Douglas Harding, "On Having No Head":

..."Victim of a prolonged fit of madness, of a lifelong hallucination (and by "hallucination" I mean what my dictionary says: apparent perception of an object not actually present), I had invariably seen myself as pretty much like other people, and certainly never as a decapitated but still living biped. I had been blind to the one thing that is always present, and without which I am blind indeed -- to this marvelous substitute-for-a-head, this unbounded clarity, this luminous and absolutely pure void, which nevertheless is -- rather than contains -- all that's on offer. For, however carefully I attend, I fail to find here even so much as a blank screen on which these mountains and sun and sky are projected, or a clear mirror in which they are reflected, or a transparent lens or aperture through which they are viewed -- still less a person to whom they are presented, or a viewer (however shadowy) who is distinguishable from the view. Nothing whatever intervenes, not even that baffling and elusive obstacle called "distance": the visibly boundless blue sky, the pink-edged whiteness of the snows, the sparkling green of the grass -- how can these be remote, when there's nothing to be remote from? The headless void here refuses all definition and location: it is not round, or small, or big, or even here as distinct from there. (And even if there were a head here to measure outwards from, the measuring-rod stretching from it to that mountain peak would, when read end-on -- and there's no other way for me to read it -- reduce to a point, to nothing.) In fact, these coloured shapes present themselves in all its simplicity, without any such complications as near or far, this or that, mine or not mine, seen-by-me or merely given. All twoness -- all duality of subject and object -- has vanished: it is no longer read into a situation which has no room for it."...

Soh Wei Yu, modified 6 Months ago.

RE: How to experience non-self?

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You are only experiencing the non-doership aspect of no-self but there are more faces of self/Self and it is not yet the realisation of anatta. See http://awakeningtoreality.blogspot.com/.../different...

My suggestions on how to realize anatta:

1) Practice Vipassana according to this instruction by Daniel Ingram: https://vimeo.com/250616410

2) Read and contemplate on these two stanzas of anatta: https://awakeningtoreality.blogspot.com/.../on-anatta...

3) Read and contemplate on Bahiya Sutta, the key to my own breakthrough - http://awakeningtoreality.blogspot.com/.../ajahn-amaro-on... (comments section comments by PasserBy/Thusness is also great), http://www.awakeningtoreality.com/.../my-commentary-on...

Yes see http://www.awakeningtoreality.com/.../seven-stages-and...

Guy Armstrong, Emptiness: A Practical Guide

NO SELF IN VOLITION

Surely we would expect to find an “I” in an act of volition. Who decides to act? Who makes a choice? But if we look closely at a simple action, we see that a multitude of factors converge to bring it about. Let’s say we are sitting in a room feeling a bit chilly and we decide to draw a shawl over our lap. In a normal account, that is all there is to say: “I felt cold, so I put on a shawl.” But if we look more closely, with the eyes of meditative mindfulness, we see that there are more steps in the process.

First there is the recognition that one is sitting (mindfulness of body). Then at some point there is a sensation (contact) that we recognize as cold (perception). Cold is felt as unpleasant (feeling tone), and there is a reaction of aversion (volitional formation). Not seeing the reaction mindfully (delusion), we don’t pause to investigate the feeling tone or formation, but rather distract ourselves (beginning of proliferation) with the mildly complaining inner voice, “I’m starting to feel cold,” and perhaps we feel a little shiver (sensation). Perhaps some perception of “warm” then arises, either by feeling a part of the body that is well covered or by remembering how the room felt when we sat down. Based on the perception of warmth, a desire (formation) arises to experience being warm (sensation with pleasant feeling tone). Just as the earlier aversion was not seen mindfully as something to investigate, so also the desire for warmth is not seen mindfully or investigated. Based on desire for warmth and a touch of delusion (lack of mindful attention), a memory arises of the shawl lying on the sofa. Based on desire and memory, a volition arises and we turn our head to see the shawl on the end of the sofa (perception). Next the urge arises (volition) to reach for the shawl and cover our lap with it (action) — which we do.

In this entire chain of linked causes and effects, there is never a separate agent or self. Rather there is a back-and-forth dialogue between the body, perceptions, feeling tone, aversion, desire, volition, and action. Volition is just another factor of mind that arises based on prior causes and conditions. It then leads to action, in this case, of the body. It can be very tempting to identify with volition: “I decided to reach” or “I reached.” But when we see the momentary nature of all the factors arising and passing, we see there is no continuity to volition either. It too arises, does its work, and passes away.

…

Soh Wei Yu Not only anatta, but one must realize Dependent Origination. Means from the direct taste of Heart/Mind in whatever manifestation, one also intuits the chain of dependencies involved in the total exertion of a given manifestation. The green is the pure visual-consciousness is not 'there' or 'here' or 'anywhere', is not produced by self, not produced by other, but appears due to conditions. Also it is not that everything is 'one awareness' - pure-visual-consciousness/green-display is perculiar-consciousness-instance according to a given condition, the experience of music, the sensation of hand pressing against an object, are all perculiar displays/consciousness-instances. And just like 'weather' is merely a name when certain patterns are appearing which we then call 'rain, cloud, wind, sunshine' (these too are mere labels), 'consciousness' is not one single unchanging static entity nor even one entity 'transforming into many' (as if weather is some pre-existing or self-existing 'entity' that morphs into various forms, rather than simply a label denoting the entire flow of aggregates and formations) but simply a label denoting the whole bundle or aggregate or composite or collection or heap of self-luminous aggregates/display/manifestation. Mere-name does not mean nothing at all exist but that the various appearances which is the vivid displays of luminosity do not amount to a substantially existing [existing by its own side, having its own essence, independent of conditions, or changeless] entity either in terms of subject or object, which is why the emptying of both leads to the actualization of suchness in the way described in Kalaka Sutta.

Suffering, afflictions, likewise manifest by dependencies. Some practitioners like AF think that when self is there, afflictions arise, as if the 'feeler' causes the 'feeling' but anatta and D.O. reveals that afflictions/sense-of-self/suffering manifest via dependencies and is nowhere located or stored anywhere nor is it produced by a feeler (there never was a feeler/agent/self/Self), the chain of dependencies is what is always involved in a given experience which is always empty of self/Self/agency. Likewise, 'Awareness'/'colors'/'taste'/'sounds'/'thoughts', etc never resided anywhere just like the reflection of moon on water never resided 'inside' the water but merely manifests in an illusory way due to dependencies -- when condition is, manifestation is, consciousness is - condition, manifestation and consciousness are one and inseparable, never separated and neither are they 'interacting' with each other in the case of a mirror reflecting (stage 4). It is revealed that all phenomena are neither produced by an agent, nor by another, are not existing by its own side, and in fact is unproduced, unoriginated, non-arising, due to merely appearing via conditionality.

All the terms that sounded ultimate, metaphysical and ontological now applies to Mind/Appearance but in a non-inherent, non-metaphysical, non-ontological manner. The sense of quiescence, unmoving, non-arising that once applied to an inherent Awareness now applies to Mind/Manifestation in a non-inherent manner. For as Nagarjuna said and I reiterate, if the conditioned/arising of phenomena cannot be established, how can the unconditioned be established [in contrast to so called conditionally arising/abiding/subsiding phenomena]? So as Thusness wrote many years ago, 'The next understanding u must have after anatta and emptiness is to know that all qualities similar to those that are described and sounded ontological are always manifesting presently, spontaneously and effortlessly after the purification of anatta and emptiness insights.'

All displays are 'illusory' not because it is 'mentally projected' nor due to being subsumed to be 'mere modulations of consciousness' (like one mind) but because whatever appears is nothing there or here or anywhere but appearing via dependencies in total exertion. The taste of illusoriness and indestructible non-arising of a given self-luminous Mind/Heart display which is the total exertion of D.O. must be complemented, -A and +A: http://awakeningtoreality.blogspot.com/.../a-and...

And as Thusness wrote in 2014,

John TanSaturday, November 15, 2014 at 8:42am UTC+08

Actually if u do not see DO [dependent origination], u do not see Buddhism. Anatta is just the beginning.

John TanSaturday, November 15, 2014 at 8:46am UTC+08

Be it Buddha himself, Nagarjuna or Tsongkhapa none never got overwhelmed and amazed with the profundity of dependent origination. It is just that we do not hv the wisdom to penetrate enough depth of it.

John TanSaturday, November 15, 2014 at 8:54am UTC+08

If u see dependent origination and emptiness then Advaita is world apart from Buddhism, if u actualized ur view into non-dual experience, then it is different from top to bottom. Simply looking at Awareness and no-self, besides non-dual empty clarity and substantial non-duality clarity, u will not b able to distinguish much.

John TanSaturday, November 15, 2014 at 8:56am UTC+08

So answer Mr./Ms. MS from DO and emptiness perspective.

John TanSaturday, November 15, 2014 at 9:07am UTC+08

Just bring out the importance of DO. But what written is NOT the essence. The essence is the freedom from extremes of DO, the "nature" of mind and phenomena is realized to b dependent arising and empty. Dependent arising is exactly non-arising be it whether one sees dependencies from production, designation, relations or imputing consciousness. Conceptual or non-conceptual experiences, permanent or impermanent phenomena, conditioned or unconditioned phenomena, all dependently originates, empty and non-arising. If one sees this, how could it b Advaita....

…

4. On Non-Dual Experience, Realization and Anatta

I have just casually gone through some of your forum discussions. Very enlightening discussions and well presentation of my 7-phases-of-insights but try not to over-emphasize it as a model; it should not be taken as a definite model of enlightenment nor should you use it as a framework to validate others' experiences and insights. Simply take it as a guide along your spiritual journey.

You are right to differentiate non-dual experience from non-dual realization and non-dual realization from the insight of anatta. We have discussed this umpteem times. Non-dual experience in the context we are using refers to the experience of no-subject-object division. The experience is much like putting two candle flames together where the boundary between the flames becomes indistinguishable. It is not a realization but simply a stage, an experience of unity between the observer and the observed where the conceptual layer that divides is temporarily suspended in a meditative state. This you have experienced.

Non-dual realization on the other hand is a deep understanding that comes from seeing through the illusionary nature of subject-object division. It is a natural non-dual state that resulted from an insight that arises after rigorous investigation, challenge and a prolonged period of practice that is specially focused on ‘No-Self’. Somehow focusing on “No-Self” will spark a sense of sacredness towards the transient and fleeting phenomena. The sense of sacredness that is once the monopoly of the Absolute is now also found in the Relative. The term ‘No-Self’ like Zen-Koan may appear cryptic, senseless or illogical but when realized, it is actually obviously clear, direct and simple. The realization is accompanied with the experience that everything is being dissolved into either:

1. An ultimate Subject or

2. As mere ‘flow of phenomenality’

In whatever the case, both spells the end of separateness; experientially there is no sense of two-ness and the experience of unity can be quite overwhelming initially but eventually it will lose its grandeur and things turn quite ordinary. Nevertheless, regardless of whether the sense of Oneness is derived from the experience of ‘All as Self’ or ‘as simply just manifestation’, it is the beginning insight of “No-Self”. The former is known as One-Mind and the later, No-Mind.

In Case 1 it is usual that practitioners will continue to personify, reify and extrapolate a metaphysical essence in a very subtle way, almost unknowingly. This is because despite the non-dual realization, understanding is still orientated from a view that is based on subject-object dichotomy. As such it is hard to detect this tendency and practitioners continue their journey of building their understanding of ‘No-Self based on Self’.

For Case 2 practitioners, they are in a better position to appreciate the doctrine of anatta. When insight of Anatta arises, all experiences become implicitly non-dual. But the insight is not simply about seeing through separateness; it is about the thorough ending of reification so that there is an instant recognition that the ‘agent’ is extra, in actual experience it does not exist. It is an immediate realization that experiential reality has always been so and the existence of a center, a base, a ground, a source has always been assumed.

To mature this realization, even direct experience of the absence of an agent will prove insufficient; there must also be a total new paradigm shift in terms of view; we must free ourselves from being bonded to the idea, the need, the urge and the tendency of analyzing, seeing and understanding our moment to moment of experiential reality from a source, an essence, a center, a location, an agent or a controller and rest entirely on anatta and Dependent Origination.

Therefore this phase of insight is not about singing eloquently the non-dual nature of an Ultimate Reality; contrary it is deeming this Ultimate Reality as irrelevant. Ultimate Reality appears relevant only to a mind that is bond to seeing things inherently, once this tendency dissolves, the idea of a source will be seen as flawed and erroneous. Therefore to fully experience the breadth and depth of no-self, practitioners must be prepared and willing to give up the entire subject-object framework and be open to eliminate the entire idea of a ‘source’. Rob expressed very skillfully this point in his talk:

“One time the Buddha went to a group of monks and he basically told them not to see Awareness as The Source of all things. So this sense of there being a vast awareness and everything just appears out of that and disappears back into it, beautiful as that is, he told them that’s actually not a skillful way of viewing reality. And that is a very interesting sutta, because it’s one of the only suttas where at the end it doesn’t say the monks rejoiced in his words.

This group of monks didn’t want to hear that. They were quite happy with that level of insight, lovely as it was, and it said the monks did not rejoice in the Buddha’s words. (laughter) And similarly, one runs into this as a teacher, I have to say. This level is so attractive, it has so much of the flavor of something ultimate, that often times people are unbudgeable there.”

What then is the view that Buddhism is talking about without resorting to a ‘source’? I think the post by Vajrahridaya in the thread ‘What makes Buddhism different’ of your forum succinctly and concisely expressed the view, it is well written. That said, do remember to infinitely regress back into this vivid present moment of manifestation – as this arising thought, as this passing scent – Emptiness is Form.

Thrangu Rinpoche:

In the Vajrayana there is the direct path to examining mind. In everyday life we are habituated to thinking, "I have a mind and I perceive these things." Ordinarily, we do not directly look at the mind and therefore do not see the mind. This is very strange because we see things and we know that we are seeing visual phenomena. But who is seeing? We can look directly at the mind and find that there is no one seeing; there is no seer, and yet we are seeing phenomena. The same is true for the mental consciousness. We think various thoughts, but where is that thinking taking place? Who or what is thinking? However, when we look directly at the mind, we discover that there is nobody there; there is no thinker and yet thinking is going on. This approach of directly looking in a state of meditation isn't one of reasoning, but of directly looking at the mind to see what is there.

Source: Shentong and Rangtong

...

If we look for a perceiver, we won’t find one. We do think, but if we look into the thinker, trying to find that which thinks, we do not find it. Yet, at the same time, we do see and we do think. The reality is that seeing occurs without a seer and thinking without a thinker. This is just how it is; this is the nature of the mind. The Heart Sutra sums this up by saying that “form is emptiness,” because whatever we look at is, by nature, devoid of true existence. At the same time, emptiness is also form, because the form only occurs as emptiness. Emptiness is no other than form and form is no other than emptiness. This may appear to apply only to other things, but when applied to the mind, the perceiver, one can also see that the perceiver is emptiness and emptiness is also the perceiver. Mind is no other than emptiness; emptiness is no other than mind. This is not just a concept; it is our basic state.

The reality of our mind may seem very deep and difficult to understand, but it may also be something very simple and easy because this mind is not somewhere else. It is not somebody else’s mind. It is your own mind. It is right here; therefore, it is something that you can know. When you look into it, you can see that not only is mind empty, it also knows; it is cognizant. All the Buddhist scriptures, their commentaries and the songs of realization by the great siddhas express this as the “indivisible unity of emptiness and cognizance,” or “undivided empty perceiving,” or “unity of empty cognizance.” No matter how it is described, this is how our basic nature really is. It is not our making. It is not the result of practice. It is simply the way it has always been.

Source: Crystal Clear

Since you resonate with Daniel Ingram, you can watch this video on vipassana in relation to realizing anatta: https://vimeo.com/250616410

These two articles for deconstructing the notion of an underlying/universal awareness:

1) https://www.liberationunleashed.com/.../what-is-awareness/

2) https://kiloby.com/the-case-against-awareness-a-little.../

If you have some free time, you can go through this list of articles as well, it might help you in terms of view/insight:

1) http://www.awakeningtoreality.com/.../different-degress...

2) http://www.awakeningtoreality.com/.../no-awareness-does...

3) http://www.awakeningtoreality.com/.../fully-experience...

4) http://www.awakeningtoreality.com/.../anatta-not-self-or...

5) http://www.awakeningtoreality.com/.../substantial-and...

6) http://www.awakeningtoreality.com/.../no-mind-and-anatta...

7) https://awakeningtoreality.blogspot.com/.../suggestions...

http://www.awakeningtoreality.com/.../anatta-and-post...

9) http://www.awakeningtoreality.com/search/label/Pam%20Tan

10) http://www.awakeningtoreality.com/.../two-stanzas-of...

11) http://www.awakeningtoreality.com/.../insight-buddhism...

12) http://www.awakeningtoreality.com/.../the-transient...

13) http://www.awakeningtoreality.com/.../the-magical...

14) http://www.awakeningtoreality.com/.../casual-comment...

15) http://www.awakeningtoreality.com/.../emptiness-as...

16) http://www.awakeningtoreality.com/.../realization-and...

17) http://www.awakeningtoreality.com/.../experience...

18) http://www.awakeningtoreality.com/.../how-experiential...

19) http://www.awakeningtoreality.com/.../madhyamika-buddhism...