(internet zen circle)

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inkling of the day

google translate


  • Nagarjuna : "Il n'y a pas de samsara en dehors de vos propres pensées. Le samsara est basé sur la pensée; le samsara est fabriqué par la pensée."

  • Thoughts give rise to concepts like the concept of existence or non existence, of life and death. They are just thoughts. Die to it, and you'll live !

  • Krishnamurti : ce n'est pas un signe de bonne santé mentale que d'être bien adapté à une société malade.

  • クリシュナムルティ:病気の社会にうまく適応することは、精神的な健康の兆候ではありません。


  • Chercher l'illumination hors du monde, c'est chercher des cornes de lapin.


  • Thoughts, or emotions aren’t “you”. The self identity felt in daytime is no more real than the self in a dream at night. Nor are we the dream body in a dream or the physical body in waking life. Both are just thoughts generated by thoughts. Identities are fictional thought constructs. Which means that this suffering or joyful "me" is not real. No need to spend time on fictions : just be here and now.


  • On ne spécule pas sur le zen, on vit zen.

  • Where there is choice there must be confusion.


  • There is no samsara (suffering) apart from thoughts. Samsara is based on thought; samsara is made by thought.

  • A sage at peace is not born, does not age, does not die. He is unagitated, and is free from longing. He has nothing whereby he would be born. Not being born, how could he age? Not aging, how could he die? Not dying, how could he be agitated? Not being agitated, for what will he long?”

  • Longchenpa : "A Buddha with a thinking mind is an ordinary sentient being (unenlightened) , but a sentient being without a thinking mind is a Buddha."

  • Tulku Urgyen : "One sign of having trained in rigpa, the awakened state, is simply that conceptual thinking, which is the opposite of rigpa, grows less and less. The gap between thoughts grows longer and occurs more and more frequently. The state of unfabricated awareness, what the tantras call "the continuous instant of non-fabrication," becomes more and more prolonged. The continuity of rigpa is not something we have to deliberately maintain. It should occur spontaneously through having grown more familiar with it. Once we become accustomed to the genuine state of unfabricated rigpa, it will automatically start to last longer and longer. By simply allowing the expression of thought activity to naturally subside, again and again, the moments of genuine rigpa automatically and naturally begin to last longer. When there are no thoughts whatsoever, then you are a Buddha. At that point the thought-free state is effortless, as well as the ability to benefit all beings."

  • Bon Dzogchen Master, Lopon Tenzin Namdak wrote : "Buddhas do not have any discursive thoughts (rnam-rtog); they have primal awareness or gnosis (ye-shes). Thoughts are always mixed up with negativities and obscurations. Thoughts represent obscuration. Thus we keep in a thoughtless state (mi rtog-pa). When we keep in the Natural State and everything dissolves, then we do not need to do or change anything. We just let things be, just let thoughts go. We let everything remain just as it is."


  • Huineng, the Sixth Patriarch of the “Sudden Enlightenment” school of Zen, states: "no-thought’ is established as the doctrine. Not one single dharma can be "obtained" in the self-nature. If there is something to attain ... that is just defilement and deviant views (thoughts). Therefore, this Dharma-door establishes “no-thought” as its doctrine."

  • Dôsen : don't argue with things as they are. Reality is good just as it is, because when you argue with it, you experience anxiety and frustration. Any stress is an argument with reality.

  • No brain, no pain; no thought, no problem. It’s not possible to have a problem without believing a prior thought. To notice this simple truth is the beginning of peace.

  • Any notion of past or future is just a thought. There’s no proof for the validity of any thought other than another thought.

  • Dôsen : depression and misery only happen to a thinking mind. But no one is behind the thoughts. They just arise. Sadness doesn't arise out of thoughts, but only because you believe in thoughts.

  • What your relationship with another is, society is. If your relationship is ugly, society is ugly.

  • If you really want to find out if there is an eternal, a nameless, something beyond all thought, you must obviously set aside everything built on thought.

  • You must look most intimately and discover for yourself; then it is your own, not somebody else’s, not something that you have been told. There is no teacher and no follower, because the teachings are all around you, all the time. Just listen ! The word "guru" in Sanskrit means “the one who points”, like a signpost by the roadside. However, you don’t worship that post, hang garlands around it; neither do you follow it around and carry out all the mysterious orders a guru is supposed to give; he is just a signpost by the roadside, you read and pass by.

  • You have to be your own teacher and your own disciple, and there is no teacher outside, no saviour, no master. You yourself have to change, and therefore learn to observe, to know yourself.

inklings on meditation

google translate

  • We are already in the midst of Truth. There is no need, then, for any means or procedures, for practice or liberation, for enlightenment or kensho. These are all completely unnecessary. Simply leave things as they are.

  • Meditation takes place when you are not there.

  • You can sit in the right posture, with your back straight, breathing correctly, doing pranayama and all the rest of it, for the next ten thousand years. But you will be nowhere near perceiving what is true because you have not understood yourself, the way you think and live; you have not ended your sorrow and yet you want to find enlightenment.

  • There is no knowing that your mind is still. If you know it, it is not still because there is an observer who says, ‘I know.’ So stillness is non-recognisable, non-experienceable.

  • There is understanding only when the mind is quiet. Meditation then is. That quietness is not induced, projected or brought about by careful, cunning thought.

  • When you have space, the mind naturally becomes silent. When the mind has space, which means no direction, no operation of will and therefore no fear, then in that space there is silence. The mind is really quiet, not made quiet through torture but actual silence, of which you are not aware. The moment you are aware that you are silent, it is not silence.

  • Meditation is the ending of all measurement. Measurement exists as long as the ‘me’ exists, as long as the 'I' exists with its pride, images, hurts, vanity, ambition, fears, anxiety - the ‘me’ that is put together by thought. As long as that 'me' exists - which is the centre of measurement, the very centre of conflict - meditation leads only to further illusion and mischief.

  • Milarepa sang that there is no meditator. There is no meditator because there is no self. If there is no meditator, there cannot be any object of meditation, and if there is no object of meditation, there cannot be any path or any signs of progress on the path. If there is no path, there cannot be any fruition at the end of the path in the form of the fruition bodies and wisdoms. If there are no fruition bodies or wisdoms, there is no such thing as nirvana. All of these terms then are just designations, mere names and imputations."

  • Dans l’assise nue du zen, l’origine , la destination et le chemin ne sont plus séparés. Dans l’assise zen telle qu’elle est pratiquée, vécue et enseignée par les maîtres et les bouddhas, on ne peut pas faire la différence entre un corps assis et la réalité ultime. Toute notre foi est l’acte de s’asseoir en tant que réalisation elle-même. Voilà pourquoi nous pratiquons sans but ni saisie. Ce serait en effet ridicule de rechercher un état ou une libération que nous incarnons déjà. Nous sommes éveillés, et donc sans destination ni chemin.

  • When sould we meditate ? At any time, because being attentive is a healthy state of mind as opposed to being distracted, which is not. You do not ask, "When should I be healthy?" In the same way, one should remain aware in all circumstances. In addition, life is a permanent teaching, but how can we be taught without being fully attentive.

  • Merely sitting on a cushion a few minutes a day is not enough if you want to dispel the fog that hides things from what they are. When you see things as they are (not as you were told them to be), reacting to situations makes no sense. When it rains, it rains; when the weather is nice, the weather is nice. You cannot change it and you do not want to change it anymore. The usual reactions that make up our lives are unnecessary. People think they live when in fact they are merely reacting. Meditation prevents from the trap of ceaseless reaction. Meditation is not being distracted from the non-conceptual state. Therefore it is a healthy and natural way of life. Strictly speaking, it is the only way of life.

  • Meditation means an active mind in everyday life that is able to see without the observer, without a centre. Conversely, sitting down to meditate in the evening while trying to obtain some kind of consolation, and comforted by vague spiritual ideas, is not. Meditation is total attention to whatever we are doing throughout the day, be it washing up the dishes or talking to somebody. Only when there is no attention or when we chase after thoughts is there the formation of a "self", from which all sorrow, pain and division arise. Meditation is this sense of total absence of a centre. And when there is that attention, the mind becomes completely quiet, silent and transparent, without any pressure.

  • Meditation is total attention to whatever you are doing throughout the day. If you are putting on your tie, attend to it. If you are talking to somebody, pay complete attention. In attention, there is no centre as the ‘me’. Only when there is no attention, there is the formation and the structure of the self, from which all sorrow, pain and division arise. So meditation is this sense of total absence of the self. And when there is that attention, the mind becomes completely quiet, silent, without any pressure. That which is silent has vast space. Only then that which is nameless comes into being. Then life, all life, yours and another’s, all existence, becomes sacred, holy. This is the meaning of life and the meaning of meditation.

inklings 3

google translate

  • When you believe yourself to be a person, you see persons everywhere. In reality there are no persons, only threads of memories and habits. At the moment of realization the person ceases.

  • you need to know what you are, not what you are not. But by realizing what you are not, you realize what is and what you are.

  • you need not get at it, for you are it. It will get at you if you give it a chance, by letting go of your attachment to the unreal.

  • the very act of perceiving shows that you are not what you perceive.

  • wisdom is eternally negating the unreal. To see the unreal is wisdom. Beyond this lies the inexpressible.

  • you cannot speak of a beginning of consciousness. The very ideas of beginning and time are within consciousness.

  • Disorder implies contradiction. Disorder implies saying one thing and doing another, in which there is no integrity or honesty. Disorder implies the incapacity to see clearly. When you see clearly, there is no choice. Choice exists when there is confusion. It is only one who is confused that chooses. When something is very clear, there is no choice; you just do according to that clarity. But our lives are based on choice and will. Will is the very essence of choice.

  • All what is happening are only different thoughts, which are the translation of feelings, emotions, sense of self, sensations and perceptions, just coming and going. This uninterrupted flow is called mind. But like any mirror, it remains unperturbed by whatever occurs within it.

  • We have practiced ignorance a lot, repeating it over and over until it becomes natural. Now we have to practice Zen and mindfulness a lot, over and over again until falseness is recognized.

  • We look at the present moment with past knowledge and therefore never look

  • The fear of dying does not prevent dying, it prevents living! The more people are alive, the less they care about their safety. The more they are afraid, the more security and death become the center of their life.

  • "Knowing," or "cognizance" is actually a natural process that occurs by comparing what is in this instant and what happened an instant before. There is nothing supernatural. It is an illusion of memory. As soon as there is memory, there is cognizance. "Cognizant emptiness" is a nice temporary concept, but one has to go one step further.

  • Meditation is usually misunderstood. Meditation with a goal is not true meditation, but a method ; and a method, in this case, is a childish activity that will lead to nothing except inflating the "I". The "I", the "me" will boast itself having seated thousand of hours on a cushion, but this will lead to no avail as long as there is any motive behind. (Krishnamurti).

  • Sans effort de ma part, la nature de Bouddha se manifeste d'elle-même.

  • When the mind is attentive, there is no hurt. When the mind is capable of observing without any reaction, listening attentively, giving all your attention at the moment of discredit, disparagement or insult, completely aware, you will see there is no recording in the brain as hurt or flattery. Then you will see that the images you have built about another disappear completely and there is no recording of any insult, and therefore there is no hurt.

  • Truth is not something that you get, that you have, that you possess. It is a pathless land; nobody can lead you to it. You have to be a light to yourself from the very beginning so that you stand alone, purified from all the absurdities of man’s endeavour, search and explanations. But most of us like to depend on somebody, and so the gurus are here to exploit us.

  • One is never frightened of being nothing. One is frightened of the image that one might be nothing.

  • There is great happpiness in not wanting, in not being something, in not going somewhere.

  • There is no self to understand, but only the thought which creates the self.

  • 理解する自己はなく、自己を生み出す思考だけがあります。

  • Seeking happens to a mind that is frightened of itself, of what is is. A man who is alive, in the deep sense of that word, completely fearless, is a light to himself; he has no need to seek.

  • The self and the structure of the self is based on nothing. The innermost depth of the self is absolutely not-a-thing.

  • The moment of perception is timeless, whereas the pursuit of pleasure is in the field of time. The pursuit of pleasure is the bondage of time. So a mind that incessantly pursues pleasure lives in time and is therefore incapable of enjoying.

  • To progress from being a sinner to being a saint is to progress from one illusion to another.

  • Ils vivent tranquilles parmi les bruits de la place publique, comme la lune dans le ciel, comme la balle sur un plateau. Au beau milieu des trois mondes, ils ont la claire compréhension par-delà le temps et l'espace. Ils savent que chercher à dominer les passions n’est autre qu’une maladie. Ils voient clairement qu’essayer de se faire une idée de la réalité ultime n’est autre qu’une erreur. Le nirvana et le samsara ne sont que des fleurs du vide, et ils ne sont attachés ni à l’éveil ni aux illusions.

  • Beauty is when you are not. When you, with your problems, your mischief, your fears and anxieties are not, then there is beauty.

  • There is no need for belief when you are concerned only with facts.

  • order comes naturally without effort when you observe and understand the disorder

  • It is only the dull, confused mind that seeks and hopes to find, and what it finds is the result of its confusion.

inklings 4

google translate

  • Thought has built the psyche, the psychological state, which is the ‘me’, the ego and all the rest of it. Thought is fragmentary, therefore what it has created as the ‘me’ is fragmentary. Then thought says, ‘I must integrate with the whole,’ which is an impossibility.

  • When there is no conflict, there is no need for will.

  • When there is no effort to change or accept the image but only the fact of what is, the observation of that fact brings about a radical change in the fact itself. That can take place only when the observer is the observed. There is nothing mysterious about it. The mystery of life is beyond the image, beyond effort, beyond centralised, egotistic, subjective, self-centred activity. The emptying of the mind can only take place when there is no observer as the observed.

  • You cannot inquire if you are anchored in a belief.

  • When one perceives what is, you can do something about it. If you observe what is with a series of conclusions, opinions, judgments and formulas, you will never understand what is.

  • Is it possible for a mind that has been so conditioned brought up in innumerable sects, religions, and all the superstitions, fears to break away from itself and thereby bring about a new mind? The old mind is essentially the mind that is bound by authority. I am not using the word authority in the legalistic sense; but by that word I mean authority as tradition, authority as knowledge, authority as experience, authority as the means of finding security and remaining in that security, outwardly or inwardly, because, after all, that is what the mind is always seeking a place where it can be secure, undisturbed. Such authority may be the self-imposed authority of an idea or the so-called religious idea of God, which has no reality to a religious person. An idea is not a fact, it is a fiction. God is a fiction; you may believe in it, but still it is a fiction. But to find God you must completely destroy the fiction, because the old mind is the mind that is frightened, is ambitious, is fearful of death, of living, and of relationship; and it is always, consciously or unconsciously, seeking a permanency, security."

  • We are caught in psychological time as the memory of the past and the hope for the future. We don’t know what it is to live totally now. Now is life, not behind or ahead.

  • I cannot tell what I am because words can describe only what I am not. We have (are) a natural stability which remains unperturbed by all thoughts appearing and disappearing like dreams at night. The idea of a “me” is another of them. Contemplate the thoughts passing, without being affected. They are not you. They just go pass like the pictures in a mirror, without altering the mirror in any way. Thoughts of suffering and pleasure as well as the recurring thoughts of “me”, have no substance. They are no different from any other thoughts.

  • There is no path to truth. Nobody can lead you to truth. Truth is something that comes into being only when you know the art of listening and seeing,

  • Human consciousness is its content. Its content is basically pleasure, fear, suffering, with an occasional sense of concern or compassion, which soon fritters away and is gone. When the content of that consciousness is changed, that affects the consciousness of the world.

  • True Action is devoid of will, just like natural breathing. Likewise, breathing happens automatically, naturally and adapts to circumstances. So does the Action. (Dôsen)

  • Why have human beings right through the world accepted doctrines? Why have we, through the authority of the church, book or guru, accepted beliefs which may not be true at all, which may have no value, which promise but the promise is never fulfilled? We should very carefully examine this cluster of beliefs that we carry wherever we go. Any form of doctrine, either political or religious, must inevitably separate man against man and therefore bring about conflict. Conflict has become part of our nature. We accept conflict not only in personal relationship but also in ourselves. Conflict in any form must not only wear down the brain but also waste energy.

  • Nothing is missing to the vacant mind

  • あなたがそこにいないときに瞑想が行われます。 私たちはさまざまな手段を使って自分自身を一掃したり、「私」を破壊したり、国、理想、または大義と自分を同一視したりしようとします。 私たちは自分自身を取り除くためにこれらすべてのトリックをします。 トリックはありません-「私」の終わりは、非難し、判断し、評価しているオブザーバーなしで自分自身を見ることです-ただ自分自身を見ること、オブザーバーなしで観察することです。

  • When there is prejudice of any kind, any conclusion, any like or dislike, there is no awareness.

  • We listen with hope and fear; we seek the light of another but are not alertly passive to be able to understand. If the liberated seems to fulfill our desires we accept him; if not, we continue our search for the one who will; what most of us desire is gratification at different levels. What is important is not how to recognize one who is liberated but how to understand yourself. No authority here or hereafter can give you knowledge of yourself; without self-knowledge, there is no liberation from ignorance, from sorrow.

  • Self-interest is perpetuating all the time. Whether it is you or me, humanity is perpetually caught in that stream of thought. When there is no movement, you are out of it.

  • The understanding of violence is not through non-violence; you have to face it, look at it. When you are aware of the whole implication of violence, it comes to an end immediately.

  • When there is love, there is no observer or duality. When there is love you can do no wrong; do what you will.

  • When you begin to change yourself, you begin to change society

Facilitator : Guy Durand met zen master Taisen Deshimaru in 1969 and followed him until his death in April 1982. He then participated in J. Krishnamurti's educational program until 1993. He joined the Nyingma branch of Tibetan Buddhism in 1996, where he trained and later taught on Dzogchen until 2006, before embarking on the traditional three-year retreat. In 2012, he was admitted to the Bön tradition of Dzogchen by Lopön Tenzin Namdhak.He also made a career as an airline pilot with Air France, mainly on long-haul. In 1976, he graduated in psychology (University Paris V). In 1994, he certified in naturopathy and specialized in nutrition and autoimmune diseases.