Ten Percent Happier with Dan Harris - Buddhist Monks On: Letting Go of Shame, The Opposite of Depression, and Dealing With Criticism | Ajahn Kovilo and Ajahn Nisabho

Episode Date: March 18, 2026

Plus, staying sane in a crazy world, giving tough feedback, and how to orient to the dumpster fire of the news. Ajahn Kovilo Bhikkhu and Ajahn Nisabho are North American-born, Theravada monks who founded Clear Mountain Monastery in Seattle, Washington.  In this episode we talk about: How to get stuff off your chest How to live with less shame and regret How to give feedback without pissing people off too much How to accept feedback without getting pissed off or getting defensive How to stay sane in a crazy news cycle Why being miserable about the state of the world doesn't actually help anything How to cultivate the opposite of depression Get the 10% with Dan Harris app here Sign up for Dan's free newsletter here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel This episode is sponsored by:  LinkedIn Ads — Reach the right professionals with precision targeting. Spend $250 and get a $250 credit at http://www.linkedin.com/happier Fast Growing Trees — America's largest online nursery, with plants guaranteed to arrive healthy. Get 20% off your first purchase with code HAPPIER at https://www.fastgrowingtrees.com Tonal — Smart home strength training with real-time coaching. Get $200 off with promo code HAPPIER at https://www.tonal.com Northwest Registered Agent — LLC formation, registered agent service, and free business resources at https://www.northwestregisteredagent.com/Happier-free To advertise on the show, contact [e-mail] or visit https://advertising.libsyn.com/10HappierwithDanHarris

This is the 10% Happier Podcast. I'm Dan Harris. Hello, my fellow suffering beings, how we doing? Today we're going to talk to a fascinating pair of American Buddhist monks about how to get stuff off your chest when you need to vent your spleen, how to live with less shame and regret, how to give feedback without pissing people off too much, how to accept feedback without getting pissed off yourself or getting defensive, how to stay sane in a crazy, never-ending news cycle, why being miserable about the state of the world doesn't actually help anything, and how to cultivate the opposite of depression. Let me just say before we get too far into this, that I think there might be a reflex among some of you to think, well, what do celibate monks know about navigating the complexities of human relationships or about navigating life in the real world? And the answer, as it turns out, is a lot, especially these monks who are quite young and yet incredibly

smart and experienced. Said monks, both go by their formal Buddhist names which start with the word Ajan. Ajan is the Thai word for teacher or master. So my guest's names are respectively Ajan Kovi Lo and Ajan Nisabo. Together they have founded the Clear Mountain Monastery, which is based in Seattle. They also host a podcast of their own, which is called the Clear Mountain Monastery Project. Before we dive in, though, I do want to quickly tell you about a meditation challenge, a free one that we're running over on my new app, which is called 10% with Dan Harris. This is a five-day challenge inspired by a new audible book or an audible original. It's an audiobook. It's called Even You Can Meditate, which I co-wrote and co-recorded with the great 7A Salasi.

The challenge starts on March 23rd and alongside the daily meditations that you'll get from 7A. Seven, I will also do two live meditation and Q&A sessions. So there's a lot going on here. There's the release of the Audible book, even you can meditate. And then there's the challenge that runs alongside or is in celebration of the release of this Audible original. You can get all the details if you go to Dan Harris.com. Or you can just download the app wherever you get your apps. All right.

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Welcome to the show. Thanks, Dan. It's good to meet you. Good to be here. How did I do with my pronunciations there? I thought it was great. Yeah, better than some of my family members. I'm not sure how low or high a bar that is, but fine. I have a million questions to ask you.

We've been behind the scenes calling this episode Munk Hacks, and I want to jump into those hacks. But first, I would love to briefly hear how you got into being monks. So, Ajan, Kovilo, let me see. start with you. What's your background here? Yeah, so was in university studying world religions and studying to be an elementary school teacher and had a great teacher named Alan Hodder at Hampshire University who taught comparative religion and transcendentalists. So reading a lot of Emerson and Thoreau and, of course, the Walden Pond experiment was just very inspiring. And then had a friend who

recommended that I go to a Goenka retreat, one of these 10-day Vipasana retreats, I went because it was free. And that was really my first big dive into meditation. I tried a little bit before, but as you probably know, these Goenka retreats are 10 hours a day for 10 days straight. That was a lot, but it was also very much a life-changing, life-reorienting experience. The first two, three days, basically hell. It seems like such an easy task. Just watch the breath at the tip of your nose. But when I would sit down to do that, the mind would just be anywhere but at the tip of the nose. And so totally frustrating for those first several days. And then the third day, mind kind of just settled into that space of peace and had some levels of happiness and

contentment that I'd never experienced before. And I'd given up my phone, given up my entertainment, my relationships, being quiet, and to have this totally other type of happiness, well-being, peace, to people who experience that, based on nothing, an almost totally independent, it seemed, a type of happiness that I could create. Seeing that that was possible and that I put in the causes to bring that about, very much shifted the course of my life. And after that 10 days, sat religiously, an hour in the morning, hour in the evening, but still, it took me, about two years to realize that those teachings were from a Terabata Buddhist context. And yeah, after three years from that first retreat, I was basically ready to move into the monastery

and pretty much have been there ever since. It's amazing. In my view, we need people making this level of commitment to the practice because it benefits everybody else because you can teach us. So, Ajan Nisibo, what's your deal, dude? I suppose Ajin Kobi was speaking in the language of happiness. Maybe I'll shift to the language of purpose. I grew up with somewhat Buddhist parents.

They listened to Jack Cornfield and really gave me a good grounding. But I always just felt I could never give myself to the different hobbies and activities that my peers did. So when I was 15, I read Sadartha, like many a burgeoning hippie, and was just very moved by the image of the Buddha and the idea of a monk. like that you could dedicate your life in that way. And started meditating every day. It just became a bigger and bigger part of my life until by the end of college.

I went to college in Portland. I'd seen that it was kind of the core of what I found most meaningful was that center of getting to sit and find stillness. I went to India and saw a doctor working in kind of the slums there, and that was my goal, actually, was to work as a doctor but she was emotionally really a bit of a wreck, very ragged, and it was this very clear indication to me that there needs to be a spiritual kind of grounding

aligned with that external work. And that was what I felt most drawn to. So I went to Thailand, and there's a very pristine tradition there that goes back to the time of the Buddha, monastics in our tradition. We don't touch money, we don't use money. We live really beautifully simple lives, and we met people there who were enlightened,

And that is something you don't get to see every day in the West, I feel. So that was very special. And since then, it's been time at modestries. And then with Ajinkovilo in our little monastery here in Seattle. All right. I appreciate the background. I believe this is true for both of you. It's just incredible what you're doing.

So let's get to the monk hacks. And sorry for the flipping tone here. So I have an outline in front of me that the two of you in collaboration with our senior producer, Marissa Schneiderman, put together, really talking to me. about what the rest of us can learn from those who are living a monastic lifestyle. And there are really three areas that we want to talk about. And the first is how to be in, you know, healthy relationship with other human beings, which is not easy. As I often say in my perhaps overly glib style, we need other humans to flourish, an often overlooked fact. We need other

humans and yet other humans are a titanic pain in the ass. So how do we navigate this? And you have this practice that you recommend, and it's essentially a practice of confession, which is a term that carries a lot of cultural baggage. So, Kovi-Lau, I'll start with you again. What do you mean by confession in this context? Yeah, so it's a integral part of a monastic life where the one's a monk or a nun. The Buddha stipulated that we have to, it's useful to know the Polly word, the word that the Buddha was using is Avi Karoti, which literally means making open. So it's an opening oneself up. And then Buddha framed this practice as being one of growth in the domo. When you see a mistake and aspire or dedicate in front of someone else who's keeping the same rules, keeping the same

principles, the same integrity, then that's growth in his teaching and in his discipline. So what the Buddha stipulated for monastics is that every two weeks we come together and do this Avi Karoti opening ourselves up. We've got lots of rules. We've got lots of sub-rules. We've just got rules on top of rules. And I think the principle of discipline equals freedom is one which is paradoxical, but one which I think most monastics who kind of stick it out really are able to see. And so every two weeks, we come together and we open our hearts to our trusted brothers or sisters in robes. It's a humbling practice. And it makes us just have a level of metacognition about what we're doing.

And yeah, a lot of us, especially Western monks, we're making a very clear choice to become Buddhist. Most of us weren't born into Buddhist families. Oftentimes, the mono of monasticism does mean singular, one. So a lot of us go into monastic life thinking that we're just going to be by ourselves all the time. Whereas Sangha is this group of people worth a bunch of adult human dudes, men, living in sometimes very close quarters. And we didn't choose the individuals who will be living with. So we've got the whole range.

We've got extrovert monks, introvert monks, monks who really bear their hearts in a very open way in this confession practice. and others who were, yeah, just do more of a formulaic version of it. But I've personally just found it a great practice of keeping track and an eye, one level remove of watching my actions of speech and actions of body and MRI transgressing by doing things that a better part of myself wouldn't want to be doing and I can lay myself out there for the friends who I trust. That's a beautiful kind of description of much of it. And it kind of echoes this opening term.

So much of the language we have to speak about these practices are loaded with enormous cultural baggage for people, which is problematic, but it's the language we have. So confession might be a bit heavy, but opening is a really good one. And it speaks to the power of living in community. People have this idea of monastics as kind of living off in these little huts. And honestly, I've rarely seen that work for most monastics, at least for the first five, six or seven years. like living in community, we live, you know, our great malady in modern life right now, I think is this siloed, alienated existence from that sanctity of communion and relationship, either with some higher ideal or with each other. And so a really key quality of the lineage we're part of the Ajin Cha lineage is living in community with a bunch of adult people. And, you know, I've heard one teacher say, look, you can either have the suffering of living.

alone or the suffering of living in community, but it's much better that suffering of living in community because it's the mirror, like it's you opening yourself day after day. And if you don't have that, I've really seen people get really strange. And I think a really good metric for modern practitioners is flourishing normalcy and warmth. And if you're cold, weird and not flourishing, like people around you will point it out. So it's a really good metric. And the confession is just a way of, you know, ritual has a lot of baggage in our society, but it's a way of framing up these moments in a meaningful way. So every two weeks, we get together with a companion, and this is how you do it with someone in your life. A spiritual friend is every week or two weeks someone

you trust, or if it's too much, even just a Buddha image or some image you respect, and kind of lay open the things that you wish you could have done a bit better, those things you appreciated. And it's not like some kind of commandment from on high you're trying to purify yourself against. It's just you're opening the dark corners to the light of day and letting kind of the eye of awareness clean it. So that's what the practice is essentially. I like the way you said that the eye of awareness cleaning it or as my favorite indie rock band of the 90s pavement put it brightening the corners. So I'd be curious to hear a little bit more though, but for those of us who are not monks and are new to this, what are the practical steps?

What we do is every two weeks, as you mentioned, we get together to recite all of our rules. And before we do that, is when we pair off monk with monk or none with none to open ourselves and show those corners to one another, I think this is something people can do. One of our teachers, Ajayasaro in Thailand, will suggest that families actually have a very clear contract that they write up, you know, actually talking with your family members about what the expectations and the rules and certain things are within the family. I haven't known too many people who've tried to do a confession. I haven't known anybody who's tried to do it with a child, but certainly with a spouse. I mean, Ajan Nisibo and I, right now in Seattle, it's just he and I.

So we're usually confessing to each other. One principle is that if we have the same offense, you can't confess that rule to someone else. So we'll oftentimes contact one of our monk brothers at a different monastery. Say if we've broken some minor rule, we'll contact them to open ourselves up to them. So we come together and we, as Dr. Nisibo said, bow to a Buddha statue as our highest kind of goal is our role model in life. And then we open ourselves up with a poly formula where you say, first we praise the Buddha, homage to the blessed one, the noble one, the perfectly enlightened one.

And then we will say, okay, in the last two weeks, I had to run a little bit to catch the bus. And monks aren't supposed to run in public. Unless we're being chased. We're allowed to unless we're being, if we're being chased. We can climb trees even if we're being. But whatever rule we break, we confess that in last two weeks. I did this and would like to show restraint in the future. And our monk brother will say, do you see?

and we'll say it is a bit formulaic, but we also do try to live this. Yeah, I do see, actually, that it is a little bit unbecoming to do this, or it is inappropriate transgress that rule that we had agreed upon. And then the other monk says, will you show restraint in the future? And we say, yes, we will try. And we both say, sadu, sadu, sadu, it's great. It's wonderful that you're trying to practice this. So that's a little bit of the formula.

It's a useful formula because often when you're confessing the other person, wants to respond somehow, and either that can take the form of putting a little too much weight on what you're saying or trying to say, oh, it's no big thing. And often, they're just supposed to be there as a bit of a mirror and a caring mirror. So that's why the formula can be useful. Like, you say something that came up in your heart, do you see, I see, will you be restrained in the future? I will. Sadoo. It's simple. And then you can go a little deeper if you want. But that basic formula allows a back and forth, and it's supposed to be held confidentially. You should do it with someone you trust. And then we usually follow it with gratitudes, things we think we did well. And often,

it's just aligning with our higher ideals. Like, it's not explicitly against our monastic rules for us to speak a bit too hurriedly sometimes. Well, way too fast, maybe. It's those little things where you're like, I wish I'd been a little more beautiful there. And that's that polishing. Like, after a time, the language of right and wrong stops holding as much power in our practice as the language of beautiful and unbeautiful or trivial and non-trivial. Like there comes a point where practice is operating at that different strata of language. And that's what you're really looking at. Like, what could I have done a little more beautifully?

Yeah, it's not supposed to be able to heavily, without any self-recrimination. It's just a chance to open. Your CELA, which is the Polly or the ancient word for ethical conduct, is I would imagine quite refined, more refined than, for example, mine. So I've got stuff that I could confess that might qualify as straight up wrong, not just not beautiful. I think it gets probably this practice might get a little bit more complex for quote unquote regular people. Yeah, I think it can, but it really is just a matter of having an accountability buddy, you know, someone who, especially someone you admire. Like at the monastery, we have, as I mentioned, a whole

cast of characters, but I've got certain monk brothers who I really look up to the way that they speak, like someone who's always honest or is always very careful with his speech. And if I've been a little bit loose with my speech, I might go up to him. He's someone who I admire. And then there might be someone else who's just very refined in their, the way they move through the world, like physically. So I might confess other things with them. And here in Seattle, this has been a practice that a lot of lay members are non-monastic community members of the Clear Mountain Broader Sanga have taken on. And they do, they'll have peers, not necessarily a spouse, but somebody who they look up to and who they trust. And it's like, get together and maybe have, go out for a tea, go out for a meal,

and then do this. And it doesn't have to be heavy. It can be as light as you want. And you really want it to be something which does feel sustainable, which doesn't feel like a crunch. It's not something that you're dreading every two weeks, but even something that you're looking forward to. I I want to improve in this realm of my life, and this is a buddy. This is a friend who I can kind of make that more explicit with and iterate with. And reaffirming our values regularly, it's really important. They did a study where they had people report for their car insurance claim, the amount of miles they'd driven in the past year.

And they had half of the people sign their name saying, I will report honestly at the top of the document, and half at the bottom after they'd written the number in. And those who wrote their name as kind of a signature of truth at the top, they reported a much higher amount of miles. Like they'd reported more honestly because they'd affirmed their identity as someone who told truth at the very beginning of that moment. So it might seem like we don't really need to reaffirm our values and kind of goals and the

way we want to live. But there's real power psychologically every one or two weeks kind of saying, this is how I want to live. This is how I want to steer my life. So that's much of what this is about is saying what we're aiming at. I want to say something to see how it lands for you. Feel free to disagree or correct me. But my understanding, this word Sela, which is in the ancient language of Pali,

the language in which the Buddha's teaching was written down, it translates as ethical conduct, one translation. It's such a freighted term in the West because we have lived through enormous amounts of hypocrisy from the paragon's and the public faces of organized religion, thundering from the pulpit about this or that, and then doing the opposite in their private life. And also, these often male-dominated structures have set out ethical guidelines that were designed to repress people or often specific groups of people. So it's, I think, we're conditioned not to love this whole idea of ethics and ethical conduct.

But in a Buddhist context, to the extent that I understand it, it's not really about, especially for non monks and non-nons, it's not really about policing every aspect of your behavior because we want to control you. It's about helping you to be happier. There's this term the bliss of blamelessness, the idea that if you're living according to your values, you're living the corners of your psyche aren't dark. they're brightened through regular unburdening and a real focus on keeping your ethics game as tight as possible, you're just going to be happier if you're not spending so much time keeping your lies straight or feeling guilty, et cetera, et cetera. Your meditation practice will be more focused. There are just many benefits that you could characterize, and I use this term not in the pejorative, as selfish, self-gratifying. So I said a lot there, but how does all of that

sound to the two of you. I think it's right on the mark. That bliss of being blameless is in Polly, Anavaciasuka, the bliss of blamelessness. And it gets to the core of, well, first, there's a teacher who said the sign of virtue is peace of mind or concentration. The nymita of Sela is samadhi. And why that seems relevant is when our virtues really feels clean, when we're living in line with our values at different strata of patterning of our being to action, to deepest values, there is a sense of the mind is able to calm down, and it relates to the concept of sadah or faith in Buddhism. Faith is a term that's not totally appropriate to the Buddhist concept,

because there's an epistemological humility in Buddhism where the Buddha's not saying you have to take this binary of faith and jump into this wholeheartedly and take on these commandments. the starting point of a Buddhist sadda confidence or faith is taking on enough of these teachings with enough confidence to take them on as working hypotheses. And because the practice can reveal the truth or not of them, you can really test them out at every level of your path. And the same goes for virtue.

The Buddha didn't give commandments. He gave things to be trained in. and if-then statements, if you want to get a calm mind, you're probably going to have to stop lying. And you don't have to just believe that. That's one of the beautiful aspects of meditation practice is if you start sitting half an hour a day, you'll notice if you expressed anger, if you lied,

if you kind of transgressed the steeper values of your own, how you want to live your life, you'll notice the mind does not settle. And it just becomes a very clear vision of why, My virtue is key to unity of mind and happiness, but it's not something that you have to take on faith. You can test it out day to day. So I think that is a good rundown. Ajan, do you have anything to add?

Yeah, just your point to it a bit is that oftentimes Buddhism gets a bad rap and that we're only talking about suffering. Or maybe if you've ever met a monk and they're repressed internally and you think that a whole monastic life is one of total suffering all the time. And the Buddha did talk about sufferings, the formidable truths, but he also talked about the conditionality of happiness. There's a framework which he uses again and again and again that we call the well-being cascade. And he gives this image of just as there's a cloud or rain cloud that's filled with rain, and then it rains down on the top of a mountain. And then the pools at the top of the mountain collect and fill, and they overflow into the pools below them. those overflow and fill in the rivulets, which then overflow into the streams, which go to the rivers, which go out to the great ocean eventually. By practicing, this is just one instance of it, by keeping precepts, this sense of integrity, of morality, of inner virtue, it fills up the first pool is called pomoja or well-being.

And that fills up, and it fills up the pool of piti or rapture or joy, which fills up to bodily tranquility, which leads to sukk or happiness, which then fills up and leads to samadhi. So a lot of people think once I get my samadhi together, once I can meditate, then I'll be happy. Whereas in this framework of the well-being cascade, the Buddha is saying it's actually the other way around. Once I'm happy, then my concentration, my meditation can come together. And SILA can be that rain cloud. That's really cool. So just a few practical questions here about this confessional practice.

would you recommend we do this with a friend rather than our spouse? I guess you're the wrong guys to ask this, given that you don't have spouses. I don't know on that one, actually. I guess, yeah, it depends on your spouse and depends on your friend. You really want to have someone who you can speak very openly to about this kind of thing. Like, it's possible that we married our spouse for all sorts of other things, where is this aspect of our lives of revealing our things that we don't feel. good about for whatever reason they're not into that, whereas maybe a friend is or maybe vice versa.

So I think it really depends. Do you have any thoughts? No, I just, even if we have the main practice with a Calianimita, what we call a beautiful spiritual friend, and that's a different sort of relationship than worldly friendships that are predicated on how much pleasure you get from each other's company. Like a spiritual friend, the foundation of that relationship is supporting each other's values and deeper aspirations. and it's meaningful to have it instead of like entwined strings. It's like sympathetic resonance where you pluck a string and the others that are tuned

the same all resonate at the same time. It's gentler but quite profound. I think you definitely want a friend like that and as many as you can. But even if your spouse isn't quite as interested in these spiritual practices as you are, there's something very powerful about at least asking forgiveness from them for what you have done in the relationship at a regular basis, which wasn't perfect. And that is its own sort of confession

or opening. But that's another thing monastics do, is whenever we leave a monastery, we'll always ask forgiveness, because there's always something we've done that could have been a little more beautiful. So I'd say, even if your spouse isn't your prime spiritual companion in

this sense, there's still something about opening yourself on a regular basis because of the beauty of that act in the relationship. And so again, I just want to make sure that I understand, and by extension, that the listener understands that the way this goes is you say to your conversation partner, confession partner, what you did. And then the other person says, do you see? I guess you could language it how you want, but something to the effect of do you see? The person who's confessing says, yeah, I do.

I see. And then the other person says, so will you be restrained in the future? and the other person says, I'll try. And then at the end, it's like, high five. Good job, homie. Totally fist bump if you want. Yeah. You can use the same formula for gratitude afterwards

or things you've done correctly. I found I was able to navigate this. I gave at a time when I think two years ago, I wouldn't have even thought to give. Do you see? I see. You know, will you encourage that sort of behavior in the future? We rejoice in that.

I will. And high five after, if you want. Coming up, Ajan Kobilo and Ajan Nisibo talk about the Buddha's guidelines for giving feedback and other ways of building skillful relationships. When you're ready to start your business, Northwest Registered Agent helps you do more than just file paperwork. You get all the tools to build a real business identity from day one, a business address, website, phone number, operating agreement, free guides, and more at no extra cost. There are so many, so many tasks and details and paperwork-related issues that come up when you're starting or operating your own business. And really, you need good allies to help you sort through all of this stuff. Northwest Registered Agent has been helping small business owners and entrepreneurs launch and grow businesses for nearly 30 years.

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Right now, go to quince.com slash happier for free shipping and 365-day returns. That's a full year to build your wardrobe and love it, and you will. Now available in Canada, too. Don't keep settling for clothes that don't last. go to Q-U-I-N-C-E-com slash happier for free shipping and 365-day returns. Quince.com slash happier. Okay, so the next practice that you're recommending, I don't think this one requires the other person to be fully bought in.

I believe what we're about to talk about, which is how to give feedback. Only one person could be following your advice here. The other person doesn't have to be, you know, participating in the exercise so robustly. Am I right about that before we dive in? Yeah, definitely. So the Buddha himself actually gave instructions on how to give feedback?

He did, yeah, and he pointed out the drawbacks of not giving feedback very well. Like if you are someone who just jumps in at the wrong time and you are angry yourself and you're actually, you do the same thing that you're trying to call somebody else out on, if you do any of these, then the other person just isn't going to listen to you. So it's not for any kind of mystical reason that the Buddha gave these principles to consider when given feedback. It's just very practical. It's people won't listen to you or even if they do listen to you because you've got some kind of power or authority over them. They're going to resent you for it.

So these principles are really helpful for allaying that. And some of them are to just examine oneself before giving feedback. okay, what is my mind state? And then to try to first to look, okay, what is my mind state? Why am I wanting to give this feedback? Is it out of hatred? Is it out of envy?

Or is it because I want them to improve? It's because I care about them. And then if it's for any of those less than beautiful reasons, like I'm just angry at them or I'm in a bad mood, or I'm hungry or whatever it is, just trying to establish the heart and it, you know, kind of even prompting oneself. If I am going to mention to this to the person,

And then I want to establish a heart of love and kindness, of friendliness. I want the best for this person. And then looking for the right time. So time and place is important. If you get that wrong, they're not going to be able to hear you. And it can go wrong in all sorts of ways. So those are a few principles looking at your own conduct. Am I actually doing or refraining from doing the thing that I want the other person to not do?

So am I pure in this action of body or speech? because if you're not, then they'll see the hypocrisy in that and only follow with resentment. Quite a few lists, actually. Woulda loves lists. A lot of lists, Stan. And one of them, no hangary feedback. That's good. I mean, the ones Agin Covillo pointed to, especially noticing what your intention is, I think, are just so key.

And usually we single out three or four or five of these to really check. And honestly, so much of our karma of the damage and the good we do in the modern and, era is all through speech. And I really feel like if people took on this principle of giving admonishment or feedback, it would be a pretty holistic spiritual path in and of itself. So some of the key points are, like Ajinkovilo said, only speaking from a mind of loving kindness. So if there's any other intention, even kind of a splinter of annoyance, you don't give feedback from that spot. You can just say, oh, it's just a little bit of annoyance, but people can sense that sliver of contempt or exasperation, it changes everything. And often all you have to do is

wait 15 minutes or an hour, although I do know one monk who had to wait a whole year before he could fulfill that one. So speaking from a mind of loving kindness, right time, like Ajin said, speaking truthfully, speaking to the matter at hand. And this is a big one, is asking and receiving permission. So I really like to single those two out. The speaking from a mind of love and kindness and asking and receiving permission. And I feel like honestly, if people took on this principle around giving feedback in their relationships, that firewall, it just gives you so much to work with. Because often 15 minutes later or 20 minutes later, things are so different. I think they did studies on married couples in the midst of arguments and they'd be filming it. And then sometimes they'd tell the

married couple that the cameras had broken and they had to take a 15 minute break. And then after they reconvened 15 minutes later, the argument was easily resolved because the adrenaline had dropped, all the activation had gone away. And so I think these principles are actually really quite important for people's relationships. One good way to remember some of those. It's a slightly different list, but the acronym or memory aid is, the Buddha didn't give this, but it's a modern memory aid is bagel. So before you open your mouth, you think bagel. And so B, is this going to be beneficial for the other person? A, is this accurate? G, am I speaking gently? E, as in expedient. And by that, I mean timely. Is this the right time? And am I saying it in a timely way? And then L is with the

mind of loving kindness. So you want to, before you open your mouth, just check the bagel. And if it's all bagel, then it's all good. And what is the other option, Anjan, if it's not a bagel? Yeah, this one isn't as good, but the other option is a donut, which is basically all the opposites of those. Yeah, it's not beneficial, but for a deleterious reason, if it's obviously untrue, you're speaking from a noxious mind versus a loving mind, if it's untimely and from a treacherous space. So, donut acronym not so good. Bagel. I love everything you're saying.

I would just add one other thing that I learned from the communication coaches. Joseph Goldstein, who I'm sure you've heard of, I think he's been on your show, has these friends. He introduced me to many years ago, Dan Clerman and Mudita Nisker. They're Buddhist practitioners, and they teach communication skills. And one of the things that they've taught me to do that I found very helpful is once I've established my wholesome intentions for giving somebody feedback, I also, repeat those intentions to the recipient of the feedback. Hey, I'm telling you this because this relationship matters to me or you're a star and I think you can flourish even more. This is why I'm telling you

and then you say it. That's beautiful. And what Ajin Kovilo is pointing to about the preciousness of feedback, what the Buddha called the Brahmaganda, the sort of ultimate punishment was telling the community to not speak to another monk because they'd just gone off the rails. And hadn't been open to feedback. And he spoke a lot about how, you know, if someone points out your flaws, it's a treasure. It's like they're pointing out treasure to you. And I think we've all seen like that humility of someone who can receive feedback well. And people often ask like, how do we model spiritual practice to our children? How do you kind of teach them to be whatever? I think one of those powerful things a parent can do is have the humility to apologize to

their child when they do something wrong. It's such a powerful act of receiving feedback for what you're accountable for kind of, you know, acknowledging that. Yeah, so I really appreciate this practice a lot. You've brought me exactly where I wanted to go, which is the next item in this outline that I'm looking at that you and Marissa put together, which is how to receive feedback, which I think is even harder than giving feedback. How do you deal with criticism? Because often it's not delivered skillfully. The Buddha apparently had a lot to say about how to be open to feedback. What was it? What did he say? He's got a lot to say. The whole thing centers around one particular virtue, which is highlighted by the Buddha in Pali is called Suvacha, which literally means being

easy to speak to. Sometimes it's translated as being easy to admonish or easy to give feedback to. And it's kind of a shame. There isn't a better English word for that because it's so important, as Al-Jan Nispo said, if you're really taking to heart that feedback from another person can be like someone pointing out hidden treasure, then you want to be able to receive that well. There's a discourse of the Buddha called On Inference in the Middle-length Discourse is number 15, which has got this whole long list of ways to make oneself easy to speak to. And the Buddha says, someone might think, oh, I want to be easy to speak to and to make myself easy to speak to. but they might do the things which make themselves hard to speak to, like you're getting feedback and you counter-reprove the reprover, or you respond with stubbornness,

or you respond with entrenchedness, or you totally change the topic, or you get angry, or you speak words bordering on anger, which is fascinating, that even if you were to write out the things that I'm saying, it would seem totally innocuous, but I'm speaking with such venom that their words border,

on anger. So the Buddha gives an amazing list of about 16 or 20 of these ways to poorly receive feedback. And that one does the opposite actually rather than responding with obstinacy or to change the subject or responding with anger to speak words

bordering on anger or to counter reprove the reprover. I'm actually going to value this quality of being Subicah, easy to speak to. And he gives a beautiful simile which is actually practical. Oftentimes the Buddha would give simile is not just because they're interesting, but because when you bring them to mind, it can change the heart.

So he gives just as a young man, a young woman, a young person fond of adornment, might look in a mirror and if there was a smudge on their face or some dirt, they would wipe it off. You're being conscious of their own beauty. So too, someone who cares about their character development, cares about being a good person, cares about being a minch. they'll see these smudges, these things of responding to feedback with obstinacy or aversion, that's a taint. That's a non-bloody. It's a smudge on the face of someone who's really wanting to receive feedback well. So it's a really fantastic, beautiful list. I really appreciate,

and that virtue in general is one which it's hard, as you note, Dan. It's hard and why the list is fascinating is because although the Buddha gave it 2,600 years ago, I see myself almost check, check, okay, I'm being bad to give feedback to it, this way, this way, this way, but leaning in a different direction because I want to be easy to speak to. Okay, so let's get super practical. I mean, you've given some overarching themes from the Buddha. What can we actually do in our minds, in our mouths, in our bodies, in order to be easy to speak to in this regard? Yeah, I appreciate how you continually kind of bring things down to what we can actually act out, you know, after speaking to this or listening.

So in our bodies, the motion of Anjali, it might seem foreign, but it is really hard to be stubborn and recalcitrant when you're holding your hands like this. And if it's prayer hands. Yeah, prayer hands, exactly, the emoji, prayer hand. It's a very powerful symbol, and it might be strange in some context, but it's also a very powerful. powerful one, and it opens up the heart in a way, and it kind of makes you, for a time, take a certain receptive stance internally as well as externally. In terms of mouth, I would say, not really taking seriously those principles of admonishment in terms of counteradmonishment. So if you're not able to speak from a place of non-ill-will, if you're speaking from reactivity,

just not speaking from that. And you can kind of respond to the feedback after that initial impulse towards defensiveness has faded away and you've really gotten a chance to sit with it. And so I think there's something very powerful about that, about just saying to someone who's giving you feedback, thank you for what you said.

I don't know if I can agree with all of it, but I'm going to take this and think about it for about 15 minutes and I'll get right back to you. That motion is very meaningful and you won't lose anything through 15 minutes probably. The other thing you can do with the mouth is use Marshall Rosenberg's nonviolent communication framework. We use this a ton. This might be harder to remember another.

It's not really an acronym. Well, it is, but it's not a fun one like donut. But stating your observation, I noticed you know, you seemed angry in this way. Feeling, it's just made me feel worried, afraid, need. When I'm with you, I need to feel like I can speak to these things. Request. Tell me how that lands, what's coming up for you. we use this framework consistently, observation feeling need request, and it's just an extremely

powerful way to receive and give communication even on very difficult subjects, because often one person will be operating on the level of observation, and another person's completely in the level of feeling, and if those two are misaligned, you're having two very different conversations that are orthogonal and do not intersect. So that's very useful, and then in terms of mind, I would just say noticing your breathing, this is where meditation and a meditative practice is meaningful. Notice your breathing, slow it down, come into your feet if you feel that kind of tensing up of anger. And then just spread loving kindness and true meta practice loving kindness requires a certain agility because the temptation is to spread it towards the person you're angry at.

ways often it's a much more humble and human motion of spreading it to yourself and just feeling how much it hurts to be angry. Like it really hurts. Often a hand over the heart can help that. So if you're receiving feedback and just feeling a lot of pain, vibration, you want to lash out, whatever it is, just bringing a gentle glow of loving kindness directed at oneself and letting that kind of hold you through the period where you're just vibrating like a wound. And then once the vibration has died down, then you can actually, you know, decide what to do from there, whether it be to respond or accept or apologize, whatever it is. One tiny list the Buddha gave when you're on the receiving end of feedback is just two things.

Keep two things in mind. One of them is true? Is this true? Is this really true? That's the first one. And then the second one is not being provoked. So, okay, I'm on the receiving end. I didn't ask for this.

Maybe they didn't get the right time. And regardless of all of that, maybe they spoke with the mind of inner hate and it was the wrong time and it's unbeneficial and it's even untrue. But still, I'm not going to be provoked. So those two things. This is true and I'm not going to be provoked. He also said if you're being sod limb by limb by a band of bandits, you should not get rise to even one thought of ill will. So speaking of not being provoked. Yeah. If one does, then they're not practicing the Buddhist teaching. So high bar. If your spouse is not armed by limb, limb by limb, limb for you. Lim, you're doing all right. But you say high bar and your voice is light, you know, you're laughing about it. But like, that's a ridiculously high bar. Like, yeah, how do we think about that? A huge part of the path is noticing how to put forth right effort.

And if you notice that you aren't able to achieve that absurd, amazingly high bar, obviously the right motion of the heart is not self-recrimination. Oh, like, look, I'm supposed to be a practitioner in here. this anger's coming up. That's more aversion and just acknowledging we have our conditioning, our patterns, and we're working with them as best we can. But I think the Buddha sometimes gave those similes just for a clarity of, you know, there's so many ways we justify our anger.

Well, I deserve to be a little angry. I mean, how could that person do that? I think this is the Buddha's way of just cutting all that off. And there's a real compassion to that action of just being like, there's so many times where I feel like my anger or annoyance was at least slightly justified. And I'll just be proliferating around it. And I realize it's because I'm trying to justify intellectually something that my heart knows was actually not beautiful in the way I want to be.

And there's such a humility to just being like, you know, I wasn't actually perfect there. And I can acknowledge that. For me, the Buddhist simile is just a way of kind of cutting off that unwholesome negotiating. Anger's never useful, and it's never part of this path in terms of expressing it. It can be a messenger, but it's not something you want to lay on another person. basically. In that same discourse where the Buddha is talking about this simile of the saw, and the name of the discourse is the simile of the saw, he actually gives three or four other really striking similes, which might be more approachable. He says, if someone is coming at you

with feedback, again, whether it's good or bad or true or false, or they're angry or whatever it is, still you can prepare the heart to be like the great earth, just as if someone would come along with a shovel and start thinking, okay, I'm going to totally dig up the whole earth. There's no way they could do that because the earth is huge. So too, you should make your mind abundant like the great earth, just as someone might come with a torch and think, I'm going to burn down the Ganges River so too you can make your heart as cool and broad and vast and flowing as the Gangesh River. Or someone might come up with a paintbrush and think, I'm going to paint in the sky.

and so too you can make your heart as open and spacious as the sky because the sky just doesn't receive paint. It doesn't receive all these marks. It's signless. So some other beautiful similes of that kind of extreme one, that's the one the Buddha ends with a simile of being sawed limb from limb. But these other ones are also, and you can feel that. You can kind of ground into yourself when you're on the receiving end of things like the earth or like water like space. That's very helpful. I feel a little better.

Coming up, Ajan Kobilo and Ajan Nisibo talk about some practical ways to handle the dumpster fire of modern life. Okay, just to reset, we've been talking about, there were kind of three areas of, again, I'm using this term, respectfully. I hope you receive it as such of monk hacks that we're going to cover in this episode. I don't know if we'll get to all three areas that you and Marissa talked about, but the first big area we've just spent a huge chunk of time talking about skillful relationship. We've talked about confession. We talked about how to give feedback and how to receive feedback. The second area that you two wanted to talk about is how to handle the dumpster fire of modern life, how to navigate skillfully in troubled times. And once again, you have a bunch of really practical thoughts based in the Buddha's teaching.

So I'll shut up and let you hold forth. Well, do feel free to chime in as well, Dan, you have navigated the fire, whether it be a dumpster fire or a beautiful, you know, fire around wood, whatever it is for many years. So I'm sure you have wisdom to contribute as well. This just seems like a very, it's on people's hearts right now, whether it be the difficulties in navigating the current cultural landscape or political landscape or news landscape or just the intimacy of relationship that's difficult. But to speak to that wider context of that landscape, one useful thing to know is the Buddha would sometimes divide the noble eightfold path into three aspects or ways of approaching it. One is SELA. So I like to think of this as things we can do by body, what we can change in our life externally. The next is samadhi, so concentration, how we can cultivate wholesome emotional states to counteract the negative.

And the third is panya or wisdom. And that's how we can, with clear seeing, step into a place of greater equipoise and love. So just to lay that threefold approach on the current landscape, for example, with Noose, Hegel said that evil lies in the gaze that sees evil all around it. There's a great deal wrong with the world, and there's a great deal right with the world. With the CELA aspect, what we can change externally, I think there's very practical steps people can take about really checking how often do they need to check the news. Can you wait to check the news until after your morning practice session of meditation and can you put down the phone

after 6 p.m. at night? Can you take just one day a week to not look at news? These are very small steps but important resets and it's astonishing how easily people forget the bright garden, their hands working for the faint whisper of a serpent. And that serpent is real. People need to take action, but how many times they need to step to look at their iPhone every day to know things they can do is something that they really, I think, we need to take a careful look at. Because as practitioners, we really have a duty to keep our minds bright and loving. We do no one any favors by being miserable and depressed about those state of the world.

With samadhi cultivating wholesome emotional states, I just say really emphasizing loving kindness. and if someone only is a chance for 10 minutes of practice or meditation every day, I think spending them on loving kindness would be a good start. So at the very beginning of the day, right when you wake up, you'll notice the mind trying to crystallize around something. It'll usually crystallize around an argument or an obsession or a plan or desire. And so at the very beginning of the day, really being very guarded

and making sure to crystallize the mind around loving kindness. So just right when you wake up, bring the attention to the heart, get a glow of loving kindness going. And for the first 15 minutes of the day, instead of like arguing with this imaginary person in the shower, you know, keep in mind a loving kindness mantra. May they be well, may they be happy, may they be filled of loving kindness, whatever it is. And that will pay dividends to the rest of the day because you're orienting your trajectory along Meta.

And the third is with wisdom, Panya. We call Upeka, Equipoy's, a birds of view, Joseph Goldstein says it's looking at the wild affairs of Earth through the lens of Venus. And Venus is the goddess of love. I think actually I heard that on your podcast, Dan. But I think there's something about just noticing a wider view of like things are difficult right now. And they were difficult in the Buddhist time. There was child mortality of 50%. There was famine and war. The world is difficult and it has been before. And still the saints and beautiful beings of the past navigated with equanimity and care. And that's what we can bring to this moment

as well. And I think that wider context is significant in letting the mind constrict less around the moment. Adjin, what would you bring up to this? That's a beautiful way to break things down. But just on a level of things we can do with the body, this level of virtue or integrity, something else to be paying attention to is generosity. Yeah, in response to all the poverty and all of the trouble that you see around us, especially with input from all over the world. We're seeing images of the carnage and the poverty from everywhere in the world.

And part of why it feels so overwhelming is because it is overwhelming and there's nothing that we can seemingly do about it about so much of these things. But one really useful practice is what we call Saurinia practice. Sarnia is a polyword. It means either to be remembered or that which is endearing. It's a practice specifically of giving before consuming. So first encountered this in a monastery in Sri Lanka, where as happens, monks, we go down, there's a food line often pretty much every day after we go for

alms. We give up all of our food to the communal table and then we go through and then take food from the different dishes. And then at this particular monastery, after one has gotten the food, all of our food in one bowl, we eat our one meal a day in one bowl. Still, these monks there would take food before they ate out of their bowl

and then put it into at least one other monk friend's bowl before they ate. This is based on a saying by the Buddha where he said, if beings knew, as I know, the power of giving and sharing, they wouldn't eat without first,

having given. And so Ajain Nispo's birthday was last Wednesday and his parents who, as you noted, were Buddhists. They asked, what can we get you? And he said, that's a very nice offer to make, but something I would like more than anything material, because honestly, it is hard to get a gift for a month. But he said, what can we get you in? Adjana'svv, I said, rather than anything material, actually, if you could take on this Sarnia practice for any period of time is figure out some way to instantiate your desire to give every day, whether that's composting a bit of food before you eat or feeding the dog before you eat or taking, say, like power bars or protein bars, carry around like 10 of them every day and aspire to give one away before you eat or something like that. Just some way to

instantiate your generosity and to make it real and to aspire to do that every day or once a week. I'm going to go to a soup kitchen every week. And so his parents, took that on and we actually introduced it to our whole community. So now people are making these Saurinia aspirations to, okay, from now into New Year's, every week I will go to the women's shelter and make a meal or every day I will serve my child before I eat or something like that. And it's a really creative and beautiful and real hands-on way to practice generosity, beautification of body, bodily acts. Ogincovolo often will drop like little nuts into my bowl right before he eats.

He does this all the time. Because I'm stingy. Ajinkovilo is kindly pointing out this moment around the birthday, but it's an astounding practice. What happens to the heart when you start to give like that? I've seen teachers who I'd find them after the meal like really possibly enlightened monastics, who after the meal, I'd find them out back of the meditation hall feeding little bits of bread from their bowl to the line of ants. Like this aspect of giving is just so deeply instantiated. We have one community member who whenever he would see someone on the street and give them food, and you know, we have people who

you can buy McDonald's gift certificates and other things to give away if you want or protein bars, whatever it is to carry around with you. But he'd have three things he did when he gave something, is he'd lower himself to their physical level on the street, so crouch down or whatever it is. He'd their name and he touched their hand. And like that aspect of making sure there's connection along with a gift, like what would it really mean in a life? It would be transformative to really take that on day after day. And in the West we conceive of this practice is just meditating

and kind of achieving these deep states of wisdom. But just the act of giving and relinquishing self in that way is the most, maybe one of those powerful acts I've ever seen in people. So I hope people can take that. Yeah, it's beautiful and it cuts right against the misery and overwhelm that many of us feel about the state of the world because the expression that gets used a lot, which I like, is that action absorbs anxiety. It feels like you're doing your little peace to heal the world, even if you know it's not going to solve climate change or polarization or whatever. It's meaningful nonetheless. And so just to put the list together again, just to recapitulate it for people.

who heard all of that and wanted just a brief summary. Again, what the a Johns are recommending here is a combination of CELA or Virtue, Samadhi or Concentration or Meditation and Panya slash Wisdom. So under virtue, it's like can you renounce your phone a little bit? Like, as my friend, Sabinei Slassi says, no news before noon. And also under virtue, you know, maybe having some sort of generosity practice that makes you feel a little bit better about the state of the world. Under concentration or meditation, can you start the day with meditation or right when you wake up, generating a sense of warmth, loving kindness for someone or for everyone? And then finally, under wisdom, you know, can you develop some equanimity?

Can you develop a bird's eye view on the noise and machinations and frequent developments and cruelty of the world by maybe as Joseph recommends viewing it through the lens of Venus? just you see in a different light. So how's that for a summary? It's good. And I think it circles around this one misconception in the West, I think we often have, that's to honor the suffering we see around the world, we need to be suffering ourselves. And that's a useless narrative in some extent, but at least it's not a helpful one all the time. Karuna, compassion in a Buddhist sense that one of the Brahmihahas, these boundless states of art, is a bright, luminous state. And Doomanasa is the poly word for depressed mind, and that's never wholesome.

And, you know, if you go to the doctor or the nurse or whatever, you want your doctor or nurse to be happy, you don't want them to be like, oh man, this looks really bad, I'm just going to, you know, give me five minutes to sort of collect myself before I even talk to you. If we're intent on helping the world and bringing brightness to it, we can keep our minds in a bright space even as we interact with the world. and that's one of the best gifts we can give it. So, yeah, all these practices, they are about keeping the mind in a bright spot

while doing something good in the world, but we have to dispel that insidious narrative that lies beneath the surface often of people's interaction with these situations that they need to be depressed and suffering to honor the depression and suffering they see. The way you honor those things is by bringing brightness and healing to them.

And you can have a bright heart to do. that. You need to have a bright heart to do that. The quote that comes up not infrequently on the show, I think it's Joseph Campbell, talked about engaging joyfully in the sorrows of the world. And I just think about that a lot. And I love what you just said. Okay, so we've got a limited amount of time left. Let's see if we can hit the third area that you and Marissa were hoping we would get to, which is this concept that came up earlier of faith, which is another loaded term in the, the West, but in the Dharma has a different connotation. What is faith? Why should we develop it and how

should we develop it? Yeah, it's a great question. We were in our own minds conceiving of this conversation, something like faith for fidgety skeptics. And I appreciate the shout-out. Great book title. And I think I've tried to arrange to get that book for several family members. And I don't know how successful they've been at implementing the practices. But Yeah, in terms of faith, I mean, it's good to note that the Polly word, again, going back to the Polly, literally means sud, means heart, and da means to place or to hold. So it's really a holding or placing of the heart. And we just all have to acknowledge, you know, as Bob Dylan's famous song says, you've got to serve somebody. It may be the devil or it may be the Lord, but you've got to serve somebody.

And whether we recognize it or not or are conscious of it or not, we are operating from different presuppositions. And we can't know. So different possibilities are that the universe is just totally by chance, or the universe is totally determined, or the universe is totally taken by fate or by some kind of divine beings' will. Those are all possible. But the state of the world that the Buddha said, and this is really the foundation of Buddhist society. or Buddhist faith, very, very simple is that it is possible to abandon unwholesome mind states. That's a direct quote. And that it is possible to cultivate wholesome mind states.

That's itself, its own discourse in the Buddha's teaching. And that's the foundation. And you can believe that or not. And we are operating from that perception. Like if you're actively cultivating any positive habits or giving up any negative habit, you're operating from that underlying presupposition that it is possible to give up smoking or drinking or to take on that exercise habit. Whatever it is, that's a Buddhist right view. That is faith. And why it's important to actually make that conscious.

And we do. We do a lot of bowing. So this is a way that we instantiate that faith. Every morning, first thing we do, as soon as we wake up, we bow three times to the Buddha, to the Dharma, to the Sangha. And before we go to bed, we bow three more times. we eat. We bow three more times. And after we eat, we bow three more times. So much bowing. We bow a lot. We bow a lot. It's a good hamstring stretch. This is true. Yeah. Buddhist burpees. Good exercise. And it's meaningful. As Western convert Buddhists, we're not bowing to some deity because someone else is making us do it. It's because we've examined this, this principle of the

Buddha as awakening, this principle as dama is the truth, the way things are, the sangha as the principle of love. And these all have other meanings then, which we might go into. But those are things which I want to bow to every morning. And I don't want to operate from some other underlying thought mechanism, pre-thought mechanism that it's not possible. This is actually the mechanics behind a depressive mind state is that it's not possible to abandon unwholesome mind states. It's not possible to cultivate mind states. So why even try? It seems like I'm just trapped in that. And it's very easy to fall in that. If the brain's chemistry tweaks in that direction,

you can really fall into a really dark place very quickly. But if you've been actively nurturing this, placing the heart in this principle, it is possible. Even though my heart feels very dark, it is possible to abandon this darkness for me to go out and speak with a friend or to exercise a little bit or to meditate for a little bit.

So that, yeah, it's nothing super. it's not at all mystical thing. It's just recognizing that we're all placing the heart on something and just being more conscious of how we do that and what we're placing it upon. I've done many, many long, or long for me, 10-day silent meditation retreats, and I do bow to the Buddha. At first, I was really skeptical about this, but, you know, 15, 16 years ago. But now I see it the way you're describing it, which is just a physical tribute

to what I believe in and find uncontroversial, which is that through, you said it before, the Buddha, the Dharma and the Sanga. The Buddha is just an avatar of the potential for training the mind. The Dharma is his vast body of teachings

for doing that, for training the mind. And the Sanga is other people who are interested in doing the same thing. So, bowing to the Buddha in that way, it feels good. It's just kind of a, it's a great embodied reminder of the North Star for my life. It's a fascinating subject here. And it's beautiful to know that you appreciate that practice, Dan. We don't support blind faith. And there's a Suta called the Chalki Suta, Majima, Mudgemi Dekai in 95,

where a Brahman asks the Buddha, how do you protect truth? And the Buddha says, if you have faith in something, you say, I have faith in this, but you don't get come to the conclusion. Only this is everything else is false. If you believe in something because of logical reasoning, you say, I believe in this because of logical reasoning, but you don't come to the conclusion, only this is true, everything else is false, et cetera. And just this humility. But then he says, you know, eventually you do realize a final arrival truth is just awakening, because that cessation of greed, hatred, and delusion is something we can know for ourselves. And until then, it's a much gentler faith. It's not this intense binary at the heart or the foundation of the whole thing.

It's a working hypothesis can we step into this practice and see if it works? It's nice to present it to people because it's a very easy on-ramp. But as you've noticed, like, something does happen over time where you keep practicing and, you know, the Buddha gave us a map. You read, there's trees there, and you look and there's trees there. And there's a river there. And you look and there's a river there. And after 10 or 15 years, you just begin to get the sense. This is a really good map. And maybe you see some things on the map that you can't yet believe. Like there's these mountains and you've never seen mountains. This is Ajangaiasara simile. But do you immediately dismiss the fact that there's no mountains? Or is there some kind of humility there of like, this map has

been right about so many things. Maybe that is also true. Maybe I don't have to dismiss this out of hand. And then the final thing I'd say is like we like to translate Sadaa as confidence. because it's an easy kind of on-ramp. It's a very secular word. But there is a union substrate to the human psyche, which speaks in the language of embodiment of its story, of ritual.

And that's where, like, you see some practitioners only enter on the level of the logical side of Dharma and never get to the point where they can bow. And it's like thin ice over roiling waters because that deeper strata of the psyche has not been settled and crystallized and consolidated. And these are technology.

Like, it's just a statue. But when you speak to it embodiment, if you speak to it in ritual and mythology, in archetype, something profound shifts at a subverbal level. And that is very distinct. And I think that is what is lacking in a lot of secular Dharma circles in the US right now

is like, we need some way of remembering that deeper strata of being that is touched by beauty. And that's a growth point. How do we touch beauty? and these deeper strata without asking of people more than they are interested in giving in terms of faith or a leap. It's an interesting moment we're at. And I think this is really important. You know, a bowing practice can be hugely transformational for someone. And you definitely don't have to be Buddhist. You know, it makes sense that Christian, certainly in the Catholic fake,

there is the genuflection in Islamic faith. There's the call to prayer and the bowing, you know, five times a day and certainly in every Buddhist country, but it's kind of sad. I've come from a secular family, humanist, family, unitarian family, and sometimes it can be confusing if you don't have, as you said this embodied reminder of your North Star or you're afraid that you're being manipulated by some kind of monastic body or being influenced by some, you know, it could be a cult-like thing. But just having that daily reminder, we had a good conversation with Sam Harrow. recently and we titled it, The End of Faith, Colon, Buddhism realized.

And this is kind of a reminder of this Suta where the Buddha asked his foremost disciple in wisdom named Sari Puta. He says, oh, do you believe this particular teaching? And do you have faith in this particular teaching? And Sari Puta, foremost in wisdom, says, no, I don't have faith. I've seen it for myself. He's realized it from oneself. And so, yeah, that's what we're inclining towards.

It's an end of faith, a realization of faith. In other words, like the Buddha does want us to see these things clearly. But this act, and again, bowing to your North Star and really being clear about that, starting your day off with it, first thing you wake up, you know, we sleep, all the huts we live in, we have a Buddha shrine or something, which is a symbol for what we care about most. First thing we wake up, bow, bow, bow. It's a great way to start the day, just a good reminder and would love it if people could, you know, just spend two minutes, three minutes thinking about what's most important and is it worth

bowing to? We're not asking to, you know, if you don't like Buddhism or it seems too religious to you, bow to something, that's more than just your ego or your baser things that can take over if we're not more conscious about something higher. Yeah, I think you make a really strong case. Ajan Kovilo, Ajan Nisabo, this has been a fantastic conversation. Before I let you go, can you just, this is a funny thing to ask parameds to do, but can you please plug your podcast and also your monastic community so that if people want to spend more time with you virtually or otherwise, they can do so. Yeah, our monastery project, aspiration is called Clear Mountain Monastery Project,

or Clear Mountain Monastery.com, and we're on YouTube, Clay Mountain Modestary Project as well. We have a lot of lovely teachings and teachers on. We did just interview Joseph Goldstein as well. And yeah, we're in Seattle if people are nearby. We hope you stop in. Otherwise, we just have a lot of online chances to tap in and practice together. So, yeah, thank you, Dan.

Yeah, this has been fantastic. Thank you both. Really appreciate it. Yeah, thank you, Dan. Dan, we also asked, we asked Sam Harris if we got another person to convert to Buddhism and ordain if he would ordain with us temporarily. If we got Sam Harris to ordain with us temporarily, would you ordain with us temporarily, Dan?

Oh, a million percent. Shave my head, wear robes with my homie Sam Harris? Yes. All right. We're lining them up, I'm right. Dan, it's been great to thank you so much for what you do, making these teachings accessible to so many who need them right now. We appreciate it a lot.

Right back at you, thank you for your work. Your level of commitment surpasses mine, clearly. So I'm impressed and grateful. Thanks again to Ajan Kobilo and Ajan Nisibo. Awesome to talk to them. They're really incredible, as you've just heard. By the way, if hearing from them inspired you to meditate, let me just remind you that I've got a new app called 10% with Dan Harris,

and we've got a free meditation challenge we're running, starting on March 23rd and running through the 27th. It's called Even You Can Meditate. That's the name of the challenge. and we're doing it in celebration of a new audible book, an audible original that I co-wrote and co-recorded with my great friend Seven A. Salasi. That book is also called Even You Can Meditate. Join the party. Head on over to Dan Harris.com to download the app or you can just get it wherever you get your apps. Finally, thank you so much to everybody who works so hard to make this show and they really do work hard.

Our producers are Tara Anderson and Eleanor Vassili. Our recording and engineering is handled by the great folks over at Pod People. Lauren Smith is our managing producer. Marissa Schneiderman is our senior producer. DJ Kashmir is our executive producer and Nick Thorburn of the band Islands wrote our theme.