Buddhist author and therapist Dr. Tara Brach, Ph.D. has 4.6 out of 5 stars (with 5,127 reviews).
In our current times of global crises and spiking collective anxiety, Buddhist therapist Tara Brach’s transformative practice of "radical acceptance" offers a pathway to inner freedom and a more compassionate world.
This classic work now features an insightful new introduction, an exclusive bonus chapter, and additional guided meditations.
“Radical Acceptance offers us an invitation to embrace ourselves with all our pain, fear, and anxieties, and to step lightly yet firmly on the path of understanding and compassion.”
—Thich Nhat Hanh
Why do things have to change and be unstable?
“Believing that something is wrong with us is a deep and tenacious suffering,” says Tara Brach at the start of this illuminating book. This suffering emerges in crippling self-judgments and conflicts in our relationships, in addictions and perfectionism, in loneliness and overwork—all the forces that keep our lives constricted and unfulfilled.
Radical Acceptance offers a path to freedom, including the day-to-day practical guidance developed over Dr. Brach’s 40 years of work with therapy clients and Buddhist students.
A longtime friend of Buddhist clinical psychologist Dr. Jack Kornfield, Dr. Brach's writes with great warmth and clarity. She brings her teachings alive through personal stories and case histories, fresh interpretations of Buddhist tales, and guided meditations.
Step by step, Dr. Brach shows readers how to stop being at war with themselves and how to begin to live fully every precious moment of our lives. More
Metal and men clash once more to the end/ Warriors above, with the power to kill, descend/ Militia of blood, troops of hate march to die/ Soldiers of Hell, veterans of death arise/ [CHORUS] Prepare for attack/ Your body will burn/ Endless war/ There's no return/ Prepare for attack/ Death will arrive/ Your orders are clear/ No way to hide/ Fight till death!// Senseless death of all mankind overtakes/ Armored assassins destroy, at will, your escape/ Children of sorrow are trampled into the grave/ There is no future, no f*cking world to be saved/ [CHORUS]// To reign in Hell [guitar solo: Jeff Hanneman]// Gods of steel unleash their destruction on man/ Reign of death, what is the final command?/ Scepters of hate are dropped upon this Earth/ Clouds of terror destroy all hope of rebirth/ [CHORUS]/ Death will arrive/ Your orders are clear/ No way to hide/ Fight till death...
Bodhidharma is also popularly regarded as the founder of Shaolin kung fu [2, 3, 4, 5], an idea popularized in the 20th century [2, 4, 5] and based on the 17th-century Yijin Jing and the Taoist association of taoyin gymnastics with Bodhidharma [2, 3, b, c].
I cut off my eyelids to stare at a wall.
Little contemporary biographical information on Bodhidharma exists, and subsequent accounts are layered with lofty [and often absurd] legend and unreliable details [6, d].
Bodhidharma is described as either a "Persian [IranianAryan] Central Asian" [7] or a "South Indian...the third son of a great Indian king" [8, e].
Aside from the Chinese accounts, several popular traditions also exist regarding Bodhidharma's origins [Note 1].
Throughout Buddhist art, [the idea, legend, or personification of] Bodhidharma is depicted as an ill-tempered, large-nosed, profusely bearded [often obese], wide-eyed non-Chinese man. The accounts also differ on the date of his alleged arrival. More
Why doesn't Zen Buddhism teach a path to enlightenment like the historical Buddha did? They are of the opinion that we are "already enlightened," so there's no need to speed up the process of realizing or remembering that, as in Hindu teachings of lila ("divine play," awakening to itself). It seems the Buddha would have mentioned that if he agreed with the Brahmin priests and their Vedas; yet, he took an adversarial position and presented a superior vision of what "awakening" (bodhi) and "nirvana" (moksha, "liberation," vimutti, "freedom") are. Below are the remainder of the instructions for those not content to believe they are already awakened beings who sit shikantaza just to sit because that's what sitters (zazen practitioners) do.
If Buddhism is the marriage of wisdom and compassion, then the historical Buddha's path-of-practice is calm and insight. To gain calm, let go (no effort required). To gain insight, practice vipassana ("clear seeing") by the fourfold setting up of mindfulness (sati), a practice called satipatthana.
Insight into what? Mind-and-body to see three personally verifiable marks of existence
The historical Buddha Gautama
In Early Buddhism, the Pali term dhamma vicaya (Sanskrit धर्मविचय-) has been variously translated as "keen investigation of things" (Wisdom Quarterly), the "analysis of [various] qualities" [1], "discrimination of dhammas [phenomena]" [2, Note 1], "discrimination of states" [3], "investigation of [the] doctrine [the Dharma]," [4, Note 2], and "searching [for] the [ultimate] Truth" [5].
The meaning, which may seem tricky to translate, is clear and not ambivalent in context. In the two Four Foundations of Mindfulness sutras (MN 10, DN 22). It is the systematic investigation of physical-and-mental phenomena (dhamma, "things") -- "body and mind" in terms of their ultimate constituents, which are "form particles" (rupa kalapas) and "mind moments" (cittas).
Pa Auk student, American Shaila Catherine
It would be wonderful if scholars stop disputing and practiced instead. Why? Practitioners who read and follow the two sutras can see the meaning very easily; however, in real practice, it is far better to seek out a competent teacher who has known-and-seen these things. In that way, there is no speculation, interpretation, or arguing. The path is already known and handed down, not in books, but in meditation halls.
Meditation Master at Pa Auk
The scholar-monk and master practitioner Pa Auk Sayadaw (Ven. Bhaddanta Āciṇṇa) is all about the practical: How will one ever be able to "see" a particle (kalapa)? By purifying (visuddhi) the heart/mind, one is suddenly able to make use of all its powers. But particles move far too fast and live far too briefly to ever be discerned or analyzed by the mind's eye because the mind/heart has a speed limit due to the number of impulsions (javanas) in a mind-moment.
So here's the trick. Locate the "mind door," which is a green light near the physical heart. This door is a mirror of sorts reflecting everything in consciousness. It records. And the recording can be played back in slow-motion so as to see the life of the kalapa (form particle, which has three distinct phases that can be observed directly: arising, turning, passing). It does not stand even for a single moment, but rather passes through these three submoments.
How can anything composed of form (materiality, the mahabhuta or Four Great Elements, which are actually four qualities of matter, not matter itself, which come in pairs as outlined in Pa Auk Sayadaw's book Four Elements Meditation) be real if everything "form" is made up of is particulate matter, countless particles that are constantly arising, changing, and passing away -- always hurtling towards destruction? This is not a belief; for it to be effective, one must directly and literally know-and-see it happening all the time, everywhere, but particularly in this fathom-long body many call my "self." Most people can quickly comprehend that the body is, of course, not the "self." But nearly everyone gets stuck believing that the "self" must therefore be the mind (the watcher, the doer, the knower) or consciousness (awareness through the six senses, the interplay of cittas and cetasikas or mind-moments and mental concomitants, which is an impersonalprocess, not a thing in and of itself).
The "Four Elements"? At a Pa Auk Meditation Center, in Burma, California, Georgia, or elsewhere, discern in this very body: 1. The "earth element" as hardness, softness, roughness, smoothness, and heaviness, lightness; 2. the "water element" as flowing (saliva), cohesion (stickiness); 3. the "fire element" as heat, cold (relative temperature variations, including the burning chemical "digestive fire" of the stomach or coolness of the outbreath); 4. the "air element" as pushing, supporting (dhammawheel.com).
The Buddha searched for a self that was not be found and went into very great detail to catalogue that process masquerading as a "self" (soul, atman, atta, ego, personality, true self, higher self), which is recorded in the very dense collection of sacred texts, the Abhidhamma, and Buddhaghosa's meditation manual The Path of Purification. See A Guide Through the Abhidhamma for a comprehensive introduction to the details. It will be impossible to ever believe there is, ultimately speaking, no self until one does a systematic search of mind, of which consciousness is but one component.
Wait, why would anyone in his, her, or their right mind ever want to find out that there's no self? Surely that would mean annihilation, oblivion, falling into the void, the vast emptiness, utter destruction, the loss of everything?!
One would want to because that is the entrance into the stream that leads inevitably to full awakening, enlightenment, and liberation from all suffering here and now in this very life. It is on account of not seeing this, not comprehending Dependent Origination, that we have all been lost and wandering, life after life, through this interminable and miserable (unfulfilling) samsara, seeking for pleasure now here, now there, existence after existence, state after state, world after world until there's nothing new that we have not already experienced many times over only to be disappointed and misled yet again.
This, of course, will be impossible...until the meditative absorptions (jhanas) purify and intensify the heart/mind to make that investigation, discrimination, analysis.
In the meantime, the practice of Four Elements Meditation and the application of discernment (by wise reflection or yoniso manasikara, which includes seeing things as they really are, including their repulsive aspect or patikula-manasikara that we normally work so hard to ignore) to body-mind phenomena in the application of right effort, so as to gain entry into the first absorption (jhana, the first "meditation") if "mindfulness of in-and-out breathing meditation" (which is the first practice in the setting up of the first of the Four Foundations of Mindfulness) has failed to bring one there.
ETYMOLOGY: According to Rupert Gethin, "Dhamma-vicaya means either the 'discrimination of dhammas' or the 'discernment of dhamma'; to discriminate dhammas is precisely to discern dhamma"[6].
But, again, this is the confusion of something very simple and straightforward. One does NOT study Dharma (capital D Dhamma) during mindfulness meditation. What one DOES do is analyze, discern, and discriminate the "things" (phenomena, dhammas) the sutra specifies:
2. feelings (pleasant, unpleasant, neutral, whether corporeal or spiritual);
3. mind states (lustful or free of lust, angry or free of aversion, deluded or free of delusion, contracted or expansive, exalted or mundane, surpassable or unsurpassable, samādhi or not-samādhi [still and coherent or not], released or bound);
1. The first foundation is the body, and the body is usually known through parts of the body or more deeply by knowing the Four Great Elements in their tangible expressions as hard, soft, wet, dry, hot, cold, smooth or rough, heavy or light, and so on. (See Four Elements Meditation for details). More: dhamma vicaya (Wikipedia)
Yeah, I thought I made that pretty clear.
Rest assured, Bodhidharma has an excellent point to make. Striving, struggling, muscling, forcing, pushing, thirstily struggling is NOT the way. Let go of all that [waste]. Just be. Just observe the becoming that is going on all by itself. There is nothing to do or change for the heart/mind to come to the first absorption. It's just that we needed to stop caging ourselves in "trying" or "needing" it to be this way or that. It is far better to practice allowing and accepting, wakefulness and dispassionate mindfulness.
Dedicated to our UCLA MARC (Mindful Awareness Research Center)-trained teacher, bonsai enthusiast, and Angeles National Forest docent Tod (rest in peace), who not only led us in meditation in the foothills of Monrovia but also gifted me an authentic handcrafted Native American shakuhachi-style flute to meditate with, which unfortunately was consumed by the Great Spirit of the mountain during the Eaton Fire. Thank you, Tod.
Let the heart (mind) settle here: Japanese Zen music for peace and stillness | shakuhachi and koto
(Yamato Zen Relaxing) June 24, 2026: Let the heart settle here, in this Zen garden of contoured (raked) sand. 🍁 A red maple tree stands alone in the mist, where the world grows still.
This Japanese ambient track is inspired by gassho (the Japanese act, inspired by India's añjali mudrāand namaste-greeting), which is the bringing of the palms together near the heart in reverence.
It is a calm state where any fragmented noise of the day softens into something whole.
Shakuhachi (flute) and koto (harp) unfold in a still, unhurried flow, supported by a quiet and continuous atmosphere that allows thoughts to float away as the mind/heart settles and remain at ease.
Human bowls beat AI tools
(Aurabowls) Nervous system calm with raw Himalayan singing
bowls | no artificial effects, just pure resonant sounds
That black metal bowl can make all that sound?
Namaste. This 5-hour sound bath is the raw, untouched sound of Tibetan Buddhist singing bowls, no effects or music added, just pure, natural resonance recorded as is. These deep tones carry a timeless quality that helps calm the nervous system and bring the mind to a place of rest. Listen for hours or simply set a timer for 15 to 20 minutes. Use it however it feels right. The background is peaceful, like sitting under a tree while a gentle breeze moves through the leaves. Let that image hold. Sounds rise and fade like waves, no need to catch every one of them. Just follow whatever is heard and return to it whenever the mind wanders.
This track is suitable for:
🍁 deep focus and inner stillness
🧘 meditation and mindful presence
😴 quiet rest and gentle relaxation
🌿 inner balance and tranquil harmony. Use it to create a quiet space to slow the breath, soften the edges of a harried life, and rest in the stillness that already lives inside us all.
It pairs well with Zen kinhin or "walking meditation." Walk at a slow, deliberate pace, letting each step fall like a stone into still water, and feel the ground rise gently to meet the body.
Let the hands come to rest, palms together, in a moment that belongs only to the stillness.
TRACKLIST
00:00:00 1. Raked in Mist
00:02:20 2. Still Roots
00:04:51 3. Crimson and Fog
00:08:55 4. Bamboo Mist
00:12:01 5. Veranda's Edge
00:15:55 6. Red Bough
00:19:39 7. Quiet Bearing
00:23:50 8. Circled Sand
00:28:03 9. Veiled Canopy
00:30:53 10. Solitary Maple
00:35:24 11. Sword's Repose
00:39:21 12. Settled Deep
00:42:36 13. White Sand
00:46:53 14. Worn Reverence
00:51:27 15. Soft Enclosure
00:55:56 16. Fog's Return
00:59:29 17. Repeat
🎨 This video's visuals and audio are produced by real humans with artificial AI tools. If any of this resonates, consider subscribing for more original Japanese ambient and Zen-inspired compositions. 🙏 💿️ Zen music, relaxing music, meditation music, focus music, sleep music, background music, Japanese music, flute music, stress relief, Japanese ambient sounds, healing music, calming music
There are Four Ennobling Truths, four realizations that lead to enlightenment here and now and awakening in this very life, with spiritual liberation and freedom for all time. What are they?
This is disappointing, incapable of ever fulfilling us.
This is how pain/disappointment/suffering originates.
This is the cessation of all suffering (nirvana).
This is the Path to the cessation of all suffering.
Many people misunderstand Buddhism because the word "suffering" comes up so much that it seems that's all there is -- depressing talk about pain. This is very misleading. Buddhism is ALL about bringing about the END of all suffering.
I'm not like this. I'm just having a bad day, k?
That is nirvana, attainable here and now, no having to wait till death, which is actually a lot late to be starting to do anything about all the suffering that awaits us for remaining ignorant and asleep. So since we don't suffer, we dismiss anything they Buddha said, thinking it doesn't apply to us. But do we suffer? Well, that depends on, What is "suffering"?The Buddha defines what he is calling suffering (dukkha):
Various sutras sum up what unpleasant things and experiences in countless rebirths we undergo. It is not just the pain that touches us in this life; the process rolls on and on in the "continued wandering on" of saṃsāra.
Oh, the Buddha found the end to all pain?
This process itself (the Five Aggregatesclung to as self) is suffering, is unsatisfactory, is disappointing, is liable to great pain, is utterly incapable of ever fulfilling us. Rebirth is suffering (unsatisfactory, disappointing, painful, unfulfilling) as are growth (maturation), aging (slowly breaking down), illness, death, loss, sorrow, crying (lamentation), physical pains, grief, and despair.
Contact with unpleasant (hateful, unloved, unwanted, repulsive) things suffering, as are being separated from the pleasant (wished for, loved, wanted, attractive). Not getting what we want, getting what we don't want, never being satisfied with anything we get, always longing and craving for more...all of it is unsatisfactory, disappointing, painful, suffering.
And it all comes back to a more fundamental disappointment beneath it all -- the Five Aggregates clung to as self: body (form); feelings (sensations), perceptions, formations, and consciousness clung to as "self."
Emphasis in Buddhism is NOT on belief. That's nearly useless and only preliminary. The emphasis is gnostic like the ancient Gnostics, for whom direct personal experience of the Truth is everything. Part of that is cultivating insight (vipassana, lit. "clear seeing") into the nature of this "suffering" along with the other two marks of existence.
The process of craving, grasping, and clinging starts with sense-contact, part of the Five Aggregates clung to as self, and how this corruption, this misapprehension, this forming of wrong view, this distorted seeing can be overcome by progressive training of the heart/mind, culminating in progressive insight, which can be remembered as the Seven Stages of Insight.
This begins by moral restraint (virtuous conduct, sila), which makes meditation (the absorptions, jhanas) possible, which makes mindfulness into the four foundations (body, feelings, mind, and mind-objects) possible.
This brings us back to the basics, the foundational summary, of what we need to penetrate -- not memorize, recite, "believe," argue about), the Teaching of the Four Ennobling Truths. What's "noble" about them or about suffering? They are not noble in the English sense of the word. The Buddhist sense of noble is arya or Aryan, which means "enlightened" or "enlightening."
The list is not a formula but a very general outline of the reflections that bring about what the historical Buddha called "enlightenment" (bodhi, "awakening"). We would rather stay asleep and perchance dream a pleasant fantasy full of pleasure and sensual experiences, delights, happiness in all its forms, of which there are many.
But this dreaming is very prone to nightmares, for in pursuit of pleasure, we ill-conduct ourselves and those karmic deeds come to fruition and ripen in great suffering, unimaginable suffering. We already taste that now, when we would dream and be full of pleasure and happiness all the time or, at least, at will. But that doesn't happen. We can't make that happen. We think we can so, like a donkey after that carrot, which is just right there in front of us, we keep going, pulling a heavy load of a cart laden with more and more karma (all our actions).
Buddhist sutras, or discourses, show the broad meaning of "suffering," from the slightest agitation to the greatest agony, coming in three categories:
dukkha-dukkha, aversion to physical pain – which includes physical and mental suffering, such as rebirth, aging, illness, dying, distress due to the undesirable.
viparinama-dukkha, the frustration of disappearing happiness – which is the suffering of pleasurable, pleasant, and happy experiences changing to painful, unpleasant, and miserable ones when the causes and conditions that produced the pleasurable are exhausted or lost.
sankhara-dukkha, the disappointment and unsatisfactoriness of transient, changing, impermanent "things" – the inability of [conditioned] things to give us constant, lasting pleasure and happiness.
So there is an END to all this suffering, now?
This includes a fundamental, inescapable unsatisfactoriness that pervades all things in and states of existence, all situations and future lives in any world (of which there are countless), any plane (of which there are 31), and any sphere (of which there are three), because all things all the time are incapable of fulfilling us and are always changing, hurtling towards destruction, and are ultimately impersonal, not ours, not under our absolute control.
At this level, the term dukkha, "suffering," indicates a lack of any lasting satisfaction, any ultimate fulfillment, any that things can ever measure up to our expectations. More
What is the point of all this talking about or even mentioning "suffering"? Yeah, yeah, we get it; we know we suffer, duh! Can't we just talk about nice things -- bliss, lights, expanded meditative states, magical powers, insights into all physical and mental phenomena, joy unending, nirvana-fication, quenching thirst, dousing the flames of greed, hatred, and smoldering delusion, stuff like that? Suffering is the problem that pleads for a final solution, a state and trait, a condition in need of a cure, an unbearable thing that we at some point have to deal with and bring to a final end.
Four truths to freedom
There's much to do to be free.
The first ennobling truth is the recognition that there is suffering, not because there is but because we don't even recognize it. We think we do. As soon as it pops up, we turn away, move on to something else, jump for distractions. We have next to no idea what it really is or what is causing it.
That is the second ennobling truth: What is causing it? The ROOT cause, the fundamental cause, the ultimate cause is? It is not craving (desire, wanting). It is ignorance (avijja), manifesting as wrong views (miccha-ditthi) and delusion (moha), confusion about reality.
The solution is? Awakening to the Truth, the ultimate truth (paramattha), enlightenment right now -- through realizing the causal links of Dependent Origination, the process by which this suffering is arising. Among those 12 links, of which ignorance is the ultimate cause, is one the Buddha singled as the one we can actually do something about right here and right now directly, and that is craving (tanha). Why do we crave? Ignorance, which is the same reason we have aversion and why we are deluded. The Buddha singles out craving to work on undoing the causes and conditions bringing about suffering. Why?
That is the third ennobling truth: What is not-suffering? Nirvana. Nirvana is the end of all suffering. How do we realize nirvana, directly perceive and experience it here and now?
That is the fourth ennobling truth: There is a Path to the end of suffering. What is it? It is outlined in general in the Ennobling Eightfold Path. However, to be more specific and less general, the Buddha spoke of 37 "things pertaining to enlightenment," the bodhipakkhiya-dhamma, for immediate development to know-and-see nirvana.
Buddhism Podcast (videos); Dhr. Seven (text), Ashley Wells (ed.), Ananda (Dharma Buddhist Meditation), Wisdom Quarterly Wiki edit
In the Vedas, Satyakāma Jābāli is a Vedic sage, who first appears in the fourth prapāṭhaka (chapter) of the ancient Vedic text, the Chāndogya Upanishad[1].
As a boy, in order to become brahmachārī(celibate Brahmin student), Satyakāma enquires about his father and his family from his mother Jabālā. His mother tells him that she went about many places in her youth attending to different people devoted to their service and did not know his lineage.
Therefore, she tells him that in this world, all that she has is him and vice versa, so he is called Satyakāma Jābāla.
Eager for knowledge, he goes to the sage Haridrumata Gautama, requesting the sage's permission to live in his school for to be a Brahmacharya. The teacher asks, "My dear child, what family do you come from?"
Satyakāma replies that he is of uncertain lineage because his mother does not know who his father is. He tells the sage that as to his lineage, his mother named him Satyakāma Jābāla.
Seeing his innocence and his strong wish to learn, the sage declares that the boy's honesty is the mark of a "Brahmin (brāhmaṇa), a true seeker of the knowledge of Brahman" and accepts him as a student in his school [2, 3].
The Buddha redefined the label "Brahmin" from a biological lineage -- as the Brahmins taught of their own descent from God's mouth -- to a meritocracy, stating that one is not a Brahmin (high caste) from birth because of one's parents but because of one's own actions (karma, "deeds").
The sage sends Satyakāma to tend to 400 sickly cows and to come back when they multiply into 1,000 [3].
The symbolic legend or allegory then presents Satyakāma's conversation with a bull, a fire, a swan (Haṃsa, हंस), and a diver bird (Madgu, मद्गु), which respectively symbolize Vāyu, Agni, Āditya, and Prāṇa [1].
Satyakāma thereby learns from these creatures that the form of Brahman is in all of the cardinal directions (north, south, east, west), world-bodies (earth, atmosphere, sky, ocean), sources of light (fire, sun, moon, lightning), and in humans (breath, eye, ear, and mind) [2].
Aummmm, the cosmic sound of the universe
Satyakāma returns to his teacher with 1,000 cows and humbly learns the rest: the nature of Brahman (the ultimate, metaphysical reality behind all of the illusions of maya).
Satyakāma graduates and becomes a celebrated sage, according to the Hindu tradition.
A Vedic school is named after him, as is the influential ancient text Jābāla Upanishad – a treatise on Sannyāsa (a Hindu sannyasin or renunciate's life) [4].
Upakosala Kamalayana was a student of Satyakama Jabala, whose story is also presented in the Chhāndogya Upanishad [5]. In the end, Satyakāma Jābāla's teacher the Sage Gautama gives him the name Patan. More
All materials on this site are submitted by editors and readers. All images, unless otherwise noted, were taken from the Internet and are assumed to be in the public domain.
In the event that there is still a problem, issue, or error with copyrighted material, the break of the copyright is unintentional and noncommercial, and the material will be removed immediately upon presented proof.
Contact us by submitting a comment marked "private."
Do not follow this journal if you are under vinaya or parental restrictions. Secure protection by Sucuri.
Wisdom Quarterly: American Buddhist Journal is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 3.0 United States License. Permissions beyond the scope of this license may be available at creativecommons.org/about/licenses.
.jpg)
%20greco%20buddhist%20art,%20wiki.jpeg)
%20greco%20buddhist%20art,%20wiki.jpeg)
.jpg)
#/media/File:Koto_by_Fumie_Hihara_2016.png){kind=link}