
Zen Meditation Plain and Simple

Faith, however, does not promise escape from calamity, but rather faith is the means to bear any calamity, no matter how severe. Knowing is indestructible; faith is this indestructibility in action.
Low,Albert • Zen Meditation Plain and Simple
This craving causes us to live asleep in a dream world in which our energies are dispersed and our attention scattered.
Low,Albert • Zen Meditation Plain and Simple
The word “right” does not mean right according to some perfect model or set of rules. Rather, it means without the distortion brought about by the craving to be separate. Right mindfulness and right concentration, for example, establish a steady and clear mind, which is the foundation for an ethical and spiritual life.
Low,Albert • Zen Meditation Plain and Simple
The world that we know and feel and all that we ourselves are, are but modifications of this one life, shadows obscuring the light of this life. The shadows are there, they have their own existence, but they owe their reality to the white light.
Low,Albert • Zen Meditation Plain and Simple
Meditation. The word meditation means to “think about” or “ponder on.”
Low,Albert • Zen Meditation Plain and Simple
When the mind is very restless, then concentration above all is called for; when a particular insight or understanding occurs or is sought, then meditation above all is required; when moments of clarity and togetherness occur, then this is contemplation.
Low,Albert • Zen Meditation Plain and Simple
the moment of awakening, in Japanese, satori, which can be very roughly translated “seeing into in a flash.”
Low,Albert • Zen Meditation Plain and Simple
When seated properly, one’s center of gravity should be that point at which all of the forces at work in the body naturally meet. This point, called tanden in Japanese, is about an inch or more below the navel. However, more generally it is said that this center of gravity is located in the hara, the abdominal region. This is is a very important ar
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During meditation the nonreality of these five sheaths is seen into. Later it is seen that, although they obscure clear knowing, they are even so themselves ways through which clear knowing shows itself. Then this clear knowing itself is seen into.