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...
(Autumn Kings) I caught a feelin' at the end of the night/ Vision of a god walkin' into the light/ Whisperin' words that I needed to hear:/ Never lose faith while you're livin' in fear
Then it was gone, gone, gone/ Gone, gone, gone/ Gone, gone, gone/ Gone, gone, gone/ Yeow!
Had a premonition at the end of the night/ Vision of a devil tryna swallow the light/ Screamin' so loud, it was all I could hear/ Tellin' me it's better if I disappeared
Then it was gone, gone, gone/ Gone, gone, gone/ Gone, gone, gone/ Gone, gone, gone
Can't make up my mind/ I'm sick of never knowin' my direction/ Lookin' for a sign/ Need more than just the man in my reflection/ It's time for me to take what's mine/ Leave the rest to the great divine/ And find somewhere that I belong/ Before I'm gone!
Can't make up my!/ Can't make up my mind/ Cuz I ain't full of time!/ Can't make up my mind/ I'm sick of never knowing my direction/ Looking for a sign/ Need more than just the man in my reflection/ It's time for me to take what's mine/ Leave the rest to the Great Divine/ And find somewhere that I belong
Can't make up my mind/ I'm sick of never knowing my direction/ Looking for a sign/ Need more than just the man in my reflection/ It's time for me to take what's mine/ Leave the fears of the past behind/ And find somewhere that I belong/ Before I'm gone/ Gone, gone, gone/ Gone, gone, gone/ Gone, gone, gone/ Gone, gone, gone/ La, la, la, la, la, la, la...
Autumn Kings: Canadian rock band that formed in Ontario in 2015, who have since relocated to Detroit, Michigan, USA [2, 3]. The group started as an independent band but signed with Hopeless Records in August 2024 [4], crediting Linkin Park and Metallica as inspiration [15].
Nothing lasts; love it anyway (impermanence)
(Buddha's Wisdom) Can we love something so hard we keep it from changing or love someone without trying to keep it just the way it is? | The Buddha's truth about impermanence
What is "impermanence" in Buddhism?
Look, we'll never grow apart or separate!
Anicca (pronounced /ah-nee-cha/) means "impermanent," "transient," "in constant flux," "changing," "unstable," "perpetually altering," and so on. As an abstract noun (aniccatā), it is "impermanence."
It is one of the Three Universal Characteristics of Existence (ti-lakkhana). In most texts, the two other characteristics (that all things are "disappointing" and "impersonal" or dukkha and anattā) are derived (S.22. 15; Ud.IV. I).
The impermanence of "things" (dhammas, "phenomena") is their arising (appearing), turning (changing), and passing away (vanishing).
It is the restless arising, altering, and disappearing of things that have come to be (arisen, become) then immediately (in the next submoment) changed and in the next submoment scattered, dissolved, been destroyed, passed out of being. All of this is called "becoming."
Then what may rightly be said of all things, of all mental and material phenomena in an ultimately sense -- namely, of cittas and kalapas -- is that, "Not having been, they come to be, but once having been, they cease." This is the radical truth of impermanence from moment to moment, not their eventual decline, which anyone can see. It is because we do not see their radical changeability and their hurtling towards destruction that the mind/heart clings to things or to the appearance of things, falling under the illusion/delusion that they persist from moment to moment. They SEEM to persist! That is because what replaces them (cittas and kalapas, mind-moments and particles) are other mental and physical phenomena that is almost but not quite the same. The new things (the replacements from moment to moment) are not identical. Casual observation makes the mind believe they are, that it is the self-same thing from one moment to the next persisting, carrying on. But it is not.
Flip the pages, and the cartoon shark moves.
For example, to easily illustrate this subtle but vital point, imagine watching a motion cartoon (a moving comic strip reel). How is the illusion of "motion" being achieved? Certainly, the drawing is not moving. But that's what it looks like to the casual observer. A flipbook of cartoon images if being flipped through. If the flipping stops, the illusion (of motion) stops. If the flipping resumes, it is as if the motion resumes. The image itself NEVER moves. The reel or the flipping moves, and because the images are so similar BUT not identical, movement of the images is magically conjured. Now, take two or more consecutive images. Are they all identical or just very similar? They are very similar with a tiny, almost imperceptible difference between them. That miniscule difference causes the illusion of the image's motion when there is flipping or when the reel is spinning at a certain number of frames per second (FPS). But casually shuffling these images in hand (no flipping, no reel), they all look the same, exactly the same. Many frames later in the sequence, one can perceive a difference. Then, training the eye to notice, one can begin to see that they are all just a tiny (barely noticeable) bit different.
Move hundreds of thousands of frames in a reel
Who cares? The more similar the frames, the more the moving cartoon will appear smooth and realistic, whereas the less similar the image-frames will make the movement appear jumpy and artificial. In high-fidelity movies, frame rate is important, moving faster than the eye can perceive it. Slow the rate down, and reality comes into view. Nothing on the screen is actually moving. The illusion is stripped away. Every "movie" has to move at a replacement rate that tricks the eye/brain into not noticing its segmented nature, its constituent nature, its compounded nature, its lack of identity. This frame NEVER becomes that frame, but because the second follows the first, the replacement is accomplished seamlessly.
In just the same way, we never notice that our reality is a bunch of segments, a stream of mind-moments and particles -- incessantly arising, turning, and vanishing so quickly that everything around us gives off the illusion of identity (from moment to moment), continuity (that it is the SAME thing from one moment to the next moment), and the promise that thing (phenomena) there in front of us may (is capable of somehow, someday) fulfilling us, completing us, pleasing us, ultimately satisfying us, enduring and real. But it is neither real nor enduring and has no hope of ever fulfilling us. It is, in other words, impermanent, unsatisfactory, and impersonal, not itself from one moment to the next.
So, again, who cares? One should care because it is by noticing that THIS IS REALITY, and this has always been reality, and that one CAN let go of the painful (the disappointing) by finally noticing that it is impermanent and impersonal, that it is dukkha and anicca, and that ultimately speaking, it is anatta, not-self). This realization leads to waking up, to enlightenment in this very life. This is why the Buddha teaches it -- not as a belief system to have faith in, but rather as a path-of-practice, a way of knowing-and-seeing for each person to personally experience. Why? So that the illusion (maya) will be broken and wisdom (panna, prajna) will arise and that clinging to the painful/disappointing will be let go of.
The meaning is that these things (all mental and material constituents) never persist in the same way for one whole moment, but that they are dissolving and vanishing from moment to moment (The Path of Purification, Vis.M. VII, 3).
Impermanence is a fundamental feature of all conditioned things (phenomena), be they material or mental, coarse or subtle, one's own (internal) or another's (external): ALL formations are impermanent (sabbe sankhārā aniccā; MN 35, Dhp. 277).
Wait, a "triangle" is just three lines?
What does "conditioned" mean? It means composed of parts, constituents; has a conditional existence utterly dependent on its parts. For example, what is an equilateral "triangle"? Ultimately, it is a conditioned phenomenon. What is it conditioned on? It is conditioned on three equal-length lines in a particular arrangement. That theoretical (intangible) arrangement is the triangle, and those physical (tangible) lines arranged that way are the triangle. When the conditions or constituents are moved, where does the "triangle" go? It does not "go" anywhere because it was never really (ultimately speaking) there to begin with. What was there then? There was an illusion (in the mind) arising based on causes and conditions being present, utterly dependent on these causes and conditions or supports, ingredients, elements, constituents. Conventionally, we can very rightly say that the whole is greater than the parts, but ultimately this is not actually true. The parts contained the potential for the illusion before we ever saw the illusion.
Again, not to be repetitive, who cares?! The noble ones (those along the stages of enlightenment) care because there are two precious things that result from this realization. One, everything and anything we cling to, if we saw it in its true nature (ti-lakkhana), we could immediately let go of and not be weighed down by or in bondage to it. Say, for example, we were eating rice in a dark cave and loving (and clinging to) it, and someone turned the light on. And we noticed that what we took to be white "rice" was maggots. Could we let go of our "rice" habit, our eating of it, of our clinging to it? Probably. Likely. Two, to what or to whom do we cling to the most in all the world, in all the universe, in all the multiverse? That's right, like it or not, it is to self that we cling. But what is "self" really? There is no self. But there is a persistent illusion of self (of identity, of continuity, even from life to life, transcending death). We don't notice it dying every moment. We don't believe it dies. It's right here. A moment later, it's right her, unchanged!
Unchanged?
Well, mostly unchanged.
That mostly is vital because "it" is a little changed. And like the cartoon frames mentioned above, this tiny change causes the illusion of movement, motion, that it's ANIMATED, alive, real, capable of willful motion. But that, we can now at least conceptually begin to see, is an illusion. "This" (this self) is not what it seems. It's not at all what it seems. Look:
Self (atta, atman, soul, ego, essence, personality, traits, karmic baggage, whatever) is real, conventionally speaking, and what anyone absentmindedly means by "self" was defined by the Buddha, whose purified mind and faculty of perception could directly perceive. What we mean when we say "myself," or when we speak of others and those "selves" is a tacit reference either to that body (form), these feelings (sensations), perceptions, mental formations (such as will, intention, motive), and/or this consciousness. (These five things -- these phenomena, phenomenal processes, one might even say epiphenomenal-, but why get all philosophical -- are called the khandha, or in Sanskrit skandha, the "Five Aggregates clung to as self").
But "I" am a "self" and "I" have them, right?
No. A triangle doesn't have lines. A triangle is the lines. But a line is not a triangle. And another line is not a triangle. And a third line is not a triangle. However, magically (illusorily) when the three lines ||| combine in that certain arrangement, shazam! There's the "triangle," utterly dependent on its causes and conditions. And let's say the "conditions" are the three equal-length lines, and the causes are pushing them into that arrangement. Bam! A "triangle" arose, came into existence, into being, became (always dynamically-becoming, never static-being), appeared out of nowhere. Just so, when these factors (elements, constituents, aggregates) are present, bam! There is what we call a "self."
It's not a theory; it's a practice
But consider what we think (or more correctly assume) what a "self" is and should be and how it should behave and what its nature is. It is something I (the self) control. I will it to be, and it obeys. But this is nonsense. The body (form) is and is of such a nature, "I" didn't make it. And even if I caused it to come into being (the "I" who did that having existed in the past in a past life during which karma was generated and this body just being the karmic resultant), I didn't know what I was doing or how and when it would come to be and in exactly what form or appearance. The body, being material, is of a material nature and follows the laws or regularities of material form. It doesn't listen me, doesn't heed when I bid it to be this way or that. I have almost no control of it. I can "will" to move, and sometimes (but not all the time), it moves; yet sometimes it moves all on its own when I didn't will it to. But I call it mine, say it's me, and really believe, "I" (it, this "self" here is) am the one in charge of it. Form, being material, is ultimately the Four Great Elements, which are not four things so much as they are four general characteristics with about a dozen expressions, so there's no sense in arguing against the old model of physics that we think in our modernity is archaic and silly. It is not silly. It is observably true, if we knew what it meant. See Four Elements Meditation by Pa Auk Sayadaw to find the elements and directly know-and-see them without arguing from a position of ignorance.
Four characteristics of matter
These four elements of form are only mentioned here because the Buddha simply lumped them all together and called them form, but he did not do that for "mind," which is much more understandably and deeply clung to as "self." The remaining four of the Five Aggregates are together called "mind." They go together. They, like the Four Great Elements, are not things so much as they are processes. The process of feeling (many constituent frames, one after another, never identical, in continuity, altered, different from moment to moment, one arising, turning, passing away before another arises, turns, and immediately passes away, like the frames of the cartoon), the process of perceiving, the process of mental-forming, the process of consciousness/knowing. The Buddha details them all to break the clinging to the illusion/delusion that any or all or anything else is "self." I am not my feelings, I am not my perceptions, I am not my mental formations. But you know what, I hot damn am sure MY consciousness! I am that I am, that consciousness itself that wills and knows, that watches and sees, that does and experiences!
This is a powerful delusion, one that no other religion (doctrine or dharma or teaching) can break from. The Buddha can and did break from it. He saw through it, saw and taught others to directly see what "consciousness" is. It is just a stream (sota). A stream of what? A stream of ever-changing cittas (mind-moments) and cetasikas (mental-concomitants). They can be directly perceived by mental purification and mindfulness, as explained in the Four Foundations of Mindfulness Sutra. Then the illusion bursts. I am not consciousness. I can't control consciousness. I cannot say and get it to do what I want, stay awake, know this or that, and so on. I'm deluded to think "this I am." For it doesn't behave any of the way I will or wish to command.
Enough, I can't take it anymore!
That the totality of existence is impermanent is also often stated in terms of the Five Aggregates clung to as self (khandha), the 12 internal (personal) and external (belonging to others) sense bases (āyatana), and so on.
Only nirvana (Pali nibbāna), which is the sole "unconditioned element" and "not a formation" (asankhata), not a composite composed of constituents like everything else, is permanent (nicca, dhuva).
The insight leading to the first stage of enlightenment called stream-entry (sotāpatti), is often expressed in terms of impermanence:
"Whatever is subject to origination [arising] is subject to cessation" (see the Buddha's First Sermon called the Dhammacakkappavattana Sutta, S.46. 11).
In the Buddha's last exhortation, before his parinibbāna (his "final nirvana" without remainder), the Buddha reminded his disciples of the impermanence of all existence as a spur to diligent effort:
"Behold now, meditators, as I exhort: Formations are bound to vanish. Strive diligently!" (vayadhammā sankhārā, appamādena sampādetha, DN 16).
Without the deep insight into the impermanence (changing characteristic) and insubstantiality (impersonal characteristic) of ALL phenomena of existence (i.e., the Five Aggregates clung to as self) there is no attainment of enlightenment and liberation (bodhi and nirvana, awakening and freedom).
Therefore, comprehension of what radical "impermanence" really means, which is something only gained by direct personal meditative experience, heads two lists of insight knowledge.
Seeing things as they are, it's possible to let go
One, "contemplation of impermanence" (aniccānupassanā) is the first of the 18 chief kinds of insight (q.v.) and, two, the "contemplation of arising and vanishing [rise and fall]" (udayabbayānupassanā-ñāna) is the first of the nine kinds of knowledge that lead to the "purification by knowledge and vision [knowing-and-seeing] of the path-progress' (see "purification," visuddhi, VI).
Contemplation of impermanence leads to the "conditionless deliverance" ["signless release"] (animitta-vimokkha).
As herein the faculty of confidence (saddhindriya) is outstanding, one who attains in that way the path of stream-entry (the first stage of enlightenment) is called a "faith-devotee" (saddhānusārī as listed among the "noble ones" or ariya-puggala) and at the seven higher stages is called faith-liberated (saddhā-vimutta). See also "the perception of impermanence" [the direct perceiving of radical impermanence of cittas and kalapas] or anicca-saññā.
For more, see The Three Basic Facts of Existence I: Impermanence (BPS.lk, Wheel Nos. 186/187)
Buddha's Wisdom (video); text by Ven. Nyanatiloka; Autumn Kings; David Guetta; expanded by Dhr. Seven, Amber Larson, Ashley Wells (eds.), Wisdom Quarterly
The Buddha's FIRE SERMON: the speech that converted 1,000 wanderers
What is the "all" that is burning?
(Buddha's Wisdom) 🔍 WE’RE BURNING RIGHT NOW — THE BUDDHA’S FIRE SERMON There’s a constant inner heat -- craving, hatred, confusion -- that drives our decisions and drains our peace.
In this guided breakdown of the Buddha’s Fire Sermon (Adittapariyaya Sutta), see exactly what’s burning, why “ALL is burning” became one of Buddhism’s most powerful teachings, and a 5-step method to stop being consumed by it, today.
DISCOVER
How the Buddha converted 1,000 fire-worshippers with a single 20-minute speech
The three psychological fires burning in our chest right now (and why they always find new fuel and never stop)
The hidden follow-up teaching that challenges even clinging to the pursuit of “enlightenment”
The 5-step method that extinguished suffering for 1,000 people simultaneously
What the Buddha taught AFTER the Fire Sermon that made even enlightened beings question everything
Master Buddhist meditation and mindfulness with the Buddha's original Fire Sermon teaching
02:50 1,000 meditators, same burn — The Kassapa Setup (near Bodh Gaya)
04:11 All is burning — the Buddha’s Fire Sermon (SN 35.28)
07:27 Silence: 1,000 awaken — What liberation felt like
09:20 How to stop burning — the 5-Step Practice
11:01 Beyond the Fire
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(Buddha's Wisdom) Inception's hidden Buddhism: The real prison was never the "dream" (maya).
Inceptionis an American science fiction action film written and directed by Christopher Nolan, who also produced it with his wife Emma Thomas.
The film stars Leonardo DiCaprio as a professional thief who steals information by infiltrating the subconscious of targets.
To whom are we still hopelessly attached?
He is offered a chance to have his criminal history erased as payment for the implantation of another person's idea into a target's subconscious.
The ensemble cast includes Ellen Page [now living as Elliot Page], Ken Watanabe, Joseph Gordon-Levitt, Marion Cotillard, Tom Hardy, Cillian Murphy, Tom Berenger, Dileep Rao, and Michael Caine. More
Buddhism in The Matrix goes deeper than most of us think (other than Wachowski Brothers). The Wachowskis built this film on Buddhist philosophy—but Neo (Keanu Reeves, who played the Buddha in Little Buddha) goes on a journey that reveals something most viewers miss: Taking the red pill isn'tenlightenment, it's just the beginning. This video explores what The Matrix gets RIGHT about Buddhism, what Neo gets WRONG about awakening, and why the ending is actually the most Buddhist part of the entire trilogy. More (See The Matrix Trilogy)
HOW do we get out of this prison?
We are trapped in a prison of our own making. Realizing it does NOT free us. Letting go does. But how can we let go? We can't. It isn't an act of willpower. It's by seeing things as they are. Okay, okay, that makes sense! How are they? This is not a belief-system to believe. We must go in and see kalapas and cittas, particles and mind-moments, which means we must first cultivate samadhi (stillness, absorption) to purify and intensify the instrument of seeing (the mind). Then when we really know-and-see what is there, letting go happens by itself free of effort. The mind/heart lets go when it sees all things are marked by Three Universal Characteristics.
To practice equanimity (Pali upekkhā, Sanskrit upekṣā) is to be unwavering or to stay neutral in the face of the "eight worldly conditions" (aṭṭha loka dhamma) [1]:
loss and gain,
good-repute and ill-repute,
praise and blame,
sorrow and happiness [2].
In the description of meditative stillness and super-consciousness (samādhi), equanimity is present in the third and fourth meditative absorptions (jhānas). More
(After Skool) It's all perfect by Ram Dass (formerly Prof. Richard Alpert, Ph.D., Harvard University)
RAM DASS ("God's Servant or Slave") was born Richard Alpert on April 6, 1931 and lived until December 22, 2019) [1]. He became a hippie and is also known as Baba ["Father"] Ram Dass. He was an American spiritual teacher, guru of modern yoga [2], academic psychologist, and writer of Be Here Now, his best-selling [3] 1971 book, which has been described by as "seminal" [4, 5, 6].
With the help of his scandalous but loving sex guru Neem Karoli Baba, he helped popularize Eastern spirituality and yoga in the West [7]. He authored or co-authored a dozen more books on spirituality over the next four decades, including Grist for the Mill (1977), How Can I Help? (1985), and Polishing the Mirror (2013).
Once when he was teaching with his long hair, beard, and linen garments, someone in the crowd asked him why he dressed like a guru from India when he was really a Jew from the U.S. Without missing a beat, his retort was, "I'm only Jewish on my parents' side." Ha ha ha, exactly!
We are born into a faith, and it's usually rammed down our throats before we have a chance to do anything but swallow. And most of us won't question it. But some of us vomit it up, leave or examine, sometimes even come back to it later.
Harvard professors Dr. Timothy Leary and Dr. Richard Alpert (cool squares rounding out)
However, it seems the job and duty of any human to question it, test it, attempt to validate it, argue against it, learn from it, grow from it, reject it all together, or make peace with it. There's a world of spirituality out there to explore. We usually need a floor, a ground, by which to test things. And almost all major religions have a mystic component or sect. That's a place to start.
Parents, what am I to do but follow my heart?
But question we must, and explore we will, and find? That remains to be seen. We are on a spiritual quest. And maybe the whole rest of the world can't be. But if Americans can't, what the F are you calling yourself an "American" for? Life, liberty, and the PURSUIT of happiness is all you were promised -- and you're not even going to pursue it? Truth means nothing? Just taking sides? Just being controlled by your government, schools, and parents, the "powers that be"? Pathetic. Human up, and get searching.
Ram Dass was personally and professionally associated with hippie Dr. Timothy Leary at Harvard University in the early 1960s. Then known as Richard Alpert, he conducted research with Leary on the therapeutic effects of psychedelic drugs.
In addition, Alpert assisted Harvard Divinity School graduate student Walter Pahnke in his 1962 "Good Friday Experiment" with theology students, the first controlled, double-blind study of drugs and the mystical experience [8, 9].
While legal at the time (and not yet criminalized), their research was controversial and led to Dr. Leary's and Dr. Alpert's firing from Harvard in 1963.
In 1967, Alpert traveled to India and became "Ram Dass," a disciple of Hindu Guru Neem Karoli Baba, who gave him the name Ram Dass, meaning "Servant of Ram," but usually rendered simply as "Servant of God" for Western audiences.
In the following years, he co-founded the charitable organizations Seva Foundation and Hanuman Foundation. From the 1970s to the 1990s, he traveled extensively, giving talks and retreats and holding fundraisers for charitable causes.
In 1997, he had a stroke, which left him with paralysis and expressive aphasia which would be better characterized as "fluent, anomic-like with hesitations and word finding difficulties at the conversational level with grossly intact auditory comprehension for high level, low-context information" [10, 11].
He eventually grew to interpret this event as an act of grace, learning to speak again and continuing to teach and write books. After becoming seriously ill during a trip to India in 2004, he gave up traveling and moved to Maui, Hawaii, where he hosted annual retreats with other spiritual teachers until his death in 2019. More
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