Godhead and I

Go With The Flow Sunita Anand

Go With The Flow
Sunita Anand

“The invitation is always to stop – to stop the projections, internally and externally, to stop what you imagine other people are projecting. You stop it all. It’s a hall of mirrors and it gets scary when it’s believed in. But when you stop, and you’re very still, there’s nothing happening.” Gangaji

Godhead: from Middle English godhede, “godhood”, and unrelated to the modern word “head” source

This term “godhood” points to what I often call the creative Force or First Principle energy, capitalized to signify the highest conceivable force or principle. Continue reading

accept all changes: zen

letting go

Excerpt from  the Chapter ATTACHMENT, NON-ATTACHMENT – Zen Mind, Beginner’s Mind, Shunryu Suzuki (bold highlights are mine)

“That we are attached to some beauty is also

Buddha’s activity.”


Dogen-zenji said, “Even though it is midnight, dawn is here;

even though dawn comes, it is nighttime.” This kind of

statement conveys the understanding transmitted from Buddha

to the Patriarchs, and from the Patriarchs to Dogen,

and to us. Nighttime and daytime are not different. The

same thing is sometimes called nighttime, sometimes called

daytime. They are one thing.


Zazen practice and everyday activity are one thing. We

call zazen everyday life, and everyday life zazen. But usually

we think, “Now zazen is over, and we will go about our

everyday activity.” But this is not the right understanding.

They are the same thing. We have nowhere to escape. So

in activity there should be calmness, and in calmness there

should be activity. Calmness and activity are not different.

Each existence depends on something else. Strictly speaking,

there are no separate individual existences. There are

just many names for one existence. Sometimes people put

stress on oneness, but this is not our understanding. We do

not emphasize any point in particular, even oneness. Oneness

is valuable, but variety is also wonderful. Ignoring

variety, people emphasize the one absolute existence, but

this is a one-sided understanding. In this understanding there

is a gap between variety and oneness. But oneness and variety

are the same thing, so oneness should be appreciated in each

existence. That is why we emphasize everyday life rather

than some particular state of mind. We should find the

reality in each moment, and in each phenomenon. This is a

very important point.


Dogen-zenji said, “Although everything has Buddha nature,

we love flowers, and we do not care for weeds.”


This is true of human nature. But that we are attached to

some beauty is itself Buddha’s activity. That we do not care

for weeds is also Buddha’s activity. We should know that.

If you know that, it is all right to attach to something. If it

is Buddha’s attachment, that is non-attachment. So in love

there should be hate, or non-attachment. And in hate there

should be love, or acceptance. Love and hate are one thing.

We should not attach to love alone. We should accept hate.

We should accept weeds, despite how we feel about them.

If you do not care for them, do not love them; if you love

them, then love them.


Usually you criticize yourself for being unfair to your

surroundings; you criticize your unaccepting attitude. But

there is a very subtle difference between the usual way of

accepting and our way of accepting things, although they

may seem exactly the same. We have been taught that there

is no gap between nighttime and daytime, no gap between

you and I. This means oneness. But we do not emphasize

even oneness. If it is one, there is no need to emphasize one.


Dogen said, “To learn something is to know yourself; to

study Buddhism is to study yourself,” To learn something

is not to acquire something which you did not know before.

You know something before you learn it. There is no gap

between the “I” before you know something and the “I”

after you know something. There is no gap between the

ignorant and the wise. A foolish person is a wise person; a

wise person is a foolish person. But usually we think, “He

is foolish and / am wise,” or “I was foolish, but now I am

wise.” How can we be wise if we are foolish? But the understanding

transmitted from Buddha to us is that there is no

difference whatsoever between the foolish man and the wise

man. It is so. But if I say this people may think that I am

emphasizing oneness. This is not so. We do not emphasize

anything. All we want to do is to know things just as they

are. If we know things as they are, there is nothing to point

at; there is no way to grasp anything; there is no thing to

grasp. We cannot put emphasis on any point. Nevertheless,

as Dogen said, “A flower falls, even though we love it; and

a weed grows, even though we do not love i t .” Even though

it is so, this is our life.


In this way our life should be understood. Then there is

no problem. Because we put emphasis on some particular

point, we always have trouble. We should accept things just

as they are. This is how we understand everything, and how

we live in this world. This kind of experience is something

beyond our thinking. In the thinking realm there is a difference

between oneness and variety; but in actual experience,

variety and unity are the same. Because you create some idea

of unity or variety, you are caught by the idea. And you have

to continue the endless thinking, although actually there is

no need to think.


Emotionally we have many problems, but these problems

are not actual problems; they are something created; they

are problems pointed out by our self-centered ideas or

views. Because we point out something, there are problems.


But actually it is not possible to point out anything in particular.

Happiness is sorrow; sorrow is happiness. There is

happiness in difficulty; difficulty in happiness. Even though

the ways we feel are different, they are not really different,

in essence they are the same. This is the true understanding

transmitted from Buddha to us.

perfect composure: zen



There is a universal force which goes into form moment by moment in an infinitely intelligent way, in perfect concert with all phenomena of existence as well as all levels of non-phenomenal existence. Whatever concepts appeal to us and which allow our mind to open up to the great mystery of this universal force, are, in my opinion, useful. Trust, faith, total functioning, implicate order, the impulse of evolution, adamantine particles, law of attraction, reincarnation and soul evolution, divine providence, the Buddha Mind, no-mind, higher Self – all are, in this sense, equally valid. Today it appeals to me to see myself as Buddha nature arising into form in each moment exactly as is called for so that my form joins in harmony with the cosmic symphony. Continue reading

wondrous being: a mystical experience

shin ku myo u pin

Lying on the roof in the evening close to dusk and looking up into the now pale blue sky, myriad infinitesimal light particles were raining down. As a child, and even as a young man, I sometimes looked up like this and was mesmerized by the spectacle of these energy particles that seemed to only be visible when looking straight up into the sky with a soft gaze. The intensity I was perceiving now was a thousand-fold stronger than I remembered having seen it years ago. I could not keep my eyes open to it for long, only for 6 or 7 seconds at a time. My inner sense of these particles corresponds to what is described as adamantine particles in the following article: Continue reading

zen – Lin-Chi: a conjurer’s trick

Be sovereign Linji

Zen Master Lin-Chi:

Someone asked, “What is the Buddha devil?”
The Master said, “If you have doubts in your mind for an instant, that’s the Buddha devil. But if you can understand that the ten thousand phenomena were never born, that the mind is like a conjurer’s trick, then not one speck of dust, not one phenomenon will exist. Everywhere will be clean and pure, and this will be Buddha. Buddha and the devil just refer to two states, one stained, one pure. Continue reading

Lama Surya Das: Natural Radiance


One instant of total awareness is one instant of
perfect freedom and enlightenment.

—The Wisdom Deity, Manjushri

Lama Surya Das:

“Some people think meditating is closing your eyes and trying not to think, or that meditation is simply a process to calm and clear the mind. That is known as concentrative meditation, or tranquility meditation—a process of creating a special focused state of mind like light or bliss, hearing a celestial sound, or saying a certain mantra. Buddhist meditation practices also include loving-kindness meditations, meditations on compassion, healing meditations, visualization meditations, and many other kinds of meditative disciplines, which you can learn elsewhere. Continue reading

zen: you are the boss


zen monk in Korea

When we have our body and mind in order, everything else will exist in the right place, in the right way.

In the chapter on Posture by Shunryu Suzuki in his book Zen Mind, Beginner’s Mind there are many jewels, food for contemplation. Here are some that stand out for me today. Below is the full text of this chapter.

“When we have our body and mind in order, everything else will exist in the right place, in the right way. … When you do things in the right way, at the right time, everything else will be organized. You are the “boss.” When the boss is sleeping, everyone is sleeping. When the boss does something right, everyone will do everything right, and at the right time. That is the secret of Buddhism.” Continue reading

zen: wearing clothes and eating food



“It enters into everything wholeheartedly and freely without having to keep an eye on itself. It does not confuse spirituality with thinking about God while one is peeling potatoes. Zen spirituality is just to peel the potatoes.

In the words of Lin-chi:

When it’s time to get dressed, put on your clothes. When you must walk, then walk. When you must sit, then sit. Don’t have a single thought in your mind about seeking for Buddhahood… Continue reading