THIS IS SEON

SEON is the Korean word for ZEN. Enlightenment, pointing right, seeing right. Enlightenment, in the sense of affirming who you really are, is the birthright of all of us, regardless of religion.

Introduction

Welcome to This Is Seon

Seon is directly pointing to your mind. If you encounter words like this for the first time, they can seem confusing, even though they are not meant to be. In fact, Seon does not require words at all. Talking and writing are events like everything else, appearing and disappearing.

If you are new here, please watch this introductory video from a recent retreat.

When you feel like you've listened to this video so many times there's nothing left to get from there, you can get access to more recordings by becoming White or Black member of by applying for the No Color membership.

In the begining, if you'd like, you can send a simple email to Nim. Just send a . as a subject and a message. In seon way, this is enough. The email address is info@thisisseon.com.

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Enlightenment

Buddhism, Seon & Enlightenment

Enlightenment was the goal of the Buddha, and it's also the ultimate goal of Buddhism.

Before, and after his enlightenment, the Buddha preached solely for the purpose of enlightenment, and that continued until the day he died.

There is no path to enlightenment, because we are all already enlightened.

That's why the unspeakable cannot be explained in words or writing, and why it's called enlightenment, which confirms itself by direct experience in life or through mysterious hints of Seon(Zen).

However, after the Buddha's death, the word enlightenment became a symbolic word, and the Buddha's wisdom teachings were perverted and transformed into tools of usefulness in life.

I, too, have traveled the world in search of the truth since childhood and have met many Buddhist disciples and their teachers, but the misguided teachings of the majority of unenlightened people and even famous teachers have defined enlightenment as a word made up by their own ideas and thin knowledge, and now the word enlightenment has become a word that ordinary people do not even dare to utter.

In doing so, they either escape from the compulsion of enlightenment or postpone it to the next life, and spend their entire lives simply relying on the words of the Buddha, studying them, adding their own interpretations to them, creating and selling false knowledge in books, and living as if they were enlightened saints with the Buddha as a backdrop, deceiving the world and even themselves.

Since ancient times, Seon (Zen) has been a powerful prescription to defeat these ills and fake masters in one fell swoop, and this is the essence of Seon (Zen): straightforward teaching, straightforward realization.

Once again, Buddhism means "the religion of enlightenment," and Buddha means "the enlightened one."

How much clearer do we need to be about what Buddha is and what Buddhism is?

Buddhism without enlightenment is not Buddhism, and anyone who sets up a statue of a Buddha and brings people together to talk about anything other than enlightenment is a false masters.

The 2500-year history of Buddhism and the life story of the Buddha can be studied and taught, but finding the true self can never be understood through knowledge, and enlightenment is the right and mission of each of us.

Therefore, when a person who believes in the Buddha and lives by his virtues speaks of anything other than enlightenment, he violates the Buddha's will, blinds himself and others, and hinders enlightenment.

Please forgive me for stating the obvious, as I am sure there are many monks and people who are already on the right path to enlightenment.

The Word

Seon = Zen = Mind

The Korean name for Zen as we commonly know it is Seon.

To clear up some of the misconceptions about the original name, Zen, we'll refer to it by its Korean name, Seon.

For example, Zen has been mistakenly perceived as something that belongs to hard-working ascetics who have given up their lives and is far removed from the daily lives of ordinary people, and Seon's purpose, enlightenment, has been reduced to a difficult task that is beyond the reach of ordinary people, and its meaning has been greatly altered by unenlightened Buddhist monks and their intellectual followers, who have mistaken it for a mere discipline.

Let me be clear, our nature is not something to be learnt, begged from special powers or sought from outside, it is our birthright.

Enlightenment is not found, nor can it be earned, by meditation or any form of practice.

If anyone says they can give you enlightenment, or that they have a secret formula, they are leading everyone around them down a slippery slope, not just themselves.

All Buddhist practices, including meditation, are like medicines, providing comfort for a limited time and allowing us to go on with our lives, but not solving the problems of our nature.

What is so clear is that Buddha means 'awakened one' and Buddhism is the 'religion of awakening'.

Historically, the founder of Seon (Zen) is Bodhi-Dharma of the Shaolin Temple in China.

Bodhi-Dharma is the 28th Patriarch of Buddhism who received the Dharma from the Buddha and is the founder of Seon (Zen).

That's why I went to Shaolin Temple in China in 1994 on a whim to find a teacher of Seon.

Seon (Zen) Buddhism differentiates itself from Buddhism by calling itself Seon (Zen), whereas traditional Buddhism is called Dharma.

Therefore, it is said that Gyo (religion) is the Buddha's words and Seon is the Buddha's mind.

If Buddhism is the creation and study of sutras, the collection of the Buddha's words that lead to enlightenment, Seon is the transmission of the Buddha's enlightenment from mind to mind, as it has been passed down through many Seon masters throughout history to the present day.

When we speak of the characteristics of Seon in this sense, we usually refer to unstructured texts, unstructured transmission, heart-to-heart transmission, straight pointing, and straight seeing.

What is it that is transmitted completely from heart to heart?

It is the enlightenment of the Buddha, the enlightened mind.

The ultimate purpose of Buddhism is to free the mind from suffering by seeing our true nature.

The Path

No path that's the path

Enlightenment is so obvious and simple that people approach it in a difficult and profound way.

I often say that whatever it is you want to realize, you have to be 100%, without 0.01% doubt.

For example, if the world is all "sky blue," there can't be any other color, so there can't even be the word "sky blue," let alone any other color.

In awakening, there is no such thing as discernment, which is why many people who have had awakening experiences have said that they experienced the void.

So if we were to use a ball as an example, we would say that it came from a place where we don't even have a body.

There are no stages of enlightenment, so someone who listens to a dharma talk for five minutes or someone who listens for 50 years is on the same starting line if they haven't awakened.

Even people who claim to have had an experience of enlightenment often have the delusion that there are stages of enlightenment, which is why we say that it's important to have an experience of enlightenment, but it's also important to find a teacher who can guide you on the right path and listen to the right dharma talks after enlightenment.

This doesn't mean that you need to do anything different before or after enlightenment.

These subtle words of truth, which seem to be the same but different, different but the same, are not the object of study by unenlightened Buddhist monks and scholars, but their vain efforts to discover them through inquiry and make them instruments of knowledge continue through the centuries, but in the end, until one experiences enlightenment, the words of the Buddha cannot be understood, and even if they are understood, they cannot be correct.

Truth can never be understood through words or writing.

For example, when we hear the word "apple," we see a picture of an apple in our head or heart.

The words written on a white piece of paper are not the real apple, nor are the words exhaled through the breath, or the picture drawn in the heart or mind.

As the founder of Zen, Master Dharma, said, "Everything in the world comes from the mind."

So the more concise and clear the question of enlightenment becomes, the closer it is to being answered.

The Buddha was not the founder of enlightenment; he was one of many people who identified the enlightenment or self that has always been there.

He didn't say that enlightenment was something that only specially selected Buddhist monks who endured years of rigorous training could achieve.

Enlightenment, in the sense of identifying the real you, is the birthright of all of us, regardless of religion.

There is no one specific way to reach enlightenment.

If there is a way, it's simply to let go of your own thoughts and opinions and listen to dharma talk.

Dharma talk is best listened to like rain.

Dharmatalk

In the eyes of society, I'm just an ordinary middle-aged guy you can find anywhere in the world.

In the Korean Buddhist tradition, this kind of person is called a 'Gersa'.

A small spark from a boy in India 2500 years ago was passed on to the Dharma Master, and from there, the history of Seon began, passing through six Seon ancestral teachers, to the last ancestral teacher of Seon (Sixth Patriarch Hui-neng), who could not use his own name and was looked down upon, who showed the hints of enlightenment that had been passed down like Buddhist temple secrets, not in writing and speech, but directly through Dharmatalk, so that, like the prophecy of the Dharma Master, it was not limited to any religion, but bore fruit in our ordinary lives.

As I mentioned in the introduction, the word 'Gersa' literally means a lay person who studies the Buddha's enlightenment, not a Buddhist monk.

In Seon's history, 'gesha' have played an important role in the development of Seon, as they were ordinary people who realized the Buddha's enlightenment by chance and spread the Dharma to everyone in the world, including Buddhist monks.

The secrets that have been passed down in this way are so easy and ordinary that they cannot be put out and bragged about, but they have been distorted by the wrong teachings of unenlightened people, and enlightenment has been tabooed as something that cannot be easily attained.

But fortunately, Seon's tradition of pointing straight to the point and realizing straight away has been carried on.

Dharma Talk is not a place of scholarship where we get the knowledge we need to live.

It is only about showing and pointing to enlightenment, not teaching, not knowing and understanding, but realizing.

There are two main ways that Dharma Talk works.

One is to say "there is," which destroys the idea of "there is not."

The other is to say "no" to the idea of "is," so that it can't stay in either place.

Only if you are always clear on why you are listening to dharma talk will you see the moon (essence) I am pointing to.

If you just follow my words (fingers), you will only see my fingers, and there is no reason for that.

If the desire to realize arises on its own, I recommend listening to Dharma talks for at least six months to a year, basically with a clear mind and no questions.

But in the meantime, if you have a question that you can't bear to leave unanswered, you can ask it over and over again, refining it to be concise and clear, and email me.

As I mentioned at the beginning, Dharma talk uses words as a tool for communication, but no one is talking - it's all about enlightenment, and I can tell you that the words you hear in Dharmatalk are like an alarm clock to wake you up.

Traditional Korean Dharma talks begin with the sound of a bamboo-stick, also ends with that sound.

The sound of the bamboo-stick is no different from my sound, and the sound of the Buddha is no different from all the sounds of the world.

That's why Seon master's superior knowledge and eloquence of speech will help him attract many people who understand it and seek knowledge, but it will not lead to the ultimate goal of enlightenment.

Knowledge that comes from outside cannot be yours, and wisdom (enlightenment) is something that exists within you from the beginning, not something that can be acquired, so the first step is to find your true self and not chase after the knowledge of others.

In the Seon tradition, there is a method of teaching called "Bang and Hal," where "Bang" refers to beating with a stick, and "Hal" refers to shouting (sajahu), which means to use any means necessary to clearly point out the goal (enlightenment) for those who are blinded to the truth by false teachings or ideas and prejudices.

During Seon master's (Nim) Dharma talk, sometimes unexpected expletives or behaviors may occur, such as situations that we can easily encounter only with people close to us in our daily lives, but not in a formal setting, but they are expressed without ambiguity by the straightforward tradition of Zen, so please listen without misunderstanding, and do not take Seon master's words lightly to cloud the essence of Dharma Talk.

True Dharma talk is not only the sounds that come out of my mouth with air, but all the sounds of the world.

When the day comes when you are able to hear all the sounds of the world, even the ones that are not sounds, then you will enjoy true great freedom, not only from me but also from the Buddha's words.

Rules

The guidelines for participating in Dharmatalk are woven throughout the teachings above. Here are the key points to remember:

Listen to Dharma talks for at least six months to a year with a clear mind and no questions. This period of quiet listening allows the essence to penetrate without the interference of intellectual questioning.

If you must ask a question, refine it to be concise and clear. The question itself often reveals the depth of understanding.

Do not follow the words (fingers) - look at the moon (essence) being pointed to. The words are merely tools, not the truth itself.

Unexpected behaviors may occur during Dharma talk - listen without misunderstanding. The straightforward tradition of Zen expresses truth without the constraints of formal etiquette.

Do not take the Seon master's words lightly or let them cloud the essence. Every word serves the single purpose of pointing to enlightenment.

Remember: True Dharma talk includes not only the spoken words but all sounds of the world. When you can hear even the sounds that are not sounds, you will know true freedom.

Retreat

Retreat Who Am I 2026 is in planning.

About Nim

Personal Story

The true me never changes, and it is not me that changes.

So there is only one unchanging principle in the world, and that is that it 'changes'.

The most important point here is not that it 'changes', it is that it is the 'only principle' and that is our unchanging nature, which is enlightenment.

Our bodies and our lives change over time, and we think we've accomplished something with them, and we live our lives believing that our bodies are us until the end of our lives, and then one day our bodies reach the end of their lifespan and we die, and then we die with them.

It reminds me of the foolishness of the king of a country who mistook his body for the only thing he had, and when he died, he wanted to bury his many subjects and possessions in his tomb so that he could enjoy eternal life.

In our normal lives, where we firmly believe that our bodies are us, we want to know the history of each other's bodies, like when we buy salami at the supermarket, we want to know the date it was made, etc.

If you ask me what my true nature is, I'll hold up a finger, and if you ask me again, I'll say "this" out loud.

This is to show you that my nature and yours are not different, as pouring water on water to be came one instead of two, so that the answer to your question is one.

Nevertheless, if you are interested in my body and its history, I will give you a brief introduction.

I don't know exactly why I came across this body or what motivated me to manufacture it, but I do know that the country of manufacture is Seoul, South Korea, and the year of manufacture is 1970, which I was told by my parents.

I don't remember exactly how I first learned about the use of this body.

However, just like when we first encountered a car, I gradually got used to it over time, and as it was upgraded, I gradually developed precise senses such as navigation, and dreamed of the future, and the functions of the body got better and better, so by the time I was 18 years old, I became a movie star according to the flow of life, and I studied abroad in Japan and had the experience and thought that the world was wide.

But at a certain point in my life, I realized that I was attached to this body, which is not the real me, although I keep it close to me and use it according to my connections, like my house, my car, and I don't even know where it came from or where it's going, and I started to doubt the things that I thought were me all my life, so I went on the path of Seon (Zen) study to find the real me.

In order to follow in the footsteps of the founder of Zen (Dharma Master), I traveled to Shaolin Temple in China in the winter of 1994, where I met many monks and friends, but never met my true teacher, and spent many hours in zazen at the place where the Bodih Dharma was staying.

Then I met Rainer Deyhel from Germany in Shaolin and we became sworn brothers, and he opened the German Shaolin Temple in Berlin in the early 2000s, and I was teaching zazen to people in there and living as a 'Zen Master without enlightenment', but one-day the German Shaolin Temple, which had a European license, learned the expensive lesson that 'Buddhism without enlightenment is not Buddhism' and eventually closed its doors, and we both left Germany for Cambodia, leaving all memories behind.

I practiced for a long time, as most practitioners do, in a vague and complacent way, thinking that one day I would realize, but I never resolved the question of 'who am I' and wandered around Hong Kong, Thailand, Cambodia, and other countries as fate would have it, before returning to Korea permanently around 2014.

In the winter of 2015, he stumbled upon a book by an ordinary 90-year-old Korean man called 'Even the Buddha Can't Go There', which became the catalyst for the enlightenment, and I spent the next six months listening to his teachings day and night, even in my sleep, without removing my earphones.

Then one day, the experience of everything crashing down around me, including myself, with the very ordinary and mundane sound of wood knocking outside my house is a 'moment' that cannot be measured in time, but it clarified the nature of not only me, but of everything in the world, and all the questions that had been bothering me were extinguished in a single moment.

With the help of the Korean Seon (Zen) masters who guided me through that liberating experience, I became even clearer and have been living a life of sharing and validating valuable experiences with those who connect with me ever since.

I would say that the Buddha's enlightenment, or the enlightenment of any great man, is only another person's experience, so don't be fooled by stories, and verify it for yourself.

In the end, all I am talking about is 'this' and nothing else.

The Name

Before you were born

In Korea, Seon's meaning of teacher is greater than that of a parent, so calling someone a teacher and following them is something to be taken with a grain of salt.

In my Dharma talks, I refer to my teacher as 'Nim' instead of calling him/her by name, which is a basic courtesy in both the East and West.

The bigger reason is that the Korean word 'nim' has many different meanings.

In Korea, 'nim' has the same meaning as 'Dear' in English, and is used to address God, saints like Buddha, Jesus, or anyone else you respect, and it can also be used after any pronoun in the world as a sign of respect, but it is rarely used in colloquial speech because its meaning is uncertain when used alone.

As explained above, it is rarely used in isolation, but in "The Silence of Nim" by Korean Seon monk and poet Man Hae, he describes it as a loved one whom he misses dearly, but whose true meaning is someone he should meet but cannot.

Whenever you address me as 'Nim', you are not calling me, you are calling your true self, and one day, when the whole of you answers that fervent call, you will prove to yourself the enlightenment of all Buddhas and Seon Masters.

In that sense, Nim is only a mirror reflecting you, a finger pointing to the moon.

The Title

To those who have no interest in the path of practice, a Zen master who abruptly cuts off conversation or utters incomprehensible sounds may simply appear to be a stubborn and authoritarian old man.

However, the true authority of a teacher in the Zen tradition does not stem from status or power. I will explain where this authority comes from in the world of Zen, which pursues "emptiness," and what the relationship between such a stern teacher and his disciple entails.

The Source of True Authority: Honesty Derived from "Emptiness" While worldly authority typically stems from "what one possesses" (position, knowledge, wealth), a Zen master's authority stems from "what one has emptied."

Natural Gravitas: A Zen master does not seek to lord over his disciples. Rather, he simply becomes an empty mirror, reflecting the disciple's foolishness exactly as it is. A person who has completely let go of the ego exudes a cool, serene aura without any pretense. This is not something forced; it is a presence that naturally emanates from a life united with the Truth (Emptiness).

The Authority of Non-Duality: The teacher does not view the disciple as "someone to be taught." The teacher and the disciple are inherently one. The master's authority is not meant to suppress the disciple, but is merely a "sword of expedient means" borrowed temporarily to awaken the Buddha sleeping within the disciple.
The Meaning of "Zen Authority" Between Teacher and Disciple In Zen, the relationship between teacher and disciple is on a different level from the worldly relationships of "superior and subordinate" or "teacher and student."

First, the "Sword of Killing" and the "Sword of Life"
A Zen master's authority is sometimes frightening and chilling. This is because the master mercilessly cuts away the "sense of self" (ego) that the disciple cherishes so dearly. Killing the disciple's preconceptions is the sword of death, but reviving true life through that death is the sword of life. The reason the disciple bows before the master's authority is because they believe that this fearsome blade will ultimately set them free.

Second, the Art of "Chul-tak Dong-si" (Pecking and Cracking Simultaneously)
When a chick pecks at the shell from the inside, it is called "chul," and when the mother bird cracks the shell from the outside, it is called "tak." A master's authority is not a power to be wielded at will. It is a compassionate timing seizing that fleeting moment when the disciple's quest for enlightenment reaches its limit to crack open the shell. Through the master's authority, the disciple realizes their own limitations, and through the disciple's earnestness, the master transmits their teachings. Here, the master's authority is not "domination" but a necessary condition for "fulfillment."

Third, the non-attachment of "the pine tree in the courtyard"
A true master does not wish for the disciple to worship him. Rather, he hopes the disciple will step over him and move beyond. "If you meet the Buddha, kill the Buddha; if you meet the Patriarch, kill the Patriarch (Sallbul Salljo, 殺佛殺祖)." This is the highest teaching of the Zen school. When a disciple tries to rely on the master, the master instead uses the sword of authority to cut away that very point of reliance. To enable the disciple to stand tall on their own—that is the ultimate purpose of Zen authority.
In summary The authority of a Zen master is the "weight of emptiness." While worldly authority says, "Follow me," the authority of Zen commands, "Look within yourself." It may appear overbearing to those with no interest in enlightenment, but to the seeker striving to resolve the problem of life and death, that authority is like the only lighthouse encountered in the pitch-black night sea.

Therefore, it is a very common occurrence in Buddhist history that people who pretended to be true Buddhists, lived in Buddhist temples, and used or sought to use the authority they had accidentally acquired for their own selfish ambitions have slandered true masters.

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Weekly Schedule

Event	CET/CEST	Your Local Time (UTC)

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Run Seon

Stopwatch

00:00

Cadence

160 BPM

170 BPM

180 BPM

Run Seon is a modern form of Zen running inspired by the Japanese practice of Slow Jogging. It combines mindful breathing, natural movement, and awareness to bring both physical and mental balance. This method is gentle enough for older practitioners, yet deep enough for true meditation in motion.

Breathing — The Foundation of Life Energy Breathing is the core of Run Seon. Start with deep and calm breathing: inhale through the nose, exhale slowly through the mouth. Focus on exhaling fully. The rhythm follows a cadence of 180 BPM — the same as the chanting of 'Kwan Se Um Bo Sal.' When the body adapts to this rhythm, you can run while chanting naturally, feeling the unity of body, breath, and awareness.
Arm Movement — The 'Palm Strike' Technique Lightly close your fists, keeping your arms relaxed in a natural V-shape. The key is in the backward motion — imagine striking gently backward with the tip of the elbow. This movement activates the shoulders and spine, encouraging better rhythm and preventing stiffness.
Leg Movement — Gentle Steps, Natural Flow Lift your knees softly, keeping steps light as if touching the ground with the outer arches of your feet. Avoid pushing or forcing movement; let the body flow naturally. This style minimizes impact on joints and is suitable for all ages.
Rhythm — 180 BPM, the Heartbeat of Life The ideal cadence for Run Seon is 180 BPM. This rhythm keeps your body balanced and breathing synchronized. With time, you may find yourself running effortlessly — running without running, breathing without trying. In this natural flow, the mind becomes silent, and the true self appears.
The Effect — Harmony of Body and Mind Run Seon improves blood circulation, strengthens muscles, and refreshes the brain. More importantly, it reconnects you with your inner stillness. Through gentle motion and steady breathing, you can experience meditation in everyday movement.

Message from NIM:
Do not force. Do not chase. Breathe and let the rhythm guide you. In that simple act, you will find the stillness that was never lost.

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