intimate and sacred topic, as Gross has portrayed it here. In another article regarding the comparison of Buddhist and Christian prayer is Robert Aitkens “Formal Practice: Buddhist or Christian.” Aitken details seven different Buddhist practices and describes how they might connect with Christian practices. To name just a couple, the sange, is nearly the same practice as Christian confession, both involve a daily expression of wrong doings, with the intention of realizing the good (being the Dharma and God for Buddhism and Christianity, respectively). Another Buddhist practice described to support Aitken’s argument is the Nembutsu, a chant, or prayer, meant to elicit an influential super-being in Buddhism, Amida. No doubt there is a comparison that Aitken draws here between Christian prayer to God and the Buddhist Nembutsu. Additionally, Kyeongil Jung writes of his own personal journey to find peace, or liberation from suffering, as he is consistent and engaged in both Christianity and Buddhism. Jung paints this complex scene in which it is possible to find liberation through these two religious paths, yet there are also four main dichotomies that he presents which he has climbed over in his own spiritual walk. The last one is of relevance to this section on meditation. Jung presents a more abstract case of a congenial plight on mindfulness; mediation and action, finding that there isn’t one that comes without the other first. He asserts that “morality [social practice/action] and meditation strengthen and cultivate each other.” He presents two anecdotes to demonstrate that mindfulness and movement are both synonymous and cyclical in practice. Old Testament references In the Old Testament, there are two Hebrew words for meditation: hāgâ (), which means to sigh or murmur, but also to meditate, and sîḥâ (), which means to muse, or rehearse in one's mind. When the Hebrew Bible was translated into Greek, hāgâ became the Greek melete which emphasized meditation's movement in the depth of the human heart. Melete was a reminder that one should never let meditation be a formality. The Latin Bible then translated hāgâ/melete into meditatio. The Bible mentions meditate or meditation 23 times, 19 times in the Book of Psalms alone. When the Bible mentions meditation, it often mentions obedience in the next breath. An example is the Book of Joshua: "This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that