 It often uses the phrase “no-mind” (mushin) to generally designate the above experiential dimension. However, Zen does not mean it to be a mindless state, much less losing the mind. Nor does it mean a disappearance of the mind. Rather it designates a dimension of experience in which the ego-logically discriminatory activity of the mind disappears. This may be illustrated in terms of seeing things that occurs in a deep state of meditative absorption, where “seeing” means becoming visible as mentioned above. Zen adepts are said to acquire a power of meditation (Jpn.: jōriki), which is related to abilities like clairvoyance, clairaudience, and retrocognition. These abilities coincide with those of two of the three night-watches on the night of historical Buddha’s enlightenment experience. Once such a power becomes available to the meditators, they intentionally focus on seeing whatever they want to see. This is an activity of ego-consciousness, but after settling into a deeper state of absorption, the person’s ego-conscious activity ceases and an image appears from the unconscious in response to the meditator’s intention. This is because the unconscious has an autonomous activity that works independent of conscious will. This occurs once the meditator eliminates or lessens the oppositional and conflicting relationship between the consciousness and unconscious. If, however, the meditator tries to see an image by relying on his or her ego-consciousness, the image which has surfaced in the field of meditative awareness immediately disappears, because the meditator slips back into a dualistic state from the non-dualistic state. The meditator must remain in a non-dualistic state in order to see what appears in the field of meditative awareness.