using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Lions Roar : January 2009
SHAMBHALA SUN JANUARY 2009 76 Consciousness and its organs and its sense fields are naturally unlimited areas. There is unlimited sound, unlimited sight, un- limited taste, unlimited feeling, and so on. There are unlimited sense perceptions, or fields of perceptions, everywhere—so much so that they are cosmic, unthinkable, beyond thought. Perceptions have a quality of basic goodness which is not mentioned a great deal in religious traditions. In some sense re- ligions blame the perceptions as being the troublemakers. But in the Shambhala tradition, which is a secular tradition rather than a spiritual tradition, we regard the perceptions as sacred. They are a natural gift that we have, a natural ability we have. If you don’t see sights, if you don’t hear sounds, if you don’t taste food, you don’t have any way to communicate with anything at all. Because the fields of sense perception are that vast, without beginning and without end, we as warriors feel that goodness comes along with that. Because of the vastness of perceptions, be- cause of that extraordinary quality of vastness, we begin to have possibilities of communicating with the depth of the world—the world of sight, the world of sound, the world of everything—the greater world. The vastness of the spectrum of perceptions is be- yond conceptualization, beyond words, beyond ideas. That wisdom abides in the cosmic mirror. By relaxing the mind, you can reconnect with that primordial, original ground, which is completely pure and simple. Out of that, through the medium of your perceptions, you can discover magic. You actually can con- nect your own intrinsic wisdom with a sense of greater wisdom or vision beyond you. You might think that something extraordinary will happen to you when you discover magic. Something extra- ordinary does happen. You simply find yourself in the realm of utter reality, complete and thorough reality. — JULY, 1995 Resting in the River by Thich Nhat Hanh MY DEAR FRIENDS, suppose someone is holding a pebble and throws it in the air and the pebble begins to fall down into a river. After the pebble touches the surface of the water, it allows itself to sink slowly into the river. It will reach the bed of the river without any effort. Once the pebble is at the bottom of the river, it continues to rest. It allows the water to pass by. I think the pebble reaches the bed of the river by the shortest path because it allows itself to fall without making any effort. During our sitting meditation we can allow ourselves to rest like a pebble. We can allow ourselves to sink naturally without effort to the position of sitting, the position of resting. Resting is a very important practice; we have to learn the art of resting. Resting is the first part of Buddhist meditation. You should allow your body and your mind to rest. Our mind as well as our body needs to rest. The problem is that not many of us know how to allow our body and mind to rest. We are always struggling; struggling has become a kind of habit. We cannot resist being active, struggling all the time. We struggle even during our sleep. That is why it is so important for us to learn first of all to allow our body to rest. We have to learn how to deal with all our energy of restlessness. That is why we have to learn these techniques of allow- ing our body and our consciousness to rest. I would like to offer you some instructions about walking meditation. Walking meditation means to enjoy walking with- out any intention to arrive. We don’t need to arrive anywhere. We just walk. We enjoy walking. That means walking is already stopping, and that needs some training. Usually in our daily life we walk because we want to go some- where. Walking is only a means to an end, and that is why we do not enjoy every step we take. Walking meditation is differ- ent. Walking is only for walking. You enjoy every step you take. So this is a kind of revolution in walking. You allow yourself to enjoy every step you take. The Zen master Ling Chi said that the miracle is not to walk on burning charcoal or in the thin air or on the water; the miracle is just to walk on earth. You breathe in. You become aware of the fact that you are alive. You are still alive and you are walking on this beautiful planet. That is already performing a miracle. The greatest of all miracles is to be alive. We have to awaken ourselves to the truth that we are here, alive. We are here making steps on this beautiful planet. This is already performing a miracle. But we have to be here in order for the miracle to be possible. We have to bring ourselves back to the here and the now. Therefore each step we take becomes a miracle. If you are able to walk like that, each step will be very nourishing and healing. You walk as if you kiss the earth with your feet, as if you massage the earth with your feet. There is a lot of love in that practice of walking meditation. The Buddha said that the past is gone and the future is not yet here. Let us not regret the past. Let us not worry about the future. Go back to the present moment and live deeply the present mo- ment. Because the present moment is the only moment where