Category: Traditions

Self-Enquiry Meditation by Mooji


We’ll begin today’s meditation with the chanting of OM 3 times.





Bring your attention only to awareness itself.

This body is simply here.

In whatever position and there’s awareness of the body.

Senses are presence — functioniing by thesmelves.

No need for control.

Notice also breath — moving by itself.


If sounds are heard — it requires no effort.

Merely sensations floating through the space of pure awareness.

You’re neither doing, nor undoing.

Simply aware.

You’re not someone being aware. There’s only awareness.


You’re here.

If thoughts or their energy is felt, don’t fight.

Let them move in the space of awareness.

Be that awareness space only.


Nothing to do.

Nothing to change.

Nothing to follow.


The presence of the body somehow is felt in this space of awareness itself.

Whatever can be described is not you,

Though shapes can be seen.

You have no form.

Be aware of this.

There is no edge or boundary for being.

Feel this.


There is no need to imagine or create.

simply, you are noticing.

But there is an effortlessness.

Perceive…but don’t identify.


Your self is like an open space

A neutrality.

There is no tension here.

No effort…no effort.

No thoughts may be perceived.

None are needed.


Do not hold onto any image as yourself.

Remain as this open space of awareness.

Whatever appears or disappears is noticed by you and it is not you.

Be clear about this.



Notice again th esensation of the body.

But only notice, dont identify.

Feel its presence.

If there is a sense of heaviness in the body, you are simply aware of this — the awarenes itself is not heavy, it has no weight.

Notice this.


Be aware of awareness only.





Simply it is.

You are.

Now don’t pay any attention to movement — even if they arise.

Stay only as pure awareness.

It takes no effort.

Awareness does not move.

It’s neither new, nor old.


Be aware of this very subtle current energy inside the body.

Just a vibration fo the vital source.

Subtle, spacious.

Observed in awareness itself.

Do not hold onto anything.

You’re neither name, nor form.

Be aware of that sense of presence.

Just of presence.

The sense of being.

Both the awareness of the body, senses, and the sense of being are apparent inside the greater awareness.


Don’t hold onto anything.

Even the idea of holding onto awareness is just an idea.

You are already one with awareness.

Acknowledge this.

There is no special way to be.

Simply, you are.

Nothing can define this.

You will know this intuitively.

Ideas such as “inside this” or “outisde of this/“ are only ideas.

Stay as you are.


Don’t analyze

Just be.

If the body feels heavy, that heaviness is only in the body.

Awareness has no weight.

Stay as awareness.

Let the body be.

If you feel the ummm coming in, of sleepiness, it’s only a phenomenon.

It is not awareness itself.

Be in the open space


Do not identify with any quality.

It is not needed.

Do not compare anything that you see.

You’re timeless.

Your not waiting.

You are simply at one with your natural state.

It is not your mind.

But it’s bringing peace also to mind.

Though you are aware of the senses.

It’s as if you are switched off of them but htey still work.

You are only awareness.

Everything that is happening is happening spotatneously. It is unforced.

Actions, reacitons, interactions occur unforced.

Listen to the birds.

To that singing,

They are not singing for you.

Just singing.

Everything only occurring,nothing personal.

In a few moments, you will hear the sound of the bell.

Then, if your eyes are closed, you may open your eyes.

But it will make no idfference.

Inside, outside, same.


This is your natural state.

Uncreated state.

Simply being recognized, not created.

Give attention to this.

Choose htis.

Be one wiht this.

Keep quiet.


Today as you move about, wherever you go.

Keep your attention inside the awareness itself.

It will not be difficult.

Rest in the energy of your own self.

Everything that the body needs to do, it will do.

All is fine.

There is nothig to do, or not do.

Simply keep your attnetnion on you rhown mind, your heart’s awareness.


Om bhavarti

Papji jaye oom

Sri om jay om

shanti, Shanti, Shanti om

Open Awareness by Yongey Mingyur Rinpoche




I’m very happy to share you some meditation instructions.

Ok, now first is, it’s very simple, please keep your spine straight. Just straight but don’t worry too much about perfect.

Just keep straight.


And please close your eyes.

Just you closeyour eyes like you’re sleeping.

You don’t have to close too tightly or any special way.

And relax your muscles in your body.


Relax muscles in your head…face…ears….cheeks…throat…upper body…arms and hands…lower body…and the legs and feet.

Just totally relax.

Yet…spine straight.

And little bit your, bend your neck forward…little bit….it’s almost like the weight of your head rests on your neck.

You can effortlessly rest.

Each part of the body on the one below.


And this way you feel like resting but ther’es something distinctive.

So you can find balance on the part of your body that is resting…on top of the ea…on top of the others.

But at the same time, there is some sort of strenght within you.

Your spine straight.


Sometimes you feel a bit like gravirty…like gravity…

And just feel sometime, some sensations,..just let it be. Whatever feeling in your body just aware and let it be.


When I was young, my father used to tell me that.

“Let your body on the cushion and let your mind in the body.” This way — join body and mind together.

Your mind come to the body— just aware of your body and aware of any sensations.

Feelings in your body.

Pleaseant feelings,




Unpleaseant feelings

Tight. Pain.

Or Netural feelings. Maybe tingling.

Or no feeling.

So any type of feelings.


Just aware.

And let it be.

Ok for a few seconds…jsut aware.

Just relax…



Now…you can expand your awareness into out of your body.

Surround of you.

Maybe there is some sound…any smell…or any sensations

Like your room temperature

A little bit hot a little bit cold.


Any noise

People are chatting

A car, train, or airplanes moving around.

Or your navels making noise.

Anything — just aware.


Just noise.

Just recognize there are sounds.

And your awareness becomes more open and more vast.

Stay there ….and aware of any phenomenas…for a few seconds.


Now you can expand your awareness even more further beyond your immediate surrounding.

Feel the space around you.

Above you.

And aware of that space.

More further down.


All of the phenomenas are occur in the space.

Changing in the space.

Dissolving bcak into the space.

Like clouds.

They come into space.

Reamain in the space.

They disolve in the space.


And now you can even more expand your awareness.

Go beyond the clouds.

Space which is boundless

Space which is open for all durations.


Be there.

Don’t worry you’re not going to get lost.

Stay there for a few seconds.


Ok now — please slowly open your eyes.

And be present here.

Just rest your mind also.

Not only the body.

How to rest your mind.


For example, if you like to do physical exercise.

You’re jogging.

In that garden or park.

Or hiking to the hills or mountains.

Maybe for af few minutes or hours.

Let’s say 1 hour.

And when you finish your job.

You may use a nice seat or rock or grass field.

Sit on the grass fireld.

And with big sigh — – HAAA — just resting.


You don’t have to meditate. Just let your mind rest as it is.

And the body also.

Just rest.

For a few seconds.

Maybe you feel like — oh there are so many thoughts. So many emotions — occuring in my mind.


What should i do with those emotions, those thoughts?

Same? Same as before..

You’re just aware.

If there are thoughts and emtoins – – just aware.

But  I go blah blah blah…

Aware and let it be…

Same way your’e aware of your body.


Aware of sound and sesnsations.

Just aware…thoughts and meotions.

Let them come, and let them go.


But if you’re not aware of them.

Also fine!

You’re in non-conceptual state of mind.

But not too long — for a few seconds.



Just aware…for a few seconds.

Anything occurs in your mind, in your body…in your perceptions.

Just aware and let it be.


Ok…now you can apply this awareness, this open, this awareness with any situation in your life with any activities in daily life.

Short time, many times, everywhere, anytimes.

7 days for a week.

365 of the year.


Then you can be be your mind with joyful, feel peaceful experience, and you will develop your inner love compassion wisdom.

Thank you!


No Meditation by Master Shi De Cheng


I will now show you the main points of Shaolin meditation.

Close your eyes and focus them on the nose.

The thoughts concentrate inwards — toward the heart.

Remove all unnecessary thought.

And think of nothing.


Connect both hands with one another

Mind and body become very calm.

Meditation has many advantages.

One can access the inner harmony.

Let the thoughts travel to your stomach.


The tongue should be resting against the palette.

Breathe in and out naturally.

Let the shoulders sink down.

Five surfaces should be facing upward.

The soles of your feet. Both palms of the hands. And the imaginary inner surface of the heart.


Tonglen by Pema Chödrön



So begin with just a śamatha vipassana.


Begin with just — listen to the gong and let your mind rest in this sense of openness and stillness.

Begin to breathe in. Completely and fully.

Taking in dark, heavy, hot feeling of claustrophobia.

Just taking it completely into your being.

Breathing out — light, cool, and refreshing.


Radiating it out throughout this whole room.

Across the mountains.

Letting it dissolve out all over the world.

And breathing in and out again.

Dark, heavy and hot.


Taking it in completely.

Breathing out light, cool, and refreshing.

Radiating it out.

360 degrees.


Do this until it really feels synchronized with the breath.

Heaviness, darkness coming in.

The freshness, lightness going out.


Take a very deep in-breath.

Relax —- an expansive out-breath.


Opening your being to the dark, and heavy, and painful — as you breathe in.

Just open to it as you breath in.

Then just let go and send out a sense of freshness, light.


Then when you feel ready, move onto a very real situation

Begin to do Tonglen for another person.

Suggesting that you do it for someone very close to you.


Particularly a family member.

Breathing in — with the wish that they be free of suffering — and sending them out — the wish that they have happiness and whatever would make them happy.

Breathing in— with the wish that they be free of suffering — taking in their suffering — sending out the sense of relief, spaciousness, happiness to them.


And then as soon as possible

Extend that further to all the people who are in the same situation as your family member.


If something gets in the way and this isn’t possible.

Keep this practice real by just shifting the attention and doing Tonglen with the feeling that’s blocking you.

And just breathe that in and own that feeling completely for yourself and all the other people in the same boat as you.

And breathe out relief for yourself and all the others.


Have a feeling of completely opening your heart and mind when you breathe in.

There’s no place for anything to get stuck.

You just open so wide as you breathe in that there’s no place for anything to get stuck.

And then just send that same openness outward.

Send it out to them.



Say this person’s name.

Visualize their face if that helps to make it more real and bring up the feelings more strongly.


When you hear this gong then slowly move back tośamatha vipassana,


Eating by Thích Nhất Hạnh


When you sit down for breakfast.

Breakfast is an opportunity to practice.


When you pick up a piece of bread, look at it for one second with mindfulness.

In order to realize that, “this is a piece of bread.”


If we are thinking, if we are absorbed into our thinking, we will not know that this is a piece of bread.

We do it automatically.

But with mindfulness, you realize that this is a piece of bread.


And in this piece of bread is the sunshine, the cloud, the earth.

Is really an ambassador sent to us by the cosmos.


Is before we put it into our mouth.

And mindfully we chew this piece of bread.


We are in touch with the cosmos.

We are real — and the piece of bread is real.

In that moment there is true light.


But if we are thinking all that time, we are not real, and the piece of bread is not real either,

That is why mindfulness helps us to be truly be present and help light to be truly present for us.


Wen we drink our soy milk, we are aware that we are drinking.

Mindfulness of drinking.

And that is a miracle.

There is a contact between you and milk.


And every mouthful of the breakfast should be eaten that way.

It is a miracle that I’m here.

And that piece of bread comes to me to nourish me.


And in our breakfast we do not think of anything.

We just focus our attention on the food and on the brothers and sisters sitting with us.


And we eat our breakfast in such a way that we remain a free person.

We should eat our breakfast in such a way that we make our freedom and we enjoy possible during the whole time of breakfast, eating.


Freedom means we are not pulled away by the past.

Freedom means we are not pulled away by the future.

You are not pulled away by your projects, your worries.


You are truly there with your friends enjoying your breakfast.

You invest entirely in your breakfast.

In your breakfast eating.


And that is why you’re free.

And that is a joy.

And eating breakfast like that way is nourishing, not only to the body, but also for the mind.


Eating is a true practice.

A deep practice.

We can take the time in order to eat.


It’s ok to to take double time in order to enjoy our breakfast or our lunch.

Because really there is nothing to do except life to be lived deeply.

And that is our training.

Mindfulness Of Breath by Jon Kabat-Zinn


To begin the regular practice of meditation, of looking into ourselves.


Let’s arrange to spend this time on a regular basis in a place where we can comfortably still the body in a time when we will not be interrupted.


Allowing this to be a time in which we set aside the usual mode in which we operate — that of more or less constant doing — and switch to a mode of non-doing.

A mode of simply being — of allowing ourselves to be.

Of becoming aware of our being.


This of course will tend to slow time down and is best accomplished by making this time and coming to sit in an erect and dignified posture.

Either on a sit back chair or on a cushion on the floor.


And as we allow the body to become still — just brining our attention to the fact that we’re breathing.

And becoming aware of the movement of the breath — as it comes into your body and as it leaves your body.


Not manipulating the breathing in anyway or trying to change it — simply being aware of it and the feelings associated with breathing.


And if you feel comfortable with it — observe the breathing deep down in your belly.

The abdominal wall as it expands outwards with the in-breath.

As it falls back towards your spine on the out-breath.


And simply being totally here.

In each moment.

With each breath.


Not trying to do anything.

Not trying to get any place.

Simply being with your breathing.


Just giving full care and your full attention to each in-breath.

And to each out-breath.

As they follow one after the other.

In a never-ending cycle and flow.


Now of course you will find that from time-to-time your mind will wander off into thoughts, fantasies, anticipations of the future, worrying, thoughts of the past, memories, whatever.


But when you notice that your attention is no longer here, no longer on your breathing, and without giving yourself a hard time, just intentionally escort your focus and attention back to your breathing and pick up wherever it happens to be.


On an in-breath or on an out-breath.

And just observe.



And keeping your attention here.

As if you were riding the waves of your breathing.

Fully conscious of the duration of the in-breath and the duration of the out-breath from moment to moment.


And as the tape finishes, recognizing that you have spent this time intentionally nourishing yourself by dwelling in this state of non-doing.


This state of being — intentionally making time for yourself to be who you are.


And you might just want to congratulate yourself for taking the time and energy to do this.


And allowing yourself the occasion to do this on a regular basis.

And nourish yourself in a deep way.

And to allow the benefits of this practice to expand into the active expression of your life in every domain as it continues to unfold.

Equanimity by Joseph Goldstein


This evening we will do the last of the Brahamviarjas.

Is the meditation on equanimity.


Equanimity is that quality of mind of impartiality.


Its far enemy, its opposite, it something that’s quite familiar, the reactive mind.


Equanimity is that quality of mind which receives everything without preference for one or another.

Perhaps best understood in the teachings of the 3rd Zen Patriarch.

Famous lines, “The great way is not difficult for those that have no preferences.”

The mind is that open, that receptive, that impartial.

This tremendous strength, tremendous ease.


Sometimes when we do the equanimity meditation, especially with the particular words that are used in the meditation.

Sometimes people feel as if it’s a quality of puling away from or indifference to what’s happening.

Of course that’s the near enemy of equanimity.



It looks like equanimity but it’s really a quality of pulling back rather than opening to.

So the phrase that’s used in this meditation — and again we’ll start and go through the whole sequence tonight.


We start with a neutral person.

See if you can conjure up a person whose still neutral.

Find someone for whom you have easily, equanimous feelings.

And the lines that are used, the words that are used.


“You are the heir, or the inheritor, of your own actions.”

“Your happiness, or unhappiness, depends on your actions. Not upon my wishes.”


The tone by which we say this is all important.

Because it’s very easy to use these words in a dismissive way.

In a blaming way.

“You are the heirs of your own actions — regardless of what I wish for you.”

So watch for that tones.


Rather than that, the great power of equanimity and the great power of the practice is it brings right into the moment the widom factor.

It’s really seeing things in a very clear way.

“Yes, all beings are the heirs of their own actions.”


We can have loving wishes and compassionate wishes, and wishes of sympathetic joy..

But ultimately people’s happiness will depend on their actions.


And it’s in fact through the wisdom of this equanimity, of seeing this, that we can then feel compassion for people who are doing things —  creating suffering for themselves.

Or feel joy for the people who are creating the conditions for happiness for themselves.

Equanimity is the mind state that actually contains the seeds of all the others.

When we understand it as being expression of the wisdom mind.


Whereas you do the phrases, really hold that understanding in your mind and in your heart.

That it’s really a statement of how things are.

And the more clearly we and all  others realize this,  the more possibilities for happiness there is.



The more possibilities of happiness there are for us.

All beings, ourselves included, are the heirs of our own actions.

Our happiness or unhappiness depends on our actions.

Not simply upon our wishes.

That’s the phrase that we use.



Again, imbue it with wisdom.

Imbue it with that understanding.

Seeing that out of that wisdom, come all the other brahamvijaras.

It’s the foundation for the others.



Sit and call some neutral person to mind, someone you don’t have strong feelings for one way or another.

It could be someone on the retreat, someone you know from outside.

See if you can hold the image or hold the sense of that person.


Repeating the phrases,

“You are the heir of your actions.

Your happiness and unhappiness depends upon on your actions.

Not upon my wishes.”



Keeping the sense of the image of the person as clearly as possible.

Repeating the phrase.

And watching the nuances in your own mind.

Watch the tone.



“You are the heir of your actions.

Your happiness and unhappiness depends upon on your actions.

Not upon my wishes.”


Be concentrated on the meaning of the words and be with them as a gift of wisdom.



See if you can begin to feel that sense of equanimity, evenness.

You are the heirs of your own actions.

Your happiness or unhappiness depends on your actions. Not upon my wishes.

A mind that is resting in wisdom.



You have that sense of neither attraction nor indifference.

Just the space of openness of how things are as they are.

You might call to a benefactor.

Repeating the same phrase of understanding.



Keeping the benefactor in mind.

Expressing this gift of wisdom.

Resting in equanimity.



“You are the heirs of your actions.

Your happiness and unhappiness depends upon on your actions.

Not upon my wishes.”



Finding that place of balance between attraction and indifference.

A place of simple openness, of evenness.

Of equanimity.


You can either stay with the benefactor or call a good friend to mind.

Seeing if you can remain in this space of equanimity.


Holding a good friend in the light of wisdom

“You are the heirs of your actions.

Your happiness and unhappiness depends upon on your actions.

Not upon my wishes.”


See if you can offer this gift of wisdom to a person who is difficult.

As you repeat the phrases, that are imbued with wisdom rather than judgement or blame.


See if it’s possible to go a deep and abiding equanimity in regards to one’s own life.

“I am the heir of my own  actions.

My happiness and unhappiness depends upon on my actions.

Not simply upon my wishes.”


Now letting the mind expand and open to include large groups of people.

All women.

All men.

The heirs of their own actions.

Their happiness and unhappiness depends upon their actions. Not upon their wishes.


All awakened beings.

All unawakened beings.

Are the heirs of their actions.

Their happiness and unhappiness depends upon on their actions.

Not upon my wishes.



All devas.

All human beings.

Lower beings.

You are the heirs of your own actions.

Your happiness and unhappiness depends upon on your actions.

Not upon my wishes.



Let the mind open to embrace all beings everywhere.

From that place of impartiality.

The place between attraction and indifference.

Place of openness and equanimity.

All beings are the heirs of their own karma.

Their happiness or unhappiness depends on their actions.

Not upon my wishes.


After every phrase is the gift of wisdom.

No place of impartiality.




We are all heirs of our own actions.

Our happiness and unhappiness depends on our actions.

Not simply upon our wishes.

Notice the quality of mind as you repeat the phrase.

Equanimity is a refined and subtle state.


Often we find our minds caught in one extreme or another.

Likes and dislikes.

Attractions or aversions.

Interesting to really pay attention as you do the phrases.



Simply to watch the nuances

When the mind is moving back into that near enemy of indifference.

If it feels cold, it’s not equanimity.

It’s a not caring.

Or if the mind is getting agitated in some way then it’s certainly not equanimity.



And it’s through practice through the act of repetition.

We really touch the quality of

It’s not leaning towards or leaning away from.

It’s just there.


And in that state, it is imbued with wisdom.

From that place of wisdom all the other brahamaviaras come.

When we have this understanding.

So work with it — especially during this week when we pay attention .

to the subtle mind.



When it’s developed, equanimity has a tremendous power.

Embrace suffering, embrace joy.

Keeping that sense of joy.

Be equanimous.

Open Awareness by Lama Surya Das

Let’s begin the main, the central practice, of the Luminous Great Perfection, Dzogchen teachings, themselves.

It’s called, “Natural Mediation.”

So to begin, having a comfortable seat.


Breath awareness.

Breathing meditation.

Is the basic Buddhist practice.

Meditation practice.

We can’t do without it.



Smile a little bit.

“Smiling relaxes every bone in your body.”

As Zen Master,Thich Nhat Hanh, says.

How delightful.

Bring awareness to the body for this Natural Meditation.

Feel the physical sensations.

Feel the butt on the seat and any physical sensations you may feel.

In your legs, your knees, your back, your stomach your chest, your shoulders, your neck, your face.

your forehead.

your scalp.

Tune in a little bit and see if you can discern the subtle pulsing.

Not just of your breath —  but of your metabolism.

Of your pulse.

At your wrists.

In your groin.

Beneath your armpits.

Or in the temples of your head.

Tune into the subtler vibrations, energy, and sensations of the physical form of the body.

And its subtle movements.

The energy.

To bring you more in touch with the present moment.

This moment.

Holy moment.

Right now.


The moment of Dzogchen.

Just sitting.

Letting go of the body and the physical sensations.

Letting it be.

Relaxed and at ease.

On your Buddha seat.

Let Buddha do it through you.

Hand it over.


Nothing more to do  figure out or achieve.

Having arrived here in the Great Perfection.

Leave it as it is and rest the weary heart and mind.

See through everything and remain free.

Complete and at home.



Just sitting.

Just breathing.

Just being.

Are the three crucial points of natural mediation.

Just sitting.

Natural body is “Buddha body”.


Perfect embodiment.

Let it be.

Just sitting.

Second, just breathing.

Natural breath and energy is Buddha’s breath and energy.


The enjoyment body.

The energy body.

Just breathing.
Let it come and go.
Letting be.
Not breathing hard.
Not retaining your breath.

Let it flow.
Like tides, like the waves in the sea.
Let the waves come and go.
Washing everything away.

Breath is life.
Spirit is life.

Letting go.
Let it be.
Just breathing.
Natural breathing.

Just sitting.
Just breathing.
Natural body.
Natural breath and energy.

And third, natural heart-mind.
Natural mind is Buddha’s heart-mind.
Ultimate Reality.
The totality.
Let it be.

Let it go.
Let it settle.
Let it be.

Vividly present.
Yet not a “thing.”
Yet cognizant in its own way and its own sphere.
Let it be.

As water becomes clearer when you stop stirring and shaking it.
And the mud falls to the bottom.
And its innate clarity emerges on its own.

The innate clarity and lucidity of mind emerges wen we stop stirring and shaking it.
With mental fabrications and conceptualizations.
To let it be.
Let it become more calm and clear.

And just settling in it’s own sphere.

In its own natural way.

Let the body settle in its own way, in its own place, in its own time through just sitting.

Let the breath and energy settle in its own way, in its own place, in its own time through just breathing.

Natural flow.
Let it go.
Total flow.

Pure energy.

Nothing more to know.

And third — let the mind, heart-mind, settle in its own way and its own time.
Natural mind is Buddha mind.

Your own mind is Buddha mind.

As it is said.

Just sitting
Just breathing.
Just being,

This is the inner triple-gem.

The Buddha-dharma-sangha.
The inner refuge.

Of the Dzogchen meditator.

Just relying on that.
Just trusting that.

Just letting everything else go as it goes and be as it is.

In the natural state.

The natural way

Of the “Natural Great Perfection.”

The “Luminous Innate Completeness.”

Things just as they are.

Lord Buddha said there is Nirvanic peace in things, left just as they are.

So we leave it as it-is.

And rest the weary heart and mind.

Seeing through everything — remaining.



Whole and Complete.


This is the practice of realization.
Actualization of freedom.

If the mind wanders as it habitually does.
If you feel distracted or agitated or for that matter:


Gently — use the leash of remindfulness.

Remember what you’re doing and bring the attention back to the present moment.

To just sitting and feeling the physical sensations.

To just breathing.

And aware of the inhalation and exhalation.

as they move in and out.

And to just being present.




Calm and clear.

Use the leash of re-mindfulness to bring your attention back to the objects of attention.

To what we’re doing.

To what we’re paying attention to.

Sitting. Breathing. Being.

And let everything else go — as it goes.

Let it go by.

Let the past, thoughts, and preoccupations — go by.

Let the future fantasies, plans and imaginations— go by.

And even the present concerns and doubts and wondering, “What’s the good of it all?”

Or “What’s happening?”

Or “Why are we doing this?”

Let it all settle.

Just place the mind on the breath.
On the physical sensations.

Observe the inhalation while breathing in.

Follow it all the way in.

Ride the breath all the way in and let everything else go.

And observe the exhalation while breathing out.

Ride the breath.

Folow the breath.

Watch it go all the way out.

Let everything else go.

Releasing a little bit more out-breath.

A little death with each out-breath.

Letting it all go.

What a relief.


Breathing in.

Calming, clearing, and relaxing.

Body of heart and mind.

Breathing out.

Letting go.

Dropping tension and everything.



How sweet it is.

The Natural Great Perfection.

Everything just as it is.

Nothing more to do.

Figure out or achieve.


Aware of awareness itself.

Awareness aware of awareness and non-dual uncompartmentalized wholeness and completeness.




Natural Mediation.

The joyous meditation of non-mediation.

Of pure presence and totality.





In The Great Perfection.

Just seeing through.

Just being through and through.


One moment at a time.

Moment after luminous miraculous moment.

One breath at a time.

Breath after breath.

Use the breath as an anchor of present awareness to nowness and let everything else go.

Passing by like like flotsam jets on a stream.

Just watching it go by.

Enjoying the show.

Enjoy the view.

Nothing more to do.





May the invaluable Bodhicitta, the precious heart-mind of enlightenment.

Awaken in those where it has not awakened.

And where it has it awakened, may it continue grow and flourish for the benefit of all.

May all beings everywhere, with whom we are inseparably interconnected,

and want and need the same as we do.

May we be liberated, healed, fulfilled, and free.

May there be an end to war, violence, injustice, poverty, and oppression.

May there be peace in this world.

And throughout all possible universes.

And may we all together complete the spiritual journey.

May whatever merits and good fortune, good karma, accumulated here through our sterling practices and aspirations.

May they be dedicated to the ultimate benefit and enlightenment of all beings everywhere.

And may we enjoy the Luminous Great Perfection.


Walking by Thích Nhất Hạnh



Practicing walking meditation is to practice meditation while you walk.

And, you can be peaceful and happy during the practice.

You walk and you do it as if you are the happiest person in the world.

And if you can do that you succeed in walking meditation.


Because we do not set ourselves a goal — or a particular destination.

So we don’t have to worry, or to hurry.

Because there is nothing there for us o get.

Therefore walking is not a means — but an end-by-itself.


So each step you make, must make you happy, peaceful, and serene.


And each step brings you back to the present moment — which is the only moment in which you can be alive.


Make steps as if you print your foot on the ground.

And you do not print your anxiety and sorry on the ground.

Instead you print peace, serenity, and happiness on the ground.


And it is possible to do that.

Provided that you want very much.


Well if we do not make happy and peaceful steps.

And with the eyes of the Bodhisattva you can look into the first step of someone and see the sorrow, anxiety, the fear, that the person has left in his footsteps.

So you must be able to make steps in which no trace of sorrow and anxiety can be found.

Only peace and joy.


Suppose I have a miraculous power.


I would like to bring you to the Pureland of Amitābuddha.

If you are Christians, to the Kingdom of God.

But once we are there how shall we walk?


Shall we print our sorrows and anxieties on the land of Amitābuddha?

That way we will pollute the Pureland and the Pureland will become impure.

Therefore its very important that we can make peaceful, happy steps right here on Earth.

And as you can make peaceful, happy steps on the Earth, the Earth becomes the Pureland.

And that is something I do not invent.


That is said by the Buddha himself.

The Pureland is in our mind.


It depends our way of making steps.


That this land is a Pureland.
The Samsaric land.


Many years ago I visited the place where the Buddha stayed.

I climbed up the mountain where he stayed.

And I sat down on the rock that I believe on which he sat down several times.

And I contemplated the sunset that I believe that he had contemplated hundreds of times.

Maybe thousands of times..


I had the feeling that if I cannot walk like the Buddha.
Sit like the Buddha.
Look at things the way the Buddha look.


And then you cannot continue the work of the Buddha.


To afford this world with awareness.
With understanding.
And with love.


Happily, serenely.