Podcast appearances and mentions of thomas patton

Preached by the Buddha, prescribed by psychologists, and practiced by people from all faiths and walks of life, breath meditation is one of the most popular meditation practices to have emerged from Buddhism. In this video we will look at how people in the country of Myanmar practice breath meditation and how some, known as “wizards,” use the breath to gain supernatural powers. This presentation is part of the Buddhism and Breath Summit, which took place online in 2021, with a group of researchers exploring Buddhist practices of working with the breath or the “winds” of the body. The event was co-hosted by Frances Garrett and Pierce Salguero, and co-sponsored by the Robert H.N. Ho Family Foundation Centre for Buddhist Studies at the University of Toronto and Jivaka.net. You can watch the video of this talk and find other resources from the Buddhism and Breath Summit at Jivaka.net

Songs, Stories & Shenanigans: Today’s Podcast: We Will Never Forget, in a Time We Will Never Forget Songs, Stories & Shenanigans: Today’s Podcast: We Will Never Forget, in a Time We Will Never Forget Ireland lays claims to lots of inventions, including color photography, whiskey distilling, the ejector seat, guided missiles, hypodermic syringe, the modern tractor, the portable defibrillator, rubber-soled shoes, and of course - Guinness.  A tiny part of the big list, but interesting none the less. But to me, being Irish has always involved a great love for and influence by, music. Can you guess who said this: "I started with rock n' roll and...then you start to take it apart like a child with a toy and you see there's blues and there's country...Then you go back from country into American music...and you end up in Scotland and Ireland eventually."                                                             - Mr. Elvis Costello The Irish have always been associated with music. Ireland is the only country in the world to have a musical instrument, the haro, as its national symbol. That’s right, The Harp is the official national symbol of Ireland.  It was played by Brian Boru, one of my forebears, and the last true and now legendary High King, who ruled all Ireland in the 8th & 9th centuries. The harp has been a symbol of Ireland ever since. In 1542, Ireland adopted it as their official symbol. In 1922, the Republic of Ireland adopted a left-facing harp, based on the Trinity College Harp located in the library of Trinity College, in Dublin as its official symbol. It appears on state documents and seals, along with the cover of every Irish passport. The medieval tradition of printing harps on Irish coins also continues into the present, with the left-facing Trinity College Harp featuringon Irish printed Euro. The harp is a tribute symbol, of our history and our bards, our past, and our present.  We have a gift for music, the land of saints and scholars, Bards and lawmen. As you may know, last week was Police Memorial Week. With Covid19, all public ceremony events were cancelled, tho many still observed, and many others were able to watch the smaller ceremonies online.  This is the first time in my 14 years with the Sheriff’s Office that I did not attend, and shoot, the ceremonies.  It has always been such a moving, at times heart-wrenching salute to those we lost, with the message to their loved ones that We Will Never Forget.  They do not walk alone, even tho they have lost a peace officer, Brother or Sister, parent, sibling, child or a loved one in the line of duty. - John F. Kennedy said: Tolerance implies no lack of commitment to one’s own beliefs.  Rather, it condemns the oppression or persecution of others.           To law enforcement and their families and friends from across the United States and Canada and to those from right here in Cuyahoga County that join us each year for the Annual Commemoration ceremony, I send these thoughts. I am honored to recognize and reflect with law enforcement officers and their families on the dedication, the sacrifices and the honor of all officers. I wish to say thank you, and I wish to encourage each of you, to continue to strive, whether an officer or an officer’s loved ones, to not only live up to the code you follow, but to be strengthened by it.  We don’t gather alone; we gather together. We don’t fight for justice alone; we fight for it, together; and most of all, we don’t stand alone, each and every person, stands together. In pain and in joy, in sorrow, celebration or solace, we stand together. Officers wear the badges that represent honor, dignity, truth and justice; families wear those character traits too.  For those who have lost, and for those who step up to secure safety and sooth souls on the streets each day, we stand with you, every day. Sometimes those gifts last a career; sometimes the ultimate sacrifice shows the last full measure of devotion, which can never truly be prepared for.  We usually don’t know why they had to die, but we know them, and what they stand for.   From each other, together, we softly gather those gifts. We remember how they served with honor, they and their families. We remember the joys they brought, and the joys those officers brought them. We remember their smile, and how or what they strived for and against, in their days and nights. We remember most of all that they loved us, and we love them. That will never fade, nor falter. So, let us reflect and remember, looking back and looking forward, guided by what we stand for, together, illuminated so fully and frequently by honor, dignity, truth and justice; illuminated with such love from each of us, and for them and for each other. We stand together, fortified, passionately proud of who they were and who we are. We stand, together. The Greater Cleveland Peace Officers Memorial Society and these ceremonies and events during Police Memorial Week serve to remind us to Keep The Promise... to never forget our fallen heroes. We stand, together. I look forward to seeing you again. Thank you. This is a poem I wrote for the ceremony It’s called Boots and Broad Wings by John O’Brien, Jr.   I remember the true stories that haunt my childhood And my hood Desmond Sherry, Derek Owens, Tim Sheehen, James Salvino, Jr., Thomas Patton, James Kirstetter, David Fahey, Jr. Kenneth Velez …   I wanted to be a cop; God’s other plans didn’t change that want I loved my brothers and sisters who gave all, for all. Cash only for the final full measure of devotion, whether the lamb loved or hated the Shepard. Though I wish for another way to defend the wall; I will never understand blood upon the rose.   Big moments missed, hurt. Graduations and glam shot moments, births and marriages and toasts moments; We go to far too many funerals to not dance at the baptisms, and the weddings.   But the little moments that are the teardrops off an angel’s wing Silent Night, when we know you are there, tho no boots are on the ground: Yet your wings brush by, and kiss us gently into the Good Night. Summer breeze fights winter Taps Yet, somehow, the band plays on; life marches ever forward, and thaws the raw edges of hurt, forward. We are raw; we are walls of assembled bricks and foundations We are all; dust, seeds and soil. If we don’t change the fabric of our land, who will? If not us, who? If not now, when? We are the booted band We will never forget you, you know that The Monuments are mere lavender and sage, and thorn We will never stop praying and paving for a wall bricked by every race, religion, light and lion whose common qualification for being a brick, is merely, love for all. May your wings be ever present, as your memory is, in our hearts. So, this I say to you Nuair a stadann an ceol, stadann an rince (When the music stops, so does the dance) Thank you to all the gang here at WHKRadio, especially the production genius, Josh Booth, as well as Gerry Quinn and Tim Vaughn.  Your endless support is so appreciated. We’ll be here every 2nd Friday at 5 pm, alternating weeks with our two times a month eBulletin that goes out via email to over 12,000 opted-in subscribers. Hope you will sign up for that too, on either our web or Facebook page. There are many more songs and stories; I hope we will write new ones - of joy, of unification.  We are closer to a One Ireland, than we have ever been in 800 years.  We’ll save them for next time, June 5th, when we meet again, and move from our past, to our present, and future. For a list of events to come, check out our website, or follow our FB, Twitter and Instagram pages to keep up with all the shenanigans to come. If you are like me, and like to hold the paper in your hands when reading, pick up your copy of the Ohio Irish American News at any one of 211 locations in and around Ohio. The list and archived interactive copies are also online at www.ohioianews.com.  I hope to meet you here again in two weeks, Friday June 5th at 5 pm, if not before, in a happier, safer and healthier community. As John Denver said, Follow me where I go what I do and who I know  Make it part of you to be a part of me  Follow me up and down all the way and all around  Take my hand and say you'll follow me You can do that on our website www.OhioIANews.com on www.facebook.com/OhioIrishAmericanNews on Twitter and Instagram: OhioIANews. Thank you for allowing me to share my story with you; Please share yours, with me. See omnystudio.com/listener for privacy information.

In his recent monograph, The Buddha's Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one's karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā's perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots.

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

Thomas Patton es un Panameño apasionado por la salud física y el emprendimiento. Lleva CrossFitPTY, uno de los primeros gimnasios dedicado a la disciplina de CrossFit, además de ayudar con la organización regional de actividades relacionadas a los CrossFit games, ha empezado su propio podcast y startup, FitsitePlus.También está involucrado en el negocio familiar de ganadería, lo cual lo obliga a manejar una agenda apretada entre todos sus proyectos, el ser esposo y padre de familia, y satisfacer los impulsos de emprendimiento. En sus propias palabras, se considera disconforme, en busca de la perfección y de redefinir el panorama.