COURSE

The Zen Path: 111 Small Steps To Awaken Your Inner Buddha

"To know yourself is to forget yourself. And to forget yourself is to be awakened by all things." - Dōgen Welcome to The Zen Path. A journey of 111 small steps. Each one, just this one. 1) What is this, and why is it so long?: You could view this course as something like an experiential audiobook with 111 chapters, each one just 5 minutes long. This format allows for a deep and lasting experience, while still fitting practically into your daily life. 2) Why am I fit to offer this course?: I believe my unique blend of Western and Eastern training (a PhD in Clinical Psychology alongside Zen monastery experience and many years of dedicated meditation practice) allows me to present challenging spiritual topics in clear and simple language without reliance on spiritual jargon that can be unnecessarily confusing. But of course, you'll have to be the judge of that. 3) What are the main benefits of The Zen Path?: - Enhanced presence in daily life - Deepened confidence and authenticity in relationships - Strengthened attention and focus - Rejuvenated creativity - Lessened self-consciousness - Lessened reactivity - Lessened judgment of self and others - Increased compassion - Increased sense of playfulness - Increased sense of wonder and awe - Clarified sense of self and reality 4) What will be covered?: Over 111 sessions, you'll move progressively through: - The spirit and foundations of Zen Buddhism - The story of Siddhartha, who became the Buddha - The Four Noble Truths - Zazen (focused attention meditation practice) - Classic Zen stories of awakening - Koan practice - Stories from my own Zen monastery experience - Shikantaza ("just sitting" practice) - The concept of karma - The Eightfold Path - More stories, proverbs, and quotes (not limited to Zen) - And finally, the Three Jewels of Buddhism: Buddha, Dharma, and Sangha 5) Pro tip: You're also welcome to leave comments as you make your way through the course with questions, insights, journal reflections, or whatever you might like. I read and respond to every comment with a voice response. This way, the course can become interactive and I can help customize it specifically to you. 6) Final words of encouragement: Like the experience of a good book, your understanding and enjoyment will deepen the further you go, and by the end I do believe you will understand the true meaning of Zen, not as a theory, but as a way of being. This way of being has enhanced my life in essentially every way possible. It has ended my sense of anxiety, increased my confidence and authenticity, and opened my mind to the endlessly fascinating mystery of existence. Life is now a constant discovery rather than a problem to be solved. Now, I invite you to join me on The Zen Path. Let's take the first step together. This path leads here.

Awakening Happiness Presence Contemporary Buddhism Spirituality Zen - Kōan Spiritual Health & Happiness Spirituality Self-Observation

Meet your Teacher

Charles Freligh

Minneapolis, MN, USA

Dr. Charles Freligh's unique blend of Western psychology with Eastern philosophy and meditative practice makes him the perfect guide for this spiritual journey. His holistic approach resonates with explorers from all walks of life. Drawing from his extensive personal experience and annual training at a Zen monastery, Charles shares the essence of Zen in clear and simple language, in a way that makes it accessible whether or not you're a follower of Buddhism. With his expert guidance, you'll access the true meaning of Zen, become more present in daily life, navigate challenges with clarity and focus, and realize your fundamental connection with the universe. Join Charles on this deep and transformative path of self-discovery, and become more of who you really are.

111 Days

6.7k students

5.0 stars

5 min / day

Awakening

English

Lesson 1

The Two Doors

In any moment, there are two doors available to you: the door of then, and the door of now. Throughout our time together, we will be swinging the balance from then to now, again and again. Which door do you choose?

Lesson 2

Beginner's Mind

The Zen mind is the mind of a complete beginner. In this session, we explore Shunryu Suzuki's famous "beginner's mind" quote, and establish the foundational spirit of Zen. Are you willing to be a beginner?

Lesson 3

A Hand Is Not A Hand

Let's expand on the beginner's mind and apply it to the experience of a familiar object. The object becomes no longer familiar when it is seen for the first time. It becomes no longer an object. It just is. When you are genuinely a beginner, everything just is. Can you allow life to be just as it is, right now?

Lesson 4

What's That?

Children are teachers of Zen mind. They are literal beginners. In this session, we take a lesson from my two-year-old son. When you become a complete beginner on yourself, who are you, what are you, really?

Lesson 5

Show Me Your Mind

In this session, we experience a classic Zen story of Bodhidharma, the ancient figure known for bringing Buddhism from India to China. These stories offer the direct experience of awakening, as opposed to an abstracted intellectual understanding. When Bodhidharma says, "Show me your mind," how do you respond?

Lesson 6

Kimpu's Lesson: Part 1

In today's session, I'll share a story from my own experience at a Zen monastery. These stories are intended more so to be felt than thought about, like the experience of a joke, in which the point is a spontaneous occurrence of laughter. The point here is a spontaneous occurrence of awakening.

Lesson 7

Kimpu's Lesson: Part 2

Kimpu's punchline of awakening lingers with me to this day, and if it resonates with you, you might apply it to your own life. In any moment, there is something or someone here for you to fully engage with. Can you be here fully?

Lesson 8

Care & Quality

Here's a fundamental equation for life: Care = Quality. In this session, we'll explore this equation and relate it to a classic zen saying. When you let go of attachment to "there," and focus your energy "here," you get there effortlessly. Please note: This track may include some explicit language.

Lesson 9

The Proof

Let's take a lesson here from the monastery. It seems obvious and simple, but it's so easy to forget: each moment of your life is an opportunity to wake up. And the way you do all the small things has a direct impact on the way you do the big things. The small is implied in the big, and the big in the small. So whatever you do next, can you use it as an opportunity to awaken?

Lesson 10

Mondō

Here we introduce the teaching method of mondō, or dialogue, in which a student asks a Zen teacher a question, and the teacher offers a response of awakening. The awakening response is always unexpected, like the punchline of a joke. It redirects our attention to the obvious answer we so easily forget due to the noise of the thinking mind. The answer is right here.

Lesson 11

The Veil Of Normalcy

If we are to wake up, we must break through the veil of normalcy. The ego thinks it knows what life is. It thinks it's on the way to somewhere else. In reality, it's always here, and it doesn't really know anything about life. I'll offer you a riddle at the end of this session. The answer is one that transcends the rules of language and points beyond the limits of the thinking mind.

Lesson 12

The Moon Of Truth

Let's find the answer to the riddle from last time. And then let's explore a classic Zen symbol for the enlightened mind: the moon reflected on water. Can you allow the water of your mind to settle, and reflect the moon of truth clearly?

Lesson 13

Mind Water

Let's expand on the vision of moon and water as a symbol for the enlightened mind. In this session, we'll experience another Zen mondō, a dialogue between a teacher and student, that illustrates how your awareness and the object of your awareness can live in perfect harmony

Lesson 14

The Circle Of Awareness

You can think of your inner Zen space as a circle that represents your awareness. Anything that happens is like a pulse of energy entering your circle. Can you wait and observe the energy clearly (i.e., reflect the moon of truth) before doing anything about it?

Lesson 15

Siddhartha

Let's begin the story of Siddhartha, the historical figure often referred to as the Buddha. But remember, there have been and will be many buddhas (awakened ones). I believe you are one of them. Can you see yourself in the story of Siddhartha?

Lesson 16

Kenshō

Siddhartha's moment of intensified present moment awareness under the apple tree was an example of kenshō: a brief glimpse into the truth of existence. You have had such moments, and the more you return here, the more these moments will arise.

Lesson 17

Boundary Experience

Siddhartha's witnessing of sickness, old age, and death, can be described as a boundary experience. In existential psychology, a boundary experience is a moment of feeling the boundary between life and death. Such experiences, if we don't run from them, present great opportunities to truly start living.

Lesson 18

Second Life

Siddhartha became consumed by the question of what lies beyond the suffering of sickness, old age, and death. In this session, he witnesses a fourth sight that presents a possible answer to his question, and leads him to make a drastic change. What did he see?

Lesson 19

With Bare Hands

Let's forget story for a moment, and come back to the direct immediate experience of presence. Here we will consider two basic versions of self: the story self and the present self. In any moment, these two are available. I encourage you to choose the present self whenever you can remember.

Lesson 20

Re-Union

Here we return to the story of Siddhartha as he leaves his princely life and learns the way of yoga in the forest. The art form of yoga can be understood a reunion between individual self and universal self. Are you ready to reunite?

Lesson 21

A Good Archer

As Siddhartha exhausted his efforts to achieve enlightenment, he recalled an experience from childhood that led to his next step. There was nothing more to do than to stop doing anything. What happens when you stop doing anything?

Lesson 22

Mara Mind

Here we introduce Mara, who is the embodiment of the ego. As Siddhartha approached enlightenment, he faced his own version of Mara, his own ego. The ego does not want you to awaken, understandably so, because awakening means the end of the ego's authority.

Lesson 23

Touching Earth

Here we experience Siddhartha's last move in response to Mara's efforts to distract him from awakening. The response is incredibly powerful and incredibly simple. In any moment, of stress, anxiety, anger, conflict, or whatever it might be, you can embody this same powerful response.

Lesson 24

Buddha Mind

At this point in the story, Siddhartha became the Buddha. Here we explore buddha mind. Buddha means "one who is awake." This is your natural state of mind that comes to the surface when you allow it to do so. Time to wake up.

Lesson 25

The Current

Here we explore something I like to call "the current." You could also call this "the dharma." When you let yourself be the current, you remove the tension of who you think you should be, and become the relaxation of who you are.

Lesson 26

Seeing A Chair

Here let's explore a story from my own life, from a college drawing class. The assignment was to accurately draw a chair. But I learned that the real task was to accurately see the chair. In any moment, can you accurately experience the present moment as if attempting to draw it?

Lesson 27

Drawing A Chair

Let's continue the story of drawing a chair, as it relates to understanding truth. The full truth can never be known from one perspective. But one perspective can serve as an entry point into the full truth, if you are willing to not hold so tightly to your own perspective.

Lesson 28

The Diagnosis

Let's explore the Buddha's 4 Noble Truths, his diagnosis and treatment plan for the human condition. Here we will begin with the first two truths, comprising his diagnosis, before moving into his prognosis and treatment plan in the next session.

Lesson 29

The Prognosis

Here we complete the 4 Noble Truths and explore the Buddha's prognosis and treatment plan for the human condition. He says there is an end to suffering, and there is a path that leads to this end. We are on this path.

Lesson 30

The Root Problem

Here we explore the root cause of all suffering: attachment to self. The barrier to realizing who you truly are is the feeling that there is a you to realize who you are. This is a sticky problem, but it is also quite simple to solve. Just come back here, and stay here.

Lesson 31

This Arising | This Subsiding

The Buddha said, "This arising, that arises - this subsiding, that subsides." When we are attached to self, suffering is the natural symptom. When we release attachment to self, this symptom naturally subsides. This is the whole thing.

Lesson 32

Samsāra | Nirvāna

Let's explore the meaning of samsāra and nirvāna. When we remain attached to separateness, we live in the dreamworld of sams��ra. When we transcend the attachment, we wake up and open the door to nirvāna: the end of suffering. Easier said than done.

Lesson 33

Skillful | Unskillful

Here's a fundamental distinction between two ways of being: skillful and unskillful. To act unskillfully is to act based on the false assumption of separateness. To act skillfully is to act based on the truth. Can you commit to living in a skillful way?

Lesson 34

To Be a Flower

Let's feel into the stream of consciousness and purify the stream. When the stream is purified, we can stop trying to become something we are not, like a flower giving up its efforts to become a butterfly. Then it is free to be a flower.

Lesson 35

The Sound of Rain

Let's explore the practice of present speech. This is one way of practicing living not from the story of you, but from the present moment. In this session, I share story from the monastery in which the roshi asks us, "Can you say a true word?"

Lesson 36

Skillful Desire

It might seem that all forms of desire are bad or wrong, but here we explore a form of virtuous desire. Let's use the Buddha's distinction between two forms of desire: trishna and virya. Trishna is desire of the ego dream. Virya is desire to awaken from the dream.

Lesson 37

Zazen

This session represents the one-third mark of our time together. So let's highlight this benchmark with a foundational Zen practice. Here we introduce and explore the practice of zazen: sitting Zen practice.

Lesson 38

Micro-Zen

Let's continue to explore the practice of zazen and introduce micro-zen, which will become a central element for the remainder of this course. Micro-zen refers to little moments of pausing, resetting, and reopening throughout the day.

Lesson 39

Wordless Awareness

The Buddha described his teachings as like a "finger pointing at the moon." Let's not get caught only looking at the finger. The finger is pointing our attention in a certain direction. Here, let's shift our attention from the finger to where the finger is pointing: wordless present moment awareness.

Lesson 40

Unbroken Focus

Let's experience micro-zen together. Moving forward, our sessions will contain pockets of this micro-zen practice to interrupt the momentum of the thinking mind. I'd like to emphasize that these little moments of pausing, if taken sincerely, have more to offer than all of my words combined.

Lesson 41

Natural Healing

There is a difference between the energy of fixing and of healing. To fix implies that something is broken, whereas to heal is to allow the body to recover its natural healthy wholeness. There is nothing to fix, because nothing is broken. When you stop trying to fix it, the self heals itself, like the body healing a cut when you stop scratching at it.

Lesson 42

The Empty Cup

Over the next few sessions, let's experience the natural healing of some classic Zen stories. Here, we receive the story of the empty cup. When your mind is full of opinions and speculations, your cup is already full and is unable to receive anything new. When you empty your cup, you are filled with brand new reality.

Lesson 43

Being Who You Are

You are the professor and you are the Zen master. The expert and the beginner. Here, let's just slow down for a minute, empty our cups, and return to beginner's mind. You cannot know who you are, but you can be who you are.

Lesson 44

Mind Moves

Here we experience another classic Zen story, an encounter between two students and a teacher, discussing the nature of a flag waving in the wind. The students ask the teacher, "Does the flag move or the wind move?" How do you answer?

Lesson 45

The Dharma Eye

Let's introduce a foundational concept: The Dharma Eye. This is the eye that experiences reality directly. It is not separate from reality. In this session, we also experience another classic Zen story.

Lesson 46

The Flower Sermon

Let's begin to experience the story of the Buddha's final sermon, sometimes referred to as The Flower Sermon. His students might have expected some profound wisdom in the form of words, but the Buddha offered something different.

Lesson 47

Koan Practice

Here we complete the story from last time, and begin to explore Zen koan practice. Koans are little verbal devices given from teacher to student in order to point the student beyond the limitations of intellectual understanding and language. We will experiment with several koans throughout the course.

Lesson 48

The Pointless Point

The point of a koan, such as the story of the flower, is to be without a point. If everything must have a point, then we become stuck in an endless cycle of pointing somewhere other than here. Koans point the mind back here, into the pointless point.

Lesson 49

The Right Spot

Here's an old story that doesn't come from traditional Zen, but it is still zen, and it has the spirit of a koan. Really anything can be a koan if considered sincerely. In this story, the teacher asks the student to find "the right spot" on the porch. Do you know what he was asking for?

Lesson 50

Heart-Mind

There's a Chinese term, xin, that means something like "heart-mind." In this course, we are moving our center of gravity down from the head and into the heart. Another word for this is "the hara," the physical center of the body in the lower belly. When you live from the heart-mind, there is a powerful source of energy waiting to be expressed.

Lesson 51

How Much Longer?

Here we experience a classic Zen story. The student desperately wants to become enlightened as fast as possible. He asks the teacher how much longer he must wait if he tries harder than any student ever has. Let's see how the teacher responds.

Lesson 52

A Flower Falls

Something happened in my backyard the other day, and I'd like to share it with you. Here we recall the distinction between trishna and virya. When the fist is tightly closed, it cannot receive anything. In order to receive a gift, your hand must be open.

Lesson 53

Stone Buddha

Let's explore the concept of a "stone buddha." In the pursuit of Zen practice, there is the possibility of losing touch with and becoming detached from your humanity. But this would be, in a sense, to turn to stone. We are practicing in order to become living buddhas. Not detached from life, but rather non-attached to life.

Lesson 54

The Daily Mountain

Each session of this course, and each day of life, can be considered as a mountain. The mountain of the course at large, and life at large, might seem insurmountable. But the mountain of this session, and of this day, can and will be climbed completely. And, in truth, there is only ever this session, this day, this moment.

Lesson 55

Wave Arising

As we approach the halfway point of this course, let's feel the momentum of a rising wave just before it begins to fall, and experience the sensation of stillness in between rising and falling. We also further explore the idea of emptying the ocean with a spoon.

Lesson 56

Ocean Subsiding

Now, as our wave begins to fall into the second half of this course, let's experience a foundational quote regarding the experience of enlightenment from Thich Nhat Hanh: "Enlightenment is when a wave realizes it is the ocean." Can you let your wave self be the ocean?

Lesson 57

Now into the second half, let's experience a classic, maybe THE classic, Zen koan: Mu. The question goes, "Does a dog have buddha nature?" And Joshu responds, "Mu." The word mu can be understood as an all-encompassing negation beyond the duality of yes-or-no. What did Joshu mean with this Mu?

Lesson 58

MU!

Let's stay with Mu. Don't try to understand it intellectually. See if you can just feel it. This is the essence of koan practice. Let Mu become the object of your attention until the point at which you merge with Mu, and there is no you separate from Mu. This is the pointless point.

Lesson 59

Mu Mu Mu

Let's stay with Mu a bit longer. You could stay with Mu for the rest of your life. When you stay with anything for long enough, it unravels into the space beyond it as something separate from you. It unravels into the underlying current that connects everyone and everything.

Lesson 60

The Bridge

Let's return to the monastery and experience the bridge that must be crossed to enter it. This bridge can be thought of as the bridge between head and heart. It extends not outward, but inward. Will you cross the bridge?

Lesson 61

Seeds Of Buddha

We all contain the seeds of good and bad, love and hate, presence and distraction. The difference between which seeds grow and flourish, and which don't, is naturally determined by which seeds you feed. So which seeds are you feeding in daily life?

Lesson 62

Can You Here Me?

The Dharma Eye not only sees, but hears, feels, tastes, and smells, and it only does so in the timeless present moment. When I ask if you can hear me, I'm referring to hearing with the Dharma Eye. In this way, what I really mean is, "Can you HERE me?" In this session, I offer a chant from back at the monastery. Can you here me?

Lesson 63

Permission To Just Be

I find the permission to just be to be the most relieving feeling. Sometimes it helps to be given this permission by someone else. But a part of us does not want to accept this permission. In this session, I offer you this permission. do you accept it?

Lesson 64

I Am

Let's continue with this permission to just be, exactly as you are. Here we practice a statement, "I am." I am not this or that. But simply, I am. And everything simply is. There is a certain power and confidence in this statement when fully embodied.

Lesson 65

What is Pain?

Here I'll begin to share an awakening experience from back at the monastery that begins with intense physical and emotional pain. This pain, if we don't run from it, may just be the very key to awakening.

Lesson 66

A Mind Inverted

Let's continue the story of intense pain from back at the monastery, and recall the feeling of the outer circle. This circle is the mind inverted, and it feels pain when the world out there is trying to get in here. What happens when you let the world, the universe, in?

Lesson 67

The Circle Flip

Here we continue the story of pain, and find out what happened when there was no more resistance left to give. Resist and suffer, or accept and adapt. Or, do nothing, and awaken to reality. When the mind becomes un-inverted, it remembers it is naturally a buddha - awake.

Lesson 68

Spiritual Gravity

Here we explore the Buddhist concept of shunyata, the emptiness beneath all form. When we enter this empty space, we access what I like to call "spiritual gravity." This gravity moves upward and outward when we let go of being in control. It is the source of all pure love and creation.

Lesson 69

The Hammer Strikes

The innocent birds acted as a hammer that broke open my separate self and released a fountain of spiritual of gravity. This gravitational force can move you, when you let it. And in this way, life becomes effortless.

Lesson 70

The Will To Do Nothing

The Buddha once said, "Be a light unto yourself." Remember, these sessions are merely a finger pointing at the moon. The "moon" is always simply here. It is the present moment, whatever it might be full of. Do you have the will to stop looking away from the pure present moment?

Lesson 71

Doing-Not-Doing

Here let's experience doing not doing. When you let go of being in control of what's happening, life still happens. When you let go of holding yourself together, you are still held together. Then, all the effort that had previously been exerted to hold yourself together is freed for the enjoyment and expression of life.

Lesson 72

Wu Wei

Let's integrate a principle from Taoism, known as "wu wei." Literally this means "not doing" or "action by inaction." A more practical translation might be "acting without forcing." The Zen Path leads us into this form of action. When we walk this path, our doing comes from being.

Lesson 73

Shikantaza

Here let's introduce a variation of zazen that some consider the highest form of meditation: shikantaza. Literally this means, "just sitting." You might've heard the saying, "Don't just do something, sit there." Or rather, sit here. When you sit here for long enough, the water of mind naturally settles, and the truth is revealed.

Lesson 74

Tathāgata

Let's explore the meaning of the word Tathāgata: one who comes from thusness. Said differently, one who comes from here. As we enter the two-thirds mark of the course, I will leave you for the first time since creating these sessions daily. I will be visiting the monastery tomorrow, and when I return, my intention is to return not from there, but from here.

Lesson 75

The Second Arrow

Here's an unexpected twist as it relates to my monastery visit. In this session, we explore an old Buddhist concept that can be referred to as "the second arrow." You cannot control the first arrow, but you can choose whether or not to shoot the second. Either resist and suffer, or accept and adapt.

Lesson 76

Heaven And Hell

Here we experience an old Zen story that offers a possible distinction between heaven and hell, not in the afterlife, but right now. In any moment, the experience of either heaven or hell is available, depending on your state of mind.

Lesson 77

Prisms And Prisons

Here's another way of considering this distinction between heaven and hell. You are either a prism or a prison. The prison of separateness offers the feeling of control and familiarity. But at what cost? Can you let yourself be a prism?

Lesson 78

The Karma Suit

Let's explore the concept of karma as it applies to this distinction between heaven and hell, prism and prison. Karma can be thought of as the energy of action. When you hold onto actions of the past and possible future, you create an energetic suit of karma that weighs you down and separates you from the world.

Lesson 79

A Real Person

Let's expand into a metaphor I frequently use with therapy clients. The karma suit can be thought of as like a spacesuit. It has served to help you breathe in your formative environment, but now it is what suffocates you. Can you breathe the open air of reality, directly?

Lesson 80

The Eightfold Path

As we enter the 80s, we return to the Buddha's Eightfold Path. First, we'll revisit the Four Noble Truths and prepare ourselves to receive each element of the Eightfold Path over the next eight sessions.

Lesson 81

Right Understanding

Let's begin the Buddha's Eightfold path with the first ingredient: Right Understanding. We will experience this ingredient through an old Zen mōndo, a dialogue between teacher and student. What is the background of the background?

Lesson 82

Right Purpose

The first ingredient, Right Understanding, feeds all other ingredients. Now into the second ingredient of the Eightfold Path: Right Purpose. Let's recall the Buddha's distinction between trishna and virya. These are two types of purpose, one based on there and one based on here. Can your main purpose be to live from here, no matter what?

Lesson 83

Right Speech

Now the third ingredient: Right Speech. This refers both to spoken and written communication. Here, instead of micro-zen, I offer a shared practice to help experiment with Right Speech. Can you speak from the present moment? Can you say a true word?

Lesson 84

Right Action

Here I'll share my poem from last time, my attempt to express Right Speech, and then we'll explore the fourth ingredient of the Eightfold Path: Right Action. Let's use another quote from Thich Nhat Hanh to help us understand this ingredient. Can your doing come from the ground of being?

Lesson 85

Right Occupation

Let's begin with an exploration of the difference between "good karma" and "bad karma." Then, Right Action brings us into the next ingredient, which is an extension of Right Action: Right Occupation. Can your work be more of an expression of Buddha than of Mara?

Lesson 86

Right Effort

Now into the sixth ingredient: Right Effort. This is the effort to care more for this one step than for your ultimate destination, in everything you think, say, and do. This effort is quite simple, but it requires constant practice.

Lesson 87

Right Attention

Now, the seventh ingredient: Right Attention. Let's experience this one with an old Zen story. The student came looking for something, and the teacher redirected the student's attention back to what is already here. This redirection of attention ultimately led the student to find what they'd been looking for.

Lesson 88

Right Meditation

Here we arrive at the final ingredient of the Eightfold Path: Right Meditation. While the first ingredient, Right Understanding, feeds all the others, Right Meditation is what feeds Right Understanding.

Lesson 89

Samādhi

Let's stay with Right Meditation a bit longer. The Buddha was once asked, "What have you gained through meditation?" And he responded, "Nothing at all. The good of meditation is in what you lose." When you lose the debris of habitual self-conscious thinking, you approach the state of mind known as samādhi.

Lesson 90

Enlightenment

The Eightfold Path ultimately leads to what you might call "enlightenment." First, let's explore the meditative progression of mind states that builds toward the experience of enlightenment. Then, let's throw out all concepts as we transition into the final chapter of this course.

Lesson 91

Mala Beads

Now as we enter the final portion of our time together, I'd like to view each of the remaining steps as like individual mala beads. Each one simply a reminder of the underlying oneness, like the Buddha's finger pointing at the moon. Let's forget the finger, and just look.

Lesson 92

The Other Shore

You cannot awaken one who is awake. But you can remember you are already awake. The remaining mala beads are reminders of your awaken self. In this reminder, let's experience an old Zen saying: "When you reach the other shore, you realize there is no other shore."

Lesson 93

Your Original Face

Here we experience an old Zen koan: "What was your original face from before your parents were born?" Don't try to figure it out intellectually. Remember, koans point us back to the pointless point, the center out of which all pointing occurs.

Lesson 94

The Lie

Here we experience a mala bead that comes not from traditional Zen, but it is still zen. This one comes to us from Pablo Picasso. The great artists know zen, whether or not they know that they know. Maybe it's better to not know? Here's this one: "Art is a lie that makes us realize truth."

Lesson 95

Forget Your Self

This mala bead brings us a saying from the old Zen master Dogen, who was central in popularizing the practice of shikantaza. Here's the saying: "To know yourself is to forget yourself, and to forget yourself is to be awakened by all things."

Lesson 96

Nothing More Than This

Here we receive a Zen story of awakening through everyday life. When you forget the you who is looking for enlightenment, and just focus on living everyday life, enlightenment might just find you. This is what happened to Kyogen in this classic Zen story.

Lesson 97

Are You Ready?

This mala bead brings us a poem from WS Merwin. Not necessarily traditional Zen, though Merwin was a Zen practictioner, but still very much zen. The question this poem asks us is as follows: "Are you ready this time?"

Lesson 98

Why?

Here we have an old Zen mōndo, that references two of our old friends, Joshu and Bodhidharma. Remember that Bodhidharma was known to have brought Buddhism from India to China, where Zen was born. In the mōndo, the student asks Joshu, "Why did Bodhidharma come to China?" Let's experiences Joshu's redirection of the question from then-and-there back to here-and-now.

Lesson 99

An Empty Boat

This reminder comes in the form of a classic Zen story. In the story, a monk chooses to meditate in the middle of a lake in order to remove all distractions from his practice. Even there, distraction finds him. Or is it a distraction?

Lesson 100

None Can Do Me Harm

Here we explore the Buddhist 3 Poisions, the roots of all negative states of mind: 1) Attachment; 2) Aversion; and 3) Ignorance. Along The Zen Path, we purify and transform these poisons into: 1) Generosity; 2) Compassion; and 3) Wisdom. Then, this mala bead comes to us from Marcus Aurelius, the Roman emperor and Stoic philosopher. He wrote these words in his classic text, "Meditations." Here are the words: "None can do me harm."

Lesson 101

The Great Way is Not Complicated

I first heard these words from a resident at the monastery years ago. Then I stumbled on the words again while reading a classic text by Seung Sahn titled Affirming Faith in Mind. Here are the words: "The Great Way is not complicated - just don't have preferences." How do you receive these words?

Lesson 102

True Beauty

This one comes from a story about the Abstract Expressionist painter, Agnes Martin. Not Zen, but still zen. In the story, Agnes has an interaction with a young girl concerning the beauty of a rose. Where does the beauty come from?

Lesson 103

How Sweet!

In this mala bead, we experience a classic Zen story attributed to the historical Buddha. It's a sort of parable for human life, but don't try to make intellectual sense of it. Just feel it. The meaning of the story is in the feeling. How sweet!

Lesson 104

The Taste Of Honey

Here we have a saying from the Dzogchen Tibetan Buddhist tradition. The practice of Dzogchen is aimed at directly discovering the primordial state of being, that has always been here and will always be here. Here's the saying: "What good is the description of the taste of honey while your mouth is full of it?"

Lesson 105

Happiness

In this mala bead, we experience a saying from Chuang Tzu, a central figure of Taoism. If Buddhism is Zen's father, Taoism might be its mother. Chuang Tzu offers us a paradoxical definition of "happiness." All truth expressed in words appears paradoxical. How does his definition feel to you?

Lesson 106

The Undefined

This mala bead comes in the form of words from author Toni Morrison, who reminds us that we need not live by the rules we have inherited. Here are the words: "Definitions belong to the definers, not the defined."

Lesson 107

3 Things

Thought it need not be defined, and ultimately cannot be defined, if we must define Buddhism, here's a possible definition offered by the historical Buddha: 1) Avoid Evil; 2) Cultivate the Good; and 3) Purify Your Mind.

Lesson 108

True Calmness

Here we we receive a mala bead from the mind of our old friend, Shunryu Suzuki - the beginner's mind. The words articulate the meaning of true calmness: "It is easy to have calmness in inactivity. It is hard to have calmness in activity. Calmness in activity is true calmness."

Lesson 109

Buddha

The last three sessions are symbolic of our entire time together. One hundred and eleven. 1-1-1. Our last three mala beads will consist of the Three Jewels of Buddhism: 1) The Buddha; 2) The Dharma; and 3) The Sangha. In this session, let's experience the first jewel: The Buddha.

Lesson 110

Dharma

Now onto the penultimate mala bead, and the second Jewel of Buddhism: The Dharma. Here I offer my own perspective of the dharma with a simple story from this past weekend. The dharma is everywhere and everything, so we really can't help but talk about it no matter what we're saying.

Lesson 111

Sangha

So let's complete this round of The Zen Path with the third Jewel of Buddhism: The Sangha. This word sangha means something like "spiritual community." The fact that you have made it here means you are part of my sangha, and I am part of yours. Here I'll tell you one last simple story from the monastery representative of our shared experience of The Zen Path. And I'll leave you with a message from a very special member of my family sangha.

Ask your teacher

This course includes 4048 community questions and 3987 audio replies from Charles Freligh. The community classroom and teacher audio replies are only available via the app.

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Recent Reviews

Ilene

February 12, 2026

Great course.

Maggie

February 12, 2026

What a divinely inspired class. Thank you Charles for your creativity, your stories and the gentleness of this course. I started every class in the early morning hours, a wonderful way to start my day…together with my virtual sangha. Peace & blessings. I begin again❤️🙏

David

February 11, 2026

Charles, thank you for creating this beautiful course, or whatever it is ? I started listening to it sometime last summer and haven’t listened everyday - but most days. I have really enjoyed it and benefited from it. I may start it all over again - not sure. I loved the two little appearances from your child and actually cried on the last one when they said ‘thank you ‘. Something beautiful and. sad about the innocence and truth of children. Anyway - thanks so much All best wishes Dave Evans

Meg

February 10, 2026

A wonderful course ! I love this as a simple and impactful daily practice. Expansive and centering at once. Thank You. I am excited to begin again. 🙏🏼

Jeff

February 9, 2026

The 111 days of Zen have shown me the simplicity of happiness, yet the challenges to remain grounded and simple. I loved to start my day with this moment of Zen. A huge thank you to Charles for his beautiful work and guidance.

HMB

February 8, 2026

Life altering and a lighthouse in a stormy time of my life. I am overwhelmed with gratitude, Charles. You are beautiful.

Barb

February 5, 2026

You’ll never know just how much your offering saved me on some really hard days, bless you and thank you 🙏🏻

Cheryl

February 1, 2026

Loving this for the past 111 days.. You are part of my Sangra..see you tomorrow✨

Bretski

February 1, 2026

Bless you, Charles. Thank you for your time, advice and counsel. This experience has helped me greatly. I will continue to share the lessons and guidance you created in this course with others to broaden your message and our now shared state.

Lisa

January 30, 2026

This course was a profound experience. I think it will take me a while to truly appreciate what I have learned from it. Then I’ll start the course again.

Donald

January 29, 2026

Profound

Jill

January 29, 2026

Incredible awakening! Just thank you 🙏🏼

Nancy

January 28, 2026

I feel I have come to know Charles over the 111 sessions of this course. He is an excellent teacher, patient, creative, clear, wise. This was an excellent course, and I looked forward to each session every morning. I can't say I understand Buddhism now, but that is maybe part of the point -- no one really ever does. I do understand myself better, and the path I am on with so many others. Thank you, Charles, for the immense work it took to put together this class and for sharing of yourself, your life, and your knowledge and wisdom.

Tom

January 27, 2026

A wonderful and insightful 111 days. 🙏

Beli

January 27, 2026

Subtle, concise, wise… best 5 mins of my day for the last 111 days!

Cathy

January 25, 2026

Thank you! So much thought and caring put into this work. I enjoyed and learned each day

Tressa

January 22, 2026

This, is the one.

Laurie

January 21, 2026

Thank you, Charles! You are a kind, loving guide. I am here, step by step.

Alison

January 21, 2026

Exceptional. Enlightening. Endless.

d•i•

January 21, 2026

Tremendous. Such profound wisdom and guidance is here. Thank you for allowing us to be part of your sangha, and for you, being part of ours. I look forward to starting once again, at the beginning. 555 minutes to help equip us with and to shine the flashlight upon our long and winding path. ☮️

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