Sublime

Another sign of progress in our practice of Stoicism is that our philosophy will consist of actions rather than words. What matters most, says Epictetus, is not our ability to spout Stoic principles but our ability to live in accordance with them. Thus, at a banquet a Stoic novice might spend her time talking about what a philosophically enlightene

Rinzai Roku (a celebrated Zen text of the T’ang dynasty) and the teachings of Bankei, the seventeenth-century Japanese master who, for me, represents Zen at its best.

What makes these practices different from simple physical challenges is their purpose—to uncover the habitual resistances in your life. These resistances then become the practice.

The meaning is that no distinction is to be made between the realization of awakening (satori) and the cultivation of Zen in meditation and action. Whereas it might be supposed that the practice of Zen is a means to the end of awakening, this is not so. For the practice of Zen is not the true practice so long as it has an end in view, and when it h

There’s a phrase in Chinese, “wu wei,” that describes how I felt. In English, its translation is “non-doing,” but not in the sense of doing nothing. Non-doing is not about escaping anything or being lazy but instead refers to a deep level of connectedness with the world. The Chinese philosopher Lao Tzu wrote about this more than 2,500 years ago in

You can employ a systematic approach to training and practicing but never employ a method to living. Life is a process, not a goal; a means but not an end; a constant movement rather than an established pattern.