Praxis ecology

A theory of change for conscious communities

How to embody zen 2.0 technology

In conscious communities - DDS spaces ?

@ Praxis residencies

Designed and written by valerie Duvauchelle

Supported by science perspective from Liuba Tupikina and Marc Santolini

The Praxis ecology is dedicated to supporting conscious community living projects within a Deliberately Developmental physical space and spirit. From this foundation, various designs can emerge, allowing each community or group to create its own framework.

This approach is rooted in the simple act of living together as a theory of change in itself. However, additional developmental purposes can be integrated on top of it.

• Overview

• Conscious community ethos

• the principles

• Community of practices framework

• 5 minimum viable practices

• The collective practice of interbeing

• The collective practice food care

• The collective practice of house care

• The collective practice energetic body care

• The collective practice of relational care

appendix

Overview

Intentional communities have evolved significantly since the 1960s, when the hippie movement was most influential. Today, several new movements seek to create lifestyles that break away from traditional norms.

These modern movements share a common quest: to offer viable and sustainable alternatives to conventional lifestyles, often seen as unsustainable and alienating.

The other longstanding model is that of religious communities, which have persisted for hundreds of years. Their purpose seems different but they both aim for a different way of living on earth, as a human being.

These two models can be differentiated as follows:

• Intentional Communities: Groups of people living together based on shared, often secular values and goals, focusing on sustainability, self-sufficiency, or resource-sharing. Sovereignty is a core principle in these communities.

• Religious Communities: Groups living together to practice a shared faith, following a lifestyle dictated by religious principles, often with hierarchical structures and strict rules. Collective engagement is a core principle in these communities.

Both models have their strengths and weaknesses, with potential for oppressive excesses either from hierarchical power or from a lack of structure. The research at the Praxis Hub seeks to find the right balance between individual freedom and structured collective engagement to create more resilient secular communities.

This is the emerging model of conscious communities or DDS spaces, which can be seen as a hybrid between co-living intentional communities and monastic religious communities.

What is a Praxis DDS space ?

As a concept distinct from Poiësis (producing something) or Théoria (contemplation), Praxis is fundamentally rooted in action.Buddhist scholar Stephen Batchelor also employs this term in his book Secular Buddhism, framing Buddhism as a praxis rather than a religion.

Directly inspired by Zen technology and the living organization of Zen temples, the praxis ecology is inherently connected to the transformative process—not by seeking it, but simply by expressing it. The practice itself is collective awakening, where the aim is not to achieve something new but to manifest what we already carry within, when living in the right container.The premise is that with the right structure and direction ( rather than goal) , a different sense of self naturally emerges. From this perspective, there is nothing to attain—only the full experience of body and mind in the ordinary rhythm of life.

The Praxis residencies developed at the Life Itself Bergerac Hub have explored how to structure this process in a way that reawakens our sense of being human and the wisdom that arises with it. The general vision is how to go from a self development culture to a collective wisdom culture though simply by living together in a way that regenerates our deep joy.

The art of this Praxis lies in striking the right balance between self-deconstruction and sovereignty, enabling individuals to transform collectively while preserving their personal agency.

This design is the result of three years of exploration, aimed at identifying the minimal conditions necessary to activate collective energy while maintaining private space.

A consious community ethos

In the hub, we have people of different ages, many of whom are digital nomads living and working on their own. Some stay in co-living spaces, but without a structured collective framework. Maintaining a healthy life—let alone emotional well-being—requires significant effort in such conditions.

Scientific studies show that minimal social interaction makes it harder to experience joy. As Joanna Macy eloquently explains in her books and workshops, we are systemic beings, much like the living cells in our bodies. On a societal level, prolonged isolation prevents us from fully connecting to the “we” space, which is essential for both individual and collective adaptability.

This lack of connection ultimately reduces the ecosystem’s capacity to evolve, with joy and emotional safety being integral parts of this adaptive process—both within ourselves and in relation to the world around us. While community is not the only path to reconnecting with our natural ability to adapt (workshops, retreats, and other experiences can also play a role), living together in a conscious community allows for a deeper integration of new ways of being in the world.

How to collectively transform ? this is the question

We are all conditioned by a perception of reality that we know to be inaccurate—the belief in separation—yet we find ourselves unable to act on this knowledge. As a society, we may be collectively paralyzed, unable to respond to the urgent need for radical transformation that the world demands in order for us to adapt adequately.

Through intuition, collective sensing, or ancient wisdom, we know that within communities, we can experience a different sense of Self—one that allows us to live more resiliently. However, in today's society, spaces where we can be authentic and integrate the complexity of the world while living in a regenerative and enthusiastic way are rare.

In these uncertain times, perhaps we can remember our relational nature and act in harmony with the accelerating changes that are beyond our control. We can align with ancient wisdom that recognizes the power of community, as well as with scientific progress that has uncovered the profound systemic effects of community on the emotional and physiological well-being of individuals.

Along the way, we must be mindful that reconnecting with this memory may confront us with the reality of our separatist conditioning—dissonant with our desire for greater cooperation. This conditioning manifests as fearing others, harboring systematic mistrust, internalizing patriarchal dynamics, and more.

We must learn to bear witness to our paradoxes and resistance as an evolutionary process.

This is the experience we are exploring during mid term residencies at the Life Itself Praxis Bergerac Hub. The joy and the pain of being human together though a praxis ecology.

The ontological aspect of living in a physical space

The execution of one's practices becomes ingrained in a specific location, and the way individuals inhabit spaces constructs the dynamic body of the collective . At the Praxis Hub, we are interested in assessing the impact of the environment on personal and collective well-being, exploring how the "incorporation" of a living space contributes to the sense of trust we aim to foster in spaces of collective metamorphosis.

This approach to designing practices rooted in physicality is closely linked to the way Buddhist monasteries have always been structured. A monastery functions as a living body, with monks as its cells. The way these cells move influences the entire organism, sustaining both its visible and invisible equilibrium.

The movement between activities distributed in various rooms and the motions prompted by different activities allow us to visualize the possibilities of interaction in a place that weaves a complex emotional architecture based on classical architecture.

As an example, here is the distribution of the inhabited space during the residencies based on different daily activities, categorized along four parameters: interiority, exteriority, individual, and collective, presented in two axes.

Drawing (mobility in space )

In this drawing we can see the distribution of various types of activities in different subspaces allows for a maximum of encounters. (Liu Bauer, Marc Santolini)

The Praxis Hub, a space for remembering what is to be human

Time gives rhythm to the shared space of our hub, and it is through this collective movement—oscillating between private and communal time—that we reconnect with a true sense of identity and begin to think differently. This space can be seen as one of deep adaptation, a metamorphic environment where we hybridize together, attuning ourselves to the world.

Praxis residencies provide a space where each individual awakens their essence within the community through collective practices. Here, we explore the fluidity of our being and recognize that identity is inherently shaped by the relationships that flow through us. We seek to understand how openness to others—embraced within a community rather than confined to the isolated structure of the family unit—continuously reshapes us. Everything we encounter redefines us in an ongoing process.

This is a space where the joy of collective action and responsiveness finds its place in a constant state of evolution. We cannot become who we are in isolation; we need contact and interaction. This is what the Praxis ecology framework provides.

Illustration of the concept of interbeing (Liu Bauer)

At the Life itself Hub each residency follows a Praxis ecology framework to meet the needs of the community while maximizing the connections that harness the productive energy of the collective body.

We have several residencies format usually held by 3 roles : host ( relational guardian or facilitator) , steward ( house guardian) and tenzo ( food guardian) working together as a team . Team adapts which design suits best to their format within the Praxis ecology frame and ethics.

Here are the benefits of a conscious community setting that we have observed at the Life itself Hub through various Praxis residency formats:

• Truly meeting people

• Becoming part of the ecosystem

• Connecting to a space

• Feeling deep time

• Developing a different sense of self

• Learning to find peace in discomfort

• Addressing difficult conversations

• Experiencing the joy of togetherness

• Finding inspiration

• Concentrating better on work

The principles

The Praxis ecology that sustains any conscious community is rooted in a fundamental question: How do we shift from a culture of self-development to a culture of collective wisdom?

Collective engagement designs appear to be a key element of this transition.

But integrating sustainable care practices is not easy. Many of these ordinary activities—such as sitting, cooking, cleaning, or relating—are not recognized as essential to our lives or as vital to collective wisdom. We often view them as obligations, or worse, as moral duties, rather than as opportunities for growth and a way to truly be present in the world. The goal of Praxis conscious community as a DDS is to practice our lives together through shared principles and rules that reintegrate the spiritual with the material.

Representation of people’s trajectories within the communal space, with group synchronization points highlighted spanning the spectrum of contemplative (inward) and discursive (outward) practices.

(Drawing by Liu Bauer)

Here are the basic principles behind the Praxis ecology :

• Long time:

If we want to break free from the dogma of linear time and create a different space for action, we must find a way to experience time differently.

Many transformative proposals are often conducted intensively and over a maximum of one week. Whether it's silent retreats, yoga, or Nonviolent Communication workshops, While highly efficient, these short periods of collective experience can reinforce the illusion that these practices are detached from our everyday lives and rely on a separate space. Furthermore, the impact of these experiences may not resonate deeply or produce transformative effects at the collective level in ordinary life. These moments serve as inspiring and energizing times of strong collective activation but could also perpetuate the illusion that we have found a solution without fully grasping the underlying complexity.

Moreover, it often fails to integrate the core activity of everyday life—food organization—which is usually left out of the conversation.

Staying together in a framework of collective practices, ranging from two weeks to several months, allows for an arc that mirrors the theory U, with a peak at the beginning, a descent, tensions, and a resolution. This resolution typically arises from a profound realization of identity, enabling transformation. It is an experience of a different time, simultaneously accelerated and denser.

“There are different temporalities which are not measured by homogenous clock time ” Bayo Akomolafe.

• Engagement:

Generally speaking, engagement is the core element of Praxis ecology. It calls upon something that our cultural paradigm no longer values as much: a minimum level of discipline to follow a structure.

In the Praxis ecology , there is a shared structure with established rules—ones we do not individually negotiate, intentionally. However, with rules comes the challenge of reactivity, as they can sometimes be perceived as authoritarian.

The essential principle underlying the structure of this ecology is that cultivating both collective engagement and sovereignty is necessary to experience a new way of living together. We believe that true collective transformation is not possible without embracing the discomfort of changing habits—particularly the habit of freely choosing one's schedule or activities based purely on personal inclination.

At the same time, we acknowledge the deep attachment to personal freedom. Thus, it is essential to find the right balance between common rules and individual autonomy. This is why reflecting on structure is fundamental to group harmony: it must be fixed enough to generate positive transformation yet flexible enough to integrate and adapt to certain personal needs, however conditioned they may be.

The unexpected gift of commitment is that it allows us to move beyond our conditioned resistance to the collective, opening us to a way of relating to others that transcends individualism.

This engagement clarifies the mind through movement, fostering an organic sense of adaptation—a way of being with whatever arises. It also nurtures a natural capacity to hold space for and navigate reactivity when challenges emerge.

• Humility:

Knowing that our separatist conditioning forces us to confront our limitations and reactivity toward community, we must embrace these challenges as essential to our collective evolution. In other words, we need to acknowledge our reality, shaped by post-modernism, while allowing ourselves to dream of metamodernism.

During residencies, we don’t choose when to eat or when to clean. There is flexibility, but we agree to do things together at certain times. This structure may seem infantilizing, but it is a subtle strategy to deconstruct our habitual ways of interacting with the world ( let alone pragmatic reasons). By temporarily setting aside our personal will, we can experience the freedom of simply following the collective rhythm and focusing on one task at a time.

In doing so, we cultivate tolerance—for ourselves and others—when our aspirations don’t always align with reality. We recognize our reactivities as simply part of the process, approaching it with humility.

Mostly we develop a disposition to do things we trust without always understanding them , being agree or incline to do them, not knowing where it will leave us.

"For now, live the questions. Perhaps, one day far away, you will enter, little by little, without having noticed it, inside the answer.”Rainer Maria Rilke

• Faith

In most religious traditions the relationship between master and disciple is fundamental as a maieutic technology ( birthing each other) to experience knowledge. At the Life itself Bergerac Hub there are no masters and no religion here, but we are aware that without this space, we risk falling into the illusion of our own convictions. The attachment to changing things for the better can, in fact, reproduce the same dualistic paradigm.

The experience here is about connecting to the liminal space that manifests and echoes the "we space," which can activate and inform our collective wisdom. To achieve this, we must believe that the relationship of complete trust to a master, as found in a religious community, can be replaced by the secular community container that activates this liminal space. This requires trust in the Praxis ecology itself as a form of deconstruction—realizing the possibility of a different kind of action that arises from conscious community, rather than from well-intended actions driven by urgency, measurement, and visibility.

It is the exploration of another belief: that by relaxing together in the trouble, we activate intuition, collective wisdom, and generate powerful, enthusiastic action that truly matters. The "master" emerges not as an individual authority, but as a collective wisdom drawn from the Praxis ecology and the rhythm of the community.

However eldership in the space is important . Not as an authority but as an invisible vertebra that also supports the groups.

• Beingwithness

Everything is practice, and everything can be a refuge. Every practice becomes a space to release the pressure of the personal self, an opportunity to unplug from “our mission”—a breath of fresh air where we focus solely on what is before us in community. Free from the pressure to be better or more spiritual, and beyond mere efficiency, these daily practices allow us to explore our relationships with ourselves, others, and everything we encounter, fully present in the moment.

It’s about creating space for integrity in life and embodying interbeing within the right effort. We believe that, in this way, we can rediscover the unified common sense of the ‘good life’ cherished by philosophers—a life lived with the awareness that each moment is unique and informs us of what we need to align with the world around us.

Engagement, humility , faith and beingwithness within long time are not separated in this Praxis.

Consious community framework

At the Life Itself Hub, we aim to bring together social practices that blend the abstract spiritual practices with the more psychological practices of relational dynamics. This concept aligns with the "ecology of practices" developed by Isabelle Stengers in her book Inventing an Ecology of Practices, and further expanded by John Vervaeke. In this framework, no practice is more important than another; each one contributes to the balance of the whole ecosystem, which in turn activates adaptive harmony.

We can summarize the conscious community practices around five material and immaterial axes in constant interaction. These include:

1. The collective care of interbeing (dynamic contemplative porosity through practices such as sitting or other contemplative activities)

2. The collective care for food (activating the "in-between" space and cooking)

3. The collective care for the house (engaging in cleaning or gardening in a connected, mindful way)

4. The collective practice for relations (cultivating relational beingness)

5. The collective intention to cultivate a healthy body (yoga, Osho meditations, Qi Gong, etc.)

Together, these form what we call the MVP: the minimum viable practices. These are the practices we believe are essential for helping groups shift from a culture of self-development to one of collective wisdom.

Sense making of collective practices as a transformative process :

• The movement : Collective practices in community embodies our relational being through dynamic practices.

• The relaxation : The transformative aspect of these daily practices does not require more concentration but simply less distraction. It is the practice of “mindfulness without mind”. Through presence, we create the space to meet "what is". We relax into action while remaining alert

• Beyond morality :Collective practices such as cleaning or cooking are often seen as good action tasks, a service to the community. Of course, this state of mind is welcome, but it cannot be resilient because it is limited by moral reference. There is no limit to good deeds except to do more and more until one becomes a slave to one's own best intentions. This mindset could explain why burnout is common in communities.

Another way to perceive collective practices:

The primary reason for engaging in collective practices, in terms of ontological transformation, goes beyond their practical effectiveness in tasks like cooking and cleaning. These practices immerse us in interrelationships. For a certain period, everything we encounter is in motion—everything becomes alive, awakens, and the space itself takes shape, including ourselves.

Another crucial aspect of these pragmatic practices is that our relationships are woven through the roles each person takes on within the system for the day (rotating roles system). This is not a space for differentiation or challenge but rather for the dynamic rest of our personal identities.

By combining efficiency and mindfulness, we can reclaim the systemic power of collective movement in our daily lives.

The 5 MVP

The general framework of Praxis ecology is based on a spiritual materialism, understood in the original sense of the term. It is a materialism that sees nature ('organic') as the primary factor, with the spirit (in this case, the mind) as the secondary factor—a spirituality that places being at the forefront and thinking in the background.

This is a praxis of trans-individuation, a transcendental, pragmatic reality that moves beyond the individual to embrace a collective, evolving process of transformation.

• The practice of just sitting ( dynamic trans- self) :

Just sitting, just walking, or any practice that allows the space to be crossed by the world—cultivating openness to all that is external and integrating it into our body: hearing, seeing, tasting, smelling, and letting ourselves be transformed by it. To be in a state of porosity, fully engaging in our life as we receive it.

On a cushion or a chair or laying down, it is the commitment to openness, the curiosity to receive, and the opportunity to appreciate the hybridization—the constant co-emergence of the living within us. It is simply living in total openness, every moment of our life.

It is to wake up to our life at each moment

There are, of course, several methods (and non-methods) for sitting or walking, and the point is not to choose one that is superior to another, but to highlight the space that unfolds—one of relaxed presence, of an involuntary adjustment to the lived moment, in constant awakening and co-emergence.

There is no other goal than to live in this space of absorption, receptivity, and porosity, in the activity of contemplation itself. We do not add any injunctions; on the contrary, we free ourselves from them while engaging dynamically and enthusiastically. In this way, we experience, without realizing it, another space—the space of an inclusive self.

During the Life Itself Bergerac Hub residencies, we contemplate "what is" every morning. However, depending on the hosts, different methods are proposed. This practice of contemplation is both disarmingly simple and, at the same time, extremely complicated because, in our voluntaristic lives, we have lost the disposition to simply let ourselves be.

Carried along by our thoughts, it is often our head that drives our body—mentally and physically. In this performative paradigm, we’ve all been tempted by the perfection of a spiritual methodology or posture. We’ve all tried to be good students by imposing the same dictates on our bodies that we receive from our culture, the same "I must, I should." But after a while, the body always reminds us of the illusion of this arrogance: peace cannot be found in a contrite body.

So, the space we seek to cultivate here is one of freedom. We do not decide on the posture but seek to enter into cooperation, to emancipate ourselves in the corporality. We build a dialogue with our body and create, through a centered posture, the necessary space for involuntary grounding.

Sitting (or walking) involuntarily transforms our relationship to the world. The possible paradigm shift begins in this space.

At the Life Itself Hub, the contemplative practices most often proposed during residencies are zazen and walking meditation in the Zen spirit of objectless meditation. Thus, without straining or forcing anything, we relax into attentive presence. We simply pay attention to the inner micromovements that readjust us, through the body itself, and allow the spine to rise naturally.

Thoughts come and go, noises, sounds, smells, tensions, and relaxations also flow and visit us, and we let them. The breath is simply welcomed, and in the same way, we let it find its own rhythm, without will.

We enter the state of "Being-witness," a continuous interior movement in continuity with that of exteriority—a deconstruction of self where there is no more personal body, no more interior or exterior. The limits disappear with the sounds and sensations, just as when we eat or work. We cultivate the space of this disposition to always be in movement, in constant deconstruction that rebuilds as we go along. The "I" is made with others, by others, in others, including non-sentient beings like cars and wind. Each person is different, each body is different, each day is different, and each echo of life is specific to the reality of the moment.

To explore more ,you can find here a zazen foot notes from Issho Fujita + and an actualized version of the disposition of “just sitting” by Dogen zenjisama (12th century) from Taigu Roshi.

• The practice of food care :

Food is not about food but about interbeing.

Cooking is not about cooking but about relationships.

We often have a tendency when we think about food , including in communities to think mostly of ingredients and recipes.. This is part of it but not all. Cooking in community means mostly to create a system of roles and functions in order to get the fluidity which leads to efficiency and different ways to relate to each other .

More importantly it is a place of practice and like contemplation it offers people to connect to themselves and others through spaciousness of open presence

Besides the practice of cooking in itself, the choices made wishes to correlate the personal and the collective reality of our food in order to experience a way of cooking that nourishes our deepest needs ( not only physical) and the needs of all beings . It is linked to the question of satiety : Can we be satisfied with simple food that only takes what it needs from the earth, from animals and from others ?

In a situation as complex as ours today, the answer looks like a muddy pool.

The food practice at the Life itself Bergerac Hub is a laboratory that attempts to take on all the issues surrounding our food today by affirming that sitting in the question is the first step towards adjusted action. It is also an affirmation that if we really want to rethink our world we can no longer be satisfied with clear-cut solutions. It is by listening to all the complexity of our food, our powerlessness, our anger, our sadness and our joy too that we can begin to unravel all the issues at stake, whether they are emotional, identity-related, ecological, political or economical .

At the Bergerac Life itself hub, food is a central element of what it means to be a conscious community.

Our food ecology is developed through the Awami Praxis food design, drawing inspiration from the Zen food system and shojin ryori (Zen temple cuisine)

It is based on 5 branches :

• Receiving : to shop mindfully (Praxis groceries) or details principles

• Passing over (by transforming) : to cook ( this doc + Food Lab )

• Moving : to get Organized (Praxis food care design# organizing )

• Celebrating: rituals and ceremonials ( Praxis Food design # Celebrating )

• Thinking: what is food ?( Praxis food design # Thinking ) how to think with our bodymind / social technology practices

The 5 branches are supported by the: AWAMI Praxis food principles

• Caring - for all beings and ecosystems that we share resources with

• Degrowing - energy, money and time to use only what is necessary

• Honoring - human dignity by supporting only regenerative food production systems.

These principles allow us to strike an optimal balance between the ethical, financial, and ecological facets of our food system. The menus we curate, inspired by the Zen temple tradition, establish a mindful ambiance for the group's sustenance.

• The practice of house care (cleaning, repair)

Taking care of the space we live in has a profound effect on the well-being of each member of the group. It elevates energy, dignity, a sense of belonging, and integrity. Each residency involves care and attention, which contributes to the overall well-being of the community.

Doing things together, for the benefit of the community, brings us to another perception of care: we take care of ourselves by collectively caring for the space. We reconnect with the power of beauty, which we respect as a part of ourselves. Taking care of a place, a household, a kitchen, is deeply spiritual in this sense. Everything comes alive in the relationships we allow ourselves to have with everything we encounter.

The collective care of a house is not only about cleaning; it is about dignity and relationships.

• The practice of energizing the body

Resting to ourselves and the world differently starts with a conscious presence to our own body and is a fundamental factor for Good life and Good mind.

Some of the body practices we have at the hub depending of residents

• Morning yoga

• Sunday morning dance

• 5 rhythms dance

• Ect…

The practice of relational care : exploring new social technologies

Finding this collective movement within the desire for contact in an individualistic society—one that continually encourages us to assert our needs and identities—is extremely difficult. We are the product of a cultural conditioning based on the legitimacy of separation between beings. In community, we quickly confront our greatest fear: the fear of not surviving among others.

We must, therefore, reactivate our cellular memory of being communal, while bearing witness to who we are today: beings aspiring to what we sense as harmony, yet fearing the loss of our individuality. We must learn to dance with the dissonance between our ideals and the reality of a collective memory traumatized by oppression, adjusting our absolute reality to align with our relative reality. We simply have to learn to live with our dis-order.

Around the backbone of sitting and collective care, transformative relational practices are experienced during evening sessions.Rituals and ceremonies are also part of the Praxis structure.

Some of the social technologies we have experimented at the hub during our evening sessions ( some facilitated by host but mostly residents in order to share those technologies among our community) :

• Emergent dialogue

• Dialogos

• Diamond Inquiry

• Circling

• Authentic relating

• Deep listening circle

• Men and women circles

• Constellations

• Spontaneous blessing

• Moving debate

• Truth mandala

And rituals such as openingand closing ceremonies , equinox, samhain, death

APPENDIX

Definition of Praxis

Praxis (from Ancient Greek: πρᾶξις, romanized: praxis) is the process by which a theory, lesson, or skill is enacted, embodied, or realized. "Praxis" may also refer to the act of engaging, applying, exercising, realizing, or practicing ideas. This has been a recurrent topic in the field of philosophy, discussed in the writings of Plato, Aristotle, St. Augustine, Francis Bacon, Immanuel Kant, Søren Kierkegaard, Ludwig von Mises, Karl Marx, Antonio Gramsci, Martin Heidegger, Hannah Arendt, Jean-Paul Sartre, Paulo Freire, Murray Rothbard, and many others. It has meaning in the political, educational, spiritual and medical realms.

Origins

In Ancient Greek the word praxis (πρᾶξις) referred to activity engaged in by free people. The philosopher Aristotle held that there were three basic activities of humans: theoria (thinking), poiesis (making), and praxis (doing). Corresponding to these activities were three types of knowledge: theoretical, the end goal being truth; poietical, the end goal being production; and practical, the end goal being action.^[1] Aristotle further divided the knowledge derived from praxis into ethics, economics, and politics. He also distinguished between eupraxia (εὐπραξία, "good praxis")^[2] and dyspraxia (δυσπραξία, "bad praxis, misfortune").^[3]

^{( more on https://en.wikipedia.org/wiki/Praxis_(process))}

About zazen , the porous silent contemplation ( interbeing care) , I will publish a post more specifically soon .