Zen meditation is most often expressed as seated practice, zazen, where the emphasis falls on a simple yet dignified posture. One settles in a quiet place, usually on a cushion or, if needed, on a chair, with the spine upright but not rigid, the pelvis slightly tilted so the body is stable and balanced. The hands rest in the cosmic mudra, left hand on top of right, palms up, thumbs lightly touching to form an oval at the lower abdomen. The head is gently aligned, chin slightly tucked, mouth closed with the tongue touching the roof of the mouth. The eyes remain slightly open, the gaze lowered toward the floor without focusing sharply, allowing awareness to be present and wakeful rather than drifting into dullness.

Breath becomes the natural anchor of this sitting. Breathing is through the nose, quiet and unforced, with attention often resting in the movement of the abdomen. Some traditions encourage counting the breath—silently noting each exhalation or each full cycle from one to ten, then beginning again—while others simply follow the sensations of inhalation and exhalation without numbers. When the count is lost or attention drifts, the instruction is simply to return to the breath without self-criticism. Over time, counting may fall away into a more direct, unadorned awareness of breathing, which supports a calm and steady presence.

Within this framework, two broad styles of mental practice are commonly cultivated. In shikantaza, or “just sitting,” there is no special object beyond the whole field of present experience; thoughts, feelings, and sensations are allowed to arise and pass without grasping, rejection, or analysis. The task is not to eliminate thought, but to see it clearly and not be carried away by it, returning again and again to simple sitting awareness. In koan-oriented practice, by contrast, attention is gathered around a paradoxical question or phrase given by a teacher, such as a single word or an enigmatic image. The practitioner does not try to solve the koan logically, but allows the whole body-mind to become intimate with it, meeting it beyond ordinary conceptual thinking.

Regardless of style, several practical elements shape the discipline. Periods of sitting typically range from about twenty to forty minutes, and regular daily practice is valued more than occasional long sessions. Stillness of body is maintained as much as possible, with adjustments made quietly and minimally, so that the mind can gradually settle. Many find that practicing with a teacher and a community offers guidance, correction of posture and method, and a supportive environment for sustained effort. Through this steady, uncomplicated training—sitting upright, breathing naturally, and returning from distraction without judgment—Zen meditation points toward a direct, unembellished encounter with one’s own experience.