Earth Dreams: Zen Buddhism and the Soul of the World

Between aspiration, practice, enlightenment and nirvana there is not a moment’s gap. Continuous Practice is the Circle of the Way. —Dogen Zenji

In Dharma practice we are invited to reflect on our view—the beliefs that rest at the root of our hearts and influence how we perceive, make sense of and respond to our lives.

For what we think and believe has a deep effect on what we see and perceive. Our thoughts have power. As anyone who has observed or studied conflict may know—so much of the violence in the world stems from a difference in opinion, belief or view.

In Dharma practice—we are invited to ask the radical question.

What am I believing?

What is my mind thinking right now?

And is it true? Is it really true?

When we take thoughts or beliefs as ultimate truth—divisiveness, conflict or isolation often follow suit. Our thoughts are powerful. And we can actually use this insight to try on other ways of viewing our lives or reality.

What happens when we take up a view of unconditional acceptance?

Love unbounded?

Freedom for all beings?

This is the heart of what we call—the Bodhisattva Vow. And it is often articulated as a vow to work towards liberation for all beings.

This podcast episode is a recording of a Dharma Talk given on Monday June 17th during my online Zen Meditation gathering. During it I explore the power of Bodhisattva Vision. So often we engage our own dharma practice or meditation practice from a view of “what can I get out of this” and then judge the practice for “not giving us what we want.”

Bodhisattva vision is grounded in the insight that we are interconnected with all beings and this living earth. 

What happens when we ground our practice and our living in compassion for all beings (including ourselves)?

When our view of liberation is a view of liberation for everyone? 

When we recognize or even imagine that all being is shared being?

….

I’m Amy Kisei. I am a Zen Buddhist Teacher, Spiritual Counselor, Meditation Coach, Astrologer and Artist. In my Spiritual Counseling Practice, I practice at the confluence of spirituality and psychology, integrating mind, body and spirit. Spiritual Counseling can help you:

* Companion Grief + Loss

* Clarify Life Purpose

* Healing Relational Conflict + Inner Conflict

* Work with Shadow Material

* Heal your relationship with Eating, Food or Body Image

* Spiritual Emergence

* Integrate Psychedelic or Mystical Experiences

* Move Through Creative Blocks, Career Impasses and Burnout

I am trained in Internal Family Systems (IFS), Dream Work, Hakomi (Somatic Therapy) and Mindful Eating.

I also lead a weekly online meditation group, you can read more about below.

Monday Night Meditation + Dharma

6P PT / 9P ET

Join me on zoom for 40 minutes of meditation and a dharma talk. We are currently exploring embodiment, compassion and the principles of engaged buddhism. All are welcome to join.

Zoom Link for Monday Night

I currently live in Columbus, Ohio with my partner, we facilitate an in-person meditation gathering every Wednesday from 7P - 8:30P at ILLIO in Clintonville through Mud Lotus Sangha. If you happen to be in Columbus, feel free to stop by!

This talk is part of a series of talks exploring the Engaged Buddhist Precepts of Thich Nhat Hanh and the Order of Interbeing. In this talk we explore how to practice with the suffering we encounter in ourselves, others and the world—recognizing that our suffering isn’t separate from the world’s suffering.

The concept of the World Wound comes from Joan Halifax Roshi’s book A Fruitful Darkness, quoted below.

As the environmental aspects of our alienation from the ground of life become increasingly apparent, the social, physical, mental, and spiritual correlates rise into view. We all suffer in one way or another. Consciously or unconsciously, we wish to be liberated from this suffering. Some of us will attempt to transcend suffering. Some of us will be overwhelmed and imprisoned by it. Some of us in our attempts to rid ourselves of suffering will create more pain. In the way of shamans and Buddhists, we are encouraged to face fully whatever form our suffering takes, to confirm it, and, finally, to let it ignite our compassion and wisdom. We ask, How can we work with this suffering, this “World Wound”? How can our experience of this wound connect us to the web of creation? And how can this wound be a door to compassion and compassionate action?

The talk ends with a guided version of Tonglen practice, where we pay particular attention to how we feel and experience suffering, spaciousness/interconnection and compassion on a somatic level.

In the Buddhist tradition we are invited to look into the nature of suffering. To do this we have to be willing to turn towards it. While this may seem obvious—we all have habits + behaviors for avoiding what is right in front of us, especially if what is right in front of us is painful, unpleasant or uncomfortable. For even a single-celled organism moves away from a painful stimulus.

And yet, what teachers and practitioners throughout the tradition have found is that this moving away, fighting, resisting what is happening actually causes more suffering!

To meet what is happening with openness and embodied curiosity—allows us to actual see what is going on here, to feel our feelings, the seemingly uncomfortable sensations in our bodies and minds and to realize that we actually have this capacity. This capacity to feel anxiety, shame, discomfort, doubt, rage. And when we feel the sensations and feelings without getting into the story about them—inevitably they change, they reveal more what they actually are, the fleeting movement of energy moving through a spacious awareness.

Our capacity to turn towards our own discomfort and suffering with curiosity and openness, allows for a compassionate response to our own suffering—which also builds our capacity to turn towards the suffering we find in the world.

In actually all suffering is connected, because our being is shared being. The systems of injustice, greed and hatred that seem to perpetuate suffering in our world, affect us all as individuals. This talk is an exploration of one of the foundational precepts of engaged buddhism.

Do not avoid contact with suffering or close your eyes before suffering. Do not lose awareness of the existence of suffering in the life of the world. Find ways to be with those who are suffering, including personal contact, visits, images, and sounds. By such means, awaken yourself and others to the reality of suffering in the world.

It is an invitation to turn towards suffering in our lives and the life of the world. It is an invitation into the deep realization of our shared being, our interconnection. It is an exploration of living a compassionate response as a practice of staying engaged with the heart of the world.

The path of Zen meditation is a path grounded in love and the deep realization of our shared being, we often call these two aspects of the path—wisdom and compassion.

During this Podcast Episode we meditate on the koan from Yunmen.

What is Zen?

An Appropriate Response.

This question and response runs deep. An appropriate response isn’t something we find once and for all, and then live by it. It is an ongoing, alive inquiry that happens in the very situations of our lives, in our soma, our hearts, minds and being.

In the Zen tradition we have the practice guidelines or inquiries that we call the Bodhisattva Precepts. Thich Nhat Hanh and the Order of Interbeing also devised the Engaged Buddhism Precepts as a way of helping us contemplate how to respond to injustice and suffering in our world.

This talk also explores some methods for practicing with the precepts.

Greetings!

I am sending this Podcast Dharma Talk that I recorded last Monday, after viewing the Total Solar Eclipse. Which was spectacular, really beyond words, eerie, beautiful, humbling, I was struck with a deep sense of awe and gratitude.

Below is the written version of the Dharma Talk. The exploration inspired by the eclipse is an active contemplation of the koan, Sun Face Buddha, Moon Face Buddha.

Sending blessings with this post for your own transformations, and transformation in our world. May we continue to see love and compassion.

Eclipses are viewed mythologically, astrologically as times of transformation. 

Perhaps something in the shadows of our psyche, unconscious to us–rises to the surface or is able to be seen more clearly. Making the unconscious, conscious is crucial for transformation to occur. 

And there are other transformations possible in the spiritual alchemy symbolized by the kissing of the sun + moon.

I want to share a koan

KOAN:

Ancestor Ma was sick. The superintendent of the monastery asked him, “How have you been feeling these days?” The Ancestor said, “Sun Face Buddha, Moon Face Buddha.”

—Blue Cliff Record Case 3 (translation by John Tarrant & Joan Sutherland, titled Ma’s Sun Face, Moon Face Buddha)

Sun Face Buddha, Moon Face BuddhaWhat kind of people where the ancient ancestors!For twenty years I have struggled fiercely;How many times have I gone down to the Blue Dragon’s Cave for you?This distress is worth recounting;Clear-eyed bodhisattvas should not take it lightly.

—Xuedou’s Commentary on BCR Case 3

I have always loved this koan. I think of the eclipse as a time when the sun-face buddha and moon-face buddha meet—In ancient Chinese and Indian cosmology the eclipse was thought to be caused by a dragon eating the sun, other cultures in the Americas believed it was a monster or a squirrel who ate the sun. In alchemy we have the image of the green lion eating the sun.

It does look like someone is taking bites out of the sun, like the sun is a giant cookie, and the moon is taking bigger and bigger bites out of it. Until it is completely swallowed and night dawns in the middle of the day.

Perhaps it is in blue dragons cave—in the belly of the monster– where the light of the sun is restored. Where our original light is realized.

In this koan we have Ancestor Ma.

Ma is a sound that corresponds to mother, in many languages–which is interesting in its connection to pre-axial religions, where mother goddesses ruled the heavens and the Earth.

Sophie Strand in her research on the history of myth traces the monsters that emerge like the minotaur as having their roots in a mother goddess culture, where this goddess had energy like Kali meaning she could give life and take it away. Which is something that we say of Zen teachers or people with realization—they have the power to give life or take it away.

For realization in Zen is more of a losing than a gaining. We see through our self and delusions to the point of realizing that we are everything and nothing belongs to us.

The Sun and Moon archetypally play different roles in our collective imagination.

Sun Face Buddha

The Sun illuminates the day. The sun is connected with knowledge, the ego, clarity, our uniqueness, how we shine, vitality, consciousness, the mind–our knowing. 

If you look at the Sun card in the Rider-Waite-SmithTarot you see an image of a bright luminous sun, a naked baby so vibrantly full of life, riding a horse as sunflowers bloom all around. The Sun looks directly back at us. Bright and straightforward in its life-giving radiance.

The sun you could say is what we know about ourselves.

In the Tibetan Buddhist tradition the clear light of the sun is used to describe our true nature. There is this enduring, life-giving quality to the sun. 

Awakening is allowing the clear light of our nature to shine through us. 

Awakening dawns in us, as us—with the recognition that this light does not belong to us, but is the light of our shared being—our true nature.

Practice-awakening involves a continual recognition of this light—our Sun Face Buddha—which is always present. We are in a sense continually recognizing what is always already here, basic to us. 

The clear light of mind is present even in the night or when the dark monster appears to eat the light for a few minutes twice a year.

Because our inner light, the light of awareness does not dim. Even in sleep. Even when the outer world appears dark.

Moon Face Buddha

And yet, change is our nature. As human beings, as earthlings—we change, we live on a changing planet.

Some change happens to us. Or at least appears too. Friends move away. Our career pivots or the work environment undergoes changes, our relationships pass through their own seasons of connection, intimacy, seeming disconnection and rediscovery / drifting apart. People we love die. Our kids grow up. Our parents age. Our bodies age. Environmental disasters happen. The politics in our country changes.

Other changes we seem to have more agency in.

The Moon reminds us that we too are cyclical. 

Archetypally the moon has been associated with change, the tides, in many cultures each of the monthly full moons have a different name. The moon's phases remind us of our own mini cycles, that our bodies too are flowing, need periods of rest and rejuvenation. The moon is often associated with our emotional being. Our innermost experience.

The moon’s light is different from the sun, it's a reflective light.

Ominous, it holds an element of mystery. When seen in the moonlight, things lack clear edges or boundaries, there is a blending quality to the moon’s luminosity. Hazy, inchoate, the moon illuminates a world beyond distinction + labels, beyond the piercing clarity and gnosis of the sun’s rays. In the moonlight we are invited to un-know. To see beyond our projections. 

The mind and our obsession with “seeing” is rendered ineffective. We misperceive. Is that a vine or a snake? A person in the corner or a coat hanging, the antlers of a deer on the porch or an upside down broom? We can spook ourselves and have the opportunity to laugh at ourselves in our delusional moon vision.

The Moon card in the Tarot is an image of waters, a crab, a wolf/dog, howling, two towers with a path passing through. There is something a bit unsettling about the image. Looney, lunatic. The moon’s face isn’t straight on like the sun’s —its sideways. Looking away, peripheral. 

It describes what many people talk about feeling in the dusky hours. A restlessness, an unsettling, a strange boredom, loneliness—this is often the time of temptation, cravings emerge for food, sex, some kind of distraction or entertainment.

At the monastery, this is one of the times of meditation. 

Another aspect to the moon is that we can’t see the entire moon. The moon has a dark side.

The moon is what we don’t know about ourselves.

What is unknowable.

In the Japanese Zen tradition the moon represents enlightenment. 

Here we have the reminder that awakening is ungraspable, anything that we think we can say about it, is already covering the direct, unmediated experience of life itself. The moon shadows show us the limits of mind, words, concepts and knowing.

The moon reminds us of the mystery that we are. That life is. The mystery of our own light, our own gnosis—how we can’t quite tell of it—for our telling casts silvery delusions like the rays of moonlight, obscuring the truth.

And so—we are invited to live—Sun Face Buddha, Moon Face Buddha. 

Knowing and unknowing, bright clarity that is truly a mystery.

Transformation comes from our ability to embrace these two luminaries, two sides of the same face? To faces of the same sky? 

What shines forth unobstructed as we allow our humanness, our changeability, our flaws, the mystery of what we are—to shine together with the unalterable light of our true nature?

Love, our  unique expression of compassion, awe, wonder, wisdom—

Sun Face, Moon Face

Original Face

Buddha

See below for up-coming in-person and online group meditation events an…

We are in the midst of eclipse season. And while it happens twice a year, many of us living in the US are living close to the zone of totality or traveling to a place that falls in the zone of totality. During this dharma talk I explore the Zen teachings of the dark/light. Included is exploration of practice of bowing or touching the earth, the Dark Night of the Soul and the Koan: Everyone has their own Light. Here’s an excerpt

…

Touching the earth, is a practice of humility, grace, receptivity. It allows us to temporarily set down the weight of our aloneness, the weight of our needing to be someone—a unique light that shines out in such a special way. It allows us to blend our light with the light of the world–to see how we depend on each other, how we interbe together.

Often as we are going through our days, we give a lot more attention to the light. Light is vitality, life. Without it we die. And yet, the light of day, the light of knowing, the light of the Sun or our egoic selves, obscures another more foundational light.

Within darkness there is light

In darkness it is most bright

When faced with darkness, whether that is the darkness of night, winter, eclipse, depression, non-doing of zazen, sleep

Where is the light?

What shines forth still, no longer shadowed by the light of the sun?

Everyone has their own light, says Zen Master Yunman, when you look for it, it appears dark or dim. What is this light?

…

Earth Dreams is a labor of love. To support my work, consider becoming a paid subscriber.

See below for up-coming in-person and online group meditation events and retreats. I also offer 1:1 IFS-informed Spiritual Counseling and Meditation support. I incorporate dream work and hakomi skills in my sessions, you can learn more about my 1:1 work here, feel free to reach out with any questions.

This talk is recorded during my weekly Online Monday Night Meditation and Dharma event. This event is open to anyone, you can drop in anytime. Meditation begins at 6P PT / 9P ET. Click here for more information and the zoom link.

Other Upcoming Events

DreamSky: Community Dream Circle—Sunday, April 14th 3P PT / 6P ET

This drop-in online dream group is open to anyone with an interest in exploring dreams with community. You don’t have to be having profound dreams or even be remembering your dreams to join. Please contact me if you are interested in attending.

Retreats in Oregon at Great Vow Zen Monastery

May Zen Sesshin: The Light of Our Ancestors May 13 - 19 at Great Vow Zen Monastery in Clatskanie, OR co-led with Zen Teacher Patrick Bansho Green

During this 5-day silent Zen meditation retreat we will connect to the ancestral light of awakened nature. Drawing inspiration from the stories and practices of our Zen ancestors, fellow human beings who felt the call to practice the spiritual path of insight, love and presence.

Love & Spaciousness: A Weekend Loving Kindness Retreat May 24 - 26 at Great Vow Zen Monastery in Clatskanie, OR with Dharma Holder Myoyu Haley Voekel

With wonderment on our side, and in relationship with all that is, we recognize the inherent compassion that naturally arises from deep and sustained presence. Held in a container of zen forms and the vibrant dance of a monastery waking up to spring, we will explore the nature of being anything at all! Love and Spaciousness are two qualities of our true nature. This retreat we will practice recognizing and opening to them.

Love and wonderment,

Kisei

I always consider it quite a blessing to have found my way to the Spiritual Path. I didn’t always feel this way. I remember early on in practice wishing that I could just be satisfied with the flow of everyday life—tv, movies, music, entertainment, a regular job. As an 18 year old, I wished that the urgency of my spiritual angst wasn’t so pressing. That I could go back to normal.

I’ve heard this sentiment echoed a lot since the beginning of the pandemic. A desire for normal. When is it going to go back to the way it was? When will it go back to normal?

In Dharma practice we are encouraged to bring curiosity to the desires and pulls that arise in our minds. We are invited to ask:

What is normal?

An illusion. A phantom. A dream.

Can we ever achieve it? Is it even desirable?

When my younger self dreamed of normal, it was a dream of going back to sleep—back to the ignorance and bliss of youth. It was also a dream of finding ease within the pressing weight of my existential doubt.

My Zen teacher would often say, “the only way out is through.” There is another side, beyond the doubt, fear, confusion of the present situation. But running away, going to sleep, forgetting about it is not the way to the other side. It is only through acceptance, through being with, accompanying our apparent suffering, or our reaction to the suffering in the world, that a larger, more inclusive view emerges.

Our struggles, our challenges can be fuel for a deeper intimacy, a more enduring love, a fiercer compassion and boundless wisdom to emerge. Our desire for normal, may be a wish for a raft, some ease or ground in the midst of transformation—some reassurance that we will survive, that we will be OK.

In my experience, dharma practice offers such a raft—that develops into an embodied trust that we are held in the enduring pulse of the universe, in the spacious embrace of our true nature.

At the beginning of the year, I took up the Ox-herding pictures as a teaching inquiry and exploration for our Monday Night Online Zen Meditation group. This podcast episode is the 5th of the Ox-herding pictures, entitled—Taming the Ox.

These pictures are the stages of awakening in the Zen tradition, where we are OX and ox-herder. The OX being our true awakened nature, and the herder being our mind of both practice and habit energy.

So when we say we are herding the OX we are really herding ourselves.

And when we say the fifth picture is taming the OX, we are talking about the stage of practice where we are taming ourselves in our realization of our true nature. Despite the wonder, peace, satisfaction and beauty of awakened awareness, our habit mind seeks pleasure in fleeting desires and follows trains of thought that lead to despair, division, pain and suffering.

We are learning here to recognize our true nature, the source of ultimate happiness and to stay in or stabilize this recognition. I shared a few stanzas of The Little Prince as a way of connecting to the spirit of taming in Spiritual Practice.

"Please--tame me!" he said.

"I want to, very much," the little prince replied. "But I have not much time. I have friends to discover, and a great many things to understand."

"One only understands the things that one tames," said the fox. "Men have no more time to understand anything. They buy things all ready made at the shops. But there is no shop anywhere where one can buy friendship, and so men have no friends any more. If you want a friend, tame me . . ."

"What must I do, to tame you?" asked the little prince.

"You must be very patient," replied the fox. "First you will sit down at a little distance from me--like that--in the grass. I shall look at you out of the corner of my eye, and you will say nothing. Words are the source of misunderstandings. But you will sit a little closer to me, every day . . ."

The next day the little prince came back.

…

And he went back to meet the fox.

"Goodbye," he said.

"Goodbye," said the fox. "And now here is my secret, a very simple secret: It is only with the heart that one can see rightly; what is essential is invisible to the eye."

"What is essential is invisible to the eye," the little prince repeated, so that he would be sure to remember.

"It is the time you have wasted for your rose that makes your rose so important."

"It is the time I have wasted for my rose--" said the little prince, so that he would be sure to remember.

"Men have forgotten this truth," said the fox. "But you must not forget it. You become responsible, forever, for what you have tamed. You are responsible for your rose . . ."

"I am responsible for my rose," the little prince repeated, so that he would be sure to remember.

What have you let tame you? What practices help you connect with the innate, wild compassion and wisdom of your true nature? What supports help you remember your way back home especially when you feel untethered, ungrounded, seeking ease or something familiar?

For me, retreat practice, regular meditation and 1:1 work with a seasoned practitioner have been vital supports in my own process of healing and awakening.

Much Love,

Amy Kisei

Earth Dreams is a reader-supported publication. I offer these dharma talk podcasts and writings as a labor of love, to support my work consider becoming a paid subscriber.

See below for up-coming in-person and online group meditation events and retreats. I also offer 1:1 IFS-informed Spiritual Counseling and Meditation support. I incorporate dream work and hakomi skills in my sessions, you can learn more about my 1:1 work here, feel free to reach out with any questions.

Upcoming Retreats + Events

Weekly Wednesday Night In-person Zen Meditation at ILLIO Studios in Columbus, OH. 7P - 8:30P ET. Co-led with Patrick Kennyo Dunn of Dharma Between Worlds

Embodying Love: Introduction to the Zen practice of Ethical Living at ILLIO Studio in Columbus, OH. Meditation and Dharma Talk. Saturday, April 27, 1P - 3P ET

Zen is more than a path of meditation. It is a way of life. Join us for an exploration of the Zen Bodhisattva Precepts, which are a set of contemplations on how to live a wise and compassionate life. In an age where many of our leaders seem to be lacking a moral compass, it feels vital to practice embodying love and understanding in our lives and in the world. Anyone is welcome to attend! In-person only.

May Zen Sesshin: The Light of Our Ancestors May 13 - 19 at Great Vow Zen Monastery in Clatskanie, OR co-led with Zen Teacher Patrick Bansho Green

During this 5-day silent Zen meditation retreat we will connect to the ancestral light of awakened nature. Drawing inspiration from the stories and practices of our Zen ancestors, fellow human beings who felt the call to practice the spiritual path of insight, love and presence.

Love & Spaciousness: A Weekend Loving Kindness Retreat May 13 - 19 at Great Vow Zen Monastery in Clatskanie, OR with Dharma Holder Myoyu Haley Voekel

With wonderment on our side, and in relationship with all that is, we recognize the inherent compassion that naturally arises from deep and sustained presence. Held in a container of zen forms and the vibrant dance of a monastery waking up to spring, we will explore the nature of being anything at all! Love and Spaciousness are two qualities of our true nature. This retreat we will practice recognizing and opening to them.

We explore the confusion or doubt that can come in when we habits return after having a taste of awakening. We also talk about how the mind will often try to recreate the peak experience, and how to meet that inclination.

The heart of this stage is a deepening of faith, an awakening of devotion for the path and perhaps even beginning to recognize that we can’t fall off the OX, we can’t possibly lose our true nature—for it has been here all along. We are never separate from it!

This stage can also deepen our commitment to continue to practice, trusting that it is possible to awaken to our true nature in a more sustaining way. Here we see how inclusive this path really is!

Thank you for your support! Consider becoming a paid subscriber or sharing this with someone you think would enjoy it!

Blessings + Love,

Kisei

Greetings Friends,

In the on-going exploration of the Ox-herding pictures, this podcast episode focuses on Kensho—the Japanese Zen Buddhist word for seeing into our true nature, which is the third of the ten ox-herding or bull-herding pictures. The image above is a bull painted in the Lascaux cave in France around 20k years ago. While maybe not as apparent to a modern person, the Ox and bull have a long relationship to human beings and in the history of religion and spirituality.

When I first encountered the cave paintings of Lascaux, I was awe-struck. They touch my artistic sensibilities and convey, at least to me, a spiritual intimacy. Painted in the dark, fertile womb of the earth—a cave—the animals within the walls portray a liveliness of both painter and animal. It is as if they share the same spirit.

In her article on Enlightenment and Awakening, Zen Buddhist Teacher Joan Sutherland tells a story of Chekhov and Tolstoy as a way of illuminating the insight of a kensho experience, she says:

How large is the self softly illuminated by the moon of enlightenment? Tolstoy and Chekhov were on a walk in the spring woods when they encountered a horse. Tolstoy began to describe how the horse would experience the clouds, trees, smell of wet earth, flowers, sun. Chekhov exclaimed that Tolstoy must have been a horse in a previous life to know in such detail what the horse would feel. Tolstoy laughed and said, “No, but the day I came across my own inside, I came across everybody’s inside.”

She goes on to describe that awakening doesn’t belong to buddhists or buddhas saying:

Awakening is autonomous, existing before there were humans, or anything else, to experience it. This is personified in Prajnaparamita, mother of buddhas, who holds the universe’s awakening, regardless of whether there are buddhas or Buddhist teachings in a particular era.

Though I have never met these artists or animals, I feel something of them even 20k after they lived. Could it be that these artists too, knew the mind before thought—the great expanse of prajna paramita? Sitting in the womb of the earth, the radiant blackness of the wisdom mother—they lost themselves as individuals and became tiger, bull, horse—the goddess herself? Portraying their likeness on these cave walls as an act of devotion, a gesture of love?

Once I came across my own inside, I came across everyone’s inside.

In her book on the Image of the Goddess Anne Baring connects these early cave painting cultures to the earliest depiction of a mother goddess that historians are aware of. Wisdom beyond wisdom, need not be gendered for it points to that which is prior to gender, body, form, all dualities—and yet, the metaphor of the great mother captures something essential. From the darkness of this cave-like womb—bull, hand, paint, tiger, woman, voice, body, me, you!

We are currently in week one of a 14-week class series I am offering on the Sacred Feminine—as I post this recording on kensho— I am feeling how deeply the two intersect for me. As a Zen practitioner Prajna Paramita—wisdom beyond wisdom—wasn’t something I immediately connected with as a feminine deity or mother goddess.

Throughout the years of practice, my practice has taken on more of a devotional flavor. As I learned more about the image and history of the goddess, prajna paramita—mother of all buddhas, I feel how her depiction helps me open to the spaciousness, compassionate, freedom of Mind’s nature.

I have a practice now of embodying the goddess, allowing my body to take the form of prajna paramita, and everything that arises in the space of awareness—body sensations, sounds, thoughts, images, feelings, emotions—are all a manifestation of prajna paramita—wisdom beyond wisdom. Inseparable for the light of awareness.

Where have you encountered the goddess?

Can you see her—right now?

When I look, she is everywhere:

In the freedom and play of The Art Ensemble of Chicago and Moor Mother’s spoken word poetry. In the oak tree still holding some of his leaves and the babbling creek running gently in spring sun, in the city lights twinkle, and the burgeoning trunk jade plant on my desk—she is everywhere, miss true nature—and gratitude, devotion, wonder and awe arise in this heart when I catch a glimpse of her various forms of compassionate expression.

Can you really see her everywhere? In everyone and everything. When my heart trembles in fear, or I feel sadness over the suffering in the world—I invite this inquiry. This too, the wisdom and compassion of our awakened nature. This too, none other than the goddess’s compassionate manifestation. This too, the spontaneous expression of the OX. For me, this is a koan worth pursuing.

With just one glance of Miss Original Face

Standing there you will fall in love with her. —Zen Master Ikkyu

Each of the ox-herding pictures has a prose teaching and poem to accompany them. Below is the image, prose and poem for the third picture sometimes called Seeing the OX or The First Glimpse of Self.

PROSE

Through sound you gain entry, by sight you face your source.

The six senses are not different, in every activity it’s plainly there.

Like salt in water or glue in paint. Raise your eyebrows—it’s just right here.

POEM

In the trees nightingales sing and sing again

Sun warms the soft wind, green willows line the bank

Here, there’s nowhere left for it to hide,

It’s majestic head and horns no artist could draw

The recorded talk is commentary on this vital stage of the path, which includes commenting on these teaching points found in the prose and poem. Please enjoy and feel free to comment. I am curious to hear about your experience of Awakening, Prajna Paramita, devotion or anything else that touched you in either this written piece or the dharma talk.

This Saturday I will be offering a daylong online meditation retreat exploring the Zen teachings of Shunyata, emptiness—an often misunderstood yet vital aspect of practice-awakening. We will be sharing teachings, guided practice sessions and recordings will be available for anyone who registers. You can learn more here.

On Sunday evening 8P ET/5P PT, I will be hosting the monthly online dream drop-in group called DreamSky. Anyone is welcome to attend, click the link to learn more.

I feel deep gratitude to be on this path of discovery with all of you!

Love,

Amy Kisei

The path of Awakening is sometimes referred to as the Great Unbinding and consists of un-learning our deeply conditioned habits of mind and perception in order to truly meet our Selves as we are—

This is a recording from my free online Zen Meditation group that is hosted through the Zen Community of Oregon. All are welcome to join, we meet at 6P ET on Monday nights for a period of meditation followed by a Dharma Talk. We are exploring the 10 Ox-Herding Pictures, which is a metaphor for the path of Awakening. This talk reflects on the 2nd of the Pictures, sometimes called Traces of Self.

Learn more about the Monday Night Group here.

I am also leading an online retreat on the Zen teachings of Emptiness with Jogen Sensei this coming Saturday Feb 10th, which corresponds with the New Moon. It’s called Beyond Self: The Zen Teachings of Shunyata. And is a guided exploration of the Zen teachings and practices of Emptiness, a commonly mis-understood part of the Buddhist path. Our aim is to give participants practices that you can take into your daily life to continue to explore the Mind ground and the pure potential energy that rests at the heart of your being. Click here to learn more!

Lastly, I will be offering my monthly DreamSky Community Dream Practice Event this Sunday at 5P PT / 8P ET. This is a drop in Dream group. You can learn more here.

I also offer 1:1 Spiritual Counseling using IFS, Hakomi and Dream Work, and 1:1 Meditation Coaching. You can learn more on my website.

Take care and thanks for your support!

Love,

Amy Kisei