, and dated to 753.  It was created based on a rubbing brought back by an envoy to the Tang court, while they were in Chang'an. Like Buddha footprints, there are many other images and stories that show up multiple times in different places, even in Xuanzang's own narrative.  For example, in Nagarahara Xuanzang also shares a story of a cave, where an image of the Buddha could be just barely made out on the wall – maybe maybe an old carving that had just worn away, or maybe an image that was deliberately placed in the darkness as a metaphor for finding the Buddha—finding enlightenment.  This is not an uncommon theme in Buddhism as a whole.  In any case, the story around this image was that it had been placed there to subdue a naga. Now a naga is a mythical snake-like being, and  we are told that this particular naga was the reincarnation of a man who had invoked a curse on the nearby kingdom, then threw himself from a cliff in order to become a naga and sow destruction.  As the story went, the man was indeed reborn, but before he could bring destruction, the Buddha showed up and subdued him, convincing him that this was not right.  And so the naga agreed to stay in the cave, where the Buddha left an image—a shadow—to remind the naga any time that its thoughts might turn to destruction. Later in his travels, at a place name Kausambi, Xuanzang mentions another cave where the Buddha had subdued a venomous dragon and left his shadow on the cave wall.  Allowing for the possibility that the Buddha just had a particular M.O. when dealing with destructive beings, we should also consider the possibility that the story developed in one region—probably closer to the early center of Buddhism, and then traveled outward, such that it was later adopted and adapted to local traditions.  From Nagarahara, Xuanzang continued to the country of Gandhara and its capital city of Purushapura, aka modern Peshwar.  This kingdom was also under vassalage to the Kapisan king.  Here and elsewhere in the journey, Xuanzang notes not only evidence of the historical Buddha, but also monasteries and stupas purported to have been built by King Kanishka and King Asoka.  These were important figures who were held in high regard for spreading Buddhism during their reign.  Continuing through the region of Gandhara, he also passed through Udakhand and the city of Salatura, known as the birthplace of the ancient Sanskrit grammarian, Daksiputra Panini, author of the Astadhyayi [Aestudjayi].  This work is the oldest surviving description of classical Sanskrit, and used grammatical and other concepts that wouldn't be introduced into Western linguistics for eons.  Daksiputra Panini thrived around the 5th or 4th century BCE, but was likely one of the reasons that Sanskrit continued to be used as a language of scholarship and learning even as it died out of usage as the day to day language of the common people.  His works and legacy would have been invaluable to translators like Xuanzang in understanding and translating from Sanskrit. Xuanzang continued on his journey to Kashmira, situated in the Kashmir Valley.  This valley sits between the modern states of Pakistan and India, and its ownership is actively disputed by each.  It is the namesake of the famous cashmere wool—wool from the winter coats of a type of goat that was bred in the mountainous regions.  The winter coat would be made of soft, downy fibers and would naturally fall out in the spring, which the goatherds harvested and made into an extremely fine wool.  In the 7th century and earlier, however, the region was known not as much for its wool, but as a center for Hindu and Buddhist studies.  Xuanzang ended up spending two years in Kashmira studying with teachers there.  Eventually, though, he continued on, passing through the country of Rajpura, and continuing on to Takka and the city of Sakala—modern day Sialkot in the Punjab region of modern Pakistan.  Leaving Sakala, he was traveling with a group when suddenly disaster struck and they were accosted by a group of bandits.  They took the clothes and money of Xuanzang and those with him and then they drove the group into a dry pond in an attempt to corral them while they figured out what they would do—presumably meaning kill them all.  Fortunately for the group, there was a water drain at the southern edge of the pond large enough for one man to pass through.  Xuanzang and one other went through the gap and they were able to escape to a nearby village.  Once they got there, they told the people what had happened, and the villagers quickly gathered weapons and ran out to confront the brigands, who saw a large group coming and ran away.  Thus they were able to rescue the rest of Xuanzang's traveling companions.  Xuanzang's companions were devastated, having lost all of their possessions.  However, Xuanzang comforted them.  After all, they still had their lives.  By this time, Xuanzang had certainly seen his fair share of life and death problems along the road.  They continued on, still in the country of Takka, to the next great city.  There they met a Brahman, and once they told him what had happened, he started marshalling the forces of the city on their behalf.  During Xuanzang's stay in Kashmira, he had built a reputation, and people knew of the quote-unquote “Chinese monk”.  And even though the people in this region were not necessarily Buddhist—many were “heretics” likely referring to those of Hindu faith—the people responded to this pre-Internet “GoFundMe” request with incredible generosity.  They brought Xuanzang food and cloth to make into suits of clothes.  Xuanzang distributed this to his travel companions, and ended up still having enough cloth for 50 suits of clothes himself.  He then stayed at that city a month. It is odd that they don't seem to mention the name of this location.  Perhaps there is something unspeakable about it?  Still, it seems that they were quite generous, even if they were “heretics” according to Xuanzang. From the country of Takka, he next proceeded to the kingdom of Cinabhukti, where he spent 14 months—just over a year—studying with the monks there.  Once he had learned what he could, he proceeded onwards, passing through several countries in northern India until he came to the headwaters of the sacred Ganges rivers.  The Indus and the Ganges rivers are in many ways similar to the Yellow River and Yangzi, at least in regards to their importance to the people of India.  However, whereas the Yellow River and Yangzi both flow east towards the Pacific Ocean, the Indus and Ganges flow in opposite directions.  The Indus flows southwest, from the Himalayas down through modern India into modern Pakistan, emptying into the western Indian Ocean.  The Ganges flows east along the base of the Himalayas and enters the eastern Indian Ocean at Kolkatta.   At the headwaters of the Ganges, Xuanzang found a Buddhist monk named Jayagupta and chose to spend the winter and half of the following spring listening to his sermons and learning at his feet. From there he continued his travels, and ended up being summoned by King Harshavardhana of Kanyakubja, known today as the modern city of Kannauj.  Harshavardhana ruled an immense state that covered much of the territory around the sacred Ganges river.  As word of this strange monk from a far off land reached him, the King wanted to see him for himself.  Xuanzang stayed in Kannauj for three months, completing his studies of the Vibhasha Shastra, aka the Abhidarmma Mahavibhasha Shastra, known in Japanese as the Abidatsuma Daibibasharon, or just as the Daibibasharon or the Basharon, with the latter two terms referring to the translations that Xuanzang performed.   This work is not a sutra, per se, but rather an encyclopedic work that attempted to speak on all of the various doctrinal issues of its day.  It is thought to have been authored around 150 CE, and was influential in the Buddhist teachings of Kashmira, when that was a center of Orthodoxy at the time.  This is what Xuanzang had started studying, and it seems that in Kannauj he was finally able to grasp everything he felt he needed to know about it in order to effectively translate it and teach it when he returned.  That said, his quest was not over.  And after his time in Kannauj, he decided to continue on. His next stop was at the city of Ayodhya.  This was—and is—a city of particular importance in Hindu traditions.  It is said to be the city mentioned in the epic tale known as the Ramayana, though many argue that it was simply named that later in honor of that ancient city.  It does appear to be a city that the historical Buddha, Siddhartha Gautama, visited and where he preached.  It was also the home of a famous monk from Gandhara who authored a number of Buddhist tomes and was considered, at least by Xuanzang, a proper Boddhisatva.  And so Xuanzang spent some time paying homage to the places where the Buddha and other holy figures had once walked. “Ayodhya” appears in many forms across Asia.  It is a major pilgrimage center, and the city of “Ayutthaya” in Thailand was named for it, evoking the Ramayana—known in Thai as the Ramakien—which they would adopt as their own national story.  In Silla, there is a story that queen Boju, aka Heo Hwang-ok, wife to the 2nd century King Suro of Geumgwan Gaya, traveled to the peninsula all the way from the foreign country of “Ayuta”, thought to mean Ayodhya.  Her story was written down in the Gaya histories and survives as a fragment found in the Samguk Yusa.  Members of the Gimhae Kim, Gimhae Heo, and Incheon Yi clans all trace their lineage back to her and King Suro. From Ayodhya, Xuanzang took a trip down the Ganges river.  The boat was packed to bursting with some 80 other travelers, and as they traveled towards a particularly heavily forested area, they were set upon by bandits, who rowed their ships out from hiding in the trees and forced the travelers to the shore.  There the bandits made all the travelers strip down and take off their clothing so that the bandits could search for gold or valuables.  According to Xuanzang's biography, these bandits were followers of Durga, a Hindu warrior-goddess, and it is said that each year they would look for someone of particularly handsome features to sacrifice to her.  With Xuanzang's foreign features, they chose him.  And so they took him to be killed.  Xuanzang mentioned that he was on a pilgrimage, and that by interrupting him before they finished he was worried it might be inauspicious for them, but he didn't put up a fight and merely asked to be given time to meditate and calm his mind and that they perform the execution quickly so that he wouldn't even notice. From there, according to the story, a series of miracles occurred that ended up with Xuanzang being released and the bandits worshipping at his feet.  It is times like this we must remember that this biography was being written by Xuanzang's students based on stories he told them about his travels.  While being accosted by bandits on the river strikes me as perfectly plausible, we don't necessarily have the most reliable narrators, so I'm going to have to wonder about the rest.  Speaking of unreliable narration, the exact route that Xuanzang traveled from here on is unclear to me, based on his stated goals and where he was going.  It is possible that he was wandering as opportunities presented themselves —I don't know that he had any kind of map or GPS, like we've said in the past.  And it may be that the routes from one place to another were not always straightforward.  Regardless, he seems to wander southeast for a period before turning again to the north and eventually reaching the city of Shravasti. Shravasti appeared in our discussion of the men of Tukhara in Episode 119.  With the men of Tukhara there was also mentioned a woman from Shravasti.  While it is unlikely that was actually the case—the names were probably about individuals from the Ryukyuan island chain rather than from India—it is probably worth nothing that Shravasti was a thriving place in ancient times.  It was at one time the capital city of the kingdom of Kosala, sharing that distinction with the city of Ayodhya, back in the 7th to 5th centuries BCE.  It is also where the historical Buddha, Siddhartha Gautama, was said to have spend many years of his life.  This latter fact would have no doubt made it a place of particular importance to Xuanzang on his journeys. From there he traveled east, ending up following the foothills of the Himalayas, and finally came to some of the most central pilgrimages sites for followers of the historical Buddha.  First, he reached Lumbini wood, in modern Nepal, said to have been the birthplace of Prince Siddhartha Gautama, the Buddha.  And then he visited Kushinagara, the site where the Buddha ascended to nirvana—in other words, the place where he passed away.  From there, he traveled to Varanasi, and the deer park monastery, at the place where the Buddha is said to have given one of his most famous sermons.  He even visited the Bodhi tree, the tree under which Siddhartha Gautama is said to have attained enlightenment.  He spent eight or nine days there at Bodhgaya, and word must have spread about his arrival, because several monks from the eminent Nalanda Monastery called upon him and asked him to come to the monastery with them. Nalanda Monastery was about 80 km from Bodhgaya.  This was a grand monastery and center of learning—some say that it was, for a time, the greatest in the world.  It had been founded in the 5th century by the Gupta dynasty, and many of the Gupta rulers and others donated to support the monastery, which also acted as a university.  After the fall of the Gupta dynasty, the monastery was supported by King Harsha of Kannauj, whom Xuanzang had visited earlier.  It ultimately thrived for some 750 years, and is considered by some to be the oldest residential university—meaning that students would come to the temple complex and stay in residence for years at a time to study.  According to Xuanzang, Nalanda hosted some 10,000 monks. Including hosts and guests.  They didn't only study Buddhist teachings, but also logic, grammar, medicine, and divination.  Lectures were given at more than 100 separate places—or classrooms—every day.  It was at Nalanda, that Xuanzang would meet the teacher Silabhadra, who was known as the Right Dharma Store.  Xuanzang requested that he be allowed to study the Yogacharabhumi Shastra—the Yugashijiron, in Japanese.  This is the work that Xuanzang is said to have been most interested in, and one of the works that he is credited with bringing back in one of the first full translations to the Tang dynasty and then to others in East Asia.  It is an encyclopedic work dedicated to the various forms of Yogacara practice, which focuses on the mental disciplines, and includes yoga and meditation practices.  It has a huge influence on nearly all Mahayana schools, including things like the famous Zen and Pure Land schools of Buddhism.  The Yogacharabhumi Shastra is the earliest such encyclopedic work, compiled between the 3rd and 5th centuries—so even if the monk Faxian had brought portions of it back, it was probably not in the final form that Xuanzang was able to access. Silabhadra, for his part, was an ancient teacher—some put his age at 106 years, and his son was in his 70s.  He was one of the few at Nalandra who supposedly knew all of the various texts that they had at the monastery, including the Yogacarabhumi Shastra.  Xuanzang seems to have been quite pleased to study under him.  Xuanzang stayed at the house of Silabhadra's son, Buddhabhadra, and they welcomed him with entertainment that lasted seven days.  We are told that he was then given his own lodgings, a stipend of spices, incense, rice, oil, butter, and milk, along with a servant and a Brahman.  As a visiting monk, he was not responsible for the normal monastic duties, instead being expected to spend the time in study.  Going out, he was carried around by an elephant.   This was certainly the royal treatment. Xuanzang's life at Nalandra wasn't all books: south of the monastery was the city of Rajagrha, the old capital of the kingdom of Magadha, where the ancient Gupta kings had once lived, and on occasional breaks from his studies, Xuanzang would venture out to see the various holy sites.  This included the famous Mt. Grdhrakuta, or Vulture Peak, a location said to be favored by the historical Buddha and central to the Lotus Sutra, arguably the founding document of Mahayana Buddhist tradition. After all, “Mahayana” means “Greater Vehicle” and it is in the Lotus Sutra that we see the metaphor of using different vehicles to escape a burning house.   We've already talked a bit about how the image of Vulture Peak had already become important in Japanese Buddhism: In Episode 112 we talked about how in 648, Abe no Oho-omi had drums piled up at Shitennoji in the shape of Vulture Peak. But although the sightseeing definitely enhanced his experience, Xuanzang was first and foremost there to study.  He spent 15 months just listening to his teacher expound on the Yogacarabhumi Shastra, but he also heard expositions on various other teachings as well.  He ended up studying at Nalandra Monastery for 5 years, gaining a much better understanding of Sanskrit and the various texts, which would be critically important when it came to translating them, later. But, Xuanzang was not one to stay in any one place forever, and so after 5 years—some 8 years or more into his journey, he continued on, following the Ganges east, to modern Bangladesh.  Here he heard about various other lands, such as Dvarapati—possibly referring to Dvaravati, in modern Thailand, as well as Kamalanka and Isanapura.  The latter was in modern Cambodia, the capital of the ancient Chenla kingdom.  Then Mahacampa—possibly referring to the Champa region of Vietnam—and the country of Yamanadvipa.  But there was still more of India for Xuanzang to discover, and more teachings to uncover, and so Xuanzang decided instead to head southwest, following the coast.  He heard of the country of Sinhala, referring to the island of Sri Lanka, but he was urged not to go by ship, as the long journey was perilous.  Instead he could stay on relatively dry land and head down to the southern tip of the subcontinent and then make a quick hop from there across to the island.  He traveled a long distance, all the way down to Kancipuram, the seat of the Pallava dynasty, near modern day Chennai.  From the seaport near Kancipuram, it was only three days to Sinhala—that is to say Sri Lanka—but before he could set out, he met a group of monks who had just arrived.  They told him that the king of Sinhala had died , and there was a great famine and civil disturbances.  So they had fled with some 300 other monks. Xuanzang eventually decided not to make the journey, but he did talk with the monks and gathered information on the lands to the south, on Sri Lanka, and on the islands south of that, by which I suspect he may have meant the Maldives.  While Sri Lanka is an area important to Buddhist scholarship, particularly to the Theravada schools, this likely did not impress Xuanzang, and indeed he seemed to feel that his studies in Nalanda had more than provided him what he needed.  Sri Lanka, however, is the source of the Pali canon, one of the most complete early canons of Buddhism, which had a huge influence on Theravada Buddhism in Southeast Asia and elsewhere. So Xuanzang took plenty of notes but decided to forego the ocean voyage and headed northwest, instead.  He traveled across the breadth of India to Gujarat, and then turned back east, returning to pay respects once more to his teacher in Nalanda.  While there he heard of another virtuous monk named Prajnabhadra at a nearby monastery.  And so he went to spend several months with him, as well.  He also studied with a layman, Sastrin Jayasena, at Stickwood Hill.  Jayasena was a ksatriya, or nobleman, by birth, and studied both Buddhist and non-Buddhist texts.  He was courted by kings, but had left to continue his studies.  Xuanzang studied with him for another couple of years. Xuanzang remained at Nalanda, learning and teaching, expounding on what he had learned and gathering many copies of the various documents that he wished to take back with him, though he wondered how he might do it.  In the meantime, he also acquired quite the reputation.  We are told that King Siladitya had asked Nalanda for monks who could refute Theravada teachings, and Xuanzang agreed to go.  It isn't clear, but it seems that “Siladitya” was a title, and likely referred to King Harsha of Kannauj, whom we mentioned earlier.  Since he was a foreigner, then there could be no trouble that was brought on Nalanda and the other monks if he did poorly.  While he was waiting to hear back from Siladitya's court, which was apparently taking time to arrange things, the king of Kamarupta reached out to Nalanda with a request that Xuanzang come visit them.  While Xuanzang was reluctant to be gone too long, he was eventually encouraged to go and assuage the king. Kamarupta was a kingdom around the modern Assam region, ruled by King Bhaskaravarman, also known as King Kumara, a royal title.  This kingdom included parts of Bangladesh, Bhutan, and Nepal.  Bhaskaravarman, like so many other regents, seems to have been intrigued by the presence of this foreign monk, who had traveled all this way and who had studied at the famous Nalanda Monastery in Magadha. He invited Xuanzang to come to him.  Xuanzang's teacher, Silabhadra, had exhorted him to spread the right Dharma, and to even go to those non-Buddhists in hopes that they might be converted, or at least partially swayed. King Bhaskaravarman was quite taken with Xuanzang, wining and dining him while listening to him preach.  While there, Xuanzang learned about the country of Kamarupta.  He also learned about a path north, by which it was said it was a two month journey to arrive at the land of Shu, in the Sichuan Basin, on the upper reaches of the Yangzi – a kind of shortcut back to the Tang court.  However, the journey was treacherous—possibly even more treacherous than the journey to India had been. Eventually word reached the ears of King Siladitya that Xuanzang was at the court of King Bhaskaravarman, and Siladitya got quite upset.  Xuanzang had not yet come to *his* court, so Siladitya demanded that Bhaskaravarman send the monk to him immediately.  Bhaskaravarman refused, saying he'd rather give Siladitya his own head, which Siladitya said he would gladly accept.  Bhaskaravarman realized he may have miscalculated, and so he sailed up the Ganges with a host of men and Xuanzang to meet with Siladitya.  After a bit of posturing, Siladitya met with Xuanzang, who went with him, and eventually confronted the members of the Theravada sect in debate.  Apparently it almost got ugly, but for the King's intervention.  After a particularly devastating critique of the Theravada position, the Theravada monks are blamed for trying to use violence against Xuanzang and his fellow Mahayana monks from Nalanda, who were prepared to defend themselves.  The King had to step in and break it up before it went too far. Ultimately, Xuanzang was a celebrity at this point and both kings seem to have supported him, especially as he was realizing it was about time to head back to his own country.  Both kings was offered ships, should Xuanzang wish to sail south and then up the coast.  However, Xuanzang elected to take the northern route, hoping to go back through Gaochang, and see that city and its ruler again.  And so the Kings gave him money and valuables , along with wagons for all of the texts.  They also sent an army to protect all of the treasures, and even an elephant and more – sending him back in style with a huge send-off. So Xuanzang retraced his earlier steps, this time on an elephant.  He traveled back to Taxila, to Kashmir, and beyond.  He was invited to stay in Kashmira, but because of his retinue, he wasn't quite at leisure to just go where he wanted.  At one point, near Kapisa—modern Bagram, north of Kabul—they had to cross a river, and about 50 of the almost 700 documents were lost.  The King of Kapisa heard of this and had his own monks make copies to replace them based on their own schools.  The King of Kasmira, hearing that he was in Kapisa, also came to pay his respects. Xuanzang traveled with the King of Kapisa northwest for over a month and reached Lampaka, where he did take some time to visit the various holy sites before continuing northwest.  They had to cross the Snow Mountains—the outskirts of the Himalayas, and even though it wasn't the highest part of the range it was still challenging.  He had to dismount his elephant and travel on foot.  Finally, after going over the high mountains and coming down, he arrived back in the region of Tukhara, in the country of Khowst.  He then came to Kunduz, and paid his respects to the grandson of Yehu Khan.  He was given more guards to escort him eastward, traveling with some merchants.  This was back in Gokturk controlled lands, over a decade later than when he had last visited.  He continued east to Badakshan, stopping there for a month because of the cold weather and snow.  He eventually traveled through the regions of Tukhara and over the Pamir range.  He came down on the side of the Tarim Basin, and noted how the rivers on one side flowed west, while on the other side they flowed east.  The goings were treacherous, and at one point they were beset by bandits.  Though he and the documents were safe, his elephant panicked and fled into the river and drowned.  He eventually ended up in the country of Kashgar, in modern Xinjiang province, at the western edge of the Taklamakan desert. From there he had two options.  He could go north and hug the southern edge of the Tianshan mountains, or he could stay to the south, along the northern edge of the Himalayan range and the Tibetan plateau.  He chose to go south.  He traveled through Khotan, a land of wool and carpets.  This was a major trade kingdom, and they also grew mulberry trees for silkworms, and were known for their jade.  The king himself heard of Xuanzang and welcomed him, as many others had done.  While he was staying at the Khotanese capital, Xuanzang penned a letter to the Tang court, letting them know of his journey, and that he was returning.  He sent it with some merchants and a man of Gaochang to deliver it to the court. Remember, Xuanzang had left the Tang empire illegally.  Unless he wanted to sneak back in his best hope was that the court was willing to forgive and forget all of that, given everything that he was bringing back with him.  The wait was no doubt agonizing, but he did get a letter back.  It assured him that he was welcome back, and that all of the kingdoms from Khotan back to the governor of Dunhuang had been made aware and were ready to receive him. With such assurances, Xuanzang packed up and headed out.  The king of Khotan granted him more gifts to help see him on his way.  Nonetheless, there was still a perilous journey ahead.  Even knowing the way, the road went through miles and miles of desert, such that in some places you could only tell the trail by the bleached bones of horses and travelers who had not been so fortunate.  Eventually, however, Xuanzang made it to the Jumo River and then on to Dunhuang, from whence he was eventually escorted back to the capital city. It was now the year 645, the year of the Isshi Incident in Yamato and the death of Soga.  Xuanzang had been gone for approximately 16 years.  In that time, the Tang had defeated the Gokturks and taken Gaochang, expanding their control over the trade routes in the desert.  Xuanzang, for his part, was bringing back 657 scriptures, bound in 520 bundles carried by a train of some 20 horses.  He was given a hero's welcome, and eventually he would be set up in a monastery where he could begin the next part of his journey:  Translating all of these books. This was the work of a lifetime, but it is one that would have a profound impact on Buddhism across East Asia.  Xuanzang's translations would revolutionize the understanding of Mahayana Buddhist teachings, and students would come from as far away as the Yamato court to study under him and learn from the teacher who studied and taught at none other than Nalanda monastery itself.  His school would become popular in the Yamato capital, and the main school of several temples, at least for a time.  In addition, his accounts and his biography would introduce many people to the wider world of central and south Asia.  While I could go on, this has already been a story in three parts, and this is, after all, the Chronicles of Japan, so we should probably tune back into what is going on with Yamato.  Next episode, we'll look at one of the most detailed accounts we have of a mission to Chang'an. Until then, I hope that this has been enjoyable.  Xuanzang's story is one of those that isn't just about him, but about the interconnected nature of the entire world at the time.  While his journey is quite epic, there were many people traveling the roads, though most of them didn't write about it afterwards.  People, artifacts, and ideas traveled much greater distances than we often consider at this time, well before any kind of modern travel.  It was dangerous, but often lucrative, and it meant that various regions could have influence well beyond what one might expect. And so, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan

Dr. Bjorn Mercer chats with APU professor Dr. Chapla Verma about her forthcoming book “Lotus in the Desert-Mahapajapati: A Theravada Nunnery in California,” which explores the challenges and resilience of Theravada Buddhist nuns, particularly those at the Mahapajapati Monastery in California. Verma shares how she became interested in this topic and dives into the struggles these women face in a tradition where full ordination for nuns has often been restricted or outright denied, especially in places like Myanmar and Thailand. Through compelling personal stories, she highlights the perseverance of these nuns as they navigate strict monastic precepts, social barriers, and institutional resistance in their pursuit of equality within Buddhism. Their experiences shed light on the broader conversation around religious freedom, gender disparity, and the struggle for recognition in deeply rooted traditions.  Hosted on Acast. See acast.com/privacy for more information.

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

In this episode, we sit down with Valeria Becattini, a cognitive scientist and philosopher, to explore the paradoxical effects of body-scan meditation on our sense of self. Drawing from her research, Valeria explains how this Theravada Buddhist practice challenges our typical understanding of attention and sensory awareness. Using the predictive processing framework, she reveals how focused attention can lead to the dissolution of bodily boundaries, a phenomenon known as bhaṅga. Together, we delve into the implications of her findings for well-being and discuss how this meditative technique could inform therapeutic approaches for addiction, emotional dysregulation, and self-regulation. Join us for a thought-provoking journey into the intersection of philosophy, neuroscience, and contemplative practices.

Host Michael Taft speaks with Stephen Snyder Sensei about practicing the Pa Auk jhanas, the importance of vulnerability in finding authentic strength, his two paths for awakening: the Theravada cessation path and the Zen shikantaza path, how to balance psychological work with awakening, seeing the enlightened qualities of anger (and other difficult emotions), what are “protective” meditations, the three levels of shikantaza practice, koan practice, aloneness as a spiritual path, and the three factors he feels must be present for a true awakening.Stephen Mugen Snyder, Sensei began practicing daily meditation in 1976. Since then, he has studied Buddhism extensively—investigating and engaging in Zen, Tibetan, Theravada, and Western non-dual traditions. He was authorized to teach in the Theravada Buddhist tradition in 2007 and the Zen Buddhist schools of Soto and Rinzai in 2022. Stephen is a senior student of Roshi Mark Sando Mininberg and a transmitted teacher in the White Plum Asanga—the body of teachers in the Maezumi-roshi lineage. Stephen is the author of many books, including Trust in Awakening, Demystifying Awakening and Buddha's Heart. Stephen Snyder's website: https://awakeningdharma.org/You can support the creation of future episodes of this podcast by contributing through Patreon.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

**Warning: This episode contains potentially disturbing content!** On this episode of the Black Beryl, I sit down with Justin McDaniel, a scholar of Theravada Buddhist literature and art. Together we explore the darker side of Thai Buddhism, including meditation on decomposing bodies, fetus spirits, corpse oil, and the spectrum of white and black magic. We discuss the logics of rituals, their role in Thai communities, and how a misfit Catholic punk from Philly found himself in a rural Thai monastery. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. You can also check out our members-only benefits on Substack.com. Enjoy the show! Resources mentioned in this episode: Thai movie Necromancer (2005) Justin McDaniel, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (2011) Justin McDaniel, Architects of Buddhist Leisure: Socially Disengaged Buddhism in Asia's Museums, Monuments, and Amusement Parks (2018) Justin McDaniel, Wayward Distractions: Ornament, Emotion, Zombies and the Study of Buddhism in Thailand (2021) Justin McDaniel, Cosmologies and Biologies: Illuminated Siamese Manuscripts of Death, Time and the Body (2024) Press coverage of monasticism course Press coverage of existential despair course Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. 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

**Warning: This episode contains potentially disturbing content!** On this episode of the Black Beryl, I sit down with Justin McDaniel, a scholar of Theravada Buddhist literature and art. Together we explore the darker side of Thai Buddhism, including meditation on decomposing bodies, fetus spirits, corpse oil, and the spectrum of white and black magic. We discuss the logics of rituals, their role in Thai communities, and how a misfit Catholic punk from Philly found himself in a rural Thai monastery. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. You can also check out our members-only benefits on Substack.com. Enjoy the show! Resources mentioned in this episode: Thai movie Necromancer (2005) Justin McDaniel, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (2011) Justin McDaniel, Architects of Buddhist Leisure: Socially Disengaged Buddhism in Asia's Museums, Monuments, and Amusement Parks (2018) Justin McDaniel, Wayward Distractions: Ornament, Emotion, Zombies and the Study of Buddhism in Thailand (2021) Justin McDaniel, Cosmologies and Biologies: Illuminated Siamese Manuscripts of Death, Time and the Body (2024) Press coverage of monasticism course Press coverage of existential despair course Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

**Warning: This episode contains potentially disturbing content!** On this episode of the Black Beryl, I sit down with Justin McDaniel, a scholar of Theravada Buddhist literature and art. Together we explore the darker side of Thai Buddhism, including meditation on decomposing bodies, fetus spirits, corpse oil, and the spectrum of white and black magic. We discuss the logics of rituals, their role in Thai communities, and how a misfit Catholic punk from Philly found himself in a rural Thai monastery. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. You can also check out our members-only benefits on Substack.com. Enjoy the show! Resources mentioned in this episode: Thai movie Necromancer (2005) Justin McDaniel, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (2011) Justin McDaniel, Architects of Buddhist Leisure: Socially Disengaged Buddhism in Asia's Museums, Monuments, and Amusement Parks (2018) Justin McDaniel, Wayward Distractions: Ornament, Emotion, Zombies and the Study of Buddhism in Thailand (2021) Justin McDaniel, Cosmologies and Biologies: Illuminated Siamese Manuscripts of Death, Time and the Body (2024) Press coverage of monasticism course Press coverage of existential despair course Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

**Warning: This episode contains potentially disturbing content!** On this episode of the Black Beryl, I sit down with Justin McDaniel, a scholar of Theravada Buddhist literature and art. Together we explore the darker side of Thai Buddhism, including meditation on decomposing bodies, fetus spirits, corpse oil, and the spectrum of white and black magic. We discuss the logics of rituals, their role in Thai communities, and how a misfit Catholic punk from Philly found himself in a rural Thai monastery. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. You can also check out our members-only benefits on Substack.com. Enjoy the show! Resources mentioned in this episode: Thai movie Necromancer (2005) Justin McDaniel, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (2011) Justin McDaniel, Architects of Buddhist Leisure: Socially Disengaged Buddhism in Asia's Museums, Monuments, and Amusement Parks (2018) Justin McDaniel, Wayward Distractions: Ornament, Emotion, Zombies and the Study of Buddhism in Thailand (2021) Justin McDaniel, Cosmologies and Biologies: Illuminated Siamese Manuscripts of Death, Time and the Body (2024) Press coverage of monasticism course Press coverage of existential despair course Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

**Warning: This episode contains potentially disturbing content!** On this episode of the Black Beryl, I sit down with Justin McDaniel, a scholar of Theravada Buddhist literature and art. Together we explore the darker side of Thai Buddhism, including meditation on decomposing bodies, fetus spirits, corpse oil, and the spectrum of white and black magic. We discuss the logics of rituals, their role in Thai communities, and how a misfit Catholic punk from Philly found himself in a rural Thai monastery. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. You can also check out our members-only benefits on Substack.com. Enjoy the show! Resources mentioned in this episode: Thai movie Necromancer (2005) Justin McDaniel, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (2011) Justin McDaniel, Architects of Buddhist Leisure: Socially Disengaged Buddhism in Asia's Museums, Monuments, and Amusement Parks (2018) Justin McDaniel, Wayward Distractions: Ornament, Emotion, Zombies and the Study of Buddhism in Thailand (2021) Justin McDaniel, Cosmologies and Biologies: Illuminated Siamese Manuscripts of Death, Time and the Body (2024) Press coverage of monasticism course Press coverage of existential despair course Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Welcome back to the show everyone! How nice of you to join us again for this amazing episode of the Greyhorn Pagans Podcast. Today my guest is Angelo, a Italian reactionary lay Theravada Buddhist, pagan, perennialist fighting falsehood with truth.Some of the things we talk about on this episode are;rectifying misunderstandings about Buddhismthe return of traditionalist valuesAngelo his spiritual journey and upbringingEnjoy yet another great and enlightening episode of the Greyhorn Pagans Podcast!Where to find Angelo: -https://x.com/TopBuddhisthttps://linktr.ee/topBuddhistWhere to find the Tribe of the Greyhorn Pagans:https://www.greyhornpagans.com/https://linktr.ee/greyhornpaganshttps://linktr.ee/firefaeSupport the Greyhorn Pagans:https://www.patreon.com/Greyhornpaganshttps://ko-fi.com/greyhornpaganshttps://www.spreaker.com/podcast/greyhorn-pagans-podcast--6047518/supportPodcast recorded with Riverside Studios:https://www.riverside.fm/?via=stijnfawkesBuddhist sources mentioned:https://www.buddhanet.net/pdf_file/acariya-mun.pdfhttps://www.buddhanet.net/pdf_file/scrndhamma.pdfMusic used:Intro: Witchhouse Requiem by Humanfobia https://humanfobia-official.bandcamp.com/album/epitafio-fantasmal-2021Outro: Viking/Medieval Theme by M-Murray -- https://freesound.org/s/723202/ -- License: Attribution NonCommercial 4.0

On the latest episode of the podcast we are discussing burnout and mindfulness with the founder of Tokyo Mindfulness, Misha Yurchenko. Misha has some amazing insights to share with you all about the pattern of burnout he experienced repeatedly in his work life, and how he broke this pattern. Many people can still experience burnout or stress after finding their ikigai, so this conversation is an important reminder that part of ikigai is having room in your mind. Listen to the episode to hear more about how to make this room and break those destructive work patterns!If you enjoyed this episode and it inspired you in some way, we'd love to hear about it and know your biggest takeaway. In this episode you'll hear:Misha's formula for what suffering is and how to lower it in your lifeAbout Misha's experience of burnout whilst running a startupHow the quality of the hours you work can affect you more than the quantityThe importance of taking ‘proper' breaks and holidaysHow Misha made changes in his life to stop the patterns that led to burnoutAbout Misha:Misha Yurchenko is a Tokyo-based certified meditation teacher with over ten years of meditation experience. He has attended retreats worldwide, practicing a range of techniques. His primary practices today are samatha-vipassana and the Brahmaviharas in the Theravada Buddhist tradition.After experiencing extreme burnout from his venture-funded startup, he retreated to the mountains for a month of meditation. He later founded Tokyo Mindfulness, dedicated to helping others break free from their limitations. Misha combines meditation, breathwork, and nervous system healing in a practical and integrated approach to assist people in letting go of the ego, releasing old habit patterns, and finding inner freedom.He is the author of several books, writes a weekly Substack, and lives in Nerima with his family.Connect with Misha:Website: https://tokyomindfulness.com/Substack: https://mishayurchenko.substack.com/Instagram: https://www.instagram.com/tokyomindfulnessjapan/LinkedIn: https://www.linkedin.com/in/misha-yurchenko-88458565/Meetup Group: https://www.meetup.com/pro/conscious-living-japan/Connect with JenniferLinked In: https://www.linkedin.com/in/jennifershinkai/ Facebook: https://www.facebook.com/jennifershinkaicoach Website: https://jennifershinkai.com/ Instagram Coaching and Podcast: https://www.instagram.com/ikigaiwithjennifershinkai/Instagram Artist: https://www.instagram.com/jennifershinkai/YouTube:

(Insight Meditation Community of Berkeley) This Thursday, May 23rd is Wesak, the most special day in Theravada Buddhist countries (Burma, Thailand, Sri Lanka). The full moon in May is said to be the day that the Buddha was born, became enlightened at the age of 35 and died at the age of 80. The three holiest of days all rolled into one! On this Wesak, we can reflect on who this person was, what he discovered on his journey and the legacy he's left us.

(Insight Meditation Community of Berkeley) This Thursday, May 23rd is Wesak, the most special day in Theravada Buddhist countries (Burma, Thailand, Sri Lanka). The full moon in May is said to be the day that the Buddha was born, became enlightened at the age of 35 and died at the age of 80. The three holiest of days all rolled into one! On this Wesak, we can reflect on who this person was, what he discovered on his journey and the legacy he's left us.

What is humanity's relationship to change?In this talk, Syra Smith shares her thoughts on impermanence, leading with this quote: "Change is the thread woven through the fabric of Human existence, a constant force shaping our journey. In transition, we navigate the spectrum of emotions, from the excitement of new beginnings to the discomfort of uncertainty. It is in these moments that growth unfurls, pushing us beyond familiar boundaries. Like a butterfly emerging from a cocoon we transform, shedding old layers to reveal the evolving tapestry of our identity.  The dance of change, though challenging, whispers the promise of resilience and the beauty of embracing the unknown."______________ Syra Smith is an artist, facilitator and Dharma Teacher interested in deep ecology and manifesting a culture where we can turn toward fearless abundance and generosity. Her grandmothers are Choctaw-Chickasaw and include those among the first freed black African women to own land in her country. Syra's studies and practices are deeply rooted in the heart and along the path toward awakening more fully to the truth of freedom in our lives.A lifelong meditator and SF Bay Area native, Syra began her personal meditation practice as a teen in 1988 and has been practicing in the Theravada Buddhist tradition since 2009. She graduated East Bay Meditation Center's Commit to Dharma program in 2011 and became a Spirit Rock Community Dharma Leader in 2017. Syra teaches Insight Meditation and mindfulness throughout the SF Bay Area and beyond and proudly serves as Core Teacher with the San Francisco LGBT Sangha. Syra is honored to serve as Board President as well as on the Guiding Teachers Council with San Francisco Insight.  More information and her teaching calendar are available at https://projectroot.org/ Support the Show.______________ To participate live and be notified of upcoming speakers in advance, please Like us on Facebook (https://www.facebook.com/gaybuddhistfellowship) or visit https://gaybuddhist.org/calendar/ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit www.GayBuddhist.org.There you can: Donate Learn how to participate live Find our schedule of upcoming speakers Join our mailing list or discussion forum Enjoy many hundreds of these recorded talks dating back to 1996 CREDITSAudio Engineer: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

(keywords) (edited version) Q: "I have heard according to Theravada Buddhist teachings we are born and die at every moment, and we do this continuously, not only after our final breath. Could you please explain what this means?” Dependent Origination, kamma, rebirth, willing, daring, enquiring, 5 spiritual faculties, rainbow, burdensome, quandary, careful manner, self-adoration, vulgar, self-promotion, cooperation, harmony, self-obsessed, religion, Almighty, abominably, perpetual anxiety, community of selves, atta, anatta, society, morphing.

In this episode, I interview Alexandra Ballensweig, CEO and founder of humhum, a modern mindful dating app that inspires meaningful connection. Alexandra shares how swiping right or left feeds the reactive and judgmental parts of the mind. Alexandra was inspired to create a mindful dating experience where people can come together in a heart-based way. Alexandra shares how creating triangulation can be a helpful way to take the pressure off of meeting new people and build connection through a shared experience. We also discuss how building trust within ourselves and within our relationships is a foundational pillar. Take a listen to this episode and share your takeaways with us on Instagram @OneWade and @humhumspace.      ****** Alexandra has 10+ years of facilitating experiences, and holding space for groups to connect, collaborate, and create. Prior to founding humhum Alexandra worked as a consultant in Strategic Design and Product Management at BCG Digital Ventures, facilitating product innovation sprints for fortune 100 teams. Across corporate venture and consulting for startups, their experience spans across e-commerce, B2B SaaS, holistic wellness, finance, and event tech. Alexandra is a certified Kundalini Yoga teacher, and a Reiki Master Teacher and practitioner trained in the Usui Method, and a Vipassana practitioner. They hold an M.S. of Industrial Design from Art Center College of Design. Personal practice plays a critical role in Alexandra's life and work. They have had the privilege of sitting multiple month-long silent retreats to study and practice meditation in the Theravada Buddhist tradition over the last decade. They maintain a committed daily meditation and yoga practice to create with integrity. They're currently enrolled in the Dedicated Practitioner's Program at Spirit Rock Meditation Center, committing to their intention of bringing practice into every aspect of living.

In this episode, Alex welcomes guest Devin Coogan, a psychotherapist deeply rooted in mindfulness work, Somatic Experiencing, and the Internal Family Systems approach. They dive into Devin's interesting journey, beginning with his contemplative time at a Zen Center in Santa Fe, touching on his experience with the Theravada Buddhist tradition and eventually finding his calling in psychotherapy. Their bustling conversation explores the utilities of Somatic Experiencing, the concept of pendulation, and the importance of discharge - this ties into a broader discussion about the transformation from pathologizing mental health approaches to recognizing and appreciating the work of one's parts with the IFS approach.Understanding the mind's power to generate problems and devise solutions, Devin's ultimate goal lies in helping people overcome negative states and nurture personal growth. Jumping from somatic work to art, Coogan shares his adoration for art - another medium he uses to understand patterns and inner criticism. This episode is an enlightening exploration of psychotherapy, mindfulness, art, and the various ways these disciplines intersect. From understanding the mechanics of Somatic Experiencing to the need for unconditional positive regard in therapeutic practices. Tune in to get in on this fascinating discourse.Links and Resources Mentioned:Instagram: https://www.instagram.com/devincooganPrivate Practice: https://www.devincoogan.com/ **Key Highlights:**00:00 - Introduction05:20 - Devin's journey to SE08:35 - Exploring Buddhist Traditions11:50 - From Meditation Retreats to Therapy 20:00 - Contemplative Practices & Mental Health25:20 - Talking Internal Family Systems30:25 - SIBAM Sensations, Images, Behavior, Affect, Meaning35:15 - Understanding Self Energy39:20 - Impact of Art on Devin43:45 - Navigating Body Responses and Internal Family Systems46:00 - Exploring the Profound Shift

BioBarry Gillespie was introduced to meditation practice in 1978, through the Sivananda Yoga Vedanta Ashram. In 2003 he began exploring Theravada Buddhist practice, sitting many long retreats at the Insight Meditation Society in Barre, MA and Spirit Rock in Woodacre, CA. His principal teacher is Guy Armstrong. Barry is an affiliated teacher with the Insight Meditation Community of Colorado (IMCC). He teaches mainly in Boulder and at the Rocky Mountain Ecodharma Retreat Center.Notable MentionsStoryStory: A book and a short movie by William Cleveland and Barry Marcus.Find the book @ https://issuu.com/williamcleveland/docs/story_story_full_issuu_pagesFind the movie @ https://youtu.be/pwI0GGW8zTs?si=qwfYhmJRET7-FGpsBuckhorn Center: An experimental therapeutic and cultural center, north of Toronto Canada that operated in the 1980's.Swami Vishnu Devananda: Vishnudevananda Saraswati was an Indian yoga guru known for his teaching of asanas, a disciple of Sivananda Saraswati, and founder of the International Sivananda Yoga Vedanta Centres and Ashrams. He established the Sivananda Yoga Teachers' Training Course, possibly the first yoga teacher training programs in the West. WikipediaThe Experience of Insight by Joseph Goldstein: a modern classic of unusually clear, practical instruction for the practice of Buddhist meditation: sitting and walking meditation, how one relates with the breath, feelings, thought, sense perceptions, consciousness, and everyday activities. Basic Buddhist topics such as the nature of karma, the four noble truths, the factors of enlightenment, dependent origination, and devotion are discussed.Pali Canon: The Pāli Canon is the standard collection of scriptures in the Theravada Buddhist tradition, as preserved in the Pāli language.[1] It is the most complete extant early Buddhist canon.[2][3] It derives mainly from the

A short, but lovingly offered, meditation from Anushka Fernandopulle. Originally offered on Dharma Seed. Anushka Fernandopulle (she/they) is on the Spirit Rock Teacher's Council and has trained for over 30 years in the Theravada Buddhist tradition in the U.S., India, and Sri Lanka. Anushka lives in San Francisco and teaches retreats and workshops around the world. They also works as a leadership coach and management consultant, influenced by a BA in anthropology and religion from Harvard and an MBA from Yale. Her teaching is informed by nature, creative arts, political engagement and modern urban life.Connect with Anushka at:https://www.anushkaf.org/HOSTRev. Liên Shutt (she/they) is a recognized leader in the movement that breaks through the wall of American white-centered convert Buddhism to welcome people of all backgrounds into a contemporary, engaged Buddhism. As an ordained Zen priest, licensed social worker, and longtime educator/teacher of Buddhism, Shutt represents new leadership at the nexus of spirituality and social justice, offering a special warm welcome to Asian Americans, all BIPOC, LGBTQIA+, immigrants, and those seeking a “home” in the midst of North American society's reckoning around racism, sexism, homophobia, and xenophobia. Shutt is a co-founder of Buddhists of Color (1998) and founder of Access to Zen (2014). As the creator, producer, and host, she launched a podcast series, “Opening Dharma Access: Listening to BIPOC Teachers,” in 2022 with Lama Karma Yeshe Chödrön, Sister Peace and Dalila Bothwell. You can learn more about her work at AccessToZen.orgHer new book, Home is Here: Practicing Antiracism with the Engaged Eightfold Path launches on Tuesday, Aug. 22! Join her in-person or livestream at Book Inc BerkeleyFor full info on all her offerings: EVENTS

GUESTAnushka Fernandopulle (she/they) is on the Spirit Rock Teacher's Council and has trained for over 30 years in the Theravada Buddhist tradition in the U.S., India, and Sri Lanka. Anushka lives in San Francisco and teaches retreats and workshops around the world. They also works as a leadership coach and management consultant, influenced by a BA in anthropology and religion from Harvard and an MBA from Yale. Her teaching is informed by nature, creative arts, political engagement and modern urban life.Connect with Anushka at:https://www.anushkaf.org/HOSTRev. Liên Shutt (she/they) is a recognized leader in the movement that breaks through the wall of American white-centered convert Buddhism to welcome people of all backgrounds into a contemporary, engaged Buddhism. As an ordained Zen priest, licensed social worker, and longtime educator/teacher of Buddhism, Shutt represents new leadership at the nexus of spirituality and social justice, offering a special warm welcome to Asian Americans, all BIPOC, LGBTQIA+, immigrants, and those seeking a “home” in the midst of North American society's reckoning around racism, sexism, homophobia, and xenophobia. Shutt is a co-founder of Buddhists of Color (1998) and founder of Access to Zen (2014). As the creator, producer, and host, she launched a podcast series, “Opening Dharma Access: Listening to BIPOC Teachers,” in 2022 with Lama Karma Yeshe Chödrön, Sister Peace and Dalila Bothwell. You can learn more about her work at AccessToZen.orgHer new book, Home is Here: Practicing Antiracism with the Engaged Eightfold Path launches on Tuesday, Aug. 22! Join her in-person or livestream at Book Inc BerkeleyFor full info on all her offerings: EVENTS

Are you ready to unlock the secrets of the breath and its path to self-discovery? Prepare to be captivated as we navigate the potent power of breath awareness and its profound impact on mental well-being; we delve into the enigma of mindfulness and stillness, unraveling the oft-used phrase 'letting go'. As we attune to the subtle dance of inhaling and exhaling, we begin to understand what 'letting go' truly means.We further traverse the paradox of control and participation in relation to breathing. By actively observing our breath, we open the doorway to deeper understanding and freedom. Interestingly, we discuss that the only effort in breathing is when we exhale. Wondering how that works? Tune in and find out. We also touch upon surrendering to the breath, a metaphor for surrendering to the present moment - the embodiment of life itself.In our final segment, we delve into the true essence of the term "Buddha" and the role of breath as a unifying force. We explore techniques for developing greater awareness of our breath and share insights on the transformative potential of breath awareness. We also discuss the power of prayer and how it can unlock numerous doors in our life when combined with breath awareness. Zaw's Article:The Knowing Breath — Recovery Collective — Annapolis, MD (recoverycollectivemd.com)Visit our website!Recovery Collective — Annapolis, MD (recoverycollectivemd.com)Zaw Maw — Recovery Collective — Annapolis, MD (recoverycollectivemd.com)Luke DeBoy — Recovery Collective — Annapolis, MD (recoverycollectivemd.com)(240) 813-8135Videos on our YouTube Channel:https://www.youtube.com/@RecoveryCollectiveNew Episodes are released every Monday.Please send your questions to: luke@recoverycollectivemd.comThanks for listening, and please subscribe/comment/review/follow/like; if you think others would benefit from the podcast episode, share with others, as COLLECTIVELY, we can find solutions to all thing's health and wellness.Check us on Social Media:Facebook:  @RecoveryCollectiveMdYouTube: @RecoveryCollectiveInstagram: @recovery_collective_mdTikTok: @lukederecoverycollectiveThe episodes contain content, including information provided by guests, intended for perspective, informational and entertainment purposes only. The content is not intended to replace or substitute for any professional medical, counseling, therapeutic, legal, or other advice. If you have specific concerns or a situation in which you require professional advice, you should consult with an appropriately trained and qualified professional expert and specialist. If you have a health or mental health emergency, please call 9-1-1 or 9-8-8Explore a mindful path with Zaw Maw's coaching—Foster balance, healing, recovery, and meditation in your life's journey through his supportive and wisdom-based guidance.Support the show

Wes “Scoop” Nisker is a Buddhist meditation teacher, journalist, and author. He is founder and co-editor of the Theravada Buddhist journal, Inquiring Mind, and an affiliate teacher at Spirit Rock Meditation Center in Woodacre, California. His delightful humor accompanies his philosophy and experience of Buddhist insight meditation. Prior to being a meditation teacher, he was a well-known radio announcer in the San Francisco Bay area who went by the name of "Scoop." Where he was known to say, “If you don't like the news, go out and make some of your own.” He is the author of Buddha's Nature: A Practical Guide to Discovering Your Place in the Cosmos (Bantam 2000), Crazy Wisdom Saves the World Again! Handbook for a Spiritual Revolution (Stone Bridge Press 2008), The Essential Crazy Wisdom (Ten Speed Press 2012), The Big Bang, the Buddha, and the Baby Boom: The Spiritual Experiments of My Generation (Iro Books 2013) and Being Nature: A Down-to-Earth Guide to the Four Foundations of Mindfulness (Inner Traditions 2022)Interview Date: 10/24/2008 Tags: Wes Nisker, Scoop Nisker, Wes “Scoop” Nisker, Crazy Wisdom, Gods, Revolution, Radio, Aging, Baby Boomer, Humor, Storytelling, evolution, Philosophy, Social Change/Politics, Media, Art & Creativity, Buddhism, Community, Education, Personal Transformation, Peace/Non-Violence

"We must remember we are exhaustible. We need renewal. Silence, quietude, time alone, naturally gives that. Then we can come back in to serve others in small ways. That we do. Then we take time for renewal. Jesus, the Buddha, Mahatma Gandhi and all the great sages recognize the importance of connection with others to serve, then step back from that into quietness, then renewal, and then serve. This is the great rhythm of life." Christopher Titmuss, a former hippie turned Theravada Buddhist monk turned social critic, is Britain's senior Dharma teacher. Having once lived on 39 British pounds per year for ten years, he has sat beneath The Tree of Enlightenment in Bodhgaya, India and, so impacted by the experience, returned to Bodhgaya for years afterward to offer retreats there. For five decades, he has been teaching Dharma around the world for free. Living primarily on donations since 1970, Christopher has noted his intention to stay true to the spirit of dana, a practice of cultivating generosity. Christopher is a teacher of Awakening and Insight Meditation in the Buddhist tradition. He does not use the label 'Buddhist' for himself but expresses the deep benefits of his long-standing connection with the Buddhist tradition. He is the founder and director of the Dharma Enquiry Programme as well as co-founder of the Prajna Vihar School in India and Gaia House, an international retreat center in Devon, England. Many of the spiritual practices along with the Dharma talks and videos he offers also are freely available online, including a conversation between Christopher and Krishnamurti in 1984. Christopher was born on Earth Day in 1944, in County Durham, England. As a practicing Roman Catholic, he attended Catholic school as a boy, where he broke the school record for the number of times he was caned for his self-described prankster ways and a lack of cooperation. At age 15, he left school and began clerking in the newsroom for a Roman Catholic weekly before becoming a reporter in the London office for the Irish Independent Newspaper. At 22, disillusioned with the Catholic Church and politics, Christopher began his journey around the world. "I felt that the world is such an extraordinary place," he has said. "I wanted to be connected, involved and listen to other cultures and environments." Arriving in India, Christopher picked up a couple of books on Buddhist teachings and, inspired, became a Buddhist monk three years later. He went on to spend six years as a Buddhist monk in Thailand and India, during which time his experiences led him to contemplate on the corpse as well as contend with snakes and scorpions while living in a cave for nine months. He disrobed in 1976 and completed his journey around the world before returning to England, having spent ten years abroad. "The freedom makes possible the adventure," Christopher has shared. His spiritual recognition that everything is changing, and that non-clinging leads to a sense of freedom in one's life, has given him the ability to embrace continuously the next adventure. A prolific writer, Christopher maintains an active blog and has written numerous books that dive deeply into meditation, spirituality, political, social and global issues, and other topics in the Buddhist tradition. Despite this depth, Christopher has an accessible approach. "I found myself deeply touched by his willingness to be utterly ordinary, available, and walking his talk with humility and simplicity," recounted author Eliezer Sobel after attending a meditation retreat given by Christopher. Christopher has even found opportunities to reflect on Buddhist teachings through songs by The Rolling Stones, Paul McCartney and The Beatles, works by William Shakespeare, and Dharma Dancing. Christopher is known as a steadfast exponent of applying the Dharma to contemporary issues facing people, animals and the environment. He speaks, writes, and campaigns on social, political, and global issues. He also advocates the development of spiritual values, community renewal, and a green economy. He encourages Dharma practitioners to be Agents of Change and Caregivers. Since 1982, Christopher has lived in Totnes, Devon, England, regularly engaging in local activities. Vegan and environmentally conscious, Christopher only takes flights out of the EU to teach. He has one adult daughter and four grandchildren. Join us in conversation with this master seeker and teacher of wisdom and compassion in action.

What if travel was a story, not a trip? Zac Lovas is the co-founder of Vegan Travel Asia by Voyages, a team of 5 friends from 4 different countries and different faiths who came together to create tours that focus on bridging gaps through cultural immersion while enjoying 100% local vegan food along the way. Collaborating with local communities, they develop tours that are environmentally friendly, socially impactful, and cruelty-free. They also invest 50% of their profits into the communities they work with through programs focused on social impact, animal welfare, environmental sustainability, education, and conservation. Their journeys seek to promote a deeper understanding of different cultures, the environment, the planet, and our interlinked coexistence. Zac is a practicing Theravada Buddhist and in this episode he shares about the storytelling nature of cultural immersion travel, how we can find a sense of belonging in the most unlikely places, and his involvement in the newly released award-winning, life-changing documentary, Maa Ka Doodh. WEBSITE: https://vegantravelasia.com RESPONSIBLE TRAVEL LINK: https://vegantravelasia.com/responsible-travel/ VEGVOYAGES FOUNDATION: https://vegvoyagesfoundation.org DOCUMENTARY: https://maakadoodh.in/ © the spiritual forum 2023

You can find lots of discussions in terms of self-versus no self and what the Buddha really taught and what the Buddha really meant.  I am staying away from going into an in-depth discussion of these various interpretations. To share context, I speak to you as a Theravada Buddhist. And I draw on the teachings from the Pali Canon. I come from a place of working with teachings of these things are not self. As in the answer to this question: “And is it proper to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is me. This is what I am?”  The answer is no, it is not proper to view that which is inconstant, stressful, and subject to change as self.  

You can refresh your energy in just a few moments. If you do it mindfully, you'll boost your presence and attention for the rest of the day.About Anushka :Anushka Fernandopulle teaches Insight meditation in the San Francisco Bay Area and other parts of the world. Anushka is a member of the Spirit Rock Teacher's Council and has trained in the Theravada Buddhist tradition for 30 years in monasteries in Sri Lanka & India as well as urban US settings. Anushka has an MBA from Yale and works with organizations as a consultant and with individuals as a leadership coach. More about her teaching and work can be found at www.anushkaf.orgTo find this meditation in the Ten Percent Happier app, you can search for “Take a Work Break,” or click here.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Join us on this episode as we explore suffering as it relates to the first noble truth in Buddhism. Our co-host, a Theravada Buddhist practitioner and life coach, Zaw  Maw, will delve into this topic to provide insights into how the first noble truth offers hope and why suffering is necessary for growth and transformation.Many Westerners misunderstand the concept of suffering in Buddhism, often associating it with a negative connotation. However, we shed light on the true meaning of suffering and how it can be viewed as an opportunity for growth and self-discovery.The conversation covers the meaning of the first noble truth and how it relates to our daily lives.  We offer practical advice (A Therapist's and a Buddhist's perspective) on approaching suffering in a way that can bring about positive change rather than feeling overwhelmed or defeated.Whether you are a seasoned Buddhist practitioner or new to the concept, Listeners will understand the importance of embracing suffering as part of the human experience and how the first noble truth can be a source of hope and inspiration. The episode highlights the transformative power of the first noble truth and how it can lead to a greater sense of purpose and meaning in life.Visit our website!Recovery Collective — Annapolis, MD (recoverycollectivemd.com)Zaw Maw — Recovery Collective — Annapolis, MD (recoverycollectivemd.com)Luke DeBoy — Recovery Collective — Annapolis, MD (recoverycollectivemd.com) New Episodes are released every Monday. Please send your questions to: luke@recoverycollectivemd.comThanks for listening, and please subscribe/comment/review/follow/like; if you think others would benefit from the podcast episode, share with others, as COLLECTIVELY, we can find solutions to all things health and wellness. The episodes contain content, including information provided by guests, intended for perspective, informational and entertainment purposes only. The content is not intended to replace or substitute for any professional medical, counseling, therapeutic, legal, or other advice. If you have specific concerns or a situation in which you require professional advice, you should consult with an appropriately trained and qualified professional expert and specialist. If you have a health or mental health emergency, please call 9-1-1 or 9-8-8 immediately.Explore a mindful path with Zaw Maw's coaching—Foster balance, healing, recovery, and meditation in your life's journey through his supportive and wisdom-based guidance.Support the show

The hero's journey is a timeless concept that has been around for centuries and serves as a source of inspiration to many. In this new webinar series, Coacharya alumna, Avril Quadros brings us stories of heroes around us who have stepped up in the face of adversity and made a difference.Avril, a mindfulness coach, and best-selling author had a conversation with our guest, Venerable Tenzin Namjong. Venerable Tenzin Namjong was born and raised in Hawaii, USA. He received a BA in Philosophy from Princeton University before a short career in management consulting in New York and London. Before embracing the Tibetan Buddhist tradition, he studied and trained in Zen and Theravada Buddhist traditions. He has been studying in the Geshe study program at Sera Jey Monastery in South India since 2007 and received full ordination vows in 2011 from His Holiness the Dalai Lama.

Mindfulness Coach, Manoj Dias, opens up the conversation around the similarities of meditation and psychedelics. He shares his most transformational experiences with microdosing and how the compare to the silent meditation retreats he has attended. He explains that at the intersection & integration of psychedelics, breathwork, and meditation - is where true transformation can be found.  Him and Alli also discuss the illusion or separation, and how scarcity mindset prevents us from living a life of joy and abundance. Manoj shares his story of transcending this, and how he became the mindfulness expert that he is today.  They also touch on functional mushrooms for optimizing health, the seasonality of life, and what's next for Manoj & Open.   ===   TIMESTAMPS: 0:00 Intro 4:19 Illusion of Separation 9:45 Scarcity Mindset 12:09 Manoj's Story 25:53 Breathwork 34:03 Psychedelic journey 40:03 Psychedelics & Meditation 47:00 Microdosing 52:27 Functional Mushrooms 56:46 Seasonality of life 1:03:24 What's Next 1:05:51 Conclusion   ===   Manoj Dias:   Born and raised in the Theravada Buddhist tradition, Manoj Dias is an animated speaker, humble teacher and always a friend. Once tethered to a life of self-management, instead of self-awareness, he now intimately understands what it means to be healed from the inside out. Through mindfulness and meditation, Manoj has helped thousands of people around the world trade mania for pause, so that they may live fearlessly in honour of a happier and more meaningful life.   https://www.instagram.com/manojdias_/ https://www.manojdias.com.au https://o-p-e-n.com   ===   Step into the Multiverse with us...   Instagram:   Into the Multiverse: https://www.instagram.com/intothemultiverse/ Multiverse Marketplace: https://www.instagram.com/multiverse/ Super Mush: https://www.instagram.com/supermush/   Multiverse Marketplace: https://yourmultiverse.comSee omnystudio.com/listener for privacy information.

Who was Nuon Chea? What does Buddhism have to do with Khmer Rouge ideology? Why did Sihanouk sever ties with the United States?   Time Period Covered 1963 - 1965 In this episode we explore the impact of the fateful year of 1963 in Cambodia, as well as the circumstances that the new Cambodian communist leadership were dealing with in the Vietnamese jungle. We also look at the difference between two influential future leaders of Democratic Kampuchea; Khieu Samphan and Nuon Chea, as they play quite different roles for the organisation. This episode also explores the relationship between Theravada Buddhist language, grammar and thought and the way this was utilised by the Khmer Rouge to transplant communist ideas into Cambodian minds. Finally, the episode concludes by explaining the reasons surrounding Sihanouk's distancing from the US and eventual cutting off of US aid and relations between the two countries. Sources Philip Short Pol Pot: History of a Nightmare David Chandler The Tragedy of Cambodian History & Brother Number One Ben Kiernan How Pol Pot Came to Power Milton Osbourne Sihanouk Steve Heder Cambodian Communism and the Vietnamese Model Norodom Sihanouk My War with the CIA Show Content https://www.shadowsofutopia.com/dramatis-personae.html 

Themes: Anger, Emotions, Mindfulness, Meditation, Breathwork, Self-Awareness Summary: “Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom.” I've loved this quote from Viktor E. Frankl for a long time, and it speaks directly to the topic of today's episode: mindfulness. Tune in as I explore with returning guest Manoj Dias what is possible when we commit to a practice of loving self-awareness.  Born and raised in the Theravada Buddhist tradition, Manoj Dias is an animated speaker, humble teacher and always a friend. Once tethered to a life of self-management, instead of self-awareness, he now intimately understands what it means to be healed from the inside out. Through mindfulness and meditation, Manoj has helped thousands of people around the world trade mania for pause, so that they may live fearlessly in honor of a happier and more meaningful life.  Discover: Mindfulness and how developing a practice can quite literally change your life and relationships The beauty of anger (and what's often beneath this emotion) Meditation as a tool for self-awareness and why we may resist it Somatic mindfulness and how it can help you become more present and grounded Breathwork as a powerful tool to cultivate more presence, connection and peace 00:00 Intro 01:38 Reconciling our feelings through wisdom 04:49 Choosing how we react 08:56 Why we continue to operate in unhelpful patterns 11:01 The beauty of anger & what's often beneath it 20:06 Observing your mind 24:21 Somatic mindfulness 33:41 Developing a mindfulness practice 36:59 Breathwork Links: Try Open free for 30 days at withopen.com/createthelove and use code CREATETHELOVE at checkout! Instagram | @manojdias_ & @op_e___n Website | manojdias.com.au Book | Still Together: Connection through meditation Sponsors: Open | Use code CREATETHELOVE for 30 days free at withopen.com/createthelove Cozy Earth | Use code GROVES for 40% off sitewide at cozyearth.com Cured Nutrition | Use code CREATETHELOVE for 20% all products at curednutrition.com/createthelove Organifi | Use code CREATETHELOVE for 20% off all products at organifi.com/createthelove Create the Love Cards | Use code CTLCARDS15 for 15% off at createthelove.com/cards See omnystudio.com/listener for privacy information.

This is a first of a series of talks that review the cetasikas, “Those factors that condition the mind”.  There are 52 mind conditioners in Theravada Buddhist doctrine, and this review focuses on the first two subsections, the Universal and Particular cetasikas.  The remaining subsections, the Unwholesome and Wholesome cetasikas will be covered in future […]

While non-violence and detachment may be central to Buddhist teachings, there are growing accounts of human rights abuses – often along ethnic lines – in Buddhist-majority countries like Myanmar and Sri Lanka, often carried out in the name of Buddhism. So how does Buddhism intersect with political power? And how has Buddhism itself been changed by the demands and constraints of the modern nation-state? Southeast Asia historian Assoc Prof Patrick Jory and Asia cultural and environmental historian Dr Ruth Gamble join host Jane Hutcheon to examine the junction of Buddhism, social life and politics in majority Theravada Buddhist countries.An Asia Institute podcast.Produced and edited by ProfactualMusic by audionautix.com.

Dr. Duane Bidwell works to reduce suffering and promote abundant life in all of his teaching, writing, and research. Experiences as chaplain, pastor, spiritual director, pastoral counselor, HIV/AIDS professional, and non-profit director inform his work as teacher-scholar-clinician. CST students have given him teaching and mentoring awards three times since 2014. He is an ordained minister of the Presbyterian Church (USA) and practitioner of Vipassana (insight meditation) in the Theravada Buddhist tradition. His most recent book, When One Religion Isn't Enough: The Lives of Spiritually Fluid People (Beacon, 2018), examines complex religious bonds–the experience of being formed by more than one religious tradition at the same time. The book builds on his work in transreligious pastoral theology and in Buddhist-Christian studies. Library Journal named it a Best Book 2018. 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. Duane Bidwell works to reduce suffering and promote abundant life in all of his teaching, writing, and research. Experiences as chaplain, pastor, spiritual director, pastoral counselor, HIV/AIDS professional, and non-profit director inform his work as teacher-scholar-clinician. CST students have given him teaching and mentoring awards three times since 2014. He is an ordained minister of the Presbyterian Church (USA) and practitioner of Vipassana (insight meditation) in the Theravada Buddhist tradition. His most recent book, When One Religion Isn't Enough: The Lives of Spiritually Fluid People (Beacon, 2018), examines complex religious bonds–the experience of being formed by more than one religious tradition at the same time. The book builds on his work in transreligious pastoral theology and in Buddhist-Christian studies. Library Journal named it a Best Book 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Dr. Duane Bidwell works to reduce suffering and promote abundant life in all of his teaching, writing, and research. Experiences as chaplain, pastor, spiritual director, pastoral counselor, HIV/AIDS professional, and non-profit director inform his work as teacher-scholar-clinician. CST students have given him teaching and mentoring awards three times since 2014. He is an ordained minister of the Presbyterian Church (USA) and practitioner of Vipassana (insight meditation) in the Theravada Buddhist tradition. His most recent book, When One Religion Isn't Enough: The Lives of Spiritually Fluid People (Beacon, 2018), examines complex religious bonds–the experience of being formed by more than one religious tradition at the same time. The book builds on his work in transreligious pastoral theology and in Buddhist-Christian studies. Library Journal named it a Best Book 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Dr. Duane Bidwell works to reduce suffering and promote abundant life in all of his teaching, writing, and research. Experiences as chaplain, pastor, spiritual director, pastoral counselor, HIV/AIDS professional, and non-profit director inform his work as teacher-scholar-clinician. CST students have given him teaching and mentoring awards three times since 2014. He is an ordained minister of the Presbyterian Church (USA) and practitioner of Vipassana (insight meditation) in the Theravada Buddhist tradition. His most recent book, When One Religion Isn't Enough: The Lives of Spiritually Fluid People (Beacon, 2018), examines complex religious bonds–the experience of being formed by more than one religious tradition at the same time. The book builds on his work in transreligious pastoral theology and in Buddhist-Christian studies. Library Journal named it a Best Book 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Dr. Duane Bidwell works to reduce suffering and promote abundant life in all of his teaching, writing, and research. Experiences as chaplain, pastor, spiritual director, pastoral counselor, HIV/AIDS professional, and non-profit director inform his work as teacher-scholar-clinician. CST students have given him teaching and mentoring awards three times since 2014. He is an ordained minister of the Presbyterian Church (USA) and practitioner of Vipassana (insight meditation) in the Theravada Buddhist tradition. His most recent book, When One Religion Isn't Enough: The Lives of Spiritually Fluid People (Beacon, 2018), examines complex religious bonds–the experience of being formed by more than one religious tradition at the same time. The book builds on his work in transreligious pastoral theology and in Buddhist-Christian studies. Library Journal named it a Best Book 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices

This episode features a rich, in-depth dialogue with Buddhist teacher and author Shaila Catherine on her new book, Beyond Distraction: Five Practical Ways to Focus the Mind. Using a Theravada Buddhist approach for cultivating focus, clarity, and wise action, Shaila offers an effective five-step method for changing distorted, habitual thoughts: 1) replace unwanted thoughts; 2) examine the dangers of distracting thoughts; 3) avert distraction; 4) investigate the causes of distraction; and 5) exert dedicated resolve. This informative and enlightening conversation will be of great benefit to anyone seeking a focused, clear mind and also mental health professionals who favor top-down interventions. It was a great honor to spend time with Shaila, a Buddhist teacher and consummate practitioner, whom I respect and admire. 

Manoj Dias had a panic attack working a corporate job that changed his life forever. Born in Sri Lanka and raised in the Theravada Buddhist tradition, the then-marketing manager of a large financial institution walked out of work upon coming to terms with his overwhelming anxiety, and embarked on a journey of self-discovery that ultimately lead him to Open. For episode 208, we're chatting about his backstory; plus — how to adopt a regular mindfulness practice, the importance of small joys, the beauty of community, and so much more. The takeaways here? You're going to want to have your "Notes" app at the ready. SOCIAL @manojdias_ @op_e___n @emilyabbate @hurdlepodcast OFFERS OPEN | Go to WithOpen.com/Hurdle to get 30 days free! LMNT | Go to DrinkLMNT.com/Hurdle to get a FREE LMNT sample pack for just $5 shipping JOIN: THE *Secret* FACEBOOK GROUP SIGN UP: Weekly Hurdle Newsletter ASK ME A QUESTION: Leave me a voice message, ask me a question, and it could be featured in an upcoming episode! --- Send in a voice message: https://anchor.fm/hurdle/message

Syra Smith is an artist, facilitator, and mindfulness educator interested in deep ecology and manifesting a culture where we can turn toward fearless abundance and generosity. A lifelong meditator and San Francisco Bay Area native, Syra began her meditation practice as a teen in 1988 and has been practicing in the Theravada Buddhist tradition since 2009. She graduated from the East Bay Meditation Center's Commit to Dharma program in 2011 and became a Spirit Rock Community Dharma Leader in 2017. Syra teaches insight meditation and mindfulness throughout the San Francisco Bay Area and beyond and proudly serves as Core Teacher with the San Francisco LGBT Sangha. She co-leads the Midday Dharma Collective at San Francisco Insight and is a resident teacher with the women's community of Assaya Sangha. For more visit: https://www.projectroot.org/syra-smith-meditation  Support the show______________ To participate live and be notified of upcoming speakers in advance, please Like us on Facebook (https://www.facebook.com/gaybuddhistfellowship) or visit https://gaybuddhist.org/calendar/ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit www.GayBuddhist.org.There you can: Donate Learn how to participate live Find our schedule of upcoming speakers Join our mailing list or discussion forum Enjoy many hundreds of these recorded talks dating back to 1996 CREDITSAudio Engineer: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

What do we do when life throws rocks at us? “Instead of trying to discipline your mind with ill will, fault-finding, guilt, punishment, and fear, use something far more powerful: the beautiful kindness, gentleness, and forgiveness of making peace with life.” —Ajahn Brahm “ In free fall, nothing is solid and there is nothing to hold on to. There is no way to control the experience. You have to surrender, and with that surrender comes the taste of liberation.” —Master Guojun Most of us tend to live each day as if it will be just another day—like nothing will change. It always comes as a shock when we lose a job, a loved one, a relationship, our health—even though we've seen it happen again and again to those around us. Once we finally realize we're not immune, then we wonder: what now? How do we continue when the terrain suddenly gets rough? Meet your companions for this rocky part of the path: Ajahn Brahm and Chan Master Guojun—one a teacher in the Theravada Buddhist tradition, the other in the Chinese Zen tradition. These two beloved meditation masters share personal stories and anecdotes from their own experiences of dealing with life's pitfalls. You'll learn from their honest, generous teachings how you can live fully—even flourish—even when the road ahead looks steep and lonely. Personal, poetic, instructive, and often laugh-out-loud funny, this is inspiring advice for people from all walks of life. “Falling is Flying is truly unique because it offers a rare glimpse into the personal lives of two living Buddhist masters. With unflinching honesty, Ajahn Brahm and Chan Master Guojun share the struggles they've faced, even after becoming monks and respected teachers. Throughout the book, we see how, instead of turning away in aversion from adversity, they've used it as a stepping stone for finding the peace and happiness we all seek. I love this book and recommend it most highly!” —Toni Bernhard, author of How To Be Sick This book is available from the Dhammaloka Library. Dhammaloka Book Club is usually held on the second Saturday of every month from 2 pm to 2.45 pm, please check the BSWA event page for the latest updates. To download the audio, click on the audio track's title to open it up in Podbean. Audio teachings are available to download from our BSWA Podcast Channel (Dharma talks and guided meditations) and BSWA DeeperDhamma Podbean Channel (retreats and suttas). Videos can be viewed in our BSWA YouTube Playlists. Books and articles are available on our website here.

Learn about the latest trends in how people are meeting, especially in the new world we find ourselves in, and how to connect to people in a more conscious manner. This week, on The Conscious Consultant Hour, Sam welcomes Founder & CEO, Alexandra Ballensweig.Alexandra is the founder and CEO of humhum, a digital platform for conscious dating and connection. Through their facilitated virtual group dating experiences and one-on-one virtual guided blind-dates, they're setting a new standard for online dating by creating a culture and container that is mindful, growth-centered, and substantive. humhum is shifting the paradigm from outcome orientation to growth orientation in dating where the "reward" is intrinsic.  "Discovery," e.g. finding people to date, is only part of the challenge. Connecting with them, and having the self-awareness to navigate the discomfort of a new connection is where people struggle. Transactional swiping is out, personal evolution and human connection is in.humhum is an expression of Alexandra's love for both methodical and mysterious means of self-evolution, and her penchant for entrepreneurship and creative expression. Prior to founding humhum, she worked as a consultant in Strategic Design and Product Management for several years for organizations of all sizes; fortune 100s and start-ups.Alexandra is a certified Kundalini Yoga teacher, and a Reiki Master Teacher and Facilitator trained in the Usui Method.Personal practice plays a critical role in Alexandra's life and work. She has had the privilege of sitting multiple month-long silent retreats to study and practice meditation in the Theravada Buddhist tradition over the last six years. She maintains a committed daily meditation and yoga practice to live, work, and serve creatively, spaciously, and with integrity.Sam and Alexandra will be discussing all about consciously connecting with others and the new world of online dating! https://www.humhum.space/ Tune in for this enlightening conversation at TalkRadio.nyc or watch the Facebook Livestream by Clicking Here. Segment 1Sam kicks off the show by reading a section from his book Everyday Awakening. In this chapter we learn about receiving respect by respecting ourselves. It's not about being nice, it's about communicating clear boundaries for ourselves and sticking to them. When you can respect your own personal time and energy then others can follow suit. Sam was inspired by this piece from observing the challenges people were facing in their work life. Don't be afraid to be selfishly aware of what we need. Before the break, Sam introduces his guest Alexandra Ballensweig, founder of Humhum. Humhum is a new conscious way to meet people. Segment 2Alexandra tells Sam about the origins of humhum. She talks about her experiences in her own dating life and how she lacked the connection she was seeking. Alexandra's friends shared similar stories which gave her the idea to create a more conscious way to meet people in October of 2019. Sam and Alexandra talk about the positive reception and what inspired the name. Alexandra is strong on intentionality and creating a space where people feel safe and comfortable to be themselves. Before the break, Sam mentions the difficulties some people may have meeting new friends or platonic relationships. Alexandra offers various options depending on what you are seeking. Humhum takes the intimidating factor out of it and let's you choose the setting of what you are looking for (relationship, friendly, or neutral). Segment 3Coming back from the break, Alexandra shares dating statistics with Sam. Since the pandemic, date app usage has only gone up. People have found ways to build connections virtually. Alexandra also noticed that values have shifted and people are more concerned about getting to know one another. Studies may show people who use dating apps are more frustrated than hopeful but people are being more honest about their intentions. Sam asks Alexandra how do people usually find humhum. It's usually through word of mouth but you can also find humhum on social media like instagram. Alexandra talks about the possibility of in-person events but that they are currently planning to keep humhum strictly digital.    Segment 4In the last segment, Alexandra shares some advice for people who are looking for new relationships. Dating is an opportunity to practice to be the person we aspire to be. She also suggests being intentional with your words and actions. We can learn the most about ourselves when we engage with people. Alexandra points out it is a journey and we are to have fun with the process and not take ourselves too seriously. Sam asks Alexandra what she has noticed about the dating scene post-pandemic. She's noticed people are more conscious of who they give their time and attention to. She adds there seems to be an alignment around purpose. People are leaning into community and finding their tribe. At the end of the segment, Alexandra tells the audience how you can learn more about humhum. She also shares details about upcoming events. Support this podcast at — https://redcircle.com/the-conscious-consultant-hour8505/donations

Will Rezin and Shelby get specific about trauma healing techniques that have gone awry in the past. We talk discuss if there could be a world where "the end of trauma" exists and how we might imagine that to happen. Will and Shelby bring in pieces of their Vajrayana and Theravada Buddhist paths in relation to how we view suffering and how we view freedom in the fullest expression of humanity. More about Will: Will Rezin is a mystic, philosopher, somatic coach & trainer, and trauma integration specialist who guides individuals on the often mystical and winding journey of waking up to their own aliveness. Will integrates 21 years of inner work, esoteric inquiry, and cultural research with 13 years of professional experience in the healing arts. Everything Will does supports his personal mission to end human suffering, and his professional mission to bring trauma-informed care into the mainstream so that it can be available to everyone who needs it, without stigma or exclusion. Connect with Will: Facebook: https://www.facebook.com/will.rezin Instagram: https://www.instagram.com/willrezin Website: www.awakensoma.com Website: www.traumaandsomatics.com Connect with Shelby: IG: @fierceheart.shelbyleigh www.shelby-leigh.com https://shelby-leigh.com/embodied-coaching-experience www.creatingsaferspace.com www.creatingsaferhealthcare.com

 Connect with Venerable Tri Dao HERE Connect with Erika Strong Rodriguez HEREConnect with Andrew Strong HEREDonate towards the meditation center on Paypal 1vietnameseinterpreter@gmail.comCashapp $venerableGdaoZelle - 727-204-7348

In episode five, I spoke with Alexandra Ballensweig the founder and CEO of humhum, a platform for conscious connection and dating. Through @humhumspace, Alexandra is on a mission to shift the paradigm of how we relate to one another— shifting our outcome oriented relationship to engaging, to a process and growth-oriented one by changing the container within which we connect with one another. humhum is an expression of Alexandra's love for both methodical and mysterious means of self-evolution, and her penchant for entrepreneurship and creative expression. Prior to founding humhum, she worked as a consultant in Strategic Design and Product Management for 7 years for fortune 500s and start-ups. Alexandra is a KRI certified Kundalini Yoga teacher, and a Reiki Master Teacher and Facilitator trained in the Usui Method. Personal practice plays a critical role in Alexandra's life and work. She has had the privilege of sitting multiple month-long silent retreats to study and practice meditation in the Theravada Buddhist tradition over the last six years. She maintains a committed daily meditation and yoga practice to live, work, and serve creatively, spaciously, and with integrity. Please subscribe, rate, review, and send this to your friends! Connect with me on Instagram & Tik Tok @ghosts_ofdatespast. Shoot me a DM if you have a comment or would like to be a guest! I'd love to hear from you. This episode was produced and edited by Liana Pavane. --- Support this podcast: https://anchor.fm/ghostsofdatespast/support

We're back with another guest whose episode couldn't be more perfectly timed. You may have heard my chat with him on the TOM Organic podcast earlier this year and, if you did, you'll know I refer to him as my spiritual guru but, if you didn't, you'll very soon understand why. Manoj Dias has taught me so much of what I know about sitting with discomfort, understanding suffering and the deeply life-changing impact of meditation and connection. We explored some of this on the Taboo Podcast but went a whole lot deeper here, which I found enormously helpful particularly during this shit-storm of a year and I hope you do too. Although you might not be able to imagine it of either of us as we are now, it was not wellness that brought us together but our nightclub glory days before our ways to yay really began. That alone is a reminder of my favourite theme – the non-linear nature of life and the way it unravels in many chapters not just the one you know someone from. Born into the Theravada Buddhist tradition, you might think Manoj skipped logically and smoothly straight to his position now as a globally recognised meditation teacher, writer, entrepreneur & co-founder of Open Meditation... But, squeeze a successful corporate career, teenage fatherhood, a mental health breakdown, an eating disorder and an ensuing transformative healing journey in between and you're getting closer to the real picture. Manoj shares all of the facets of himself so generously as well as busting some myths on meditation and I hope you enjoy our chat as much as I did. + Follow Manoj here + Announcements on Insta at @spoonful_of_sarah + Join our Facebook community here + Subscribe to not miss out on the next instalment of YAY!

At trying times like these when fear and stress levels are really high at a collective, it is very easy to succumb to your own worries and fears. In this episode, Sayadaw Dr. K. Dhammasami talks about how the law of interdependence, empathy, and compassion can bring a silver lining during this pandemic. Sayadaw Dr. K. Dhammasami, both a teacher and meditation master, is a Theravada Buddhist monk with a doctorate from Oxford University. He has been teaching mindfulness meditation since 1996. Sayadaw Dr. K. Dhammasami shares the importance of staying connected especially in these times. As humans, we need to be mindful about being a part of this planet and sharing it with other living beings. Staying connected does not only mean being updated with the current news, but by connecting emotionally with others with sympathy and empathy. This pandemic reminds us that we cannot live by just protecting ourselves but by protecting others too. In his own practice and teaching, he observes mindfulness even in the simplest things in his daily life. To recognize and acknowledge the roles of other people (even those you don't know) in your joy and success, enriches your own happiness too. With this consistent practice, you also become more mindful of your own actions and how you affect others. Let us all learn to connect to our hearts and slow down a bit. This way, we become more self aware and more mindful towards others. When we put a little more thought in the things we do and put effort in connecting to our mind, heart, and others, we become more grateful for the things in our lives - big and small. With our small consistent actions, we reduce the pain of others so that they suffer less.