Mr. DL shared a link.Awakening to Reality
Anyone heard of Pemako Sangha? Maybe some people in this group were or are presently practicing it. They claim to have had 13 people reach Full Buddhahood through their methods/teachings/practices. Not trying to start a turf war, I have no skin in the game haha (truly), just curious of what people's thoughts are, if any.
I'm not sure where the attainment of actual Buddhahood fits in the AtR seven stages framework (if it does "fit" at all).
More in following post:
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Soh Wei YuAdmin
Yin Ling Also I like what you said here: "It’s good to focus on insight rather than stages. How clear, how sustainable is the insight, whether dream is not karmic anymore."
I will add on these two sentences cos they are really two parts:
'It’s good to focus on insight rather than stages.'
This is good and has been the approach of John Tan so far. Me too, but I speak about stages when people request or there is a necessity to clarify things. Likewise, John Tan said many times he really does not like to talk about bhumis, paths to arahant, and so on. He never thinks in terms of these. But out of necessity, due to so many misunderstandings online about 'stream entry' and so on, this year he advised me to place this article to the top of AtR reading list as it clarifies much misunderstandings: https://www.reddit.com/r/streamentry/comments/igored/insight_buddhism_a_reconsideration_of_the_meaning/?utm_source=share&utm_medium=ios_app&utm_name=iossmf%20
Furthermore, there is really a need to clarify the subtlety of insights. Someone even at I AM level can claim to have an unshakeable insight or stable samadhi in the I AM. It also depends on the depth of his insight and samadhi. Greg Goode said that at mature phase or Transparent Witness, what AtR calls I AM with the maturity of four aspects, at that point there is already no more mental suffering. John Tan and I agree that with thorough deconstruction one will be free from mental suffering, even at such phase. But this not yet nondual or anatta realization, which are even more crucial realizations and insights but are distinct.
Even in the nondual territority, there is really a need to clarify the subtleties, for example to point out clearly the difference between Stage 4 and 5, substantialist and nonsubstantialist nondual -- https://www.facebook.com/groups/AwakeningToReality/posts/7674846775890019/?__cft__[0]=AZXhVcVl1ZGYgJiriPwkLRM3VAoGX33lzG455RWD4M9G1vvU2bWX9betBGrHCRRKiNOXAuWrlLa5scNmyDD7ZlymleEs59FprGrq9wixjwRUm_bUgLuam650iwZHfOOFF93j3uhcvLztSolhvi1H8UC4YnhsrR1mD4B5cFVt8uQnfUpG5FBDxIXI8OEWTKR4Ims&__tn__=%2CO%2CP-R
Most people that got into nondual gets stuck at Stage 4, few proceed into what AtR calls anatta. And also anatta is not the end either.
'How clear, how sustainable is the insight, whether dream is not karmic anymore.'
Yes indeed. After anatta, shortly after anatta in fact, usually one reaches no entry and exit for anatta. I wrote in the comments section of http://www.awakeningtoreality.com/2007/03/thusnesss-six-stages-of-experience.html :
"It is common to have an experience, but rare to have realization. Yet it is the realization of anatta that stabilizes the experience, or makes it effortless. For example, in my case, after the realization of anatta has arisen and stabilized, I do not have the slightest trace or sense of subject/object division or agency for about 8 years, till now, and John Tan reports the same for the past 20+ years (he realised anatta in 1997 and overcame the trace of background in a year or so). It should be noted that overcoming subject/object division and agency (which happens even at Thusness Stage 5) does not mean other subtler obscurations are eliminated -- the complete elimination of this is full Buddhahood (a topic that is discussed in Traditional Buddhist Attainments: Arahantship and Buddhahood chapter in Awakening to Reality: A Guide to the Nature of Mind)." That comment was in 2018, so now I can report that I can recall no trace of subject/object division or agency for the past 11+ years since my anatta breakthrough.
But karmic dreams can still occur even if extremely rarely and much less intense (meaning no nightmares, just momentary graspings or contents of a karmic nature, etc), means with karmic contents or grasping. Even if they dramatically lessen. It depends on situations and life engagements. When one is totally liberated there is no more grasping, no more traces I-me-mine whatsoever throughout waking and sleep.
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Yin LingAdmin
Soh Wei Yu Thanks for these, very good.
I don’t like to think of stages not bec I don’t believe in achieving them but I have been terribly wrong before following daniel Ingram classification of stream entry.
The idea of “cessation” as stream entry is so so deluded lol. I have many cessations involuntarily due to the sort of practice I did, but it doesn’t change any of my perception.
At that point before real insight my teacher tell me I have stream entry, i really believe it because How would I know what is insight if I have never have any insight before ?
And then one is happy for no reason.. only after I keep on practicing intensely for another year when real insight of no self comes , I understand what’s what.
The whole perception will change so drastically like one operate in another dimension lol.
What if I stop practice at the first point?
And think cesssstion is stream entry?
That would have been such a waste of my human life .
So I don’t want to call it anything now for 99% it’s gonna be overestimating myself 🤦🏻♀️
So the point is, it’s not that I don’t think buddhahood is impossible (duh- then I might as well go karaoke then meditate)..
But being honest and realistic and not have the head stuck in some cloud 9 is important.
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Soh Wei YuAdmin
Having said all these it is important indeed not to 'close the door' to teachers like Daniel Ingram. They provide important teachings that John Tan and I appreciate very much.
As for Pemako, likewise, I have resisted calls in the other FB group Dharma Connection to ban their accounts. I told the members I take a non interfering approach as an admin: people are welcome to post Pemako materials and people are also welcome to refute any of their claims or bring up topics for discussion, I will neither remove Pemako members nor the posts of those refuters. I believe Pemako engages in some advertising campaign regularly but I take a non interfering approach. But of course AtR group is different, no advertising is allowed here (one off posting is ok for discussion) as this group aims to be focused on AtR blog materials. (Pemako doesn't advertise here, I just mentioned it to clarify the group stance or policy)
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Soh Wei YuAdmin
i.e. even if I agree or disagree with aspects of Pemako discourses, some people may find benefit from it, have certain breakthroughs or insights from it, therefore I do not remove it from the Dharma Connection group.
If it were a totally harmful cult that causes someone to enter an unwholesome path then I will remove. I think Pemako is not 'unwholesome' even though there may be aspects others do not agree with.
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Jason Vajra
I don't know about that group, but a good rule of thumb is that if someone claims they're enlightened, they obviously aren't.
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Alejandro Serrano
Jason Vajra unless he is.
“I have destroyed those taints by which
I might have been reborn as a deva
or as a gandhabba that travels through the sky;
by which I might have reached the state of a yakkha,
or arrived back at the human state:
I have dispelled and cut down these taints.
As a lovely white lotus
is not soiled by the water,
I am not soiled by the world:
therefore, O brahmin, I am a Buddha.”
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- Mr. OMANafis Rahman yes l know, and see it can be confusing. I can give a sketch of the path map for those that are currious, though you will have to deal with it not being like you are used toHaving the first shift as Eckhart Tolle or others, makes you clean a hole in the central channel behind the eyes. I think actually Tolle says there was an explosion of kind behind the eyes that night, and this actually is how it is for many having this insight. This hole sets a permanent mark on you perception for the rest of your life, though in various degree as already mentioned.Then you go about working on the rest of the central channel, which in total are 13 knots like this, 6 inside the head and 7 outside, each time marks a significant shift in perception.Then after this you subsequently purify these 13 insights, and your view deepen even more, this we call perfecting the bhumis. So all in all one should have 26 permanent irreversible insights before perfect "enlightenment".There is no distinction between substantialist and non substantialist like you mention, though according to Kim analysis of people who have reached anatta usually seem to have opened 6, this means about 1/4 or 1/5 of the whole path, very rarely one see they have also perfected 6 but it happens. I dont have the skills to asserts these things myself so l cant say really, this is purely from the point of energy reading and l have speculated alot that it might not perfectly assert the view of the person, also how he has practiced seem to me to make a big difference, but l think in many cases it does resemble quite well.After this the outer layers of purification requires you to start working on boddhicitta (you should before too of course) there are some talks on YouTube where Kim talks goes into this, why it is so necessary to have boddhicitta at this point in practice to purify the most distant nadis and obscurations here.Anyway, it takes alot of time learning this stuff and reading others energy. But reading yourself and you own energy body is not that hard, so suggest looking into this if you are interested. I would be very interested to see how most people in AtR ends up by this modelHope this helps.
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Soh Wei YuAdmin
Though,
having went through Kim’s book last night on the numerous Pemako sangha
accounts of “bhumi openings”, I cannot find any relationship between
AtR anatta and Kim’s sixth bhumi. None of them described anything about
AtR anatta at what Kim calls the sixth bhumi
Soh Wei YuAdmin
Not even close, actually.
Throughout
the whole book, the only passage that resembles or sounds close to AtR
anatta is this one passage about the “13th bhumi”. The other people
describing 13th bhumi didnt really describe the same way as this person.
And
even then, this is not necessarily indicative of AtR anatta insight.
The depth of insight needs to be tested, it can still fall into
substantialist nondualism.
That
is, when you say “awareness’s frolic”, it still sounds like there is an
inherently existing unchanging awareness that manifests as everything,
that is not realising the emptiness of awareness and is not AtR anatta.
So there is no indication it is anatta even if the description sounds
close.
This description:
“My
experiences of 12th and 13th openings where more of a clearing and
deepening of the experience of 11th. On the 25th of December 2016 my
13th bhumi opened. It was a shift in awareness during my yoga practice.
It was nothing too dramatic, but afterwards I felt as though there was
no longer a me, just clear light flooding down into the chest from upper
centers into the hridaya (inner heart) and body which persisted after
practice. More expansiveness and clarity beyond the body and I felt my
legs and arms clear out. Direct, clear, crisp clear light. I realized
all forms are empty of self, that there is no one there other than the
spontaneous empty display of awareness's frolic. The wind doesn't need a
listener. Who is there to listen? No one. Yet it blows and still sounds
sweet. Form and emptiness are one. No one hears yet the sound is heard.
This awareness I realized is beyond a self. Thoughts where very few and
quiet, there was no shifting or dulling of the experience of rigpa
after 13th bhumi opening as previously experienced at 11th. When
thoughts come there was previously (during 11th and to a lesser extent
12th) a drop in the volume of rigpa as mental content arose and stuff
came up. Now it shone like the sun in spite of the clouds. Thoughts are
empty and to see the emptiness of one is to go beyond all thought. The
days which followed felt very strange, very natural, very direct and
bright/clear and so very ordinary! The new awareness integrated and I
became used to it. It was truly wonderful and still is.”
- What’s next? On post awakening practices
By Kim Katami
Mr. OMA
Soh Wei Yu
people have various ways to talk about it. Also people are not looking
for any particular insight, or working towards a particular view. One is
taught to recognize rigpa, see thoughts as rigpa, and come to certainty
gradually. Then stuff like this happens, big and small. I also have had
stuff like this, just sitting, sounds, no self whatsoever... Then
variations deepen with further practice.
I
think the AtR folks are very set on that insights are supposed to be in
a particular way that they describe (that is the 7 stages). I dont mind
that, but necessarily alot of insights will fall outside your scope due
to language, persons individual experience and so on.. Also most
importantly, investigate yourself through yogic experience, investigate
from the point of view of a Pemako practitioner, thats the way to do
justice to the method really. One does not use the view to certify
insight as you do, though it is discussed of course, but as is
explained. I know this is different to you and most people, but
nevertheless it is how it goes.
I
read the comment about DO, just thought to mention that not everyone
practice like this, like there is no mention of this in f.ex Daniel
Browns teachings which is meant to take one all the way to buddhahood
(at least for what l know).
Yin LingAdmin
I
should go meditate but I think I’m going to post a last comment on this
thread bc I see really genuine and sincere practitioner with an open
mind to dialogue and I know what we all really want is to reduce our
sufferings and liberate.
Sometimes I hate myself for writing so much
but anyway.. I will just be honest

Do
use great discernment when approach teachings and esp when doubts are
raise about a certain teacher or teaching by sincere practitioners who
don’t take money nor require u to do anything for them, they usually
have the best intention. Usually. Morality is a good guide.
Anything that suggest an easy path or a short cut please don’t listen.
Any teachers then claim perfection or buddhahood do be highly suspicious.
Because insight is really really sensitive to views.
One wrong view and the whole “moon” is blocked. It doesn’t manifest. Just a small error and we can’t get there.
So
the teachings have to be very very refined and the understanding very
in depth. There is no room for errors if we want realisations, imo. We
cannot guesstimate the meaning of DO or emptiness. Or anything in the
dhamma. We cannot simple define whatever we like in the dharma, not just
for respect but it will affect our understanding and subsequently
insight and realization ..
And the potential to liberate.
when
insight matures, there is a state which become 24/7, with no “I” at all
in a boundless expansive field , and this “sense of being “ is in every
single thing, every single particle, obvious as day, and one is
everything evenly
Yet
every single thing and particle, are beautifully shining its truth as
appearances , in smooth evenness, zero contraction of energy any where,
awareness is exhausted, things are exhausted, self is exhausted and
there is only left this translucent suchness.
The
strong connection to everything and everyone in the whole field is
palpable, whole, and so exquisite it can make one cry. I still tear now
and then when I meditate. The truth is not a myth. There is a moon and
we need to get there
Further
on, the sense of strong compassion will arise, naturally , for every
single thing, sentient and Insentient, and a powerful tenderness and
reverence for this life becomes my state of mind throughout the day
because wherever I turn my head and move to and go to, this moon stands
naked in front of me, as me. I hope I don’t lose it.
And
I’m often lonely and frustrated because I couldn’t really help ppl
across. I can’t even tell my parents whom I love most in this life about
this, to reduce their suffering.
In
all the helplessness I know to be able to really help, is to eventually
achieve buddhahood, total omniscient and I’m willing to do the work,
because I saw the potential to be omniscient from just this
Seeing.
I
do not care at all what bhumis I have because I know it is this seeing t
that will guide me in all my thoughts speech and actions, and if I keep
practising and behave according to truth, whatever bhumis I need to
reach will be reached. I just need to get the operating system right ,
I’m
happy, almost joyful all the while, almost never remember the last time
I got really mad or frustrated.. I didn’t think this is possible
before.
Not
sure what will I manage to achieve by saying this lol but well, I hope
sincere practitioners keep their standards high and their insights
precise and practice hard. Really really hard.





Soh Wei YuAdmin
This
is not really true: "very set on that insights are supposed to be in a
particular way that they describe (that is the 7 stages)"
I
very well acknowledge that people go through different phases. Some
people jump to anatta, to nondual, etc, bypassing I AM first, for
example. (But the I AM Luminosity is still important, that taste and
dimension is important and should be brought out) Daniel Ingram too
skipped I AM, but Daniel did a gradual path of 16 nanas followed by
mahasi cessations before going into nondual and then anatta. Daniel's
path is also similar to Yin Ling.
So
definitely nobody here is suggesting that 7 stages is the only way to
go. However, it is a common way, and even in Zen, Dzogchen and Mahamudra
it is often and usually taught that way from the many teachers I
encountered, although they use different wordings. In Mahamudra, Dakpo
Tashi Namgyal's system, I AM is in the yoga of one pointedness. In
Dzogchen teacher Acarya Malcolm Smith's teachings, the Clarity aspect of
Rigpa that is like a mirror is first distinguished and clarified from
other perceptions (sort of like self-enquiry IMO), but later on with
deeper insights will lead to the realisation of anatta seamlessness and
emptiness.
But
in any case, IMO, because Anatta is such a huge game changing insight, I
cannot see how it will be possible for someone who had it to miss it or
fail to mention it, talk about it, describe it in details. It is much
much more likely that they will make it a central theme of their
conversations on spirituality when it comes to the key breakthrough,
because it truly is The Key to liberation. So how can one fail to
mention and see its importance? Even Daniel Ingram for example, with his
own very different set of stages and path, also talks about its crucial
importance in what he calls his 4th path. There is no liberation when
there is no fully overcoming self/Self, inherency and duality in all its
faces. Then emptiness of phenomena is also extension of the anatta
insight, as John Tan said years ago, "the same insight of anatta must be
applied to object, characteristics, cause and effect, production and
cessation...which is a more slippery issue. Nevertheless,
experientially seeing through self/Self is still most crucial."
So
yes, "One is taught to recognize rigpa, see thoughts as rigpa, and come
to certainty gradually. Then stuff like this happens, big and small. I
also have had stuff like this, just sitting, sounds, no self
whatsoever... Then variations deepen with further practice. " -->
this is ok, this is good, as a gradual progression thats fine. You don't
need to break through by koan or stanzas, although they can be very
effective means and advisable in AtR. But in any case there must be
clarity, not confused or mingle 'same taste of luminous clarity' with
'realization of no-self' or 'realization of emptiness'. One taste is
also not just no subject-object division, but also empty of inherent
existence in self and phenomena -- including 'Awareness', and this
emptiness of Awareness is key to breakthrough but it doesn't end there.
There
must also be clarity on distinctions of experience and realization,
even if we do gradual style practice rather than sudden awakening from
start, eventually the point of breakthrough will come from realization
(of anatta as seal).
I
will share a post by John Tan back in October 2010 to me, which I feels
clarify a lot of things or subtleties pertaining to nondual and anatta.
But before I do that, I just want to say, Yin Ling's post and advise is very good. Do take heed.
Soh Wei YuAdmin
John Tan wrote in October 2010:
o 17 Oct `10, 12:42PM
Hi AEN,
Just
managed to scan through the past few posts you wrote. They are quite
insightful. In summary you are beginning to experience the ‘taste’ you
described in the “certainty of being” of the formless presence in
transient phenomena. That is what I meant by bringing ‘this’ from the
background (formlessness) to the foreground (forms). It is also what I
meant by the ‘fabric and texture of Awareness’ in forms. Below are some
of the points that came to mind after reading them. I will just jot
down some of them for sharing purposes.
1. One Taste
You
mentioned about ‘one taste’ but do take note that what you are
experiencing is just the ‘same taste’ of luminous essence, not the ‘same
taste’ in Emptiness nature. I use the term ‘essence’ differently from
Dzogchen. In Dzogchen, luminosity is the ‘nature’ and Emptiness is the
‘essence’. As I see Emptiness as the absence of an essence in whatever
arises, I do not feel appropriate expressing the Dzogchen way.
2. “Obvious and direct…yet always missed!”
I
like how you expressed it, it is quite apt. However I sense that you
may have underestimated the power and full meaning of ‘deeply rooted in
consciousness’. If we are unaware of the impact, we will not realize
what is meant by ‘latent tendencies’. Try imagining ‘someone’ standing
right in front of you yet you are unable to see him because you are
under a magical spell that is planted in the deep most of your
consciousness. If you are unaware of the latent deep, whatever realized
is merely a surface understanding. Day in day out, these tendencies
are always in action. You may want to ask yourself will the latent deep
find its way up even in a PCE mode?
3. Feels Universe, Pure Consciousness, Pure Aggregates
“You
are not just the formless presence/knower/consciousness... you are all
forms, you are the universe univers-ing, you are whatever is arising
moment to moment as a complete non-dual experience in itself... There is
no background awareness and foreground phenomena happening in
awareness... there is simply foreground pure consciousness always, be it
the pure existence experienced in a formless mode (e.g. I AM, aka the
'thought realm' as Thusness puts it), or in all forms... the making of a
non-dual experience into a background is simply trying to capture and
reify a moment of pure consciousness.”
I
remember writing this to Simpo few years ago in his forum. It is
related to his experience of ‘feeling light and weightless’. This also
relates to mind-body drop and your dream about ‘transparency’. Being
‘light, weightless and transparent’ is the result of dissolving the
body-construct. It is quite an obvious contrast moving from ‘Self/self’
to no-self. Prior to what you have written you should also experience
this, otherwise you are being too focused on being ‘brilliance and
luminous’ of the 'actuality'.
On
the othe hand, feeling ‘universe’ has to do with the deconstruction of
‘identity’ and ‘personality’. You have to have clearer insight of what
‘deconstructions’ leads to what experience.
The
text in bold is quite well expressed but knows the dependent originated
nature of consciousness. There is the experience of primordial purity
of the aggregates and 18 dhatus but there is no 'a substratum
background' that is called 'pure consciousness'. The sense of self is
dissolved and is replaced by a sense of inter-penertration.
. 4. No agent and the intensity of luminosity
In
the seen, there is just the seen! It is completely non-dual... there is
no 'the seen + a perceiver here seeing the seen'.... The seen is
precisely the seeing! There is not two or three things: seer, seeing,
and the seen. That split is entirely conceptual (though taken to be
reality)...
Well expressed! But in the subsequent paragraph, you said,
“All
the bullshit concepts, constructs and images of an 'aliveness', a
'hearing', a 'seeing', an 'awareness' simply dissolves in the direct
experiencing of whatever arises... just 'seeing is seeing, hearing is
hearing, thinking is thinking and they are all flowing independently',
with 'no self holding all these sensory experiences together'”
In the article on http://awakeningtoreality.blogspot.com/.../on-anatta...,
I mentioned about the 2 stanza. There is the no-agent aspect and there
is the intensity of luminosity aspect. I find that your present
experience is still centered on the luminosity aspect. You are directly
experiencing seamlessness of any happening where no clear line of
demarcation can be drawn between the subject-object split. You realized
the boundary is purely illusionary and is clear about the cause that
resulted in such division but still, that is not the ‘essence’ of an
experiential insight of anatta in my opinion. There is a difference in
saying "there is no split between thinking and thinker, the thinking
itself is 'me'" and "there is thinking, no thinker". You must be aware
that having immediate and direct experience but with dualistic framework
intact and complete replacement of the dualistic framework entirely
with DO (dependent origination) yields very different experiential
insight; you may want to investigate further and move from "they are all
flowing independently" to "manifesting in seamless inter-dependencies."
5. "How am I experiencing the moment of being alive?" (HAIETMOBA)
But....
if you contemplate on "How am I experiencing the moment of being
alive?", or, "How am I experiencing the moment of hearing?", or "How am I
experiencing the moment of seeing?" or "How am I experiencing the
moment of being aware?"
"How
am I experiencing the moment of being alive?" (HAIETMOBA) is the key
question of the AF. I will not comment on it but how does it differ
from the question “Without using any symbols of ‘I’, how is ‘I’
experienced?” Also how it differs from the question “Who am I?” -- the
question that led you to the realization of “I AM”.
As
you get clearer and clearer where exactly are all these questions
leading you and the mode of perception that are involved in I AM
realization and PCEs, you will have to asked yourself sincerely is this
the ultimate mode of perception that will lead you towards genuine
freedom. Is being lockup permanently in PCE the way towards liberation
and how it differs from seeking permanent uninterrupted abiding in “I
AMness”.
Edited by Thusness 17 Oct `10, 4:35PM

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On Anatta (No-Self), Emptiness, Maha and Ordinariness, and Spontaneous Perfection
Soh Wei YuAdmin
Mr. OMA just recalled i have this passage in thusness 7 stages article comments section
About something a teacher in singapore said and john commented a decade ago:
“Thusness
also wrote many years ago commenting on someone discussing Dzogchen
practice as the realization of the luminous essence and integrating it
into all experience and activities, "I understand what he meant and but
the way it is taught (Soh: i.e. discussed by the person) is misleading.
It is simply non-dual experience and experiencing presence in both the
foreground and background and in the 3 states (Soh: waking, dreaming,
dreamless deep sleep). That is not realizing our true empty nature but
our luminous essence... ...understand the difference between luminosity
and empty nature (Soh: luminosity here refers to the aspect of
Presence-Awareness, and emptiness refers to the lack of intrinsic
existence or essence of Presence/Self/Phenomena)... ...Very often,
people rely on the experience and not true realization of the view. The
right view (Soh: of anatta (no-self), dependent origination and
emptiness) is like a neutralizer that neutralizes dualistic and inherent
views; by itself, there is nothing to hold. So realize what right view
is pointing and all experiences will come naturally. The right
enlightenment experience is like what (Zen Master) Dogen described, not
merely a non-dual state where experiencer and what's experienced
collapses into a non-dual stream of experience. This I have told you
clearly."”
- Reply
- 23h
Mr. OMA
Yin Ling you asked how do you work on the knots.
So
regarding knots. I think again the best way to understand the method is
to investigate yourself, like use the book and videos and see if you
can identify the central channels and the knots
If you want to message me for question on this I am happy to help.

When
we practice we use 36 centers in the limbs of the body, and at later
stages also centers around or outside the physical body. We use then
empowerment mantras in these centers, either chanting our shouting which
is particular Pemako style.
When
there are shifts in say the central channel, there are parrellell
opening in the body. This is why the body feels increasingly light and
transparent after a shift. Also the knots store emotional patterns.
Depending on a persons particular karma, one might experience pains or
sickness more in some areas in the body, and from an energetic point of
view this is due to this. For example I have had alot of struggle with
my throat my whole life, others are more about solar plexus, or tailbone
and so forth.. all can clear hough, and thats good to know

But
again, if you actually want to know these things you need to do the
yogic practices and investigate them yourself, and honestly it will blow
you mind getting such a fine tuned understanding of the energy body
with "hands on". Also, as Ugi wrote above here in the same OP: “ Like I
said, I understand all reservations. But I can only give the invitation
to join of my teacher's public teachings and try it out oneself. I don't
see that happen at all from all the critical folk. Not necessarily
including you, *** guy from different post****, but the ones who are
very quick in condemning without examining.”..
I
am not trying to trick anyone into doing practices they are not into,
but this really need to be emphasised and what does proper justice to
the method
I read AtR often to get understanding this way.

You
mentioned doubt. I have had alot of doubt, its quite familiar to me.
But since I have had the result from practice too, I know some of my
fears are not grounded in common sense, and that I am just being
triggered. One needs to be able to distinguish these two.
So
these days when I get into issues of some kind I try to go all in, make
my body a target for my own confusion, jealusy, fear etc.. No one have
“put” fear in met, this is latent from my own conditioning already. So I
use it for practice. Like chod. Cultivate a lot of bodhicitta and go to
the places that scares you, in this way hindrances becomes a valuabe
teacher.
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Mr. OMA
Yin Ling it has
But thank you for thoughtfull replies. I will write some stuff that
might clarify further my approach and how I have been taught to practice
which might be helpfull.

Also,
yesterday I read your comment again, and I felt this stingyness and
competitativness. So I sat down, generated boddhicitta and turn the
table, cut through my own bullshit, and it worked. In that sense I owe
you thanks for making my aware of this stinginess, jolly good we have
internet discussion forums 



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