(Beth Upton) Feb. 24, 2025: Here British Buddhist meditation master Beth Upton, formerly the successful Burmese Theravada Buddhist nun Sayalay Anutara, gives a brief overview of what is meant by the terms "mind," "nāma," and "heart" during a meditation retreat Q&A.
These educational Dhamma videos are made possible only by the generous donations of viewers.
Please consider supporting the extraordinary work of making the historical Buddha's Teachings known in the English-speaking world:
Beth Upton (bethupton.com), video shot by Alexis P.N. (alexispn777@gmail.com) and Zsolt Batar
@GuavaFunk: YouTube/laffcotchtv; edited by Dhr. Seven, Wisdom Quarterly
MEDITATOR: I want a regular meditation practice, but I don't know how to start. I don't know how to meditate.
INSTRUCTOR: Don't meditate. Don't try. You don't know how, so what would you be doing or trying to do other than what you think it is? It isn't that.
MEDITATOR: So don't meditate?
INSTRUCTOR: That's right. You can't meditate. You'll never be able to meditate. No one can. No one ever has. And no one will ever be able to.
MEDITATOR: What to do then?
INSTRUCTOR: We're going to set up the circumstances, the causes and conditions, for meditation to happen by itself. Meditation happens. We don't "do" it. No one does.
MEDITATOR: What are those things?
In the sensing, let there be just the sensing.
INSTRUCTOR: Here's an example. Can you grow plants in a garden? No, no you can't. They grow by themselves. What can you do? You can set up the circumstances for them to grow -- give them what they need, remove the hindrances to their growth. Then they grow great all by themselves. What do they need? Seed, soil, water, warmth, some sunlight, some shade. What hinders their growth? Weeds, pests, too much water, too little water, too much sun, too little sun, and so on.
MEDITATOR: But I do garden. I do grow things myself!
INSTRUCTOR: How do you do that?
MEDITATOR: I don't know. I just plant things, and they sort of come up by themselves. I follow the directions on the seed packet.
INSTRUCTOR: So you can't grow things? You don't know how. You don't even know how they do it, but they do do it. THEY do it themselves. You, for your part, just cultivate the causes and conditions for them to do it, right?
MEDITATOR: Yes. I guess I never thought about it that way. I thought I was doing it.
INSTRUCTOR: Yet when you didn't do it, they did grow, sometimes?
MEDITATOR: Yes!
INSTRUCTOR: Meditation is the exact same way. We can't make (create, produce) meditation, we can't force meditation, we can't do meditation. It can happen. It can arise like a magical sprout that grows into a fulsome, fruiting plant that flowers and produces wonders. When does it happen? It happens when we provide what it needs -- attention, silence, persistence, relaxation, removing the Five Hindrances to it, providing the Factors of Absorption. When those are here, it happens all by itself. So don't meditate. Know that you can't, and give up. Do not. Stop trying. Think of Yoda.
"NO! Try not! DO or DO NOT. There is no try." Yoda in Star Wars (eBay.com).
MEDITATOR: I get it! What are the specifics I should do if I want meditation to happen by itself?
INSTRUCTOR: Good question! Sit in a comfortable position, spine straight but not stiff or straining. Relax. Breathe in deeply then let go. Place attention to the breath under the nose, where you know the body is breathing. Attend to the breath without interfering. Mind wanders? Bring it back gently, without scolding or despairing. Gone a million times, return it a million-and-one times. Start again. This will keep one in the present moment, as the mind doesn't know past breaths or future ones. There's only this one. Be with it from beginning to end, the full cycle of inhaling and exhaling, whether breathing in or breathing out. Keep the attention here gently, lightly, happily. There's nothing to do. Be. Be here now, awake, attending, and still.
MEDITATOR: I can do that! But isn't that "meditating"?
INSTRUCTOR: No. Gardening is one thing -- cultivating the soil, -- growing is another. It's a mystery. It happens by itself. It's effortless.
MEDITATOR: I get it. You're distinguishing the form from the, the?
INSTRUCTOR: From the meditation. Meditation (jhana, bhavana, dhyana, zen, kammatthana) is what happens when the causes and conditions for it to happen are present. It meditates. It happens to us. It is a function or result of calm, of persistent attention, of relaxing, as things cohere (come into coherence). Wanting, striving, efforting, thinking, stressing, struggling...all of these things get in the way. They aren't "meditation," but if you think they are, don't meditate. Stop it. Let go.
MEDITATOR: I get it, I think. I keep thinking I get it.
INSTRUCTOR: It might be better to "Go Zen," that is, just sit, shikantaza. It's vital to remember the words of the enlightened Western Theravada Buddhist teacher Ajahn Sumedho (American Robert Karr Jackman), who teaches that there are three kinds of desire. All three get in the way get in the way of meditation and progress in meditation. So let them go. But continue to sit. And don't think that that sitting is meditation. It is not. That's preliminary. When meditation happens, you'll know and see that you were confusing forms with actual meditation, projections with the actual thing, thoughts and ideas about reality with reality.
Look, I did it! I look like a doll. I've achieved total lotus posing. But nothing's happening.
.
Hey, Kids, sit like me. And you'll be a meditator.
MEDITATOR: So what shouldn't I do?
INSTRUCTOR: Don't meditate. Don't "try." Just cultivate the causes and conditions for it to happen by itself, without grasping, struggling, or trying to get something, get rid of something, or become something.
MEDITATOR: It sounds very Zen.
INSTRUCTOR: It sort of is. But don't begin to "stink of Zen." Zen is achievable by trying, by doing, by anything but allowing, accepting, letting go, and persisting in attention (mindfulness of this moment).
MEDITATOR: I get it! I think I really do get it this time! It was semantics that were throwing me off. It's like how you said the Buddha, when he was the Bodhisatta, realized that if he struggled, he exhausted himself, and if he did nothing, he sank. Somewhere between the two, between effort and exhaustion, between nothing and struggling, right?
INSTRUCTOR: Yes. Sitting in a group can also be helpful. There's more energy in a collection of coals than any single one until it gets going. When it gets going, the others may become a hindrance to it. Then having used the group for what it's good for, set it aside, like a raft that took us to the further shore.
(Wiki WQ edit) Zen means jhana. Zazen, considered the heart of Japanese Sōtō Zen Buddhist practice, means "sitting." The aim of zazen is "just sitting" (shitankaza), that is, suspending all judgmental thinking and letting words, ideas, images, and thoughts pass by [like little clouds across a clear sky] without getting involved in them. We avoid becoming distracted by distractions this way. Practitioners do not use any specific object of meditation, instead remaining as much as possible in the present moment, aware of and observing what is occurring [such as this breath] and what is passing through the mind. Dogen says, in his Shobogenzo, "Sitting fixedly, think of not thinking. How do you think of not thinking? Non-thinking. This is the art of zazen." More
With meditative alegriaand esprit de corps, I can fly, I can fly...well, almost.
Breathe in, breathe out, breathe in, breathe...
The East is still mysterious. From a real life "Superman" in Hong Kong to a girl with mind control powers in Thailand to a teleporter (deva?) in India, here are Five People with Superpowers Caught on Tape.
Are any of these real or merely staged hoaxes? Some can't be real but others?
What a mystery to live in a world where beings have superpowers. It is entertaining to watch and wonder. Whether or not all of these are real, itis sure is that such things do exist.
coherIn Buddhism, today as in Ancient India, they are called siddhis (abhinna, iddhi) often associated with great yogis and ascetics living in silence and seclusion. They are the byproduct of very intense concentration known as "meditative absorption" or jhana(Sanskrit, dhyana).
What does concentrating mean?
Magic of flight or a block "South Park" style cut-out inserted in a hoax video?
.
But "concentration" is a misleading English translation. It leads us to imagine squinting and trying, gritting our teeth and momentarily forcing our attention.
Right concentration, samma samadhi, is the natural state of coherence that results from calming the mind (heart) until it rests in quiescence. Then it is "held all together," that is to say, collected. A cool, calm, and collected mind/heart is a "concentrated" one.
It is almost effortless, except that paradoxically to begin with it takes considerable effort (padhana, viriya) to stop, let go, relax, and allow. One sets aside and abandons the Five Hindrances and obstacles simultaneously develops the "Five Factors of Absorption" (jhana-anga). The heart/mind will cohere as we remain attentive in a state of serenity, focusing on a single object (such as the subtle breath, the prana, at the tip of the nose).
The answer is simple: Zazenisn’t good for anything.
We are always looking for something. Some chase after money, others want love or sex. We study to get a good job, make a career, and become a “success.” But in the end -- what do we really want?
I think what we are really looking for is “happiness.” We miss that feeling of being truly happy and satisfied. The crazy thing is that the more we chase after happiness, the farther away it seems to escape us. Did we not only lose sight of happiness, but also of ourselves long ago?
Zen in the city (mwaltonphoto/flickr)
The harder we try to be happy, the less we understand what happiness actually means. Have we forgotten that we actually have all we need in this moment? Maybe happiness isn’t waiting for us somewhere “on the other side” but is right here and now?
Let’s just stop for a moment. Stop chasing, stop running away. When we practice zazen... More
How to sit
Yokoji ZMC (zmc.org), situated in the mountains of California, has affiliates in Long Beach, Pasadena, and Redlands; Chattanooga, Tennessee; Austin, Texas; Scottsdale, Arizona. The video above contains instructions on seated meditation (zazen)
in various positions like full-lotus, half-lotus, Burmese, kneeling,
and using a chair with tips on breathing and how to go in to and out of
meditation periods.
Zen instructions
Practicing Zen means zazen. A quiet place is most suitable for doing zazen. Place a thick mat on the floor.
Ancient sages sat on the diamond seat or on a large rock. They all laid grass thickly and sat on it.
Do not allow drafts or mist to enter the room. Do not allow rain or dew to leak in. Protect the place where you sit; keep it in good condition.
Enso (pinteres.com)
Keep the place where you sit well-lit. It should not be dark either during the day or at night. It is essential that it be warm in winter and cool in summer.
Let go of all relations, and set all affairs at rest. Do not think of good; do not think of evil.
Zazen has nothing to do with the function of [discursive thinking] intellect, volition, or consciousness, nor with memory, imagination, or contemplation. Do not seek to become a buddha.More
"It is not the strongest of the species that survives, nor the most intelligent, but the one most responsive to change"
- Charles Darwin
Introduction to actual practice (Ptyica) Zen: Introduction to Zen Practice (full version) with Taigen Shodo Harada Roshi with subtitles available in English, Spanish, French, German, Danish, Italian, and Hungarian (by turning on caption option on lower left of player).
(OneDropZen.org) This is a short film for beginners about Zen Buddhist meditation by Taigen Shodo Harada Roshi, who is the abbot of Sogen-ji Zen monastery in Okayama, Japan.
Breath meditation is a useful technique for everyone. It is the kind of meditation the wandering ascetic Siddhartha Gautama was practicing just before he became "the Buddha" during his great enlightenment under the bodhi tree.
It is probably the most beneficial to the body, because the breath (prana, chi, energy) is more than the air coming in and out of the lungs and into the blood. It is what makes movement possible (see Buddhist physics about kalapas and cittas or practice Four Elements Meditation as taught by Burmese Theravada Meditation Master Ven. Pa Auk Sayadaw in particular to personally verify this curious statement).
This energy is what makes the body function well so that it can be healthy, which gives our intention or mind a way to handle dealing with pain that arises in the body from time to time.
The Buddha atop Borobudur temple, Indonesia, in a bell or stupa (Ryanchanatry/flickr).
Sit comfortably erect balancing the bodies weight so that it's comfortable. Straight does not mean stiff like a soldier. It means soft like a martial arts master, calm, smiling, completely relaxed and alert. Lean forward and back and side to side to find balance.
Close the eyes and take a deep, cleansing breath. Then completely let it go. Exhale and relax on each exhalation so as to calm down and sink into comfort and ease.
Doom: resentment, anger...
Silently say, "May I be well and happy, free from suffering." Just as one wishes this for others, it is best to wish it for oneself first. This may sound strange or selfish, but if we cannot wish ourselves happiness, how will we wish others to be as happy as we are? "Love yourself like you love your neighbor" one very famous rabbi said but stated it, "Love others as you love yourself." How much do we love ourselves?
Some people (ourselves included) need to constantly remind themselves that they deserve happiness: we all deserve it, yes even the "bad" people. May everyone be happy. Or be miserable and wish misery on everyone, but then there is no sense in meditating. There is no way to happiness; happiness is the way! If we fail to believe this, we will be unhappy and constantly find ways to punish ourselves.
Why's the Buddha so happy? (Khorsani/flickr)
And what will we do to others? That's right, the same thing. We will end up punishing others in subtle and even blatant ways. If we insist on doing so, it is better to choose to practice one of the punishing Abrahamic faiths and sexist-racist religions like Judaism, Islam, Christianity, or Scientology so popular in the West, child molestation thrown in four free. Go on. You'll have plenty of company. Join a angry cult:
(Documentary) "Life Inside a [Christian] Religious Cult" A "cult" is a spiritual or social team with deviant or novel beliefs and techniques. What is "novel" or "deviant" depends on the society one lives in. Religions are cults until and if they can become religions.
.
Happiness
I meditate.
What is "true happiness," and where it can be found? Reflect. Can it be found in the past or future? The past is gone, the future has never been. Right here right now is the only place we can be happy (whether we're remembering the past or projecting into the future, happiness is only to be found wherever we are in the present moment).
But we have to know where to look. If we try to base our happiness on things that constantly change -- sights, sounds, physical sensations, people, things outside ourselves -- we're setting ourselves up for disappointment.
It's as if we are building ourselves a beautiful house on a cliff where there have repeatedly been landslides in the past. True happiness has to be looked for within. Meditation is like a treasure hunt -- a quest to find what is solid and unchanging. What is worthy of our efforts, something that even death cannot touch?
I found treasure (Moondoxy/flickr)
To get to our treasures, we might need a few tools. The first tool is doing what we just did: develop goodwill for and toward ourselves and extend that out to others second. It doesn't work to do it the other way around. Be happy and then being happy, help make others happy.
We can remind ourselves, "All living beings -- no matter who they are, no matter what they've done to me in the past -- may they also find true happiness." If we do not cultivate this thought and practice with loving-kindness, but instead carry grudges into our meditation, that is all we will be able to see when we look inside.
Only when we have cleared our minds of resentment, harming, wrath, vengeance, and negativity, and set all outside matters aside, are we actually ready to focus on the breath, the subtle breath beyond breathing, at the tip of the nose.
Begin
Do protectorshover around?
Bring attention to the sensation of breathing right at the nostril. Breathe in long and let go relaxing, which means a long exhalation.
Stay with the spot just under the nose, the doorway where air comes in and out. There is no need bear down on it or press too heavily focusing and trying. This is the opposite of meditation. Meditation means allowing, accepting, being with. Let's be with what is but not involved with it. We can just watch it dispassionately. Let it go.
Let the breath be, and let's stay with it. The breath is allowed to flow naturally. All we do is simply keep track of it from beginning to end no matter how subtle it gets. If we are calm, it will get so subtle that we may think we are not breathing. We are. We need more attention (less distraction) to notice it.
Persist
Siddhartha had to endure boredom, anger, rage, lust, craving, delusion, confusion...
Sitting in this way with this practice means effortlessly building attention, patience, noticing, staying with it even if persistence and perseverance seem like the last things we feel capable of doing. We are doing it. The breath is. That is what is happening right here right now, so let's be with it.
If we experience an exquisite sensation, we naturally want to prolong it. What meditation will yield is a blissful enthusiasm (piti) and happiness (sukha, good feeling, soothing ease, the opposite of dukkha). So if the mind (attention) wanders off, simply bring it back. And bring it back again. And again. Rather than allowing discouragement, we develop persistence. Get up if need be.
Then sit down again. The mind may wander 60 times (in a minute), so we bring it back 61 times. It's not important that it wandered; it is important that we bring it back and keep it here. Show it that we mean business, and eventually it will listen to us. This is the tough part, the getting started, the reason we would be better off starting sooner. But now is when we do it, now is what we have, and now is when we will start feeling the benefits. Be here now. It's all there is.
When we sit without having to try, zen begins.
Once we ease and comfort with attending to the breath at the chosen spot, we can get used to keeping it there. It will stay right here under the nose, at the center of the nostril opening.
There is the sensation of motion created by the breath, which may get so subtle that it seems like a mere squiggle. The breath reflects the state of mind like a mirror. When the mind moves, the breath will immediately move, so quickly that our attention only notices a moment later. The mind is very swift.
Stay with the breath without deviating to distractions -- thoughts, noises, worries. If something arises, the mind is there to attend to that, too, then bring it back.
What will happen? Meditation will unfold. Be like a person full of confidence that just doing this, just attending to the breath will allow meditation to unfold -- access concentration, absorption, stillness, happiness.
Happiness will eventually engulf the body due to the Factors of Absorption and the falling away of defilements. The basis of successful meditation is virtue (sila) and having tried to meditate and develop oneself (paramis) before, so practicing the Five Precepts in life greatly helps meditation success. Residing in a quiet place with calm companions also helps. Not all locations and companions are suitable for success in meditation, but we will never know that until we meditate.
Meditating in a quiet group is often very helpful in the beginning (redlotusjourney.com).
.
When we focus or rest our attention on the breath just below the nose, our attention settles there comfortably. We let awareness spread from there to fill the entire body so that -- like a spider sitting in the middle of a web while sensitive to the entire web yet remaining at one spot -- we are present.
Keep awareness of the breath, and awareness will expand. Our tendency is to want to shrink attention to a single spot and think of the breath as coming in and out of the body, but this is gross breath. Our real object of meditation, which will reveal itself, is the subtle breath when the mind and body are calm and attention has grown so powerful that we are able to stick with it in conjunction with its subtlety.
Sound waves can help still the mind.
Let awareness simply stay right under the nose where the breath travels from the outside world into the inside-body. There is nowhere else we have to go, nothing else we have to "do," nothing to think about... Gently allow meditation (jhana, zen, ch'an, seon, dhyana) to happen.
Come out when the bell rings or after an hour. Getting to an hour may take some time, but it is doable and gets easier with time. The benefits are astounding, eventually leading (with the addition of insight-practices founded on a foundation of absorption) to enlightenment and the end-of-all-suffering the Buddha called nirvana.
Meditation can means a few things, two of which are extremely important. First begin by resting the mind/heart. That could mean sleep. So sleep then meditate. Meditation is not sleep. It is like sleep in that the body is very relaxed and suffused with pleasant feelings of tranquility.
SLEEP: A scientific study has just revealed that one region of the U.S. with a single time zone (central) actually has an hour of daylight difference at each end. This means that even though it is the same time, one end gets an additional hour of light. One end on average sleeps an hour more, and this makes a great difference to income, health, and happiness (satisfaction). So sleep. If one does not sleep well, meditation will reveal it by extreme drowsiness. Avoid caffeine, and rest more at night instead.
Unlike sleep, one is very attentive during meditation. One goes from many objects of attention -- as we are drawn along by our senses -- to one dominant object. Usually this is the (subtle) breath at the tip of the nose. But it could be a reflection, an element (as in Four Elements Meditation), and so on.
Coffee, sugary cereal? Breakfast of losers?
The first meaning of "meditation" is serenity, relaxation, calm, collectedness, absorption. Unfortunately, this is translated as "concentration." For us in the West, we think of concentrating as trying, as straining to focus, as exerting and frustrating ourselves. Why?
It is because we all have ADD, ADHD, cultivated and reinforced short attention spans, or a speed habit, be it coffee, sugar, empty carbs, tobacco, crack, meth, pharmaceuticals, or overstimulation by whatever other means such as worry and neuroses. The central nervous system and, more importantly, the autonomic nervous system need rest. So rest.
Then suddenly I was transported by concentration (coupled with no expectations), I felt a wash of pleasure, and became one with the breath, no duality, but absorbed into it as my single object of concentration.
.
Meditation can transport one to extreme rest and refreshment. With enough meditation, one sleeps less and is more rested. But that comes with consistency and persisting over obstacles and laziness. When one can do sitting meditation without drowsiness, one is well under way.
Pick a single object. Stay with it. Exclude everything else. Go to a quiet place and, more importantly, be quiet there. Internal chatter is not quiet, so let it quieten. External chatter is not quiet, so make it quiet.
If the breath (prana, ana-pana, chi, "holy spirit") is used as the object of meditation, which is ideal, stay with the subtle breath that grows more subtle with time and attention. More attention makes it more subtle and harder to notice, like a "squiggle of osmosis at the tip of the nose," according to one editor.
Stay for all of the in-breath, all of the out-breath, and the rest stops on either end of the breath. When there is the breath there is nothing else. When there is nothing else there is the breath. The half hour one does is staying with the breath.
Eventually, when "concentration" is established -- and this will become obvious because then concentrating will not mean "trying" but "allowing." And it will be accompanied by pleasant sensations of rest, a pure and calm mind/heart cleansed of distraction and overt/manifest expressions of the mental defilements (kilesas, samyojanas or "fetters," asavas or"taints") that are at the roots of attraction, aversion, and delusion (greed, hate, and ignorance).
A concentrated heart/mind is wieldy and can be used to great effect: developing liberating insight (vipassana,investigative contemplation). That is best taken up with a competent teacher as one gains an ability to let go and gain calm.
But proximate goals are sanity, health, longevity, sensitivity, realization, satori(epiphanies), relaxation, and calm. Mindfulness (sati) as a form of meditation brings about relaxation, tranquility, serenity, peace, and health.
SUTRA: "The Four Foundations of Mindfulness" Burma Pitaka Association (accesstoinsight.org)
"Recluses [1], this is the one and only way for the purification [2] of beings, for the overcoming of sorrow and lamentation, for the complete destruction of pain [3] and distress [4], for the attainment of the Noble Path(s) [5], and for the realization of nirvana. That [6] is the practice of the Four Foundations (methods) of steadfast Mindfulness [7]." More
This is Part VI of a seven-part series (see Part V) on overcoming the Five Hindrances, culminating with what to do as an enlightened Meditation Ninja. Reaching enlightenment may take anywhere from seven days to seven years, according to the Four Foundations of Mindfulness Sutra. But it depends on effort, sustained-ease, and consistency. Over-effort is something to be overcome by calm; under-effort is overcome by energy: balanced-effort is the goal. There is much more to be gained by practicing a little every day rather than a lot on Sunday and none at all the rest of the week: Consistency over time is the tortoise's secret, leaving the hare far behind. Everything can wait, but the search for enlightenment cannot wait.
5. Doubt A. Nourishing of Doubt
There are things giving rise to skeptical doubt. Frequently giving unwise attention to them is nourishing the arising of doubt that has not yet arisen and the increase and strengthening of doubt that has already arisen.— SN 46:51
There are things that are wholesome or unwholesome, blameless or blameworthy, noble or low, and (other) contrasts of dark and bright. Frequently giving wise attention to them is the denourishing of the arising of doubt that has not yet arisen and the increase and strengthening of doubt that has already arisen.
Of the six things conducive to the abandonment of doubt, the first three and the last two are identical with those given for restlessness and remorse. But the fourth runs as follows:
Firm conviction (confidence, saddha) concerning the Buddha, Dharma, and [Noble] Sangha -- that is, the Teacher, the Teaching, and the successfully Taught.
In addition, the following are helpful in conquering skeptical doubt:
"The first [Fine Material Form Sphere] jhana or 'meditative absorption' is free of five things (i.e., the Five Mental Hindrances). And five opposite things are present (i.e.,
the Five Factors of Absorption or jhāna-anga).
Whenever a meditator enters the first
absorption, there have vanished: sensuous desire, ill-will, tiredness-and-boredom [sloth and torpor],
restlessness-and-worry, skeptical doubt.
What is present instead are: initial application [of attention] (vitakka),
sustained attention (vicāra), rapture (pīti), happiness(sukha),
and concentration (samādhi or ekagata, unification of mind, one-pointedness).
In the second absorption there are present:
rapture, joy, and concentration; in the third: joy and concentration; in the fourth: equanimity (upekkhā)and concentration" (Path of Purification, Vis.M. IV).
NOTE: the next four absorptions of the Immaterial or Formless Sphere (jhanas 5through 8) still belong,
properly speaking, to the fourth absorption as they possess the same two
constituents. The fourth Fine-Material Sphere absorption is also the base or starting
point (pādaka-jhāna) for
the attaining of the higher spiritual powers (abhiññā), which should be avoided as a dangerous distraction.
If there is a pot of water that is turbid, stirred up and muddy, and this pot is in a dark place, then a person with a normal faculty of vision cannot properly recognize and see the image of one's own face. In the same way, when one's mind is possessed by doubt, overpowered by doubt, then one cannot properly see any escape from doubt that has arisen. Then one does not see one's own welfare, nor that of another, nor that of both. And teachings memorized long ago do not come to mind, let alone those not memorized. — SN 46:55
All materials on this site are submitted by editors and readers. All images, unless otherwise noted, were taken from the Internet and are assumed to be in the public domain.
In the event that there is still a problem, issue, or error with copyrighted material, the break of the copyright is unintentional and noncommercial, and the material will be removed immediately upon presented proof.
Contact us by submitting a comment marked "private."
Do not follow this journal if you are under vinaya or parental restrictions. Secure protection by Sucuri.
Wisdom Quarterly: American Buddhist Journal is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 3.0 United States License. Permissions beyond the scope of this license may be available at creativecommons.org/about/licenses.
.png)
What a mystery to live in a world where beings have superpowers. It is entertaining to watch and wonder. Whether or not all of these are real, it is sure is that such things do exist.
Practicing Zen means zazen. A quiet place is most suitable for doing zazen. Place a thick mat on the floor.
