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Welcome to the “Prison Pulpit” on the China Compass podcast! I'm your China travel guide, Missionary Ben. Follow me on X (@chinaadventures) where I share, among other things, daily reminders to pray for China. Also, feel free to email any questions or comments to bfwesten at gmail dot com. And last but not least, learn more about (most of) our strategic prayer and missions projects @ PrayGiveGo.us! The Prison Pulpit As I’ve stated all year, the goal of the Prison Pulpit series is to remind people to pray for persecuted believers as Hebrews 13:3 teaches us to do: “Remember those who are in prison, as bound with them.” As I am recording this podcast, we have just passed the 7th anniversary of the attack and forced closure of Early Rain Church in Chengdu, China, and the arrest of Pastor Wang Yi, on December 9th, 2018. A couple weeks ago I read the Wang Yi family newsletter that was published just 12 days before his arrest on Dec 9, 2018. Last week I shared a few updates that were put out by unnamed Early Rain Church members in the aftermath of the attack and arrest of the pastor and most of the leadership. As one of last week's updates reminded us, there was no guarantee that the next update would ever come. Arrests were ongoing and, for lack of a better phrase, church leaders were falling like flies. However, in spite of all this, more updates did follow, and I want to share some of them with you now: Early Rain Urgent Prayer Update #10 (12/12/18) May the Lord give us love for souls. These law enforcement officers greatly need the gospel of Christ. They have greatly sinned against God. We need to pray for them, for we were once like them. May the Lord himself speak words of comfort to us, for he has given his life for us. We suffer with those brothers and sisters who suffer as though imprisoned with them. May God make peace like a river flow through our hearts… Please strengthen your resolve, brothers and sisters. Experience in the midst of every kind of tribulation and danger the filling of the Holy Spirit and the renewal of your lives. Early Rain Urgent Prayer Update (12/15/18) According to some testimonies of brothers and sisters that have emerged, they have been sharing the gospel while under guard. They have been using their suffering as a beautiful testimony for the Lord. Some police officers and workers have been very interested in the gospel, even giving their addresses and asking for Bibles. May the Lord choose for himself children from among these law enforcement officers persecuting the church. Another encouraging testimony from a church member who was just released from 10 days of detention... “It is like a monastery in there. I cultivated myself for ten days there. Thank God for his protection. I often shared the gospel in there. There was a Tibetan named Z who really wanted to hear preaching, to join a small group, and to become a Christian. There was also a master’s student who has been quite miserable since entering [the detention center]. He wanted to buy a Bible, and I told him I would give him one. He also wanted to attend a small group Bible study. There was also another person who used to belong to a traditional house church but who stumbled because of marriage problems. I am preparing to give him one of our church’s thumb drives so he can listen to preaching. Please keep praying for the nearly 20 brothers and sisters at the detention center and for Yingxu and Shuqi, about whom we still have no information. And pray for the others, as well, because we don’t know how they are doing now. It is a high-level detention center, and it is quite strict; but from another perspective, the despair of the prisoners inside is also quite high, making evangelizing more fruitful. Thank the Lord!” Lord, the greatest freedom in the world is the freedom of becoming your children. You say that we will know the truth, and the truth will set us free. May your Spirit fill us and make us to worship freely, to enter prison freely, to spread the gospel freely. Give us free and noble hearts. Turn us into liberated criminals willing to be detained by the world. For a servant is not greater than his master. If they persecuted you, they will persecute us. We also ask you to forgive them, for they do not know what they are doing. Open their eyes to see your glory and turn them into free children! In the cross, in the cross / Be my glory ever / All our sins are washed away / Only by His blood. Follow China Compass Subscribe to China Compass wherever you get your podcasts. Follow me on X (@chinaadventures), email anytime (bfwesten at gmail dot com), and check out our website (PrayGiveGo.us). Hebrews 13:3!

སན་ཌེ་ཤི་མེ་ཤི་རམ་ལགས་ཀྱིས་རྒྱ་གར་བྱང་ཤར་ཁུལ་དུ་བོད་དོན་རྐང་འཁོར་སྐོར་སྐྱོད་ཀྱི་ལས་འགུལ་སྤེལ་བཞིན་པ། The post སན་ཌེ་ཤི་མེ་ཤི་རམ་ལགས་ཀྱིས་རྒྱ་གར་བྱང་ཤར་ཁུལ་དུ་བོད་དོན་རྐང་འཁོར་སྐོར་སྐྱོད་ཀྱི་ལས་འགུལ་སྤེལ་བཞིན་པ། appeared first on vot.

Welcome to the “Prison Pulpit” on the China Compass podcast! I'm your China travel guide, Missionary Ben. Follow me on X (@chinaadventures) where I share, among other things, daily reminders to pray for China. Also, feel free to email any questions or comments to bfwesten at gmail dot com. And last but not least, learn more about (most of) our strategic prayer and missions projects @ PrayGiveGo.us! The Prison Pulpit As I’ve stated all year, the goal of the Prison Pulpit series is to remind people to pray for persecuted believers as Hebrews 13:3 teaches us to do: “Remember those who are in prison, as bound with them.” As I am recording this podcast, we have just passed the 7th anniversary of the attack and forced closure of Early Rain Church in Chengdu, China, and the arrest of Pastor Wang Yi, on December 9th, 2018. A couple weeks ago I read the Wang Yi family newsletter that was published just 12 days before his arrest on Dec 9, 2018. Last week I shared a few updates that were put out by unnamed Early Rain Church members in the aftermath of the attack and arrest of the pastor and most of the leadership. As one of last week's updates reminded us, there was no guarantee that the next update would ever come. Arrests were ongoing and, for lack of a better phrase, church leaders were falling like flies. However, in spite of all this, more updates did follow, and I want to share some of them with you now: Early Rain Urgent Prayer Update #10 (12/12/18) May the Lord give us love for souls. These law enforcement officers greatly need the gospel of Christ. They have greatly sinned against God. We need to pray for them, for we were once like them. May the Lord himself speak words of comfort to us, for he has given his life for us. We suffer with those brothers and sisters who suffer as though imprisoned with them. May God make peace like a river flow through our hearts… Please strengthen your resolve, brothers and sisters. Experience in the midst of every kind of tribulation and danger the filling of the Holy Spirit and the renewal of your lives. Early Rain Urgent Prayer Update (12/15/18) According to some testimonies of brothers and sisters that have emerged, they have been sharing the gospel while under guard. They have been using their suffering as a beautiful testimony for the Lord. Some police officers and workers have been very interested in the gospel, even giving their addresses and asking for Bibles. May the Lord choose for himself children from among these law enforcement officers persecuting the church. Another encouraging testimony from a church member who was just released from 10 days of detention... “It is like a monastery in there. I cultivated myself for ten days there. Thank God for his protection. I often shared the gospel in there. There was a Tibetan named Z who really wanted to hear preaching, to join a small group, and to become a Christian. There was also a master’s student who has been quite miserable since entering [the detention center]. He wanted to buy a Bible, and I told him I would give him one. He also wanted to attend a small group Bible study. There was also another person who used to belong to a traditional house church but who stumbled because of marriage problems. I am preparing to give him one of our church’s thumb drives so he can listen to preaching. Please keep praying for the nearly 20 brothers and sisters at the detention center and for Yingxu and Shuqi, about whom we still have no information. And pray for the others, as well, because we don’t know how they are doing now. It is a high-level detention center, and it is quite strict; but from another perspective, the despair of the prisoners inside is also quite high, making evangelizing more fruitful. Thank the Lord!” Lord, the greatest freedom in the world is the freedom of becoming your children. You say that we will know the truth, and the truth will set us free. May your Spirit fill us and make us to worship freely, to enter prison freely, to spread the gospel freely. Give us free and noble hearts. Turn us into liberated criminals willing to be detained by the world. For a servant is not greater than his master. If they persecuted you, they will persecute us. We also ask you to forgive them, for they do not know what they are doing. Open their eyes to see your glory and turn them into free children! In the cross, in the cross / Be my glory ever / All our sins are washed away / Only by His blood. Follow China Compass Subscribe to China Compass wherever you get your podcasts. Follow me on X (@chinaadventures), email anytime (bfwesten at gmail dot com), and check out our website (PrayGiveGo.us). Hebrews 13:3!

The last time Yamato was heavily involved on the continent, they were defeated militarily, and they returned to fortify their islands.  So how are things looking, now? This episode we will talk about some of what has been going on with Tang and Silla, but also touch on the Mishihase, the Hayato, the people of Tamna and Tanegashima, and more! For more information and references, check out:  https://sengokudaimyo.com/podcast/episode-140   Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 140: Improving Diplomatic Ties Garyang Jyeongsan and Gim Hongsye looked out from the deck of their ship, tossing and turning in the sea.  The waves were high, and the winds lashed at the ship, which rocked uncomfortably beneath their feet.  Ocean spray struck them from below while rain pelted from above. Through the torrential and unstable conditions, they looked out for their sister ship.  It was their job to escort them, but in these rough seas, bobbing up and down, they were at the mercy of the elements.  One minute they could see them, and then next it was nothing but a wall of water.  Each time they caught a glimpse the other ship seemed further and further away.  They tried calling out, but it was no use—even if they could normally have raised them, the fierce winds simply carried their voices out into the watery void.  Eventually, they lost sight of them altogether. When the winds died down and the seas settled, they looked for their companions, but they saw nothing, not even hints of wreckage on the ocean.  They could only hope that their fellow pilots knew where they were going.  As long as they could still sail, they should be able to make it to land—either to the islands  to which they were headed, or back to the safety of the peninsula. And so the escort ship continued on, even without a formal envoy to escort.  They would hope for the best, or else they would explain what would happen,  and hope that the Yamato court would understand. The seas were anything but predictable, and diplomacy was certainly not for the faint of heart.   We are going through the period of the reign of Ohoama, aka Temmu Tennou.  It started in 672, with the death of his brother, Naka no Oe, remembered as the sovereign Tenji Tenno, when Temmu took the throne from his nephew, Ohotomo, aka Kobun Tenno, in what would become known as the Jinshin no Ran.  From that point, Ohoama continued the work of his brother in creating a government based on a continental model of laws and punishments—the Ritsuryo system.  He accomplished this with assistance from his wife, Uno, and other members of the royal family—his own sons, but also nephews and other princes of the time.  And so far most of our focus has been on the local goings on within the archipelago. However, there was still plenty going on in the rest of the world, and though Yamato's focus may have been on more local affairs, it was still engaged with the rest of the world—or at least with the polities of the Korean Peninsula and the Tang Dynasty.  This episode we are going to look at Yamato's foreign relations, and how they were changing, especially as things changed on the continent. Up to this point, much of what had been happening in Yamato had been heavily influenced by the mainland in one way or another.  And to begin our discussion, we really should backtrack a bit—all the way to the Battle of Baekgang in 663, which we discussed in Episode 124.  That defeat would lead to the fall of Baekje, at the hands of the Silla-Tang alliance.  The loss of their ally on the peninsula sent Yamato into a flurry of defensive activity.  They erected fortresses on Tsushima, Kyushu, and along the Seto Inland Sea.  They also moved the capital up to Ohotsu, a more easily defended point on the shores of Lake Biwa, and likewise reinforced various strategic points in the Home Provinces as well.  These fortresses were built in the style and under the direction of many of the Baekje refugees now resettled in Yamato. For years, the archipelago braced for an invasion by the Silla-Tang alliance.  After all, with all that Yamato had done to support Baekje, it only made sense, from their perspective, for Silla and Tang to next come after them.  Sure, there was still Goguryeo, but with the death of Yeon Gaesomun, Goguryeo would not last that long.  With a unified peninsula, then why wouldn't they next look to the archipelago? And yet, the attack never came.  While Yamato was building up its defenses, it seems that the alliance between Silla and Tang was not quite as strong as their victories on the battlefield may have made it seem.  This is hardly surprising—the Tang and Silla were hardly operating on the same scale.  That said, the Tang's immense size, while bringing it great resources, also meant that it had an extremely large border to defend.  They often utilized alliances with other states to achieve their ends.  In fact, it seems fairly common for the Tang to seek alliances with states just beyond their borders against those states that were directly on their borders.  In other words, they would effectively create a pincer maneuver by befriending the enemy of their enemy.  Of course.  Once they had defeated said enemy well, wouldn't you know it, their former ally was now their newest bordering state. In the case of the Silla-Tang alliance, it appears that at the start of the alliance, back in the days of Tang Taizong, the agreement, at least from Silla's perspective, was that they would help each other against Goguryeo and Baekje, and then the Tang dynasty would leave the Korean peninsula to Silla.  However, things didn't go quite that smoothly.  The fighting against Goguryeo and Baekje can be traced back to the 640s, but Tang Taizong passed away in 649, leaving the throne to his heir, Tang Gaozong.  The Tang forces eventually helped Silla to take Baekje after the battle of Baekgang River in 663, and then Goguryeo fell in 668, but the Tang forces didn't leave the peninsula.  They remained in the former territories of Baekje and in Goguryeo, despite any former agreements.  Ostensibly they were no doubt pointing to the continuing revolts and rebellions in both regions.  While neither kingdom would fully reassert itself, it didn't mean that there weren't those who were trying.  In fact, the first revolt in Goguryeo was in 669.  There was also a revolt each year until 673.  The last one had some staying power, as the Goguryeo rebels continued to hold out for about four years. It is probably worth reminding ourselves that the Tang dynasty, during this time, had reached out on several occasions to Yamato, sending diplomatic missions, as had Silla.  While the Yamato court may have been preparing for a Tang invasion, the Tang perspective seems different.  They were preoccupied with the various revolts going on, and they had other problems.  On their western border, they were having to contend with the kingdom of Tibet, for example.  The Tibetan kingdom had a powerful influence on the southern route around the Taklamakan desert, which abuts the Tibetan plateau.   The Tang court would have had to divert resources to defend their holdings in the western regions, and it is unlikely that they had any immediate designs on the archipelago, which I suspect was considered something of a backwater to them, at the time.  In fact, Yamato would have been much more useful to the Tang as an ally to help maintain some pressure against Silla, with whom their relationship, no longer directed at a common enemy, was becoming somewhat tense. In fact, just before Ohoama came to the throne, several events had occurred that would affect the Silla-Tang alliance. The first event is more indirect—in 670, the Tibetan kingdom attacked the Tang empire.  The fighting was intense, and required serious resources from both sides.  Eventually the Tibetan forces were victorious, but not without a heavy toll on the Tibetan kingdom, which some attribute to the latter's eventual demise.  Their pyrrhic victory, however, was a defeat for the Tang, who also lost troops and resources in the fighting.  Then, in 671, the Tang empire would suffer another loss as Silla would drive the Tang forces out of the territory of the former kingdom of Baekje. With the Baekje territory under their control, it appears that Silla was also working to encourage some of rebellions in Goguryeo.  This more than irked the Tang court, currently under the formal control of Tang Gaozong and the informal—but quite considerable—control of his wife, Wu Zetian, who some claim was the one actually calling most of the shots in the court at this point in time.  Silla encouragement of restoration efforts in Goguryeo reached the Tang court in 674, in and in 675 we see that the Tang forces were sent to take back their foothold in the former Baekje territory.  Tang defeated Silla at Gyeonggi, and Silla's king, Munmu, sent a tribute mission to the Tang court, apologizing for their past behavior. However, the Tang control could not be maintained, as they had to once again withdraw most of their troops from the peninsula to send them against the Tibetan kingdom once more.  As soon as they did so, Silla once again renewed their attacks on Tang forces on the peninsula.  And so, a year later, in 676, the Tang forces were back.  They crossed the Yellow Sea to try and take back the Tang territories on the lower peninsula, but they were unsuccessful.  Tang forces were defeated by Silla at Maeso Fortress in modern day Yeoncheon.  After a bit more fighting, Silla ended up in control of all territory south of the Taedong River, which runs through Pyongyang, one of the ancient capitals of Goguryeo and the capital of modern North Korea.  This meant that the Tang dynasty still held much of the territory of Goguryeo under their control. With everything that was going on, perhaps that explains some of the apparently defensive measures that Yamato continued to take.  For example, the second lunar month of 675, we know that Ohoama proceeded to Takayasu castle, likely as a kind of formal inspection.  Then, in the 10th lunar month of 675 Ohoama commanded that everyone from the Princes down to the lowest rank were to provide the government with weapons.  A year later, in the 9th month of 676, the Princes and Ministers sent agents to the capital and the Home Provinces and gave out weapons to each man.  Similar edicts would be issued throughout the reign.  So in 679 the court announced that in two years time, which is to say the year 681, there would be a review of the weapons and horses belonging to the Princes of the Blood, Ministers, and any public functionaries.  And in that same year, barrier were erected for the first time on Mt. Tatsta and Mt. Afusaka, along with an outer line of fortifications at Naniwa. While some of that no doubt also helped to control internal movements, it also would have been useful to prepare for the possibility of future invasions.  And the work continued.  In 683  we see a royal command to all of the various provinces to engage in military training.  And in 684 it was decreed at that there would be an inspection in the 9th month of the following year—685—and they laid out the ceremonial rules, such as who would stand where, what the official clothing was to look like, etc.  Furthermore, there was also an edict that all civil and military officials should practice the use of arms and riding horses.  They were expected to supply their own horses, weapons, and anything they would wear into battle. If they owned horses, they would be considered cavalry soldiers, while those who did not have their own horse would be trained as infantry.  Either way, they would each receive training, and the court was determined to remove any obstacles and excuses that might arise.   Anyone who didn't comply would be punished.  Non compliance could mean refusing to train, but it could also just mean that they did not provide the proper horses or equipment, or they let their equipment fall into a state of disrepair.  Punishments could range from fines to outright flogging, should they be found guilty.  On the other hand, those who practiced well would have any punishments against them for other crimes reduced by two degrees, even if it was for a capital crime.  This only applied to previous crimes, however—if it seemed like you were trying to take advantage of this as a loophole to be able to get away with doing your own thing than the pardon itself would be considered null and void. A year later, the aforementioned inspection was carried out by Princes Miyatokoro, Hirose, Naniwa, Takeda, and Mino.  Two months later, the court issued another edict demanding that military equipment—specifically objects such as large or small horns, drums, flutes, flags, large bows, or catapults—should be stored at the government district house and not kept in private arsenals.  The "large bow" in this case may be something like a ballista, though Aston translates it to crossbow—unfortunately, it isn't exactly clear, and we don't necessarily have a plethora of extant examples to point to regarding what they meant.  Still, these seem to be focused on things that would be used by armies—especially the banners, large bows, and catapults.  The musical instruments may seem odd, though music was often an important part of Tang dynasty military maneuvers.  It was used to coordinate troops, raise morale, provide a marching rhythm, and more.  Granted, much of this feels like something more continental, and it is unclear if music was regularly used in the archipelago.  This could be more of Yamato trying to emulate the Tang dynasty rather than something that was commonplace on the archipelago.  That might also explain the reference to the Ohoyumi and the catapults, or rock throwers. All of this language having to do with military preparations could just be more of the same as far as the Sinicization of the Yamato government is concerned; attempts to further emulate what they understood of the civilized governments on the mainland—or at least their conception of those governments based on the various written works that they had imported.  Still, I think it is relevant that there was a lot of uncertainty regarding the position of various polities and the potential for conflict.  Each year could bring new changes to the political dynamic that could see military intervention make its way across the straits.  And of course, there was always the possibility that Yamato itself might decide to raise a force of its own. Throughout all of this, there was continued contact with the peninsula and other lands.  Of course, Silla and Goguryeo were both represented when Ohoama came to the throne—though only the Silla ambassador made it to the ceremony, apparently.  In the 7th lunar month of 675, Ohotomo no Muraji no Kunimaro was sent to Silla as the Chief envoy, along with Miyake no Kishi no Irishi.  They likely got a chance to witness first-hand the tensions between Silla and the Tang court.  The mission would return in the second lunar month of the following year, 676.  Eight months later, Mononobe no Muarji no Maro and Yamashiro no Atahe no Momotari were both sent.  That embassy also returned in the 2nd lunar month of the following year. Meanwhile, it wasn't just Yamato traveling to Silla—there were also envoys coming the other way.  For example, in the 2nd lunar month of 675 we are told that Silla sent Prince Chyungweon as an ambassador.  His retinue was apparently detained on Tsukushi while the actual envoy team went on to the Yamato capital.  It took them about two months to get there, and then they stayed until the 8th lunar month, so about four months in total. At the same time, in the third month, Goguryeo and Silla both sent "tribute" to Yamato.  And in the 8th month, Prince Kumaki, from Tamna, arrived at Tsukushi as well.  Tamna, as you may recall, refers to nation on the island known today as Jeju.  The late Alexander Vovin suggested that the name originated from a proto-Japonic cognate with "Tanimura", and many of the names seem to also bear out a possible Japonic influence on the island nation. Although they only somewhat recently show up in the Chronicles from our perspective, archaeological evidence suggests that they had trade with Yayoi Japan and Baekje since at least the first century.  With the fall of Baekje, and the expansion of Yamato authority to more of the archipelago, we've seen a notable uptick in the communication between Tamna and Yamato noted in the record.  A month after the arrival of Prince Kumaki in Tsukushi, aka Kyushu, it is noted that a Prince Koyo of Tamna arrived at Naniwa.  The Tamna guests would stick around for almost a year, during which time they were presented with a ship and eventually returned in the 7th lunar month of the following year, 676.   Tamna envoys, who had also shown up in 673, continued to be an annual presence at the Yamato court through the year 679, after which there is an apparent break in contact, picking back up in 684 and 685. 676 also saw a continuation of Silla representatives coming to the Yamato court, arriving in the 11th lunar month.  That means they probably passed by the Yamato envoys heading the other way.  Silla, under King Mumnu, now had complete control of the Korean peninsula south of the Taedong river.  In the same month we also see another mission from Goguryeo, but the Chronicle also points out that the Goguryeo envoys had a Silla escort, indicating the alliance between Silla and those attempting to restore Goguryeo—or at least the area of Goguryeo under Tang control.  The Tang, for their part, had pulled back their commandary to Liaodong, just west of the modern border between China and North Korea, today.  Goguryeo would not go quietly, and the people of that ancient kingdom—one of the oldest on the peninsula—would continue to rise up and assert their independence for years to come. The chronicles also record envoys from the somewhat mysterious northern Mishihase, or Sushen, thought to be people of the Okhotsk Sea culture from the Sakhalin islands.  There were 11 of them, and they came with the Silla envoys, possibly indicating their influence on the continent and through the Amur river region.  Previously, most of the contact had been through the regions of Koshi and the Emishi in modern Tohoku and Hokkaido.  This seems to be their only major envoy to the Yamato court recorded in this reign. Speaking of outside groups, in the 2nd lunar month of 677 we are told that there was an entertainment given to men of Tanegashima under the famous Tsuki tree west of Asukadera.  Many people may know Tanegashima from the role it played in the Sengoku Period, when Europeans made contact and Tanegashima became a major hub of Sengoku era firearm manufacturing.  At this point, however, it seems that it was still a largely independent island in the archipelago off the southern coast of Kyushu.  Even southern Kyushu appears to have retained some significant cultural differences at this time, with the "Hayato" people being referenced in regards to southern Kyushu—we'll talk about them in a bit as they showed up at the capital in 682.  Tanegashima is actually closer to Yakushima, another island considered to be separate, culturally, from Yamato, and could be considered the start of the chain of islands leading south to Amami Ohoshima and the other Ryukyuan islands.  That said, Tanegashima and Yakushima are much closer to the main islands of the archipelago and show considerable influence, including Yayoi and Kofun cultural artifacts, connecting them more closely to those cultures, even if Yamato initially saw them as distinct in some way. A formal Yamato envoy would head down to Tanegashima two years later, in the 11th lunar month of 679.  It was headed up by Yamato no Umakahibe no Miyatsuko no Tsura and Kami no Sukuri no Koukan.  The next reference to the mission comes in 681, when the envoys returned and presented a map of the island.  They claimed that it was in the middle of the ocean, and that rice was always abundant. With a single sowing of rice it was said that they could get two harvests.  Other products specifically mentioned were cape jasmine and bulrushes, though they then note that there were also many other products that they didn't bother to list.  This must have been considered quite the success, as the Yamato envoys were each awarded a grade of rank for their efforts.   They also appear to have returned with some of the locals, as they were entertained again in Asuka—this time on the riverbank west of Asukadera, where various kinds of music were performed for them. Tanegashima and Yakushima would be brought formally under Yamato hegemony in 702 with the creation of Tane province, but for now it was still considered separate.  This was probably just the first part of the efforts to bring them into Yamato, proper. Getting back to the Silla envoys who had arrived in 676, they appear to have remained for several months.  In the third lunar month of 677 we are told that they, along with guests of lower rank—thirteen persons all told—were invited to the capital.  Meanwhile, the escort envoys and others who had not been invited to the capital were entertained in Tsukushi and returned from there. While this was going on, weather out in the straits drove a Silla boat to the island of Chikashima.  Aboard was a Silla man accompanined by three attendants and three Buddhist priests.  We aren't told where they were going, but they were given shelter and when the Silla envoy, Kim Chyeonpyeong, returned home he left with those who had been driven ashore, as well. The following year, 678, was not a great one for the Silla envoys.  Garyang Jyeongsan and Gim Hongsye arrived at Tsukushi, but they were just the escorts.  The actual envoys had been separated by a storm at sea and never arrived.  In their place, the escort envoys were sent to the capital, probably to at least carry through with the rituals of diplomacy.  This was in the first month of the following year, 679, and given when envoys had previously arrived, it suggests to me that they waited a few months, probably to see if the envoys' ship eventually appeared and to give the court time to figure out what to do.  A month later, the Goguryeo envoys arrived, still being accompanied by Silla escorts, also arrived. Fortunately the Yamato envoys to Silla and elsewhere fared better.  That year, 679, the envoys returned successfully from Silla, Goguryeo, and Tamna.  Overall, though, I think it demonstrates that this wasn't just a pleasure cruise.  There was a very real possibility that one could get lost at sea.  At the same time, one needed people of sufficient status to be able to carry diplomatic messages and appropriately represent the court in foreign lands.  We often seen envoys later taking on greater positions of responsibility in the court, and so you didn't have to go far to find those willing to take the risk for later rewards. That same year, another tribute mission from Silla did manage to make the crossing successfully.  And in this mission we are given more details, for they brought gold, silver, iron, sacrificial cauldrons with three feet, brocade, cloth, hides, horses, dogs, mules, and camels.  And those were just the official gifts to the court.  Silla also sent distinct presents for the sovereign, the queen, and the crown prince, namely gold, silver, swords, flags, and things of that nature. This appears to demonstrate increasingly close ties between Silla and Yamato. All of that arrived in the 10th lunar month of 679, and they stayed through the 6th lunar month of 680—about 7 to 9 months all told, depending on if there were any intercalary months that year.  In addition to entertaining the Silla envoys in Tsukushi—it is not mentioned if they made it to the capital—we are also told that in the 2nd lunar month, halfway through the envoys' visit, eight labourers from Silla were sent back to their own country with gifts appropriate to their station. Here I have to pause and wonder what exactly is meant by this.  "Labourer" seems somewhat innocuous.  I suspect that their presence in Yamato may have been less than voluntary, and I wonder if these were captured prisoners of war who could have been in Yamato now for over a decade.  If so, this could have been a gesture indicating that the two sides were putting all of that nastiness with Baekje behind them, and Yamato was accepting Silla's new role on the peninsula.  Or maybe I'm reading too much into it, but it does seem to imply that Silla and Yamato were growing closer, something that Yamato would need if it wanted to have easy access, again, to the wider world. Speaking of returning people, that seems to have been something of a common thread for this year, 680, as another mission from Goguryeo saw 19 Goguryeo men also returned to their country.  These were condolence envoys who had come to mourn the death of Takara Hime—aka Saimei Tennou.  They must have arrived in the midst of all that was happening peninsula, and as such they were detained.  Their detention is somewhat interesting, when you think about it, since technically Baekje and Goguryeo—and thus Yamato—would have been on the same side against the Silla-Tang alliance.  But perhaps it was just considered too dangerous to send them home, initially, and then the Tang had taken control of their home.  It is unclear to me how much they were being held by Yamato and how much they were just men without a country for a time.  This may reflect how things on the mainland were stabilizing again, at least from Yamato's perspective.  However, as we'll discuss a bit later, it may have also been another attempt at restoring the Goguryeo kingdom by bringing back refugees, especially if they had connections with the old court.  The Goguryeo envoys—both the recent mission and those who had been detained—would remain until the 5th lunar month of 681, when they finally took their leave.  That year, there were numerous mission both from and to Silla and Goguryeo, and in the latter part of the year, Gim Chyungpyeong came once again, once more bearing gives of gold, silver, copper, iron, brocade, thin silk, deerskins, and fine cloth.  They also brought gold, silver, flags of a rosy-colored brocade and skins for the sovereign, his queen, and the crown prince. That said, the 681 envoys also brought grave news:  King Munmu of Silla was dead.  Munmu had reigned since 661, so he had overseen the conquest of Silla and Goguryeo.  His regnal name in Japanese might be read as Monmu, or even "Bunbu", referencing the blending of literary and cultural achievements seen as the pinnacle of noble attainment.  He is known as Munmu the Great for unifying the peninsula under a single ruler—though much of the Goguryeo territory was still out of reach.  Indeed he saw warfare and the betterment of his people, and it is no doubt significant that his death is recorded in the official records of the archipelago.   He was succeeded by his son, who would reign as King Sinmun, though the succession wasn't exactly smooth. We are told that Munmu, knowing his time was short, requested that his son, the Crown Prince, be named king before they attended to Munmu's own funerary arrangements, claiming that the throne should not sit vacant.  This may have been prescient, as the same year Munmu died and Sinmun ascended to the throne there was a revolt, led by none other than Sinmun's own father-in-law, Kim Heumdol.  Heumdol may, himselve, have been more of a figurehead for other political factions in the court and military.  Nonetheless, the attempted coup of 681 was quickly put down—the envoys in Yamato would likely only learn about everything after the dust had settled upon their return. The following year, 682, we see another interesting note about kings, this time in regards to the Goguryeo envoys, whom we are told were sent by the King of Goguryeo.  Ever since moving the commandery to Liaodong, the Tang empire had claimed dominion over the lands of Goguryeo north of the Taedong river.  Originally they had administered it militarily, but in 677 they crowned a local, Bojang as the "King of Joseon", using the old name for the region, and put him in charge of the Liaodong commandery.  However, he was removed in 681, and sent into exile in Sichuan, because rather than suppressing revolt, he had actually encouraged restoration attempts, inviting back Goguryeo refugees, like those who had been detained in Yamato.  Although Bojang himself was sent into exile, his descendants continued to claim sovereignty, so it may have been one of them that was making the claim to the "King of Goguryeo", possibly with Silla's blessing. Later that year, 682, we see Hayato from Ohosumi and Ata—possibly meaning Satsuma—the southernmost point of Kyushu coming to the court in 682.  They brought tribute and representatives of Ohosumi and Ata wrestled, with the Ohosumi wrestler emerging victorious.  They were entertained west of Asukadera, and various kinds of music was performed and gifts were given. They were apparently quite the sight, as Buddhist priests and laiety all came out to watch. Little is known for certain about the Hayato.  We have shields that are attributed to them, but their association may have more to do with the fact that they were employed as ceremonial guards for a time at the palace.  We do know that Southern Kyushu had various groups that were seen as culturally distinct from Yamato, although there is a lot of overlap in material culture.  We also see early reports of the Kumaso, possibly two different groups, the Kuma and So, in earlier records, and the relationship between the Kumaso and the Hayato is not clearly defined. What we do know is that southern Kyushu, for all that it shared with Yamato certain aspects of culture through the kofun period, for example, they also had their own traditions. For example, there is a particular burial tradition of underground kofun that is distinct to southern Kyushu.  A great example of this can be found at the Saitobaru Kofun cluster in Miyazaki, which contains these unique southern Kyushu style burials along with more Yamato style keyhole shaped and circular type kofun.  Miyazaki sits just north of the Ohosumi peninsula, in what was formerly the land of Hyuga, aka  Himuka.  This is also where a lot of the founding stories of the Heavenly grandchild were placed, and even today there is a shrine there to the Heavenly Rock Cave.  In other words there are a lot of connections with Southern Kyushu, and given that the Chronicles were being written in the later 7th and early 8th centuries, it is an area of intense interest when trying to understand the origins of Yamato and Japanese history. Unfortunately, nothing clearly tells us exactly how the Hayato were separate, but in the coming century they would both come under Yamato hegemony and rebel against it, time and again.  This isn't the first time they are mentioned, but it may be the first time that we see them as an actual people, in a factual entry as earlier references in the Chronicles are suspect. Continuing on with our look at diplomacy during this period, the year 683 we see a continuation of the same patterns, with nothing too out of the ordinary.  Same with most of 684 until the 12th lunar month.  It is then that we see a Silla ship arrive with Hashi no Sukune no Wohi and Shirawi no Fubito no Hozen.  They had both, previously been to the Tang empire to study, though we don't have a record of them leaving for that or any other purpose.  They are accompanied by Witsukahi no Muraji no Kobito and Tsukushi no Miyake no Muraji no Tokuko, both of whom had apparently been captured and taken by the Tang dynasty during the Baekje campaign.  Apparently they had all traveled back from the Tang empire together to Silla, who then provided them passage to Yamato. The timing of this suggests it may have had something to do with the changes going on in the Tang empire—changes that I desperately want to get into, but given that we are already a good ways into this current episode, I think I will leave it for later.  But I will note this:  Emperor Gaozong had passed away and his wife, Empress Wu Zetian, was now ruling as regent for her sons.  Wu Zetian is probably the most famous empress in all of Chinese history, and while she held de facto power as a co-regent during her husband's reign and as a regent during her sons' reigns, she would actually ascend the throne herself in 690.  Her reign as a woman during a time of heightened patriarchal tradition is particularly of note, and it leads us to wonder about the vilification that she received by the men who followed her rule.  And I really want to get into all of that but, thematically, I think it better to wait.  Those of you reading ahead in the syllabus—which is to say the Chronicles—probably know why.  So let us just leave it there and say that the Tang was going through a few things, and that may explain why students were returning back in the company of former war captives. A few months later, the Silla escort, Gim Mulyu, was sent home along with 7 people from Silla who had been washed ashore—presumably during a storm or other such event, again illustrating the dangers of taking to the ocean at this time.  Perhaps related to that theme is the entry only a month later, which merely stated that Gim Jusan of Silla returned home.  Gim Jusan was an envoy sent to Yamato in the 11th lunar month of 683.  He was entertained in Tsukushi, and we are told that he returned to his own country on the 3rd month of 684.  Now we are seeing an entry in the 4th month of 685 that this same person apparently returned home. It is possible that something got mixed up, and that the Chroniclers were dealing with a typo in the records that made it seem like this took place a year later than it did.  This was certainly an issue at this time, given all the math one had to do just to figure out what day it was.  There is also the possibility that he returned on another embassy, but just wasn't mentioned for some reason.  The last possible explanation is that he somehow got lost and it took him a year to find his way back.  Not entirely impossible back then, though I am a bit skeptical.  Among other things, why would that note have found its way into the Chronicles in Yamato?  While they were certainly using some continental sources, this seems like something they were talking about as far as him leaving the archipelago, rather than discussion of something happening elsewhere. Speaking of happening elsewhere, I'm wondering about another event that happened around this time as well.  In fact, it was while Gim Mulyu was still in the archipelago.  For some reason the Yamato court granted rank to 147 individuals from Tang, Baekje, and Goguryeo.  Interestingly, they don't mention Silla.  Furthermore, there is no real mention of any Tang envoys during this reign.  In fact, there is hardly mention of the Tang dynasty at all.  There is a mention of some 30 Tang men—captives, presumably—being sent to the Yamato court from Tsukushi.  Those men were settled in Toutoumi, so there were men of Tang in the archipelago.  But beyond that, there are only three other mentions of the Tang dynasty.  One was when the students and war captives came back.  Another was this note about giving rank to 147 individuals.  Finally there is a similar record in 686, at the very end of the reign, where it is 34 persons who were given rank.  This time it was to carpenters, diviners, physicians, students from Tang—possibly those who had just come back a year or so earlier.  So if there weren't envoys from Tang, Goguryeo, and Baekje, who were these people and why were they being granted Yamato court rank?  My assumption is that it was foreigners living in the archipelago, and being incorporated into the Yamato court system.  Still, it is interesting that after the overtures by the Tang in the previous reign we have heard virtually nothing since then.  Again, that is likely largely due to the conflicts between Tang and Silla, though now, things seem to be changing.  The conflicts have settled down, and new rulers are in place, so we'll see how things go. Speaking of which, let's finish up with the diplomatic exchanges in this reign.  I'm only hitting some of the highlights here.  First is the return from Silla, in the 5th month of 685, of Takamuku no Asomi no Maro and Tsuno no Asomi no Ushikahi.  They had traveled to Silla in 684, and they did not come back emptyhanded.  The new King of Silla presented them with gifts, including 2 horses, 3 dogs, 2 parrots, and 2 magpies.  They also brought back the novice monks Kanjou and Ryoukan.  Not bad, overall. Then, 6 months later, another tribute mission came, but this one has an interesting—if somewhat questionable—note attached to it.  It is said that the envoys Gim Jisyang and Gim Geonhun were sent to request "governance" and to bring tribute.  This certainly go the court's attention.  They didn't bring the envoys all the way to the capital, but they did send to them, in Tsukushi, Prince Kawachi, Ohotomo no Sukune no Yasumaro, Fujiwara no Asomi no Ohoshima, and Hodzumi no Asomi no Mushimaro. About three months later they send the musical performers from Kawaradera to provide entertainment during a banquet for the Silla envoy, and in payment some 5,000 bundles of rice rom the private lands attached to the queen's palace were granted to the temple in gratitude. The Silla tribute was then brought to the capital from Tsukushi.  This time it was more than 100 items, including one fine horse, one mule, two dogs, a gold container inlaid with some kind of design, gold, silver, faint brocade, silk gauze, tiger and leopard skins, and a variety of medicines.  In addition, as was now common, the envoys, Gim Jisyang and Gim Geonhun, apparently had personal gifts to give in the form of gold, silver, faint brocade, silk gauze, gold containers, screens, saddle hides, silk cloth, and more medicine.  There were also gifts specifically for the sovereign, the queen, the Crown Prince, and for the various princes of the blood. The court returned this favor with gifts to the envoys, presented at a banquet just for them, before sending them on their way. A couple of notes.  First off, it is interesting that they are entertained at Tsukushi rather than being invited to the capital, and I wonder if this was because the sovereign, Ohoama, wasn't doing so well.  This was all happening in 685 and 686, and the sovereign would pass away shortly afterwards.  So it is possible that Ohoama just was not up to entertaining visitors at this time.  Of course, the Chronicles often don't tell us exactly why a given decision was made, only that it was.  And sometimes not even that. The other thing that seems curious is the mention of a request for governance.  That almost sounds like Silla was asking to come under Yamato hegemony, which I seriously doubt.  It may be that they were asking something along the lines of an alliance, but it is also possible that the scribes recording things for Yamato heard what they wanted to hear and so wrote it down in the light most favorable to Yamato laying claim to the peninsula. Or perhaps I'm misunderstanding exactly what they were asking for.  Maybe "governance" here means something else—perhaps just some kind of better relationship. And with that, we'll leave it for now.  There is more developing in the next reign, but I think we want to wait until we get there.  There are still a lot more things to cover in this reign before we move on—we haven't even touched on the establishment of the new capital, on the various court events, not to mention some of the laws and punishments that this period is named for.  And there is the minor issue of a rebellion.  All of that will be dealt with.  And then, after that, we get to the final reign of the Chronicles: the reign of Jitou Tennou.  From there?  Who knows. It is the winter holiday season, so I hope everyone is enjoying themselves.  Next episode will be the New Year's recap, and then we should finish with this reign probably in January or early February. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

ཁམས་རྫ་ཆུ་ཁར་གཏེར་ཁ་སྔོག་འདོན་དང་འབྲེལ་མི་གྲངས་ ༨༠ ཡས་མས་འཛིན་བཟུང་དང་ཁག་ཅིག་བཀག་ཉར་བྱས་པ། The post ཁམས་རྫ་ཆུ་ཁར་གཏེར་ཁ་སྔོག་འདོན་དང་འབྲེལ་མི་གྲངས་ ༨༠ ཡས་མས་འཛིན་བཟུང་དང་ཁག་གཅིག་བཀག་ཉར་བྱས་པ། appeared first on vot.

Politics of Tranquility: The Material and Mundane Lives of Buddhist Nuns in Post-Mao Tibet (Cornell University Press, 2025) concerns the Tibetan Buddhist revival in China, illustrating the lives of Tibetan Buddhist nuns and exploring the political effects that arise from their nonpolitical daily engagements in the remote, mega-sized Tibetan Buddhist encampment of Yachen Gar. Yasmin Cho's book challenges two assumptions about Tibetan Buddhist communities in China. First, against the assumption that a Buddhist monastic community is best understood in terms of its esoteric qualities, Cho focuses on the material and mundane daily practices that are indispensable to the existence and persistence of such a community and shows how deeply gendered these practices are. Second, against the assumption that Tibetan politics toward the Chinese state is best understood as rebellious, incendiary, and centered upon Tibetan victimhood, the nuns demonstrate how it can be otherwise. Tibetan politics can be unassuming, calm, and self-contained and yet still have substantial political effects. As Politics of Tranquility shows, the nuns in Yachen Gar have called forth an alternative way of living and expressing themselves as Tibetans and as female monastics despite a repressive context. ------------------ Jing Li teaches Chinese language, literature, and cinema. Her research focuses on rural China, independent filmmaking, and digital media cultures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Politics of Tranquility: The Material and Mundane Lives of Buddhist Nuns in Post-Mao Tibet (Cornell University Press, 2025) concerns the Tibetan Buddhist revival in China, illustrating the lives of Tibetan Buddhist nuns and exploring the political effects that arise from their nonpolitical daily engagements in the remote, mega-sized Tibetan Buddhist encampment of Yachen Gar. Yasmin Cho's book challenges two assumptions about Tibetan Buddhist communities in China. First, against the assumption that a Buddhist monastic community is best understood in terms of its esoteric qualities, Cho focuses on the material and mundane daily practices that are indispensable to the existence and persistence of such a community and shows how deeply gendered these practices are. Second, against the assumption that Tibetan politics toward the Chinese state is best understood as rebellious, incendiary, and centered upon Tibetan victimhood, the nuns demonstrate how it can be otherwise. Tibetan politics can be unassuming, calm, and self-contained and yet still have substantial political effects. As Politics of Tranquility shows, the nuns in Yachen Gar have called forth an alternative way of living and expressing themselves as Tibetans and as female monastics despite a repressive context. ------------------ Jing Li teaches Chinese language, literature, and cinema. Her research focuses on rural China, independent filmmaking, and digital media cultures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/central-asian-studies

Politics of Tranquility: The Material and Mundane Lives of Buddhist Nuns in Post-Mao Tibet (Cornell University Press, 2025) concerns the Tibetan Buddhist revival in China, illustrating the lives of Tibetan Buddhist nuns and exploring the political effects that arise from their nonpolitical daily engagements in the remote, mega-sized Tibetan Buddhist encampment of Yachen Gar. Yasmin Cho's book challenges two assumptions about Tibetan Buddhist communities in China. First, against the assumption that a Buddhist monastic community is best understood in terms of its esoteric qualities, Cho focuses on the material and mundane daily practices that are indispensable to the existence and persistence of such a community and shows how deeply gendered these practices are. Second, against the assumption that Tibetan politics toward the Chinese state is best understood as rebellious, incendiary, and centered upon Tibetan victimhood, the nuns demonstrate how it can be otherwise. Tibetan politics can be unassuming, calm, and self-contained and yet still have substantial political effects. As Politics of Tranquility shows, the nuns in Yachen Gar have called forth an alternative way of living and expressing themselves as Tibetans and as female monastics despite a repressive context. ------------------ Jing Li teaches Chinese language, literature, and cinema. Her research focuses on rural China, independent filmmaking, and digital media cultures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Politics of Tranquility: The Material and Mundane Lives of Buddhist Nuns in Post-Mao Tibet (Cornell University Press, 2025) concerns the Tibetan Buddhist revival in China, illustrating the lives of Tibetan Buddhist nuns and exploring the political effects that arise from their nonpolitical daily engagements in the remote, mega-sized Tibetan Buddhist encampment of Yachen Gar. Yasmin Cho's book challenges two assumptions about Tibetan Buddhist communities in China. First, against the assumption that a Buddhist monastic community is best understood in terms of its esoteric qualities, Cho focuses on the material and mundane daily practices that are indispensable to the existence and persistence of such a community and shows how deeply gendered these practices are. Second, against the assumption that Tibetan politics toward the Chinese state is best understood as rebellious, incendiary, and centered upon Tibetan victimhood, the nuns demonstrate how it can be otherwise. Tibetan politics can be unassuming, calm, and self-contained and yet still have substantial political effects. As Politics of Tranquility shows, the nuns in Yachen Gar have called forth an alternative way of living and expressing themselves as Tibetans and as female monastics despite a repressive context. ------------------ Jing Li teaches Chinese language, literature, and cinema. Her research focuses on rural China, independent filmmaking, and digital media cultures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

Politics of Tranquility: The Material and Mundane Lives of Buddhist Nuns in Post-Mao Tibet (Cornell University Press, 2025) concerns the Tibetan Buddhist revival in China, illustrating the lives of Tibetan Buddhist nuns and exploring the political effects that arise from their nonpolitical daily engagements in the remote, mega-sized Tibetan Buddhist encampment of Yachen Gar. Yasmin Cho's book challenges two assumptions about Tibetan Buddhist communities in China. First, against the assumption that a Buddhist monastic community is best understood in terms of its esoteric qualities, Cho focuses on the material and mundane daily practices that are indispensable to the existence and persistence of such a community and shows how deeply gendered these practices are. Second, against the assumption that Tibetan politics toward the Chinese state is best understood as rebellious, incendiary, and centered upon Tibetan victimhood, the nuns demonstrate how it can be otherwise. Tibetan politics can be unassuming, calm, and self-contained and yet still have substantial political effects. As Politics of Tranquility shows, the nuns in Yachen Gar have called forth an alternative way of living and expressing themselves as Tibetans and as female monastics despite a repressive context. ------------------ Jing Li teaches Chinese language, literature, and cinema. Her research focuses on rural China, independent filmmaking, and digital media cultures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Politics of Tranquility: The Material and Mundane Lives of Buddhist Nuns in Post-Mao Tibet (Cornell University Press, 2025) concerns the Tibetan Buddhist revival in China, illustrating the lives of Tibetan Buddhist nuns and exploring the political effects that arise from their nonpolitical daily engagements in the remote, mega-sized Tibetan Buddhist encampment of Yachen Gar. Yasmin Cho's book challenges two assumptions about Tibetan Buddhist communities in China. First, against the assumption that a Buddhist monastic community is best understood in terms of its esoteric qualities, Cho focuses on the material and mundane daily practices that are indispensable to the existence and persistence of such a community and shows how deeply gendered these practices are. Second, against the assumption that Tibetan politics toward the Chinese state is best understood as rebellious, incendiary, and centered upon Tibetan victimhood, the nuns demonstrate how it can be otherwise. Tibetan politics can be unassuming, calm, and self-contained and yet still have substantial political effects. As Politics of Tranquility shows, the nuns in Yachen Gar have called forth an alternative way of living and expressing themselves as Tibetans and as female monastics despite a repressive context. ------------------ Jing Li teaches Chinese language, literature, and cinema. Her research focuses on rural China, independent filmmaking, and digital media cultures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Politics of Tranquility: The Material and Mundane Lives of Buddhist Nuns in Post-Mao Tibet (Cornell University Press, 2025) concerns the Tibetan Buddhist revival in China, illustrating the lives of Tibetan Buddhist nuns and exploring the political effects that arise from their nonpolitical daily engagements in the remote, mega-sized Tibetan Buddhist encampment of Yachen Gar. Yasmin Cho's book challenges two assumptions about Tibetan Buddhist communities in China. First, against the assumption that a Buddhist monastic community is best understood in terms of its esoteric qualities, Cho focuses on the material and mundane daily practices that are indispensable to the existence and persistence of such a community and shows how deeply gendered these practices are. Second, against the assumption that Tibetan politics toward the Chinese state is best understood as rebellious, incendiary, and centered upon Tibetan victimhood, the nuns demonstrate how it can be otherwise. Tibetan politics can be unassuming, calm, and self-contained and yet still have substantial political effects. As Politics of Tranquility shows, the nuns in Yachen Gar have called forth an alternative way of living and expressing themselves as Tibetans and as female monastics despite a repressive context. ------------------ Jing Li teaches Chinese language, literature, and cinema. Her research focuses on rural China, independent filmmaking, and digital media cultures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

Cara & manfaat Meditasi Mindfulness

In this late-night edition of The Vital Point, host Jonathan Schecter sits down with author and spiritual thinker Bob Peck for an expansive dialogue on awakening, integration, and the universality of mystical truth. The episode begins by exploring Bob's book Original Sin is a Lie, in which he unpacks how spiritual messages across traditions—Christianity, Buddhism, Hinduism, and others—point to the same essential truths beneath cultural dogma.As the conversation flows, the two dive into the mythic life of the Tibetan yogi Milarepa- the murderer-turned-enlightened-yogi—and what his story reveals about karma, practice, and liberation. The dialogue is candid and layered, mixing personal anecdotes, spiritual humility, and mythic storytelling with critical reflections on religious rigidity, spiritual bypassing, and the psychedelic path. Whether you're a devoted practitioner or spiritually curious, this episode invites you to remember: it's all a dream—and the practice is the point.

In this interview I am once again joined by Dr Ben Joffe, anthropologist, occultist, and scholar practitioner of Tibetan Buddhism. Ben reveals the industry convention of guru ghostwriting in which spiritual teachers employ one or a team of writers to produce their dharma books, explains his collaborative process with Nida Chenagtsang on their latest Vajrayana book, and sheds light on his own editorial process. Ben discusses whether a scholar should have practice experience before translating religious texts, considers whether historical inaccuracies debunk the spiritual value of Buddhist scriptures, and raises questions about the origin of terma treasure texts. Ben also compares the Yuthok Nyinthig retreat format to the Abramelin Ritual of Western Occultism, details the signs of success in tantric practice, and shares Yuthok's promise to appear in bodily form to practitioners with sufficient devotion and attainment. … Video version: https://www.guruviking.com/podcast/ep337-guru-ghostwriting-tantric-retreat-dr-ben-joffe Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics include: 00:00 - Intro 01:12 - Ghostwriting for gurus 08:03 - Lamas often don't write their books 10:24 - Ben's editorial process 18:32 - Is guru ghostwriting a dirty secret? 19:17 - Vajrayana jargon vs a felt sense 29:56 - What is a scholar practitioner? 37:39 - Ben's retreat experiences 41:13 - Did Yuthok the Elder really exist? 50:06 - Anachronisms and retroactive attribution in Tibetan historiography 51:57 - Origins of the Tibetan medical tantras (rgyud bzhi) 58:08 - Terma treasure texts: mystical revelation or an editorial process? 01:02:08 - Why have Western scholars been hesitant to question terma texts? 01:05:04 - Does critical scholarship debunk Buddhism? 01:10:55 - Medicine Buddha ex machina 01:12:45 - Referring out 01:13:24 - Encountering Yuthok vs the Holy Guardian Angel in the Abramelin Ritual 01:20:10 - Special 7-day Yuthok ngondro 01:24:10 - Is Yuthok Nyingthig the best tantric system? 01:28:27 - The power of aspiration prayers 01:30:53 - How long does it take to become fully enlightened? 01:33:51 - Practice according to number, time, or signs 01:34:54 - Mythic resonance of lineage 01:36:33 - Signs of spiritual progress 01:41:35 - Ben comments on the Abramelin Ritual 01:43:59 - Sumton's Yeshe Zung's devotional prayer 01:46:50 - Yuthok as a Mighty Dead 01:48:47 - Do Yuthok's promises cause ego inflation and delusion? 01:52:09 - Verifying dreams and spiritual signs 01:58:26 - How to connect with spiritual blessings 02:05:09 - What are blessings? 02:06:32 - Spiritual signs in the Jesuit tradition 02:08:49 - Ngondro as a hazing 02:10:55 - Do people expect to encounter Yuthok at Dr Nida's retreats? 02:15:38 - Dr Nida's approach vs traditional contexts 02:21:00 - Typical student profile and outcomes 02:29:28 - Permissive approach to tantric vows 02:32:37 - Pros and cons of laissez-faire tantric practice 02:33:28 - Charismatic founder stage 
… Previous episodes with Dr Ben Joffe: - https://www.guruviking.com/search?q=joffe Previous episodes with Dr Nida Chenagtsang: - https://www.guruviking.com/search?q=nida 
… To find out more about Dr Ben Joffe, visit: - https://perfumedskull.com/ - http://www.skypressbooks.com/ … For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

Did you know there's MAGIC in your Meditation Practice? Say Goodbye to Anxiety and Hello to More Peace & More Prosperity! Here Are the 5 Secrets on How to Unleash Your Meditation Magic https://womensmeditationnetwork.com/5secrets Join Premium! Ready for an ad-free meditation experience? Join Premium now and get every episode from ALL of our podcasts completely ad-free now! Just a few clicks makes it easy for you to listen on your favorite podcast player. Become a PREMIUM member today by going to --> https://WomensMeditationNetwork.com/premium Join our Premium Sleep for Women Channel on Apple Podcasts and get ALL 5 of our Sleep podcasts completely ad-free! Join Premium now on Apple here --> https://bit.ly/sleepforwomen Join our Premium Meditation for Kids Channel on Apple Podcasts and get ALL 5 of our Kids podcasts completely ad-free! Join Premium now on Apple here → https://bit.ly/meditationforkidsapple Hey, I'm so glad you're taking the time to be with us today. My team and I are dedicated to making sure you have all the meditations you need throughout all the seasons of your life. If there's a meditation you desire, but can't find, email us at Katie Krimitsos to make a request. We'd love to create what you want! Namaste, Beautiful,

བོད་དོན་ཞུ་གཏུགས་མཐུན་ཚོགས་ངོས་ནས་རྒྱ་གར་གྲོས་ཚོགས་འཐུས་མི་ ༢༢ ལྷག་ལ་བོད་དོན་ཞུ་སྐུལ་གནང་འདུག The post བོད་དོན་ཞུ་གཏུགས་མཐུན་ཚོགས་ངོས་ནས་རྒྱ་གར་གྲོས་ཚོགས་འཐུས་མི་ ༢༢ ལྷག་ལ་བོད་དོན་ཞུ་སྐུལ་གནང་འདུག appeared first on vot.

Does it seem like children are feeling more and more stress? Would you like to be a calmer parent? Today's guest, award-winning author Maureen Healy, runs a global mentoring program for elementary-aged children and works with parents and children in her private practice. Her expertise is in social and emotional learning.    Maureen explains that emotional health is the ability to make better choices, even when feeling anger or another emotion. She describes that the ability to "Stop, Calm, and Make a Smarter Choice" is key to expressing emotions constructively. She has worked with children worldwide including Tibetan refugees at the base of the Himalayas in Northern India. Info: growinghappykids.com.

Welcome to Moonlight Sounds, the podcast featuring white noise and nature sounds to help you sleep, study, or relax. We make relaxing sounds to improve your life and are excited to share them with you. Join the millions who have already enjoyed our meditation soundscapes which include rain sounds, ocean waves, white noise for babies, fan sounds, spaceships, Tibetan bowls, waterfalls and rain with thunder. Whether you're trying to study for a test, focus at work, fall asleep or simply relax, we have the perfect chill sound for you.DISCLAIMER: Remember that loud sounds can potentially damage your hearing. When playing one of our ambiences, if you cannot have a conversation over the sound without raising your voice, the sound may be too loud for your ears. Please do not place speakers right next to a baby's ears. If you have difficulty hearing or hear ringing in your ears, please immediately discontinue listening to the white noise sounds and consult an audiologist or your physician. The sounds provided by Moonlight Sounds Podcast are for entertainment purposes only and are not a treatment for sleep disorders or tinnitus. If you have significant difficulty sleeping on a regular basis, experience fitful/restless sleep, or feel tired during the day, please consult your physician.

༸སྐུའི་གོ་སྟོན་དང་བསྟུན་ཉིན་དགུ་བཅུ་རིང་སྦག་སྦག་སྐོར་སྐྱོད། The post ༸སྐུའི་གོ་སྟོན་དང་བསྟུན་ཉིན་དགུ་བཅུ་རིང་སྦག་སྦག་སྐོར་སྐྱོད། appeared first on vot.

Tsering Kyi, Head of the Women Empowerment Desk (WED) talks to Tibet TV about the importance of challenging gender-based biases mindset through education, awareness and support. Kyi highlights the initiatives, assistance and facilities the Women Empowerment Desk, Central Tibetan Administration provides to the exiled Tibetan community in creating awareness on gender-based issues and to the survivors of gender-based violence.

In this episode of The Wisdom Podcast, host Daniel Aitken is joined by David M. DiValerio. Join David and Daniel as they discuss David's newest book, Mountain Dharma: Meditative Retreat and the Tibetan Ascetic Self. David shares his journey into Tibetan Buddhist studies, as well as his experiences and research on Tibetan retreats over the […] The post David M. DiValerio: Mountain Dharma (#221) appeared first on The Wisdom Experience.

དབུས་བོད་ཀྱི་བུད་མེད་ལྷན་ཚོགས་ཀྱི་གོ་སྒྲིག་འོག་རྡ་ས་ས་གནས་འགོ་འཛིན་ཚོགས་ཁང་དུ། དེ་སྔོན་ཕྱི་ལོ་ ༡༩༩༥ ལོར་རྒྱ་ནག་གི་རྒྱལ་ས་པེ་ཅིང་དུ་འཛམ་གླིང་མཉམ་འབྲེལ་རྒྱལ་ཚོགས་ཀྱི་བུད་མེད་ཀྱི་ཚོགས་ཆེན་ཐེངས་བཞི་པའི་སྐབས་བོད་ཀྱི་བུད་མེད་སྐུ་ཚབ་དགུ་ནས་བོད་ནང་སྨྲ་བརྗོད་རང་དབང་མེད་པའི་ངོ་རྒོལ་བྱས་ནས་ལོ་ངོ་ ༣༠ འཁོར་བའི་དུས་དྲན་དྲན་གསོའི་མཛད་སྒོ་ཞིག་ཚོགས་སོང་། མཛད་སྒོའི་ཐོག་སྐུ་མགྲོན་གཙོ་བོར་བོད་མིའི་སྒྲིག་འཛུགས་ཀྱི་མགྲིན་ཚབ་པ་བསྟན་འཛིན་ལེགས་བཤད་ལགས་དང་། དམིགས་བསལ་སྐུ་མགྲོན་སྐབས་དེའི་བོད་ཀྱི་བུད་མེད་ལྷན་ཚོགས་སྐབས་བཞི་པའི་དྲུང་ཆེ་སྤྱི་ཟུར་ངག་དབང་ལྷ་མོ་ལགས། དེ་བཞིན་བོད་མི་མང་སྤྱི་འཐུས་དབུ་དཀར་ཚང་གཡུ་སྒྲོན་ལགས། གཞུང་འབྲེལ་མ་ཡིན་པའི་སྐུ་ཚབ་རྣམ་པ་དང་མི་མང་བཅས་ནས་ལྷན་ཞུགས་གནང་སོང་། བོད་ཀྱི་བུད་མེད་ལྷན་ཚོགས་ཀྱི་ཚོགས་གཙོ་ཚེ་རིང་སྒྲོལ་མ་ལགས་སུ་བཀའ་འདྲི་ཞུས་སྐབས་ཁོང་གིས། པེ་ཅིང་དུ་གཞུང་འབྲེལ་ཚོགས་འདུའི་མཇུག་སྡོམ་གྲོས་ཆོད་ནང་། བོད་ཀྱི་བུད་མེད་དང་འབྲེལ་ནས་དོན་ཚན་གཉིས་ཅན་གྱི་གྲོས་ཆོད་ཅིག་བཞག་ཡོད་ཅིང་། དེ་ཡང་རྒྱལ་ཁབ་གཞན་གྱི་བཙན་གནོན་འོག་ཏུ་གནས་པའི་རྐྱེན་གྱིས་བུད་མེད་ལ་གནོད་འཚེ་ཚབས་ཆེ་ཡོང་གི་ཡོད་པ། འཛམ་གླིང་བུད་མེད་ཚོགས་ཆེན་གྱི་ཡིག་ཆའི་ནང་གཏན་འབེབས་བྱས་པ་དང་། བུད་མེད་ལ་ཕྲུ་གུ་མང་ཉུང་ཇི་ཙམ་སྐྱེས་པ་དང་། དུས་ཚོད་ག་དུས་སྐྱེས་པའི་རང་དབང་ཐོབ་ཐང་གཙང་མ་བུད་མེད་སོ་སོར་ཡོད་པའི་གཏན་འབེབས་གནང་ཡོད་པ་འགྲེལ་བརྗོད་གནང་སོང་། མ་ཟད་དེ་རིང་གི་ཉིན་མོ་འདི་བཞིན་ལོ་རྒྱུས་ཁྲོད་ཧ་ཅང་གནད་འགག་ཆེན་པོ་ཞིག་ཆགས་ཀྱི་ཡོད་པ་འགྲེལ་བརྗོད་གནང་སོང་། སྐུ་མགྲོན་གཙོ་བོ་བོད་མིའི་སྒྲིག་འཛུགས་ཀྱི་མགྲིན་ཚབ་པ་ཕྱི་དྲིལ་དྲུང་འཕར་བསྟན་འཛིན་ལེགས་བཤད་ལགས་ཀྱིས། དུས་སྐབས་དེ་ནི་ལོ་རྒྱུས་རང་བཞིན་ལྡན་པ་ཞིག་ཡིན་ཞིང་། སྐབས་དེ་དུས་བཙན་བྱོལ་བོད་ཀྱི་བུད་མེད་རྣམས་ནས་རྒྱལ་ཚོགས་ཀྱི་ཚོགས་ཆེན་ཐོག་མཉམ་ཞུགས་གནང་ཐུབ་པ་དེ་གོ་སྐབས་འཚོལ་བ་དང་འབད་བརྩོན་བྱས་པ་ལ་བརྟེན་ནས་བྱུང་བ་ཞིག་ཡིན་སྟབས། ཉམས་མྱོང་དེ་དག་འཐབ་རྩོད་ཐོག་སྤུངས་ནས་ལས་དོན་གནང་གལ་ཙམ་མ་ཟད། གོ་སྐབས་ག་དུས་ཡིན་ཡང་ཡོད་པ་དང་། དེར་དམ་འཛིན་ཐོག་རིག་པ་བེད་སྤྱོད་བྱ་དགོས་གལ་ཡིན་པ་གསུངས་སོང་། མ་ཟད་དམིགས་བསལ་སྐུ་མགྲོན་སྐབས་དེའི་བོད་ཀྱི་བུད་མེད་ལྷན་ཚོགས་སྐབས་བཞི་པའི་དྲུང་ཆེ་སྤྱི་ཟུར་ངག་དབང་ལྷ་མོ་ལགས་ཀྱིས། སྐབས་དེ་དུས་ཀྱི་ཚོར་བ་ཐུགས་དྲན་གསོ་དང་འབྲེལ། རྒྱ་ནག་ནང་དུ་ཚོགས་ཆེན་མ་ཚོགས་པའི་སྔ་རོལ་ན་ང་ཚོའི་ངོས་ནས་བོད་ཀྱི་བུད་མེད་གནད་དོན་ཙམ་མིན་པར་རྒྱ་ནག་ནང་གི་བུད་མེད་ཀྱི་ཐོབ་ཐང་དང་འགྲོ་བ་མིའི་ཐོབ་ཐང་གི་གནས་སྟངས་ལུང་འདྲེན་གྱིས། རྒྱ་ནག་ནང་དུ་དེ་ལྟ་བུའི་རྒྱལ་ཚོགས་ཀྱི་ཚོགས་ཆེན་ཚོགས་རྒྱུ་མེད་པའི་ངོ་རྒོལ་རྒྱ་ཁྱབ་བྱུང་ཡོད་ཅིང་། ལྷག་པར་ཕི་ལོ་པིན་ནང་དུ་ China Night རྒྱ་ནག་དགོང་ཚོགས་ཞེས་ཚོགས་པའི་ཐོག་བོད་དོན་འཁྱོག་བཤད་ལ་བརྡ་ལན་གསལ་པོ་སྤྲད་རྒྱུ་བྱུང་བ་མ་ཟད། ཚོགས་བཅར་བ་རྣམས་ནས་རྒྱབ་སྐྱོར་ཐོབ་སྟེ། བོད་དོན་སྐོར་དོ་སྣང་ཆེན་པོ་གནང་ཡོད་པ་སོགས་འགྲེལ་བརྗོད་གནང་སོང་། མ་ཟད་ཚོགས་ཆེན་དེ་རྒྱལ་ས་པེ་ཅིང་དུ་ཚོགས་སྐབས་བོད་ཀྱི་བུད་མེད་ལྷན་ཚོགས་ཀྱི་གོ་སྒྲིག་འོག་ནས་བུད་མེད་དགུ་ཚོགས་ཆེན་དེར་མཉམ་ཞུགས་གནང་ཡོད་པར་སྐབས་དེ་དུས་བོད་ཀྱི་བུད་མེད་ལྷན་ཚོགས་ཀྱི་རྒྱུན་ལས་རྣམས་ནས་ཉིན་མཚན་བསྟུད་མར་དཀལ་ལས་རྒྱབ་ཡོད་པ་དང་། ཁོང་ཚོའི་སྲོག་ལ་ཉེན་ཁ་ཡོད་པའི་སེམས་འཚབ་ཀྱང་ཧ་ཅང་ཆེན་པོ་བྱུང་ཡོད་པ་སོགས་འགྲེལ་བརྗོད་གནང་སོང་། གཞན་ཡང་དེ་རིང་གི་དུས་དྲན་མཛད་སྒོ་དང་འབྲེལ་ནས། དེ་སྔོན་ཚོགས་ཆེན་དེར་བཙན་བྱོལ་བོད་མིའི་བུད་མེད་སྐུ་ཚབ་རྣམས་ལ་ལམ་སྟོན་གནང་མཁན་ Eva Harzer ཀྱི་ཕྱག་འབྲི་ཞིག་གནང་འདུག་པ་དང་། དེའི་ནང་ཁོ་མོས་རྒྱལ་ཚོགས་ཀྱི་བུད་མེད་ཚོགས་ཆེན་དེའི་ནང་བཙན་བྱོལ་བོད་མིའི་བུད་མེད་སྐུ་ཚབ་མཉམ་ཞུགས་ཐུབ་ཐབས་ལ་འབད་བརྩོན་གནང་བའི་སྐོར་དང་། རྒྱ་ནག་གི་ལྟ་སྲུང་དམ་བསྒྲགས་བྱས་པ། ལྷག་པར་རྒྱལ་སྤྱིའི་བུད་མེད་རྣམས་ནས་རྒྱ་གཞུང་གི་བཙན་གནོན་འོག་བོད་པའི་བུད་མེད་རྣམས་ལ་དཀའ་སྡུག་གང་འདྲ་མྱོང་བཞིན་ཡོད་པ་ཤེས་རྟོགས་ཙམ་མ་ཟད། བོད་པའི་བུད་མེད་རྣམས་ནས་དཀའ་སྡུག་མྱོང་བཞིན་པའི་མི་རིགས་གཞན་གྱི་བུད་མེད་དང་ལྷན་དུ་མཉམ་མཐུན་གནང་སྟངས་སོགས་ཕྱོགས་མང་པོ་ཞིག་ནས་དགེ་མཚན་ཆེན་པོ་བྱུང་ཡོད་པ་སོགས་བཀོད་འདུག གཞན་ཡང་དེ་རིང་སྐབས་དེ་དུས་བོད་ཀྱི་བུད་མེད་སྐུ་ཚབ་རྣམས་ལ་རྒྱབ་སྐྱོར་གནང་མཁན་འགྲོ་བ་མིའི་ཐོབ་ཐང་ཁྲིམས་རྩོད་པ་རིཊ་བྷོ་རོ་ཌི་ལགས་ཀྱི་བརྙན་ཐུང་ཞིག་གི་བརྒྱུད་ནས་འགྲེལ་བརྗོད་གནང་བའི་ནང་། སྐབས་དེ་དུས་ཚོགས་ཁང་ཞིག་གི་ནང་དུ་བོད་ཀྱི་བུད་མེད་རྣམས་ནས་བཙན་བྱོལ་ནང་གི་འབོད་སྒྲ་ཞེས་པའི་གློག་བརྙན་སྟོན་སྐབས། རྒྱ་མི་ཞིག་གིས་འཁོར་ཐག་བཏོན་ནས་འགོག་རྐྱེན་བཟོས་ཀྱང་བཀག་འགོག་བྱས་ཐུབ་པ་བྱུང་ཡོད་ཅིང་། ལྷག་པར་བོད་པའི་བུད་མེད་དགུ་པོས་བོད་ཆས་སྤྲས་ནས་ཆར་པ་རྒྱག་བཞིན་ཡོད་ཀྱང་གོམ་བགྲོད་ཀྱིས་ཞི་རྒོལ་གནང་ཡོད། ཚོགས་ཆེན་མཇུག་མ་སྒྲིལ་གྱི་བར་དུ་རྒྱ་གཞུང་གི་སོ་ལྟའི་མི་སྣས་འགོག་རྐྱེན་སྣ་མང་བཟོས་ཡོད། འོན་ཀྱང་བོད་པའི་བུད་མེད་རྣམས་ནས་གནད་དོན་དེ་རྒྱལ་སྤྱིའི་གསར་ཤོག་གི་མདུན་ཤོག་ཐོག་གནས་ཚུལ་སྤེལ་ཐུབ་པ་བྱུང་ཡོད། མ་ཟད་རྒྱ་ནག་གི་ས་ཐོག་ཏུ་བཙན་བྱོལ་བོད་མིས་དེ་ལྟར་ངོ་རྒོལ་བྱེད་ཐུབ་པ་དེས་རྒྱལ་སྤྱིའི་སྤྱི་ཚོགས་ནས་བོད་དོན་ཐོག་དོ་སྣང་ཡོང་རྒྱུ་ཕན་ཐོགས་ཆེན་པོ་བྱུང་ཡོད་པ་སོགས་འགྲེལ་བརྗོད་གནང་སོང་། རྩ་བའི་མཉམ་འབྲེལ་རྒྱལ་ཚོགས་ཀྱི་བུད་མེད་ཀྱི་ཚོགས་ཆེན་ཐེངས་བཞི་པ་འདི་བཞིན་ཕྱི་ལོ་ ༡༩༩༥ ཟླ་ […] The post པེ་ཅིང་དུ་བོད་ཀྱི་བུད་མེད་སྐུ་ཚབ་དགུ་ནས་བོད་ནང་སྨྲ་བརྗོད་རང་དབང་མེད་པའི་ངོ་རྒོལ་བྱས་ནས་ལོ་ངོ་ ༣༠ འཁོར་བའི་དུས་དྲན། appeared first on vot.

གམ་བཅར་རྣམ་རྒྱལ་གྲྭ་ཚང་གི་མཁན་ཐོག་བརྒྱད་པ་བསྐོ་གཞག་གིས་ཁྲི་འདོན་མཛད་སྒོ་ཚོགས་པ། The post གམ་བཅར་རྣམ་རྒྱལ་གྲྭ་ཚང་གི་མཁན་ཐོག་བརྒྱད་པ་བསྐོ་གཞག་གིས་ཁྲི་འདོན་མཛད་སྒོ་འཚོགས་པ། appeared first on vot.

Bright on Buddhism - Episode 128 - What is Tibetan Buddhism?What are some important historical points about it? What do the various schools of Tibetan Buddhism believe?Resources: Cabezón, José Ignacio (26 October 2006). "Tibetan Buddhist Society". In Juergensmeyer, Mark (ed.). The Oxford Handbook of Global Religions. doi:10.1093/oxfordhb/9780195137989.003.0010.Chagdud Tulku Rinpoche (1993). Gates to Buddhist Practice: Essential Teachings of a Tibetan Master. Padma Publishing. ISBN 1-881847-02-0.Coleman, Graham, ed. (1993). A Handbook of Tibetan Culture. Boston: Shambhala Publications. ISBN 1-57062-002-4.Mullin, Glenn H. (2008). Living in the Face of Death: The Tibetan Tradition. Snow Lion Publications. ISBN 978-1-55939-908-1.Powers, John (2004). History as Propaganda: Tibetan Exiles versus the People's Republic of China. Oxford University Press. ISBN 978-0-19-517426-7.Powers, John (2008). A Concise Introduction to Tibetan Buddhism. Snow Lion Publications.Smith, E. Gene (2001). Among Tibetan Texts: History and Literature of the Himalayan Plateau. Boston: Wisdom Publications. ISBN 0-86171-179-3.Wallace, B. Alan (1993). Tibetan Buddhism From the Ground Up: A Practical Approach for Modern Life. Wisdom Publications. ISBN 978-0-86171-075-1.Yeshe, Lama Thubten (2001). The Essence of Tibetan Buddhism. Lama Yeshe Wisdom Archive. ISBN 1-891868-08-X.https://www.feedingamerica.org/find-your-local-foodbankDo you have a question about Buddhism that you'd like us to discuss? Let us know by emailing us at Bright.On.Buddhism@gmail.com.Credits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

ཐུགས་དམ་ཞིབ་འཇུག་པ་ཕན་ཚུན་ཐུག་འཕྲད་ཀྱིས་ཚན་རིག་དང་སྒོམ་སྒྲུབ་སྐོར་ཚོགས་འདུ་ཐེངས་དང་པོ་འཚོག་བཞིན་འདུག The post ཐུགས་དམ་ཞིབ་འཇུག་པ་ཕན་ཚུན་ཐུག་འཕྲད་ཀྱིས་ཚན་རིག་དང་སྒོམ་སྒྲུབ་སྐོར་ཚོགས་འདུ་ཐེངས་དང་པོ་འཚོག་བཞིན་འདུག appeared first on vot.

Send us a textIn this episode, Dimple Thakrar sits down with Hector Marcel, President of Three Jewels in New York City, for a conversation on purpose, surrender and what it really means to listen when life whispers.Hector shares the unbelievable story of how accidentally walking into “the wrong party” in Manhattan at 20 years old, meeting Tibetan monks and being handed a dream that told him “you're home,” became the doorway to his life's work. That single moment led to Three Jewels, a nonprofit spiritual community now serving more than 60,000 visits a year, teaching meditation, agency of mind and inner freedom to a new generation.This conversation is personal. Dimple reveals how Hector became chosen family for her eldest daughter Maya when she moved alone to New York at 17. Instead of numbing heartbreak with distraction, Maya found Three Jewels, learned to work with her mind, and reclaimed her own worth. Hector speaks about that season, the responsibility of holding a young soul through pain, and why our twenties are the moment we decide who we are going to be in this world.Together, Dimple and Hector explore why most of us spend our lives running from discomfort instead of listening to it, how resistance is not the enemy but the training ground, and why the “pull” you feel  that quiet knowing that makes no logical sense is almost always the doorway to service, legacy and love.This episode is an invitation to trust that you are being moved for a reason. You are not random. You are required.Key Takeaways:Agency of MindYou think you're in control of your mind until you try to hold one breath of attention. Real freedom begins when you develop the ability to direct your own mind instead of being dragged by impulse.The Whisper is InstructionLife is always signalling. A dream, a pull, a “go here,” a “call them.” Most people ignore it because it is inconvenient or not logical. Hector followed it even when it made no sense, and it changed not only his life but thousands of others.Resistance is Part of the TrainingWanting to run, argue, talk yourself out of the thing that is normal. The work is not to never feel resistance. The work is learning to stay present inside it and choose anyway.You Are Needed Exactly As You AreYour way of loving, healing, teaching, creating, and leading the world actually needs that specific expression. Your job is not to be more like someone else. Your job is to become more you.We Are Not SeparateHector describes humanity as an interconnected net of jewels, each facet reflecting the others. Your healing is not private. Your courage gives someone else permission to live.Thank you so much for being here with us today. If this conversation touched you, share it with someone who is in a season of surrender or feels “on the edge of something” but scared to leap. Your share might be the whisper they have been waiting for.Dimple Thakrar Resource Links:Website: https://dimpleglobal.com/Facebook: https://www.facebook.com/dimple.thakrarInstagram: https://www.instagram.com/dimple.amore/Three Jewels NYC: https://threejewels.org/Hector Marcel: https://www.instagram.com/wakeupist/ Dimple Thakrar Resource Links: Website: https://dimpleglobal.com/ Facebook: https://www.facebook.com/dimple.thakrarInstagram: https://www.instagram.com/dimplethakrar/

རྒྱ་ནག་གིས་ལྗང་ཁུ་ནུས་པའི་མིང་ཐོག་ནས་བོད་ཀྱི་རང་འབྱུང་ཁོར་ཡུག་གཏོར་བཤིག་གཏོང་གི་ཡོད་པ་གསལ་སྟོན། The post རྒྱ་ནག་གིས་ལྗང་ཁུ་ནུས་པའི་མིང་ཐོག་ནས་བོད་ཀྱི་རང་འབྱུང་ཁོར་ཡུག་གཏོར་བཤིག་གཏོང་གི་ཡོད་པ་གསལ་སྟོན། appeared first on vot.

གཏོང་ལེན་སློབ་གྲྭས་ཧིན་ཡིག་ཐོག་རིགས་ལམ་འཇུག་སྒོ་ཞེས་པའི་དཔེ་དེབ་ཞིག་དབུ་འབྱེད་གནང་སོང་། The post གཏོང་ལེན་སློབ་གྲྭས་ཧིན་ཡིག་ཐོག་རིགས་ལམ་འཇུག་སྒོ་ཞེས་པའི་དཔེ་དེབ་ཞིག་དབུ་འབྱེད་གནང་སོང་། appeared first on vot.

རྒྱལ་ཚོགས་ཀྱི་གྲངས་ཉུང་མི་རིགས་ཀྱི་གནད་དོན་ཐད་ཀྱི་གླེང་སྟེགས་ཐོག་བོད་མིའི་སྐུ་ཚབ་ནས་གཏམ་བཤད། The post རྒྱལ་ཚོགས་ཀྱི་གྲངས་ཉུང་མི་རིགས་ཀྱི་གནད་དོན་ཐད་ཀྱི་གླེང་སྟེགས་ཐོག་བོད་མིའི་སྐུ་ཚབ་ནས་གཏམ་བཤད། appeared first on vot.

In 1999, a Silicon Valley millionaire on the brink of collapse took one mysterious sip atop a frozen Tibetan mountain - and everything changed. That moment sparked a global movement, rewrote the rules of fat and energy, and turned an ancient secret into a modern revolution.00:00 – The Dying Millionaire00:40 – The Mountain That Changed Everything01:30 – The Birth of Bulletproof Coffee02:40 – When the World Took Notice03:45 – The Fat Lie We All Believed04:45 – The Truth About Good Fats06:00 – Escaping the Sugar Trap07:15 – Stop Counting Calories09:00 – Why Inflammation Keeps You Fat10:40 – Eat Less Often, Not Less Food12:00 – The Exercise Myth13:40 – The Hidden Toxins Problem15:20 – Fixing the Root Cause17:40 – The Power of Mitochondria20:00 – One Sip That Changed EverythingThank you to our sponsors! -KILLSwitch | If you're ready for the best sleep of your life, order now at https://www.switchsupplements.com/ and use code DAVE for 20% off.-EMR-Tek | https://www.emr-tek.com/DAVE and use code DAVE for 40% off.Connect with Dave Asprey!Website: https://daveasprey.comTikTok: https://www.tiktok.com/@daveaspreyofficialInstagram: https://www.instagram.com/dave.asprey/Facebook: https://www.facebook.com/Daveaspreyofficial/X: https://x.com/daveaspreyYouTube: https://www.youtube.com/c/daveaspreybprThe Human Upgrade Podcast: Instagram: https://www.instagram.com/TheHumanUpgradePodcast/ Facebook: https://m.facebook.com/Thehumanupgrade/Resources: • Dave Asprey's Latest News | Go to https://daveasprey.com/ to join Inside Track today. • Danger Coffee: https://dangercoffee.com/discount/dave15 • My Daily Supplements: SuppGrade Labs (15% Off) • Favorite Blue Light Blocking Glasses: TrueDark (15% Off) • Dave Asprey's BEYOND Conference: https://beyondconference.com • Dave Asprey's New Book – Heavily Meditated: https://daveasprey.com/heavily-meditated • Upgrade Collective: https://www.ourupgradecollective.com • Upgrade Labs: https://upgradelabs.com • 40 Years of Zen: https://40yearsofzen.com See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This is a clip from The After Dark Show with Don Rogers! Get access to the full episode and all thier content on all podcast platforms or click the link below!Full episode here! https://www.spreaker.com/episode/s2-e53-amchi-kunga-chodak-tibetan-medicine-meditation-monkhood--68705863Get access to every episode of The After Dark Show with Don Rogers https://www.spreaker.com/podcast/the-after-dark-show-with-don-rogers--6191691Forbidden Knowledge Network https://forbiddenknowledge.news/Become a supporter of this podcast: https://www.spreaker.com/podcast/forbidden-knowledge-news--3589233/support.

Have a comment? Send us a text! (We read all of them but can't reply). Email us: Will@faithfulpoliticspodcast.comIn this episode of Faithful Politics, Will and Josh talk with China expert William Nee about the major October 2025 crackdown on Beijing's Zion Church, one of the largest underground Christian networks in China. William explains what actually happened during the coordinated raids, why Pastor Ezra Jin (Jin Mingri) and nearly 30 church leaders were charged with “illegally using information networks,” and how all of this connects to Xi Jinping's tightened national-security agenda.The conversation steps back to look at the broader picture: how “Sinicization” works, why the Chinese Communist Party fears independent faith communities, and what life is like for ordinary Christians when church gatherings, youth religious education, and online ministry can all trigger state action.William also describes how the U.S. government and human-rights groups are responding, why international attention matters, and what this moment means for Christians, Uyghur Muslims, Tibetans, and others facing religious restrictions in China. If you want clear, grounded insight into what's really happening inside China's religious-freedom landscape, this episode gives you the context you need.Guest bio:William Nee is the Senior Manager for East Asia at the National Endowment for Democracy (NED), where he focuses on China's human-rights landscape, civil society, and religious freedom. Before NED, he served as a China researcher at Amnesty International and worked with Chinese Human Rights Defenders. His work often covers the CCP's efforts to control faith communities, including the recent crackdown on Zion Church and its founder, Pastor Ezra Jin.RELEVANT LINKSZion Church background:https://en.wikipedia.org/wiki/Beijing_Zion_ChurchPastor Ezra Jin biography:https://en.wikipedia.org/wiki/Jin_MingriReuters report on the 2025 arrests:https://www.reuters.com/world/china/china-undergrSupport the show

Suchitra Vijayan speaks with Abduweli Ayup, writer, linguist, and one of the most significant chroniclers of the Uyghur genocide. Their conversation traces how China's “People's War on Terror” in Xinjiang evolved into an unprecedented system of algorithmic suppression. This model of mass repression uses surveillance, biometric data, and AI-enabled policing function as instruments of erasure. They examine how the technologies of control that dominate Xinjiang today grew out of earlier experiments in Tibet and have since become templates exported around the world. Abduweli situates the Uyghur crisis within a longer history of systematic destruction of community life. He describes how Uyghur language, once the core of identity and imagination, has been deliberately targeted: children forbidden from speaking it at home, parents punished for using it on the phone, and entire generations funnelled into state-run boarding schools designed to sever cultural memory. What distinguishes this genocide, he argues, is not only its scale but its capacity to imprison thought itself. The conversation then turns to the architecture of surveillance that makes this possible. Abduweli explains how the Integrated Joint Operations Platform (a vast data system initially developed using U.S. technologies) links a person's phone, bank card, ID, health records, and social networks into a single apparatus. This system determines who becomes a suspect. It is this integration, he says, that turns daily life into a site of constant vulnerability. Suchitra and Abduweli also trace how the technologies tested on Tibetans and perfected on Uyghurs now circulate globally. From Zimbabwe to Venezuela to Qatar, Chinese-built “safe city” infrastructures, and facial recognition frameworks have been exported. This creates a supply chain where American microchips, Chinese algorithms, and Gulf capital produce new forms of mass control. The discussion widens into an examination of forced labour transfers and the economic logic that sustains genocide. As visible mass detentions drew international attention, China shifted, under the guise of “poverty alleviation,” to relocating hundreds of thousands of Uyghurs to factories across 18 provinces. This model is more insidious than the camps: it uproots people from their communities, and folds their labour into global supply chains. From seafood processing plants to fashion brands to automobile manufacturing, Uyghur forced labour is the backbone. The episode closes with a meditation on complicity. The Uyghur genocide is made possible by transnational networks of technology firms, investment funds, and consumer markets. Without Silicon Valley's chips, international capital, and global demand for cheap labour and surveillance tools, the machinery of repression could not function at its current scale. The Uyghur genocide is a final warning. It demands a reckoning with what we buy, what we ignore, and what kind of human future we are willing to defend. — Abduweli Ayup is a Uyghur activist born in Kashgar, China, in 1973. In August 2013, he was detained by Chinese authorities for his efforts to promote Uyghur linguistic rights by opening schools to teach children the Uyghur language. His detention lasted until November 2014. In 2016, Ayup founded the non-profit Uyghur Hjelp to investigate and document the plight of Uyghurs and advocate for their cause. He has continued his efforts to open Uyghur language schools and publish Uyghur language textbooks in the diaspora.

བདུན་ཕྲག་འདིའི་བོད་དོན་གསར་འགྱུར་ཕྱོགས་བསྡུས། ༢༠༢༥།༡༡།༢༨

Send us a textThis week on The UpLevel Podcast, join us for a deeply human conversation as we sit down with Sonia Kreitzer, singer, songwriter, sound healer, and the creative force behind Doe Paoro. With over 40 million global streams, tours with artists like the Gypsy Kings and KT Tunstall, and music featured across film, TV, and international radio, Sonia brings artistry and profound devotion to healing, earth connection, and the reclamation of the human voice.Sonia's work is rooted in decades of study with indigenous music and medicine carriers from the Shipibo-Conibo of Peru to the Noke Koi of Brazil to her training in Tibetan opera. She teaches that music is a technology of harmony and that sound is one of our most powerful tools for repair, reconnection, and awakening consciousness.This episode offers an intimate look at how our voices, individually and collectively, can support us through a time of collapse, leadership transition, cultural change, and spiritual reorientation. In This Episode:Why Sonia teaches that your truest voice begins in the body, not the mindHow empowered environments transform teams, communities, and the stories we tell about ourselvesExploring the grief, gratitude, and potency of remembering where we come fromA journey into sensing, feeling, and expressing from the truth beneath imitationCreating spaces where every voice is honored and where leadership becomes a shared practiceHow understanding ancestry dissolves generational silence and awakens authentic expressionSimple practices, like humming and singing, that ground the body, open the heart, and reawaken vitalityUsing music to grieve what's ending while birthing what's possible in challenging timesFinding aliveness in the dance between endings, renewals, and the spaces in betweenHow “sonic acupuncture” dissolves emotional blockages and sparks transformationGrounding techniques that build resilience, presence, and community strengthUpcoming Experience: Activating the Voice RetreatCosta Rica • December 27 – January 3A transformative week-long immersion (limited spots). Register here.About Sonia:Sonia Kreitzer is a singer, songwriter, and sound healer who released music as “Doe Paoro.” Her music has over 40 million streams worldwide and has been featured in film, television and radio internationally. She has toured with artists like The Gipsy Kings and KT Tunstall, and her work is informed by her deep care for the earth and her belief that music can support healing and awaken consciousness. She sees music as technology of harmony and her perspective is shaped by her decades-long studies with indigenous music and medicine carriers, specifically the Shipibo-Conibo people of Peru, the Noke Koi of Brazil and studying Tibetan opera singing. She is the creator of Activating the Voice, an online course and in-person retreat series that seeks to support groups in expressing what has been historically silenced through the joy of singing.Website: www.doepaoro.comwww.uplevelproductions.comhttps://www.instagram.com/uplevelproductions/https://www.linkedin.com/company/uplevelproductionscompanyhttps://www.facebook.com/uplevelproductionscompany

Christina Monson spent decades studying with the meditation master Chatral Rinpoche in the mountains of Nepal and translating and practicing the teachings of Sera Khandro. But it was facing stage four cancer that revealed whether decades of practice could meet the greatest pain with the greatest teaching. This conversation, recorded less than a year before Christina's passing, offers a window into what it means to follow one's heart all the way through, free of regrets. ~ Time notes: [00:00:00] Introduction [00:02:18] Meeting Chatral Rinpoche [00:08:48] Seeing Her Ego Up Close [00:14:10] A Nomad's Temperament [00:17:57] Mountain Retreat [00:25:08] Discovering Sera Khandro [00:27:30] The Rhythm of Retreat [00:28:48] No Sessions, No Breaks [00:32:09] About Sera Khandro [00:36:37] Grief and Terminal Diagnosis [00:43:47] Everything as a Test of Practice [00:47:45] Natural Process of Illness [00:49:04] Precious moments [00:51:18] Sera Khandro's Song of Severance [00:58:58] The Power of Her Realization [01:01:02] Chatral Rinpoche's Prayer [01:05:19] The Impossibility of Translation [01:10:40] Following One's Heart, No Regrets This conversation originally aired on Dec 21, 2022 ~ Christina Monson was a Buddhist practitioner and teacher, and Tibetan language translator, and interpreter with over 30 years of study, translation, and practice experience in Buddhism. ~ Links: A Dakini's Counsel: Sera Khandro's Spiritual Advice and Dzogchen Instructions By Sera Khandro and translated by Christina Monson https://www.shambhala.com/a-dakini-s-counsel.html?srsltid=AfmBOoryRwpUExBE8808dsuCtSMUzURCGSXpNh6n5hr1l10NsLOcG0DO   A Song of Amazement Inspired by Practice Experience by Sera Khandro https://www.lotsawahouse.org/tibetan-masters/sera-khandro/song-of-amazement   Spontaneous Advice Connected with a Prayer by Kyabje Chatral Rinpoche https://www.lotsawahouse.org/tibetan-masters/chatral-rinpoche/spontaneous-advice-connected-with-prayer   Post-Listen Episode with Sally Kempton https://oliviaclementine.com/sally-kempton-on-tantra-divinity-shakti-the-subtle-influences/

དེ་རིང་ཕྱི་ཟླ་ ༡༡ ཚེས་ ༢༥ ཉིན་མོ་འདི་ནི་རྒྱལ་སྤྱིའི་ཁྲོད་ International Day for the Elimination of Violence against Women ཞེས་བེུད་ལ་འཚེ་བ་འགོག་ཐབས་ཀྱི་ཉིན་མོ་ཞེས་སྲུང་བརྩི་ཞུ་བཞིན་པ་མ་ཟད། དེ་རིང་ནས་དབུ་འཛུགས་ཀྱིས་ཕྱི་ཟླ་ ༡༢ ཚེས་ ༡༠ བར་ཁྱོན་ཉིན་གྲངས་ ༡༦ རིང་ཕོ་མོ་དབྱེ་བ་ལ་བརྟེན་ནས་རྩུབ་སྤྱོད་འགོག་ཐབས་ཆེད་ལས་འགུལ་སྣ་ཚོགས་སྤེལ་གྱི་ཡོད་པ་ལྟར། དེ་རིང་བོད་མིའི་སྒྲིག་འཛུགས་ཀྱི་སྲིད་སྐྱོང་སྤེན་པ་ཚེ་རིང་མཆོག་ནས་དེ་འབྲེལ་བསྒྲགས་གཏམ་ཞིག་འདོན་སྤེལ་གནང་བའི་ནང་། ཉིན་མོ་འདི་ནི་མི་རེ་ངོ་རེར་བེུད་དང་ཕྲུ་གུ་བུ་མོར་འཚེ་བ་འགོག་ཐབས་དང་། གདོང་ལེན་བྱེད་པའི་འགན་འཁྲི་ཡོད་སྐོར་དྲན་སྐུལ་གལ་ཆེན་ཞིག་ཆགས་ཀྱི་ཡོད་ཅིང་། ཚང་མས་སྤྱི་ཚོགས་ཁྲོད་བེུད་དང་ཕྲུ་གུ་བུ་མོར་དྲག་རྩུབ་རིགས་སྤྱི་དང་བྱེ་བྲག་ཏུ་དྲ་ལམ་ཐོག་ནས་ཆགས་སྲེད་ཀྱི་བསུན་གཙེར་རིགས་ཡོངས་སུ་མཚམས་འཇོག་ཡོང་བར་ནུས་པ་མཉམ་སྤུངས་དགོས་པའི་འབོད་སྐུལ་དང་འབྲེལ། དེ་ལྟར་གནང་ན་བུད་མེད་དང་ཕྲུ་གུ་བུ་མོ་ཚང་མ་འཇིགས་སྣང་མེད་པའི་ཐོག་ནས་རང་དབང་ངང་འཚོ་གནས་ཐུབ་ངེས་ཡིན་པ་གསུངས་འདུག དེ་ཡང་བསྒྲགས་གཏམ་དེའི་ནང་། ཉིན་མོ་འདི་ནི་འཛམ་གླིང་ཡོངས་སུ་བུད་མེད་ཐོག་འཚེ་བའི་རིགས་འགོག་ཐབས་དང་། བུད་མེད་ཀྱི་ཐོབ་ཐང་རྩོད་ལེན་མུ་མཐུད་བྱེད་བཞིན་པར་དྲན་སྐུལ་ཞུ་རྒྱུའི་ཉིན་མོ་ཞིག་ཆགས་ཀྱི་ཡོད་ཅིང་། བྱ་སྤྱོད་དེ་རིགས་འབྱུང་སྐབས་གནོད་འཚེ་ཕོག་མཁན་གང་ཟག་དེའི་གཞི་རྩའི་རང་དབང་བཙན་འཕྲོག་ཙམ་མིན་པར་བདེ་འཇགས་ལའང་ཉེན་ཁ་ཆེན་པོ་ཆགས་ཀྱི་ཡོད་པས། དྲག་རྩུབ་རིགས་ལ་གདོང་ལེན་བྱེད་པ་ནི་བཟང་སྤྱོད་དང་། སྤྱི་ཚོགས་ཀྱི་འགན་འཁྲི། དེ་བཞིན་སྒྲིག་འཛུགས་བཅས་ཀྱི་ངོས་ནས་ལྡོག་ཏུ་མེད་པའི་ལས་འགན་གལ་ཆེན་ཞིག་ཆགས་ཀྱི་ཡོད་པ་གསལ་སྟོན་དང་ཆབས་ཅིག ཚང་མས་སྤྱི་ཚོགས་ཁྲོད་དྲག་རྩུབ་རིགས་སྤྱི་དང་བྱེ་བྲག་ཏུ་དྲ་ལམ་ཐོག་ནས་ཆགས་སྲེད་ཀྱི་བསུན་གཙེར་རིགས་ཡོངས་སུ་མཚམས་འཇོག་ཡོང་བར་ནུས་པ་མཉམ་སྤུངས་གནང་ཐོག བུད་མེད་དང་ཕྲུ་གུ་བུ་མོ་ཚོར་འཇིགས་སྣང་མེད་པའི་ཐོག་ནས་རང་དབང་ངང་འཚོ་གནས་ཐུབ་པའི་ཁོར་ཡུག་བཟང་པོ་ཞིག་བསྐྲུན་དགོས་པའི་འབོད་སྐུལ་གནང་འདུག མ་ཟད་འདི་ལོའི་བརྗོད་གཞི་སྟེ། དེང་སྐབས་མགྱོགས་མྱུར་ངང་རྒྱ་སྐྱེད་འགྲོ་བཞིན་པའི་བུད་མེད་དང་ཕྲུ་གུ་བུ་མོ་ཚོར་དྲ་ཐོག་ནས་ཆགས་སྲེད་ཀྱི་བསུན་གཙེར་རིགས་འགོག་ཐབས་ཞེས་པ་དེ་ཡིན་པ་གསལ་སྟོན་གྱིས། དྲ་རྒྱ་དར་ཁྱབ་བྱུང་བ་དང་བསྟུན་ནས། བུད་མེད་ཚོས་སྔར་མེད་པའི་རྩུབ་སྤྱོད་ལ་གདོང་ལེན་བྱ་དགོས་འཁེལ་གྱི་ཡོད་པ་དང་། དྲ་ཐོག་ཕོ་མོ་དབྱེ་འབྱེད་ཀྱི་རྩུབ་སྤྱོད་ཁོངས་སུ། དྲ་ཐོག་ནས་འཁྲིག་སྤྱོད་ཀྱི་གསང་བརྡ་གཏོང་བ་དང་། འཇིགས་སྐུལ་བྱེད་པ།  རྗེས་འདེད་གཏོང་བ།  བསུན་གཙེར་བཟོ་བ།  དགོས་མེད་ཀྱི་ཆགས་སྤྱོད་དང་འབྲེལ་བའི་བསམ་ཚུལ་འདོན་པ། མོས་འཐུན་མེད་པའི་ཐོག་ནས་ཆགས་སྤྱོད་དང་འབྲེལ་བའི་བརྙན་པར་དྲ་ཐོག་ལ་སྤེལ་བ། སྒེར་གྱི་ལོ་རྒྱུས་ཕྱིར་འདོན་བྱེད་པ།  ཟུར་ཟ་བྱེད་པ། ཡོངས་ཁྱབ་ཀྱི་ཐོག་ནས་ངོ་ཚ་བོ་བཟོ་བ། ཆགས་སྤྱོད་དང་འབྲེལ་བའི་འཕྲིན་ཐུང་བསྐུར་བ་སོགས་ཚུད་ཡོད་པ་གསལ་སྟོན་དང་འབྲེལ།  རྩུབ་སྤྱོད་དེ་རིགས་ཀྱིས་བུད་མེད་ཚོར་རང་འགུལ་གྱིས་སྤྱི་ཚོགས་དང་དྲ་ཐོག་གི་གླེང་སྟེགས་ཐོག་མཉམ་ཞུགས་གནང་བར་བཀག་སྡོམ་བྱེད་བཅུག་གི་ཡོད་པ་མངོན་གསལ་དང་ཆབས་ཅིག བུད་མེད་རྣམ་པའི་བསམ་ཚུལ་དང་སྐད་སྒྲ་རིགས་ཕྱིར་མངོན་གསལ་བྱེད་དུ་བཅུག་གི་མེད་པའི་མཇུག་འབྲས་ངན་པ་ཡོང་གི་ཡོད་པ་གསལ་འདུག དེ་བཞིན་བོད་མིའི་སྒྲིག་འཛུགས་ཀྱིས་བོད་མིའི་སྤྱི་ཚོགས་ཁྲོད་བུད་མེད་དང་ཕྲུ་གུ་བུ་མོའི་ལུས་སེམས་གཉིས་ཀྱི་བདེ་འཇགས་དེ་བཞིན་གལ་ཆེར་ངོས་འཛིན་ཐོག བཙན་གཡེམ་དང་དྲག་སྤྱོད། […] The post བེུད་དང་ཕྲུ་གུ་བུ་མོར་བརྡ་འཕྲིན་ཐོག་ནས་འཚེ་བ་འགོག་ཐབས་ཀྱི་ཉིན་མོ་སྲུང་བརྩི། appeared first on vot.

སྤྱི་ནོར་༸གོང་ས་༸སྐྱབས་མགོན་ཆེན་པོ་མཆོག་ཕྱི་ལུགས་ལྟར་དགུང་གྲངས་ ༩༠ ཕེབས་པར་ལོ་འཁོར་མོ་བྱམས་བརྩེའི་ལོ་ཞེས་སྲུང་བརྩི་ཞུ་བཞིན་ཡོད་པའི་ཁྲོད། ཁ་ཉིན་ཕྱི་ཟླ་ ༡༡ ཚེས་ ༢༣ ཉིན་རྒྱ་གར་བྱང་ཤར་རྡོ་རྗེ་གླིང་ཁྱབ་ཁོངས་མི་རིགས་ས་གནས་སུ་རྟེན་གཞི་བྱས་པའི་འབོ་དཀར་བཤད་གྲྭ་འོས་འབར་འཆི་མེད་གླིང་དུ་༸རྒྱལ་བའི་གོ་སྟོན་དང་། བཤད་གྲྭ་དབུ་བརྙེས་ནས་ལོ་ངོ་ ༢༥ འཁོར་བའི་དུས་སྟོན་སྲུང་བརྩི་གཟབ་རྒྱས་ཞུས་འདུག་པ་དང་འབྲེལ། སྐབས་དེར་ཚོགས་མགོན་དུ་བྱམས་མགོན་རྡོ་རྗེ་འཆང་ཀྭན་ཏིང་ཏཱའི་སི་ཏུ་རིན་པོ་ཆེ་མཆོག་གིས་སྒྲུབ་བརྒྱུད་བསྟན་པའི་གསལ་བྱེད་དཔལ་༸རྒྱལ་དབང་ཀརྨ་པ་ཨོ་རྒྱན་འཕྲིན་ལས་རྡོ་རྗེ་མཆོག་ཚུར་རྒྱ་གར་ལ་ཆིབས་བསྒྱུར་གནང་འདོད་ཡོད་པའི་དགོངས་པ་ཡོད་པ་བཞིན་མི་རིང་བར་༸རྒྱལ་དབང་ཀརྨ་པ་རིན་པོ་ཆེ་མཆོག་རྒྱ་གར་ལ་ཆིབས་བསྒྱུར་གནང་ནས་༸གོང་ས་མཆོག་དང་མཇལ་འཛོམས་ཡོང་བའི་ཐུགས་སྨོན་མཚམས་སྦྱོར་མཛད་འདུག དེ་ཡང་སྐབས་དེར་༸སྐྱབས་རྗེ་བསྟན་དགའ་མཆོག་སྤྲུལ་རིན་པོ་ཆེ་དང་། ༸སྐྱབས་རྗེ་འབོ་དཀར་མཆོག་སྤྲུལ་རིན་པོ་ཆེ། ༸སྐྱབས་རྗེ་འབོ་གངས་དཀར་རིན་པོ་ཆེ། ༸སྐྱབས་རྗེ་མཁན་ཆེན་རིན་པོ་ཆེ་མཆོག་གིས་དབུས་བླ་སྤྲུལ་རྣམ་པ། གདན་ས་ཆེན་པོ་རུམ་བཏེག་བཤད་སྒྲུབ་ཆོས་འཁོར་གླིང་། གདན་ས་དཔལ་སྤུངས་ཤེས་རབ་གླིང་། གདན་ས་ལ་བྷ་བཀའ་བརྒྱུད་ཐེག་ཆེན་གླིང་། གདན་ས་དཔལ་ཆེན་ཆོས་འཁོར་གླིང་། གདན་ས་བསོད་ནམས་དར་བསམ་གྲུབ་དར་རྒྱས་ཆོས་གླིང་སོགས་རྒྱ་བལ་འབྲུག་གསུམ་ཁུལ་གྱི་འབྲེལ་ཡོད་ཀཾ་ཚང་དགོན་སྡེ་ཁག་གི་སྐུ་ཚབ་བླ་སྤྲུལ་མཁན་སློབ་དབུ་ཆོས་ཕྱག་མཛོད་རྣམ་པ། ས་གནས་འབྲེལ་ཡོད་དཔོན་རིགས་རྣམ་པ། དེ་བཞིན་བོད་མི་མང་སྤྱི་འཐུས་ཀུན་དགའ་བསོད་སྟོབས་སོགས་གཞུང་འབྲེལ་དང་གཞུང་འབྲེལ་མ་ཡིན་པའི་ཚོགས་སྐྱིད་ཁག་གི་སྐུ་ཚབ་འཐུས་མི་དང་བཅས་ཕྱི་ནང་གི་དད་ལྡན་མང་ཚོགས་སྟོང་ཕྲག་བརྒལ་བ་ནས་ལྷན་ཞུགས་གནང་འདུག བྱམས་མགོན་རྡོ་རྗེ་འཆང་ཀྭན་ཏིང་ཏཱའི་སི་ཏུ་རིན་པོ་ཆེ་མཆོག་གིས་སྤྱི་ནོར་༸གོང་ས་༸སྐྱབས་མགོན་ཆེན་པོ་མཆོག་དང་དཔལ་༸རྒྱལ་དབང་ཀརྨ་པ་སྐུ་ཕྲེང་བཅུ་དྲུག་པ་རང་བྱུང་རིག་པའི་རྡོ་རྗེ་མཆོག་རྣམ་གཉིས་ནི་གང་ཉིད་ཀྱི་རྩ་བའི་བླ་མ་ཡིན་པ་བཀའ་སྩལ་དང་འབྲེལ། ༸དཔལ་རྒྱལ་དབང་ཀརྨ་པ་སྐུ་ཕྲེང་བཅུ་དྲུག་པ་ཞིང་ལ་གཤེགས་པའི་རྗེས་སུ་དགུང་ལོ་བདུན་གྱི་ཐོག་ལ་ཀརྨ་པ་སྐུ་ཕྲེང་བཅུ་བདུན་པ་ཨོ་རྒྱན་འཕྲིན་ལས་རྡོ་རྗེ་མཆོག་སྐུ་གོང་མའི་ཡང་སྲིད་འཁྲུལ་བྲལ་དུ་ངོས་འཛིན་དང་། དེ་ནས་༸རྒྱལ་དབང་ཀརྨ་པ་རིན་པོ་ཆེ་མཆོག་གིས་ཕྱི་ནང་གི་གནས་ཚུལ་མང་པོར་གཟིགས་ཏེ། རྒྱ་གར་ལ་ཕེབས་རྒྱུའི་དགོངས་པ་བཞེས་པ་ལྟར། གསང་སྟབས་ཀྱི་ཐོག་ནས་བཞུགས་སྒར་རྡ་རམ་ས་ལར་ཕེབས་ནས་སྤྱི་ནོར་༸གོང་ས་༸སྐྱབས་མགོན་ཆེན་པོ་མཆོག་ལ་མཇལ་ཁ་ཞུས་ཏེ། ༸མགོན་པོ་གང་ཉིད་མཆོག་གིས་དབུས་པའི་ཆོས་བརྒྱུད་ཁག་གི་བླ་ཆེན་མང་པོའི་སྐུ་མདུན་ནས་མདོ་སྔགས་དང་། གཞུང་ཆེན་ཁག དབང་ལུང་ཁྲིད་གསུམ་སོགས་ནང་པའི་ཆོས་ནང་ཡོངས་སུ་གྲགས་པ་ཐམས་ཅད་ཚུལ་བཞིན་གསན་བཞེས་གནང་བ་ཙམ་མ་ཟད། དེ་ལ་ཉམས་བཞེས་གནང་ནས་བོད་ཙམ་མ་ཡིན་པར། ཧི་མ་ལ་ཡའི་རི་རྒྱུད་དང་། ནུབ་ཕྱོགས་རྒྱལ་ཁབ་ཁག་གི་ནང་རིན་པོ་ཆེ་མཆོག་གི་མཛད་འཕྲིན་དུས་ཚོད་ཐུང་ཐུང་ནང་དར་འཕེལ་ཐུབ་པ་བྱུང་ཡོད་སྐོར་བཀའ་སྕལ་འདུག དེ་ལྟར་ནའང་༸དཔལ་རྒྱལ་དབང་ཀརྨ་པ་རིན་པོ་ཆེ་མཆོག་ཕྱི་ལོ་ ༢༠༡༧ ཙམ་ནས་ཕྱི་རྒྱལ་ལ་ཕེབས་ཏེ། ཚུར་རྒྱ་གར་ལ་ཆིབས་བསྒྱུར་གནང་མ་ཐུབ་པར་ལོ་བརྒྱད་ཙམ་ཕྱིན་ཡོད་པ་དང་། ༸རྒྱལ་དབང་ཀརྨ་པ་རིན་པོ་ཆེ་མཆོག་རྒྱ་གར་ལ་ཆིབས་བསྒྱུར་གནང་འདོད་ཡོད་པའི་དགོངས་པ་ཡོད་པ་བཞིན་མི་རིང་བར་༸རྒྱལ་དབང་མཆོག་མགྱོགས་ནས་མྱུར་དུ་གདན་ས་རུམ་བཏེག་ལ་ཆིབས་བསྒྱུར་གནང་ནས་བསྟན་འགྲོ་སྤྱིའི་འཕྲལ་ཕུགས་རྒྱང་གསུམ་གྱི་དོན་བསྒྲུབ་ཐུབ་པའི་ཐུགས་རེ་ཡོད་སྐོར་བཀའ་སྩལ་བ་དང་ཆབས་ཅིག ༸གོང་ས་༸སྐྱབས་མགོན་ཆེན་པོ་མཆོག་དང་དཔལ་༸རྒྱལ་དབང་ཀརྨ་པ་ཨོ་རྒྱན་འཕྲིན་ལས་རྡོ་རྗེ་མཆོག་གང་མགྱོགས་ཞལ་འཛོམས་ཡོང་བའི་ཐུགས་སྨོན་མཚམས་སྦྱོར་མཛད་འདུག འདི་ག་རླུང་འཕྲིན་ཁང་ནས་ཐེངས་འདིའི་དུས་སྟོན་གཉིས་འཛོམས་དང་འབྲེལ་འབོ་དཀར་ངེས་དོན་ཆོས་འཁོར་གླིང་དགོན་པའི་སློབ་སྤྱི་བླ་མ་འཕྲིན་ལས་ལགས་སུ་བཀའ་འདྲི་ཞུས་ཡོད་པས་གོང་གི་སྒྲ་སྒམ་ནས་གསན་ཐུབ། གཞི་རྩའི་མཛད་སྒོའི་ཐོག་༸སྐྱབས་རྗེ་མཆོག་སྤྲུལ་རིན་པོ་ཆེ་དང་། ༸སྐྱབས་རྗེ་མཁན་ཆེན་རིན་པོ་ཆེ་རྣམས་གཉིས་ནས་༸རྒྱལ་བའི་ཐུགས་བསྐྱེད་དམ་བཅའ་བཞི་དང་འབྲེལ་བའི་གསུང་བཤད་གནང་ཡོད་པ་མ་ཟད། བསླབ་པ་མཐར་སོན་པའི་མཁན་པོ་བཅུ་གསུམ་དང་།  སྔགས་རམས་པ་བརྒྱད་ལ་ཕྱག་འཁྱེར་ཕུལ་ཏེ་མངའ་གསོལ་དང་མཉམ། ཕྱི་དྲོར་ཕྱི་ལུགས་མངར་ཟས་འདེགས་འབུལ་དང་རིག་གཞུང་ཁྲབ་སྟོན་སོགས་གནང་ཡོད་པ་རེད། The post ༸རྒྱལ་དབང་ཀརྨ་པ་རིན་པོ་ཆེ་མཆོག་རྒྱ་གར་ལ་ཆིབས་བསྒྱུར་གནང་ནས་༸གོང་ས་མཆོག་དང་མཇལ་འཛོམས་ཡོང་བའི་ཐུགས་རེ་ཡོད་པ་བཀའ་སྩལ་འདུག appeared first on vot.

Today, we'll talk about King Gesar, the world's longest epic that has been passed down orally among Tibetans for over a thousand years, and these days, the story has been recognized for its invaluable historic qualities and mysterious cultural inheritors. 

ཕྱི་ལོ་ ༢༠༢༡ ལོར་སྲིད་སྐྱོང་གི་འོས་མིར་བཞེངས་མཁན་དབུ་དཀར་ཚང་སྐལ་བཟང་རྡོ་རྗེ་ལགས་ཀྱིས། དེ་རིང་ཕྱི་ལོ་ ༢༠༢༥ ཟླ་ ༡༡ ཚེས་ ༢༡ ཉིན་ཁོང་ ༢༠༢༦ ལོའི་སྲིད་སྐྱོང་གི་འོས་མིར་བཞེངས་རྒྱུ་གསར་འགོད་གསལ་བསྒྲགས་ཤིག་བསྐྱངས་སོང་བ་དང་འབྲེལ། བཙན་བྱོལ་བོད་མིའི་སྤྱི་ཚོགས་ཁྲོད་དུ་བོད་ཀྱི་རྩ་དོན་དང་། ཆིག་སྒྲིལ། དཔལ་འབྱོར་སྲ་བརྟན་ཐོག་ཉམས་ཉེས་ཆེན་པོ་འགྲོ་བཞིན་པར་གཟིགས་ཏེ། བོད་དོན་ཁྱབ་སྤེལ་དང་མཐུན་སྒྲིལ་དམ་སྲུང་། སྒྲིག་འཛུགས་དང་དཔལ་འབྱོར་སྲ་བརྟན་བཅས་རྩ་བའི་དམ་བཅའ་གསུམ་གྱི་ཐོག་ཤུགས་སྣོན་རྒྱག་རྒྱུ་ཡིན་པ་གསུངས་སོང་། དེ་ཡང་གསར་འགོད་གསལ་བསྒྲགས་སྐབས། ཁོང་ད་རེས་སྲིད་སྐྱོང་གིས་འོས་མིར་བཞེངས་དགོས་པའི་རྒྱུ་མཚན་ནི། མང་གཙོའི་ལམ་ལུགས་ནང་དུས་ཐོག་འོས་བསྡུ་ཚོགས་དགོས་གལ་དང་། འོས་མི་ཚད་དང་ལྡན་པ་ཞིག་དང་མི་མང་ལ་འདམ་ཁ་དགོས་པ། དེ་བཞིན་མི་མང་གིས་འོས་བསྡུའི་ནང་ཆ་ཤས་བླངས་དགོས་གལ་བཅས་ཆ་རྐྱེན་གསུམ་ངེས་པར་དུ་ཚང་དགོས་ཤིང་། གལ་ཏེ་ད་རེས་འོས་བསྡུའི་ལས་རིམ་འདིའི་ནང་འོས་མི་ཚད་ལྡན་བཞེངས་མཁན་མེད་ཚེ། བཙན་བྱོལ་གྱི་མང་གཙོའི་སྒྲོམ་གཞི་སླ་པོ་ཆགས་རྒྱུ་དང་། ཕྱིའི་འཛམ་གླིང་ལ་ངོམས་སུ་ཆོག་པ་དེར་ངོ་ཚ་པོ་ཆགས་རྒྱུའི་ཉེན་ཁ་ཞིག་ཡོད་སྟབས། འཆར་གཞི་དང་འདོད་པ་མེད་ཀྱང་། བསྐྱར་དུ་བསམ་བློ་བཏང་སྟེ། ད་རེས་རང་ཉིད་ཀྱི་འོས་འགན་དུ་བསམ་ནས་ཡར་བཞེངས་པ་ཞིག་ཡིན་པ་མངོན་གསལ་གནང་སོང་། དེ་བཞིན་བཙན་བྱོལ་བོད་མིའི་སྤྱི་ཚོགས་ཁྲོད་དུ་བོད་ཀྱི་རྩ་དོན་དང་། ཆིག་སྒྲིལ། དཔལ་འབྱོར་སྲ་བརྟན་ཐོག་ཉམས་ཉེས་ཆེན་པོ་འགྲོ་བཞིན་འདུག་ཅེས་གསུངས་བ་དང་འབྲེལ། རྩ་བའི་དམ་བཅའ་དང་པོ་བོད་དོན་ཁྱབ་སྤེལ་དང་འབྲེལ་ནས་སྲིད་སྐྱོང་དུ་འཁོད་ཚེ་རང་གིས་སྣེ་ཁྲིད་པའི་སྒྲིག་འཛུགས་ཀྱིས་ནུས་ཤུགས་གང་ཐུབ་བོད་དོན་ཞུ་གཏུག་དང་བོད་མིའི་རང་དབང་འཐབ་རྩོད་ཀྱི་ཕྱོགས་སུ་གཙོ་འདོན་ཐུབ་པ་བྱ་རྒྱུ་དང་། འཆར་གཞི་དེ་འགྲུབ་ཐབས་སུ་བོད་དོན་ཞུ་གཏུག་གི་ལས་འགུལ་ལ་མི་རྒྱུ་གཉིས་ཐད་ནས་སྔར་ལྷག་ནུས་པ་འདོན་སྤེལ་བྱ་རྒྱུ་དང་། གནད་དོན་དེའི་ཐོག་ད་ལྟའི་ཆར་ལོ་འཁོར་དངུལ་རྩིས་ཀྱི་བརྒྱ་ཆ་ ༢༠ ལས་ཉུང་བ་མ་གཏོགས་གཏོང་མེད་ཅེས་གསུངས་བ་དང་། ལྷག་པར་ Look North Policy འམ་བྱང་དུ་ལྟ་བའི་སྲིད་ཇུས་གཏན་འབེབས་བྱས་ཏེ་འཕགས་བོད་ས་མཚམས་དང་། བལ་བོད་ས་མཚམས་སུ་རང་ཕྱོགས་ཀྱི་སྟོབས་ཤུགས་ཁྱབ་སྤེལ་གཏོང་རྒྱུ་དང་། ཧི་མ་ལ་ཡའི་མངའ་ཁུལ་དང་འབྲེལ་ལམ་དམ་དུ་གཏོང་རྒྱུ། ཨེ་ཤི་ཡའི་ལྷོ་ཁུལ་དང་འཛམ་གླིང་ཁྱོན་ཡོངས་སུ་བོད་དོན་རྒྱབ་སྐྱོར་གྱི་ཕྱོགས་སྒྲིལ་སྔར་ལྷག་འཛུགས་སྐྱོང་ཐུབ་པ་བྱ་རྒྱུ་ཡིན་པ་གསུངས་སོང་། གཉིས་པ་མཐུན་སྒྲིལ་དམ་སྲུང་དང་འབྲེལ་ནས་རིམ་པས་ཡིག་ངག་གཉིས་ཐད་ནས་ཞུ་རྒྱུ་ཡིན་ཞིང་། ད་ལྟའི་ཆར་ཆིག་སྒྲིལ་དང་ལྷག་བསམ། སྤྱི་སེམས་ཐད་ཉམས་ཆགས་ཆེན་པོ་འགྲོ་བཞིན་ཡོད་པ་དང་། རང་ཉིད་བོད་པ་ཡིན་སྙམ་པའི་འདུ་ཤེས་ཞན་དུ་ཕྱིན་ནས་སོ་སོའི་ལུང་ཚན་དང་གཞིས་ཆགས་སོགས་ཀྱི་ཐོག་ལ་དུས་ཚོད་དང་དོ་སྣང་མང་དུ་ཕྱིན་གྱི་ཡོད་སྟབས། ང་ཚོ་ཚང་མ་བོད་གངས་ཅན་པ་དང་རྩམ་ཟན་གཅིག་པ་ཡིན་པའི་ཆ་ནས་ཆིག་སྒྲིལ་དགོས་ངེས་ཡིན་སྐོར་གསུངས་བ་དང་འབྲེལ། གལ་ཏེ་ཆིག་སྒྲིལ་མེད་ཚེ། ༸རྒྱལ་བའི་སྐུ་ཚེ་དང་༸རྒྱལ་བའི་ཡང་སྲིད། རྩ་དོན། སྒྲིག་འཛུགས་རྒྱུན་གནས་བཅས་ལ་དོ་ཕོག་འགྲོ་གཞི་ཞིག་ཆགས་ཀྱི་ཡོད་གསུངས་སོང་། ལྷག་པར་ཁོང་རང་ཉིད་ཀྱི་དེ་འབྲེལ་གསལ་བསྒྲགས་སྤེལ་བའི་ནང་། དབུས་བོད་མིའི་སྒྲིག་འཛུགས་ཀྱི་ལས་དོན་རྒྱར་བསྐྱེད་བཏང་སྟེ། […] The post བོད་དོན་ཁྱབ་སྤེལ་དང་མཐུན་སྒྲིལ་དམ་སྲུང་། སྒྲིག་འཛུགས་དང་དཔལ་འབྱོར་སྲ་བརྟན་བཅས་རྩ་བའི་དམ་བཅའ་གསུམ་གྱི་ཐོག་ནས་ ༢༠༢༦ ལོའི་སྲིད་སྐྱོང་འོས་མིར་བཞེངས་རྒྱུ་ཡིན་པ་གསུངས་སོང་། appeared first on vot.

CECC ཞེས་ཨ་རིའི་འཛིན་སྐྱོང་དང་གྲོས་ཚོགས་ཀྱི་རྒྱ་ནག་ཐོག་ལས་དོན་ཚོགས་ཆུང་གི་གོ་སྒྲིག་འོག ཁ་སང་ཨ་རིའི་གྲོས་ཚོགས་གོང་མའི་ནང་དུ་ China's War on Religion: The Threat to Religious Freedom and Why it Matters to the United States རྒྱ་ནག་གི་ཆོས་དད་ལ་དྲག་གནོན་ཁྲོད། ཆོས་དད་རང་དབང་ལ་ཉེན་ཁ་དང་དེས་ཨ་རིར་ཤུགས་རྐྱེན་ཞེས་པའི་བརྗོད་གཞིའི་ཐོག་ཉན་ཞིབ་ཀྱི་ལས་རིམ་ཞིག་ཚོགས་པའི་ཐོག ཨ་རིའི་རྒྱལ་སྤྱིའི་ཆོས་དད་རང་དབང་གི་ཆེས་མཐོའི་སྐུ་ཚབ་ཟུར་པ་ Sam BrownBack སེམ་བྷ་རོའོན་བྷེཀ་ལགས་དང་ཨ་རིའི་གྲོས་ཚོགས་འོག་མའི་འཐུས་མི་ Jim McGovern ཇིམ་མེཀ་གྷོ་ཝན་ལགས་རྣམ་གཉིས་ཀྱིས། མཁྲེགས་འཛིན་ཅན་གྱི་རྒྱ་ནག་སྲིད་གཞུང་གིས་བོད་དོན་དཀའ་རྙོག་སེལ་བར་དབུ་མའི་ལམ་གྱི་ཐབས་བྱུས་ལ་ངོས་ལེན་མ་བྱས་ཚེ། ཨ་རིའི་ངོས་ནས་བོད་དེ་རང་བཙན་གཙང་མའི་རྒྱལ་ཁབ་ཅིག་ལ་ངོས་འཛིན་གནང་དགོས་ཀྱི་ཡོད་པ་བརྗོད་འདུག དེ་ཡང་ཁ་སང་ཨ་རིའི་འཛིན་སྐྱོང་དང་གྲོས་ཚོགས་ཀྱི་རྒྱ་ནག་ཐོག་གི་ལས་དོན་ཚོགས་ཆུང་གི་གོ་སྒྲིག་འོག་སྔ་དྲོ་ཕྱག་ཚོད་ ༩།༣༠ ནས་ ༡༡།༣༠ བར་ཚོགས་ཆུང་གི་ཚོགས་གཙོ་གྲོས་ཚོགས་གོང་མའི་འཐུས་མི་ Dan Sullivan དེན་སུ་ལི་ཝན་ལགས་ཀྱིས་གཙོ་སྐྱོང་དང་།  གྲོས་ཚོགས་འོག་མའི་འཐུས་མི་ Jim McGovern ཇིམ་མེཀ་གྷོ་ཝན་ལགས་གཙོས་པའི་ཚོགས་ཆུང་གི་འཐུས་མི་རྣམས་དབུ་བཞུགས་ཐོག་རྒྱ་ནག་ནང་གི་ཆེས་ཞན་པའི་ཆོས་དད་རང་དབང་གི་གནས་སྟངས་སྐོར་ཉན་ཞིབ་ཀྱི་ལས་རིམ་ཚོགས་འདུག་པ་དང་། ཉན་ཞིབ་ལས་རིམ་ཐོག་ཨ་རིའི་རྒྱལ་སྤྱིའི་ཆོས་དད་རང་དབང་གི་ཆེས་མཐོའི་སྐུ་ཚབ་ཟུར་པ་ Sam BrownBack སེམ་བྷ་རོའོན་བྷེཀ་ལགས་དང་། བོད་མིའི་ཕྱོགས་ནས་ཨ་རིར་རྟེན་གཞི་བྱས་པའི་རྒྱལ་སྤྱིའི་བོད་དོན་ལས་འགུལ་ཁང་གི་ཉམས་ཞིབ་འགན་འཛིན་བུ་ཆུང་ཚེ་རིང་ལགས། དེ་བཞིན་ chinaaid ཞེས་རྒྱ་ནག་གི་འགྲོ་བ་མིའི་ཐོབ་ཐང་དང་ཆོས་དད་རང་དབང་ཐད་ཕྱག་ལས་གནང་མཁན་ཚོགས་པའི་ཚོགས་གཙོ་ Bob Fu བྷོབ་ཧྥུ་ལགས། དེ་བཞིན་རྒྱ་ནག་གི་བཙོན་ཁང་དུ་ཡོད་པའི་ […] The post དབུ་མའི་ལམ་གྱི་ཐབས་བྱུས་ལ་ངོས་ལེན་མ་བྱས་ཚེ་བོད་དེ་རང་བཙན་རྒྱལ་ཁབ་ཞིག་ལ་ངོས་འཛིན་དགོས་ཞེས་བརྗོད་འདུག appeared first on vot.

As anxiety, division, and digital distance numb our hearts, we risk losing our ability to truly feel the lives of others. In this talk, we'll explore how compassion arises when another becomes real to us — when we can imagine their inner world and sense our shared belonging. Through reflections, stories, and the Tibetan practice of tonglen, we'll learn how to transform suffering into care, and re-open the relational pathways that let us act from love.   Our introduction music is from "Opening" by Adrienne Torf, © 2025 ABT Music

ཁ་སང་ཚེས་ ༡༩ ཉིན་རྒྱ་གར་བྱང་ཤར་ Assam ཨ་སྶཱམ་མངའ་སྡེའི་ Guwahati གོ་ཧ་ཊི་གྲོང་ཁྱེར་ནང་དུ་འཕགས་བོད་འབྲེལ་མཐུད་ཚོགས་པའི་གོ་སྒྲིག་འོག་ Tawang Tirth Yatra འམ་རྟ་དབང་གནས་སྐོར་ཞེས་བོད་དོན་གོ་རྟོགས་ཀྱི་ལས་འགུལ་ཐེངས་ ༡༤ པ་དབུ་འཛུགས་གནང་འདུག་པ་དང་། ལས་འགུལ་དབུ་འབྱེད་ཀྱི་མཛད་སྒོ་ཐོག་བོད་མིའི་སྒྲིག་འཛུགས་ཀྱི་སྲིད་སྐྱོང་སྤེན་པ་ཚེ་རིང་མཆོག་སྐུ་མགྲོན་གཙོ་བོར་ཆེད་ཕེབས་གནང་འདུག རྩ་བའི་ Bharat Tibet Sahyog Manch འམ་འཕགས་བོད་འབྲེལ་མཐུད་ཚོགས་པས་ཕྱི་ལོ་ ༢༠༡༢ ནས་འགོ་འཛུགས་ཀྱི་ལོ་ལྟར་རྟ་དབང་གནས་སྐོར་གྱི་ལས་འགུལ་འདི་ཉིད་གོ་སྒྲིག་གནང་གི་ཡོད་པ་དང་། དེའི་ནང་རྒྱ་གར་གྱི་ས་གནས་འདྲ་མིན་གྱི་བོད་དོན་རྒྱབ་སྐྱོར་ཚོགས་པའི་ཚོགས་མི་རྣམས་མཉམ་ཞུགས་གནང་བའི་ཐོག བོད་མིར་གདུང་སེམས་མཉམ་བསྐྱེད་དང་བོད་དོན་གོ་རྟོགས་ཀྱི་ལས་འགུལ་རྒྱ་ཆེ་སྤེལ་གྱི་ཡོད་པ་རེད། ཁ་སང་དབུ་འབྱེད་མཛད་སྒོའི་ཐོག་སྐུ་མགྲོན་གྱི་གཙོ་བོར་བོད་མིའི་སྒྲིག་འཛུགས་ཀྱི་སྲིད་སྐྱོང་སྤེན་པ་ཚེ་རིང་མཆོག་དང་། ཨ་སྶཱམ་མངའ་སྡེ་གྲོས་ཚོགས་ཀྱི་ཚོགས་གཙོ་གཞོན་ Dr. Numol Momin ནུ་མོལ་མོ་ནིན་ལགས་དང་།  མངའ་སྡེ་དེ་ཉིད་ཀྱི་རྩེད་རིགས་དང་ན་གཞོན་བདེ་དོན་བློན་ཆེན་ Nandita Gorlosa ནཱན་དི་ཏཱ་གྷོར་ལོ་སཱ་ལགས། མངའ་སྡེའི་གྲོས་ཚོགས་འཐུས་མི་ Bidya Sing Engleng བིདྱ་སིང་ཨེང་ལེང་ལགས། ཨ་རུ་ནཱ་ཅལ་མངའ་སྡེའི་གྲོས་ཚོགས་འཐུས་མི་ཟུར་པ་རིན་ཆེན་མཁའ་འགྲོ་ཁེར་མེ་ལགས། RSS འམ་རྒྱ་གར་རྒྱལ་ཡོངས་དྭང་བླངས་ཞབས་ཞུ་ཚོགས་པའི་ལས་བྱེད་ Shri Rupesh Kumar,RSS རུ་པེཤ་ཀུ་མཱར་ལགས། འཕགས་བོད་འབྲེལ་མཐུད་ཚོགས་པའི་དྲུང་ཆེ་ Pankaj Goyal པཱང་ཀཇ་གོ་ཡཱལ་ལགས། ཨ་སྶཱམ་འཕགས་བོད་འབྲེལ་མཐུད་ཚོགས་པའི་ཚོགས་གཙོ་ Kailash Sarma ཀེེ་ལཱཤ་ཤཱར་མ་ལགས། ལྡི་ལིར་རྟེན་གཞི་བྱས་པའི་འཕགས་བོད་འབྲེལ་མཐུད་ལས་ཁུངས་ཀྱི་འབྲེལ་མཐུད་པ་བཀྲ་ཤིས་བདེ་སྐྱིད་ལགས། […] The post སྲིད་སྐྱོང་མཆོག་དབུ་བཞུགས་ཐོག་རྟ་དབང་གནས་སྐོར་ཞེས་བོད་དོན་གོ་རྟོགས་ཀྱི་ལས་འགུལ་ཐེངས་ ༡༤ པ་དབུ་འཛུགས། appeared first on vot.

Are you ready to amplify your influence as a speaker, coach, or leader? This episode of the Marli Williams Podcast features celebrated keynote speaker Richard Newman, who peels back the layers on what it really means to be an influential leader in today's noisy world. Tune in as Marli and Richard explore game-changing topics like breaking through communication habits, the role of “armor” in leadership, and why reading the room is a non-negotiable skill. Curious about the six paths of influential leadership or how stillness can actually supercharge your presence? Get ready for actionable insights and fresh perspectives that could transform how you lead, present, or facilitate—whether you're on a stage or in a boardroom. Hit play and discover what might be quietly holding you back—and what to do about it.At 16 years old, Richard Newman was a shy introvert with a fear of speaking, who struggled to join conversations, let alone inspire people. Today, he stands on stages from LA to Paris and Bangkok, empowering audiences like yours to turn their ideas into impact through storytelling and communication. He's the author of two books, You Were Born to Speak and Lift Your Impact, and the Founder and CEO of Body Talk, a multimillion-dollar global coaching consultancy that has trained over 150,000 people. His scientific research on communication is published in the peer-reviewed journal Psychology. His journey to becoming a communication expert and keynote speaker has taken him through living in a Tibetan monastery where he and the monks could only communicate non-verbally, studying 200+ books on communication, and training at the leading drama school in the UK. He then founded Body Talk, leading his expert coaching team for over 25 years. To learn more about Richard's work go to, richardnewmanspeaks.com. Marli Williams is an international keynote speaker, master facilitator, and joy instigator who has worked with organizations such as Nike, United Way, Doordash, along with many colleges and schools across the United States. She first fell in love with transformational leadership as a camp counselor when she was 19 years old. After getting two degrees and 15 years of leadership training, Marli decided to give herself permission to be the “Professional Camp Counselor” she knew she was born to be. Now she helps incredible people and organizations stop waiting for permission and start taking bold action to be the leaders and changemakers they've always wanted to be through the power of play and cultivating joy everyday. She loves helping people go from stuck to STOKED and actually created her own deck of inspirational messages called StokeQuotes™ which was then followed by The Connect Deck™ to inspire more meaningful conversations. Her ultimate mission in the world is to help others say YES to themselves and their big crazy dreams (while having fun doing it!) To learn more about Marli's work go to www.marliwilliams.com and follow her on Instagram @marliwilliamsStay Connected to The Marli Williams PodcastFollow us on Instagram: @marliwilliamsOur Website: www.podcast.marliwilliams.comHire Marli to Speak at your next...

A team of engineers travels to a remote Tibetan monastery to install a computer meant to complete a centuries-long sacred task. But as the machine nears the end of its work, the engineers realize the monks believe its final output will trigger something far greater than they ever imagined. The Nine Billion Names Of God by Arthur C. Clarke. That's next on The Lost Sci-Fi Podcast.Have you filled out our listener survey? We want to know what you think about The Lost Sci-Fi Podcast, and we would really appreciate it if you would take the time to participate. There is a link to the survey in the description or you can find it at lostscifi.com. Survey - https://podcastsurvey.typeform.com/to/gNLcxQlk?Today's story is one of Arthur C. Clarke's most famous and most debated works—The Nine Billion Names of God. First published in 1953, it blends technology, philosophy, and belief in a way that only Clarke could.In this tale, two engineers trek into the remote Himalayas to help a monastery complete a centuries-old sacred project. What begins as a straightforward installation job slowly reveals an idea so vast and unexpected that it has echoed through science fiction ever since.Clarke is at his most graceful and unforgettable here. The story later earned the Retro Hugo Award for Best Short Story in 2004. It first appeared in Ballantine Books' Star Science Fiction Stories anthology in February 1953, released in both paperback and hardcover. We are looking for the last story on page 195, The Nine Billion Names Of God by Arthur C. Clarke…Next on The Lost Sci-Fi Podcast, A desperate treasure hunt on the frozen surface of Mars turns explosive when three men uncover the legendary weapons of a vanished civilization. But the greatest danger is not what the Martians left behind — it's the ambition boiling inside the humans who find it. The Last Weapon by Robert Sheckley.Newsletter - https://lostscifi.com/free/☕ Buy Me a Coffee https://www.buymeacoffee.com/scottsVFacebook - https://www.facebook.com/TheLostSciFiPodcastTwitter - https://x.com/LostSciFiPodInstagram - https://www.instagram.com/lostscifiguy❤️ ❤️ Thanks to Our Listeners Who Bought Us a Coffee$200 Someone$100 Tony from the Future$75 James Van Maanenberg$50 MizzBassie, Anonymous Listener$25 Someone, Eaten by a Grue, Jeff Lussenden, Fred Sieber, Anne, Craig Hamilton, Dave Wiseman, Bromite Thrip, Marwin de Haan, Future Space Engineer, Fressie, Kevin Eckert, Stephen Kagan, James Van Maanenberg, Irma Stolfo, Josh Jennings, Leber8tr, Conrad Chaffee, Anonymous Listener$15 Every Month Someone$15 Amy Özkan, Someone, Carolyn Guthleben, Patrick McLendon, Curious Jon, Buz C., Fressie, Anonymous Listener$10 Anonymous Listener$5 Every Month Eaten by a Grue$5 Denis Kalinin, Timothy Buckley, Andre'a, Martin Brown, Ron McFarlan, Tif Love, Chrystene, Richard Hoffman, Anonymous ListenerPlease participate in our podcast survey https://podcastsurvey.typeform.com/to/gNLcxQlk Hosted on Acast. See acast.com/privacy for more information.

In this interview I am once again joined by Dr Nida Chenagtsang, Buddhist teacher, doctor of Tibetan Medicine, and author of “Tibetan Healing Massage”. Dr Nida reveals the Tibetan art of massage, details its unique characteristics, and shows its links to theories of typology and subtle energy. Dr Nida explains the Tibetan idea of “la” energy and how it is best guarded, details acupressure points and their proposed effects, and offers his perspective on rethinking health and spirituality. Dr Nida also gives a live demonstration of Tibetan external therapies including massage, cupping, hot compress therapy, stick therapy, and more. … Video version: https://www.guruviking.com/podcast/ep333-tibetan-healing-massage-dr-nida-chenagtsang Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics Include: 00:00 - Intro 00:49 - About the book 02:35 - The role of external therapies in Sowa Rigpa 04:45 - Tibetan massage 07:17 - Unique characteristics of Tibetan massage 17:32 - “La” energy and the traditional Tibetan view of trauma 22:21 - How to learn Tibetan massage 23:40 - Typologies and trees 26:50 - Demonstration and explanation of Tibetan massage 34:38 - Acupressure points 36:07 - Horme method 38:57 - Tibetan cupping and stick therapies 42:33 - Benefits of Tibetan massage 44:37 - Powdered body rubbing 47:25 - What can be healed with Tibetan massage? 49:10 - Rethinking health management 50:18 - Overcoming a sedentary lifestyle … Previous episodes with Dr Nida Chenagtsang: - https://www.guruviking.com/search?q=nida To find out more about Dr Nida Chenagtsang, visit: - https://www.facebook.com/DoctorNida/ - http://www.skypressbooks.com/ … For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

In a rundown San Francisco apartment building, Ellen begins to suspect something monstrous is hiding behind her neighbors' polite smiles. When the cats go missing and the noises in the walls grow louder, she realizes she might be the only human left who knows the truth. Know Thy Neighbor by Elisabeth R. Lewis. That's next on The Lost Sci-Fi Podcast.Your support means a lot to us. Amy Özkan just bought us 3 coffees and added this message: “I appreciate this podcast and that you have narrated so many stories that we can choose from. I enjoy old-time radio science fiction series like "X Minus One" and others that were created for adults. I found your podcast when I finished listening to just about every old time sci-fi drama I could find. This has become a regular night time routine for me as I enjoy listening just before falling asleep. Thank you Scott.”Thank you Amy! We appreciate you.Thanks for the great feedback on our weekly newsletter! Want every Monday's issue delivered to you—along with free sci-fi and other goodies? Tap the link in the description or head to LostSciFi.com.Today's story, Know Thy Neighbor by Elisabeth R. Lewis, takes us into a San Francisco apartment building where something strange is happening behind closed doors. A dead cat, a frightened tenant, and whispers of a green-skinned intruder turn a normal morning into mounting dread.Lewis was one of many talented women who wrote for the pulp magazines but never received the recognition they deserved. It's the only story of hers we've been able to uncover, and once you listen, we think you'll feel the same way we do: if only we had a time machine to urge her to keep writing.Published in February 1953 in Galaxy Science Fiction magazine on page 100, Know Thy Neighbor by Elisabeth R. Lewis…Next on The Lost Sci-Fi Podcast, A team of engineers travels to a remote Tibetan monastery to install a computer meant to complete a centuries-long sacred task. But as the machine nears the end of its work, the engineers realize the monks believe its final output will trigger something far greater than they ever imagined. The Nine Billion Names Of God by Arthur C. Clarke.Newsletter - https://lostscifi.com/free/☕ Buy Me a Coffee https://www.buymeacoffee.com/scottsVFacebook - https://www.facebook.com/TheLostSciFiPodcastTwitter - https://x.com/LostSciFiPodInstagram - https://www.instagram.com/lostscifiguy❤️ ❤️ Thanks to Our Listeners Who Bought Us a Coffee$200 Someone$100 Tony from the Future$75 James Van Maanenberg$50 MizzBassie, Anonymous Listener$25 Someone, Eaten by a Grue, Jeff Lussenden, Fred Sieber, Anne, Craig Hamilton, Dave Wiseman, Bromite Thrip, Marwin de Haan, Future Space Engineer, Fressie, Kevin Eckert, Stephen Kagan, James Van Maanenberg, Irma Stolfo, Josh Jennings, Leber8tr, Conrad Chaffee, Anonymous Listener$15 Every Month Someone$15 Amy Özkan, Someone, Carolyn Guthleben, Patrick McLendon, Curious Jon, Buz C., Fressie, Anonymous Listener$10 Anonymous Listener$5 Every Month Eaten by a Grue$5 Denis Kalinin, Timothy Buckley, Andre'a, Martin Brown, Ron McFarlan, Tif Love, Chrystene, Richard Hoffman, Anonymous ListenerPlease participate in our podcast survey https://podcastsurvey.typeform.com/to/gNLcxQlk Hosted on Acast. See acast.com/privacy for more information.

Register for the Austin listener meetup Donald S. Lopez Jr. is among the foremost scholars of Buddhism, whose work consistently distinguishes Buddhist reality from Western fantasy. A professor at the University of Michigan and author of numerous essential books on Buddhist thought and practice, he's spent decades studying Sanskrit and Tibetan texts, including a formative year spent living in a Tibetan monastery in India. His latest book, The Buddha: Biography of a Myth, tackles the formidable challenge of understanding what we can actually know about the historical Buddha. Tyler and Donald discuss the Buddha's 32 bodily marks, whether he died of dysentery, what sets the limits of the Buddha's omniscience, the theological puzzle of sacred power in an atheistic religion, Buddhism's elaborate system of hells and hungry ghosts, how 19th-century European atheists invented the "peaceful" Buddhism we know today, whether the axial age theory holds up, what happened to the Buddha's son Rahula, Buddhism's global decline, the evidently effective succession process for Dalai Lamas, how a guy from New Jersey created the Tibetan Book of the Dead, what makes Zen Buddhism theologically unique, why Thailand is the wealthiest Buddhist country, where to go on a three-week Buddhist pilgrimage, how Donald became a scholar of Buddhism after abandoning his plans to study Shakespeare, his dream of translating Buddhist stories into new dramatic forms, and more. Read a full transcript enhanced with helpful links, or watch the full video on the new dedicated Conversations with Tyler channel. Recorded October 6th, 2025. Other ways to connect Follow us on X and Instagram Follow Tyler on X Sign up for our newsletter Join our Discord Email us: cowenconvos@mercatus.gmu.edu Learn more about Conversations with Tyler and other Mercatus Center podcasts here.