This is the eighth talk on the research of neuropsychologist Chris Niebauer Ph.D., described in his book, No Self, No Problem.

This is the ninth talk on the research of neuropsychologist Chris Niebauer Ph.D., described in his book, No Self, No Problem. Buddhism teaches that what we call our "self" is illusory, and Prof. Niebauer agrees. Here, Mitra-roshi speaks to that question

In this follow-up to nine days of sesshin teisho on the material included in the book No Self, No Problem, Mitra-roshi addresses the especially vital post-satori practice known as The Long Maturation. This practice actually begins the moment our rear end meets the meditation cushion for the first time, and continues as long as we live. It is the integration—the making real—of what we realize, through insights our practice, about our behavior. Any "enlightenment" must function actively in our daily life or it is simply a story.

Without the functioning of our insight and awakening, these insights are lacking something vital. It is that lack of integration of awakening of whatever level into daily life—behavior, thought and speech—that has made it possible for so-called "enlightened" teachers to abuse their students. This "Long Maturation" as Zen Master Hakuin's premier Dharma successor, Torei Enji, termed it, is an essential part of Zen practice. In this teisho Mitra-roshi addresses both the need for and the how--to of this practice.

Torei Enji was Zen master Hakuin's deeply realized successor. Gravely ill in his late 20's he accepted the possibility of nearing death and decided to write down what he had understood about the Path and the walking of it before he died. That excellent text is now translated into English by two notable people: Myokyo-ni, Dharma successor of the Rinzai master Morinaga Soko, and until her death, head of the London Zen Centre, and one of the Cleary brothers, a professional translator of spiritual texts. In this teisho Mitra-roshi comments on a number of aspects of Zen practice and training.

Zen practice involves more than just sitting on the cushion and extending your out-breath. It involves a deep commitment, fueled by the faith that you can realize something incredibly precious and once known intimately, to taking the practice as deep as possible. It also involves continuing far past any satori or insights and transforming any insights into your behavior, speech or thought into enlightened behavior.

In this final teisho of sesshin, Mitra-roshi speaks to the way to practice even in the midst of challenges—a message for everyone except the most seasoned practitioner.