his classic story from the history of Zen is an excellent example of the lengths some have taken to explore meditation, the results that can happen when someone goes too far in overzealous attempts, and the commitment it takes to extricate oneself and return to a more middle way of practice. 

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How much of what we know has been discovered firsthand by us? If you are honest, most of what we know has been handed down by others and rarely questioned. Even the traditional teacher/student relationship often engenders passivity; like baby birds with beaks open, we wait for the next tidbit of understanding to arrive. 

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There is a point in training where we feel like we are living in two separate worlds – the conventional reality or culture and our world of practice. In the beginning, we establish our meditation practice routine and strive for continuity. As we mature in practice we realize we need to take that calm and centered experience off the cushion and into daily life.

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It takes a while to begin to feel comfortable with “nothing to hang onto” as some refer to the subtleties of practice. Practice is bursting with paradox, and Zen masters seem to have mastered the art of communicating the Way in a manner that often does serve to stop the mind.

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As abstruse as some of these pieces sound, there are always concrete points of practice that shine through. That doesn't mean it doesn't take some real contemplation to find the hidden kernel that is just the point to spur on our practice.

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The question-and-answer format between a teacher and student is a timeless and startling tradition. The role of any true teacher is to help the student break through their illusions and awaken in the present moment to their attachments; their means of achieving this are often misunderstood.

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Simplicity and clarity. The above guidelines are touchstones that help us to steer through practice. To take it all a step further is finding a way to return to zazen while walking, lying down, and standing.

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With all the journals there are always one or two sentences that jump out at us. They seem to be what the piece turns on for us here and now. This is a very ancient work, and it is interesting how much is conveyed in this excerpt.

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At times it seems like a deluded mind dominates us as past tendencies recur to test us. At some point, these become almost entertaining as they burn themselves out vying for our attention.

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Whether we think of ourselves as average, superior, or inferior students, we all share zazen as a practice, and probably for most of us we don't think of our “level” as students at all.

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