In this video, Adyashanti and Susanne Marie discusses the transition from Unity Consciousness and Divine Self (I AM and One Mind phase) phase to No-Self. On another note. I just wrote to our dear Jax after he remarked how rare spiritual realization is: "...when i first realised anatta i was so disappointed that only so few in the world realised anatta, i wrote about it
in my ebook
and i lost confidence in the various traditions in the world and was a bit disheartened. bcos i have already been through those insights and seen beyond that
but if u look deeper, its there in the texts of the various traditions whether dzogchen, mahamudra or zen or theravada. just that few modern teachers are realised.
i recently said to someone that among those with spiritual realizations, maybe 80% are I AM, 10% are one mind, only 2% or less are about anatta and emptiness
which is why i always share the contents of spiritual teachers i find are clear about anatta and emptiness because they are rare jems that need to be brought to light in the spiritual marketplace"


The purpose is not to brag about this or that realization but to point out the rarity of this and therefore treasure it. It is the path to liberation.
p.s. not that any sort of realization is a finality! It's really just another beginning of endless practice-actualization...

By John Astin, http://www.johnastin.com/blo
Awareness is Experience
Published on May 23, 2016, by admin in Uncategorized.
In many teachings, an emphasis is placed on “recognizing” or “resting as” awareness. In this modeling of reality, awareness (i.e., that which knows) is portrayed as a special, separate privileged domain apart from, untouched by and free from its perceived content (what’s known). However, this purported separation is simply not the case, at least not experientially.
In direct experience, awareness and phenomena never appear alone but always co-occur. The perceiver and perceived always arise together and therefore represent a singular movement or reality. They arrive as a package deal. There is never actually a perceived object without a subject that perceives it, nor a perceiver without something being perceived. While the two (perceiver and perceived, subject and object) appear separate and distinguishable, in point of fact, they can never be teased apart. The subject literally depends upon the object for its existence and vice versa, awareness and its content, each known by the presence of the other.
Now some teachings will claim that there exists a domain of “pure” awareness, an awareness that has no phenomenal content in it. However, a content-less or object-less awareness is really an abstraction for in order to exist as an actuality, awareness must be experienced. And the moment it is experienced, that experience (of awareness) becomes the content of awareness. It may be an exceedingly subtle, barely perceptible content. But it’s still content, still experience, still an “object” of awareness that is known, even if that object is awareness itself.
From this vantage, we can say that to experience anything is to experience awareness (i.e., the faculty of knowing or perceiving) for awareness is inseparable from whatever is being experienced. They are one and the same reality. And because experiencing never comes to a stop (i.e., it’s continuous), recognizing awareness must also by definition be uninterrupted. In other words, there’s no need to try to sustain awareness for awareness is self-sustaining as the flow of experiencing itself, a flow that is always happening!
And so there is no actual place to go to “find” something called awareness that we can rest in, no need to quiet or stop thinking in order to recognize awareness. Awareness is simply this, this perception, this thought, this feeling, this sensation, this present experience. After all, what else could awareness possibly be?
This
Published on April 22, 2018, by admin in Uncategorized.
Spiritual traditions tend to speak about awareness and its content (experience) as two distinct domains. And while there is often an acknowledgement that these are really just two sides of the same indescribable non-dual coin, most traditions tend to emphasize this distinction, pointing again and again to the ever-present knowing/cognizing that underlies every momentary experience.
However, as powerful as this awareness-based emphasis can be, what I and others I’ve worked with invariably bump up against is that the recognition of awareness seems to come and go; sometimes it feels as if it is being recognized but sometimes not. And then whenever it seemed as if it has slipped away, there is this understandable effort to re-capture or re-recognize awareness.
But some years ago, it began to dawn on me; the experiences I was labeling as “awareness being absent” were actually 100% present. What is thought of as the non-recognition of awareness is simply another experience that is being recognized! Whatever we might call it—experience, reality, existence—something is always present even if that which is present is constantly slipping away, constantly morphing, constantly refreshing itself. This presence, let’s call it experiencing itself, never goes away. Sometimes it appears as awareness recognizing its ever-present nature; sometimes it shows up as awareness seemingly slipping away. But the experiencing is relentless.
And so in large part because of this, I find myself in my teaching emphasizing the experience side of the non-dual coin. I point to the fact that experiencing itself never turns off and that this ever-present, unstoppable flow of experiencing is actually the revelation of awareness. Two sides of a single coin, awareness and experience.
I find my favorite word to point to this singularity is This. Just This. This momentary flash that dissolves no sooner than it appears. This that is ever-present yet in constant flux. This that can never disappear and yet is constantly disappearing. This that cannot be characterized and yet appears as all characterizations. There are no words for This, no finite descriptions or pointers that could ever hope to capture Its infinite, unresolvable, indescribable nature. This, just This, This constancy that appears as all discontinuity and change…
Part of the challenge in talking about this is that when we hear words such as awareness or the ground of being, we imagine these are pointing to some dimension of reality that is distinct from other dimensions. In other words, if we have a term for something (awareness, ground of being), that MUST mean there is something that is distinct from the reality that word or phrase is pointing to. Otherwise, why even have the words in the first place!
It’s like the word God; the very existence of the word suggests there is something other than whatever entity or being or presence of divinity that word is referring to. But really, there is no God because there is ONLY God! From this vantage, all words are effectively synonyms for the same “thing.” Sorrow, joy, recognition, non-recognition, self, no-self, clarity, confusion… all the display of This.
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https://www.adyashanti.org/
From Adyashanti's Omega Institute Retreat, September 25, 2017.
I've been asked many times, “Adya, I'm experiencing this strange sort of fear, like I'm at the door of some void, and it's just going to swallow me. And somehow I'm strangely, deeply compelled towards it, and absolutely terrified of it, because it feels like it's going to be the end of me.” It's very common in doing this kind of deep work that you can run into this.
Ultimately, in the end, we see through self, but at that point, self isn't a thought and it's not really a feeling, except for fear. It's something you can't identify, like some sort of presence of being that feels extraordinarily threatened. When this really opens up, you quite literally experience the disappearance of everything you know. It seems like the body, the mind, the entire world -- all of existence blinks out of existence.
In a certain sense, the most real sense that there can be, you actually do go through a death. It's not the same thing as a near-death experience -- as transformative as those can be -- it's a death experience. It's the thing we're afraid of, because you think of your body dying, which is what most people are afraid of. But you're only afraid of your body dying because you think that you are associated with the body. What is it that's associated with the body? It's you.
If you were 100% completely convinced that you survive your body dying, death wouldn't feel like a threat to you at all. But since the identification runs so deep there, any threat to your body feels like a threat to your life—as a threat to your ideas can feel like a threat to your life. If you let go here, it feels like, "I will cease to be." This is to experience the death of the entire ego identity. If it really happens all the way through, something doesn't come back from it. There is an irrevocable change or transformation. The good news is that you aren't what you feel is going to die. The only way to know that entirely is for it to die.
My hunch is that when the Buddha associated nirvana with extinction and cessation, this is what he was talking about: to yank identity up from the root. Because until then, it is the journey of identity: "I'm me" -- whatever your sense of yourself is -- "Oh, I'm not, I'm the aware space." And then you have emotional identities: "I'm this open, wide, loving, benevolent presence. That's what I am -- beautiful." Or "I am That -- everywhere I look, there I am." Or if you're a little bit differently oriented, "Everywhere I look, there's the face of God. Okay, now that is what I am. I'm a son or daughter of God."
The fear of it is that it is the death of identity, which is almost impossible to contemplate. The journey is that the identity gets more and more transparent and boundless, until finally identity itself falls away. Then the question "What is it that I am?" is no longer there—not because you have an answer, but because identity is no longer relevant.
In conventional language, you may give it a name like "the infinite." I call it "pure potentiality." There are different ways the void is talked about, and this is one of them. Pure potentiality would necessarily be void if it's pure -- no manifestation at all—pure potential, pure creative impulse.
That doesn't mean that you no longer have a personality, that you no longer have human things about you, that you no longer have a certain kind of principle that orients you—you may even call that an identity. But you no longer find self in identity, and so it's freed up.
When the Buddha says "enlightenment," one way of articulating it is that it's the freedom from identity, from having to be or not be anything. Does that mean you no longer experience the oneness, being everything, seeing the face of God, your true being, or Buddha nature in everything? No, that's still there. Things are still there, but there's no longer identity in them. I don't really know how to describe that, because the nature of it is beyond description. You can't even think about it. It's the borderline between being and nonbeing.
So this is just part of the journey: awakening at the level of mind, heart awakening to the unity of all things, and each one of these provides more spaciousness and openness. Your sense of yourself gets more and more transparent, therefore there's less to defend. There's less necessity to assert yourself in the world, which doesn't mean you are not an assertive being. You can still be a very assertive being.
How does all that translate down into your human experience? There's still a human being there. The human being hasn't started to glow and become incapable of any stupidity. It hasn't suddenly become God's shining example of utter perfection. Each dimension of being exists within its own dimension.
In my experience, what it does is it frees these dimensions up so they're no longer in conflict, and life is no longer about protecting and asserting a kind of ego structure. It's about something different. There are still other dimensions of our humanness that need attention if we want to be able to function well and have what we've realized be able to flow out into all the dimensions of what it is to be a human being.
© Adyashanti 2017
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The Daily Quote from Rupert Spira, 7th August 2018

By far the larger part of the apparently separate self exists as a feeling in the body, not just a thought in the mind. Until the non-dual understanding penetrates deeply into the body, though our understanding may be clear, we will continue to feel, act, perceive and relate in ways that betray the apparent existence of a separate self.
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John Tan
John Tan This is very good and insightful.
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· Reply · 2d · Edited
Kyle Dixon:


If by “awareness” we mean the mind’s cognition, then what we are aiming to recognize is that said cognition is not actually a substantial substrate that is the foundation for a discrete entity in the way we assume it is.

When we have the realization that our cognitive capacity, consciousness or whatever, is unable to be located, we are recognizing that the feeling of being an internal knower of external phenomena is a fallacious assumption that is structured through habitual conditioning in our own delusion regarding the actual nature of the phenomena we are experiencing.

When we really fail to locate the mind as a substantial knower of what is known, we again, as many have pointed out for years in this group and elsewhere, are experientially having an epiphany that there is no seer, hearer, feeler, etc., as an established entity.

This insight occurs in various ways and can unfold pertaining to (i) the mind, (ii) external appearances, (iii) in the individual sense gates related to both internal and external dimensions respectively, and so on.

On the other hand, a cognition that is locatable is simply the deluded assumption that our consciousness is an established internal substrate, and the mistaken notion of a discrete identity is based on that misconception.

Which is to say no cognition is actually locatable. We just feel that it is and suffer as a result.
 Wrote this in Reddit three years ago:

https://www.reddit.com/r/Buddhism/comments/2xuq7b/is_nirvana_basically_nonexistence/cp3k7c2/

Nirvana is simply the cessation of craving, aggression, and delusion. Delusion includes the construct of self, that I exist, that I am the perceiver or controller of experiences and actions. Nirvana is not annihilation because what ends is simply a process of delusional I-making and mine-making and other related mental afflictions, it is not the annihilation of some actual self (which never existed).
Nirvana is when, in seeing the seen, it's realized and experienced that there is simply that scenery, and no seer. No you in terms of that. In hearing sound, there's simply (always already) only sound, no hearer. In thinking... only thought, no thinker. When this is realized, not merely intellectualized, and directly experienced as being so, and all sense of self are being released, then that is Nirvana. This is peace, bliss, freedom from suffering. It is not boring: in fact, boredom only exist when there is a sense of self, and a sense of dissatisfaction with what is present, therefore a craving for something to be 'better than what is'. There is a subject and object here: 'I' want 'something better out there'. But when anatta is realized and actualized, there is no sense of self, there is no subject and object, no dichotomy of perceiver and perceived, and everything is just lucid and luminous and blissful and perfect as it is. Nirvana is also the cessation of craving.
(For more information check out Bahiya Sutta)
Also Buddha teaches that we have past lives and future lifetimes, but if you attain Nirvana, you are no longer stuck in this cycle of samsaric rebirth and suffering.


"The key towards pure knowingness is to bring the taste of presence into the 6 entries and exits. So that what is seen, heard, touched, tasted are pervaded by a deep sense of crystal, radiance and transparency. This requires seeing through the center." - Thusness