This blog is about spiritual awakening, maps and stages, the blinding effects of our strong momentum/conditioning (karmic propensities), view, realization, experience, etc. If you're new here, I recommend going through the 'Must Reads' articles (see sidebar). For discussions you are welcome to join the Awakening to Reality Facebook group
“Hi Z. - Even the idea of an I that dies in to the light is still relating to an I that has agency and can die in to the light. The eogic "I" can never wake up! And our True Nature is already awake. At some stage there is a seeing that what we seek we already are (empty awareness that simply is) and that the egoic mind is just a dynamic appearing in empty awareness (this essentially is what pointed out during a Dzogchen transmission if words are used) However, as part of your process, and as a temporary concession, you can let go and relax into the light and see what happens. It is mega important though to differentiate between awakening (and is happening to know one) which is totally non personal and an awakening experience which is the egoic self having the experience of an awakening - the latter ends up being just another experience and will be short lived and full of the difficult "post awakening" experiences people often describe, when they mistake it as an actual awakening.”, “Z., notice simply until it crystal clear that the apparent I that has had an abusive past is merely and nothing more than concepts and therefore a story appearing in awareness - seeing that you are the empty awareness and not thought which is like "writing on water" is all that needs to be seen (deeply). The past too is merely a concept arising within awareness. Awareness - your true nature - is without time. Once this is seen clearly, thoughts of all kinds related to the apparent I continue to rise as an energetic unravelling takes place that may continue for many years. This is why in Dzogchen Trekchod is practised thoroughly before Thogal.””
Likewise, Dzogchen teacher Acarya Malcolm Smith points out in his teachings (and I cannot do direct quotation from him as this is in his private forum posts for Zangthal members, but I have also compiled some of his public forum posts here, worth reading -- https://www.awakeningtoreality.com/2014/02/clarifications-on-dharmakaya-and-basis_16.html ), and I paraphrase, that seeing rigpa, pristine consciousness and so on as a container is the problem. There is in truth no container. Radiance is appearances and appearances is radiance.. the issue comes when we reify cognizance (the appearance of diversity) and its radiance as two things, so Dzogchen practice is simply recognizing that cognizance and its radiance are nondual even though there's always appearance of diversity. There is no self, but there is empty cognizance and its radiance.
Furthermore the dualism between rigpa and dhatu that are characteristic of earlier phases of practice and the preliminary form of rigpa, collapses with further insights (what I call nondual anatman insight):
"...Also, as I said in DhO earlier, ""Another interesting 'technical' point since this is DhO. There was a point in his retreat where Arcaya Malcolm Smith described how at the mature phase of Dzogchen practice, the 'vidya'/'rigpa' (the knowing/knowledge) is exhausted where the vidya and dhatu (something like knowing and field of experience) totally collapsed in a 1:1 synchrony (and he gestured two circles coming together), whereas before that point [the exhaustion of vidya] there is a sort of out of phase issue between vidya and dhatu. That's said to happen in the fourth vision (in terms of bhumi map, Malcolm mentioned years ago that's 8th to 16th bhumi based on some text). Somehow it really reminded me of one of Daniel's descriptions in MCTB on fourth path. His student Kyle did inform me that it is the same as what I call anatta realization [which I realised almost 10 years ago, it is the same as MCTB's fourth path]. Also, Malcolm mentioned many people have the wrong idea that Vidya/Rigpa is some eternal thing that just goes on forever, but it too is exhausted later along with all other phenomena [although this is not annihilation as appearances/pure vision still manifest] (elaboration: https://www.awakeningtoreality.com/2020/08/acarya-malcolm-on-dzogchen-and-advaita.html )."
Likewise, Kyle Dixon, that Malcolm told me over dinner was the first student of his that totally understood his teaching, also said in 2014, "'Self luminous' and 'self knowing' are concepts which are used to convey the absence of a subjective reference point which is mediating the manifestation of appearance. Instead of a subjective cognition or knower which is 'illuminating' objective appearances, it is realized that the sheer exertion of our cognition has always and only been the sheer exertion of appearance itself. Or rather that cognition and appearance are not valid as anything in themselves. Since both are merely fabricated qualities neither can be validated or found when sought. This is not a union of subject and object, but is the recognition that the subject and object never arose in the first place [advaya]. ", "The cognition is empty. That is what it means to recognize the nature of mind [sems nyid]. The clarity [cognition] of mind is recognized to be empty, which is sometimes parsed as the inseparability of clarity and emptiness, or nondual clarity and emptiness." - Kyle..."
....
Wrote to some people on reddit recently: "In the initial phase of practice, and even after the initial awakening into I AM/Eternal Witness, the Witnessing Presence seems to be behind all contents as an underlying background or ground of being.
That duality of context and content collapses in further realizations. In further realization, it is seen that there is never an Agent, a Watcher, an Observer, apart from moment to moment luminous manifestation.
Thought this might interest you, on the stages of spiritual awakening, nondual awareness and its nature and the subtleties of insight:
🙏 🙂 p.s. I'm Soh, and Thusness (John Tan) is my mentor... I've been through similar stages in my journey as the first link (7 stages) with some minor differences (e.g. I didn't go through stage 3)"
On compassion and bodhicitta, something I wrote elsewhere:
Since childhood, I have felt a deep connection to Avalokiteśvara Bodhisattva and Ārya Tārā, both embodiments of compassion. I cannot forget the dreams, miraculous visions, and encounters I've had with them, all carrying the message to practice compassion and help others. I am always moved when I think of the Buddhas and Bodhisattvas, not only for their teachings but also for their compassion. It is my sincere wish that all sentient beings be liberated from samsara. I also hope that everyone can embody the qualities of both compassion and wisdom.
In Buddhism, it is said that wisdom and compassion are like the two wings of a bird. A bird needs both wings to fly straight, and similarly, the path to the Middle Way (between the extremes of inherent existence and nothingness) requires the wings of wisdom and compassion. Wisdom prevents us from falling into the extreme of inherent existence by realizing the absence of inherentness, while compassion prevents us from falling into the extreme of nihilism by recognizing suffering and wishing for it to cease. When one actualizes their true nature, compassion naturally arises upon realizing that beings suffer due to not recognizing their true nature.
As John Tan said in 2014, 'After you have glimpses into twofold [emptiness], start to look into compassion. Take small steps at a time and start to understand what compassion means… like practicing anatta and emptiness. …You must have enough rest, stabilize twofold [emptiness], and develop your compassion and sense of reverence towards things step by step. It will bring you to a new height. I am having zero concern of anatta and twofold… it is so natural and relaxed, with added new sources of joyful energy, don’t know from where. Like a brilliant ball of light radiating with joyous flow of energy. …If self-sprung appearance is natural [state] and [is] liberating but lacks a reverent and compassionate heart, then you must practice metta [loving-kindness].'
It should however be understood that the traditional term, relative Bodhicitta in Mahayana and Vajrayana Buddhism also implies the aspiration and intention to attain Buddhahood (full awakening) for the benefit of all sentient beings, and is not merely the practice of compassion. Ultimate Bodhicitta is the insight into emptiness. Both are indispensable components on the path to full awakening (Buddhahood). As mentioned by Acarya Malcolm Smith:
First, one generates bodhicitta, the desire to liberate all sentient beings from samsara. This has two aspects, ultimate and relative. The relative aspect refers to the aspiration, and then practicing the six perfections. Ultimate bodhicitta means practicing śamatha and vipaśyanā.
One practices these two bodhicitta together, until one realizes emptiness. This is the first bodhisattva bhumi. One continues to practice, until the practice of vipaśyanā has eradicated all traces of affliction (desire, hatred, and ignorance). This happens conventionally, at the seventh bhumi. Ultimately, has eradicated all traces of grasping to personal and phenomena identity, and one attains the omniscience of buddhahood, this happens when one transitions from being a tenth stage bodhisattva to buddhahood. A buddha is a totally realized person. There is no other kind of totally or fully realized person.”
In Mahayana Buddhism, it is essential to give rise to Bodhicitta, the aspiration to attain Buddhahood for the sake of all beings, and to make the Bodhisattva vow to lead all sentient beings across to the shore of liberation. I appreciate Albert Hong’s response to someone who asked, ‘How can I get over knowing that all my loved ones may reincarnate for many lifetimes and suffer due to their ignorance? It's like watching your child touch the fire, burn, and not let go. I feel this for everyone, but it's even harder for my loved ones.' Albert replied, ‘You make a vow to create interdependent connections with all those beings whom you love and are connected with—through seeing, touching, feeling, smelling, etc. And by your hand, your personal mindstream alone, you will come back to help them cultivate virtuous minds and realize wisdom for their liberation. You also make the vow for yourself to develop the capacity to force continuity across lifetimes and to have the skillful means to respond according to their specific needs. You make the vow to do whatever is appropriate to help them. If you need to be a bridge, you are a bridge. If you need to be a toilet, you are a toilet. In any case, you make that vow, you aspire, and you make it the fuel for your practice—your bodhicitta. Liberation only matters because we can then have the free energy to help others. Make the vow.’
The Diamond Sutra also taught, “The Buddha said to Subhuti: “The bodhisattvas and mahasattvas should thus subdue their thoughts: All the different types of sentient beings, whether they are born from eggs, from wombs, from moisture, or by transformation; whether or not they have form; whether they have thoughts or no thoughts, or have neither thought nor non-thought, I will liberate them by leading them to nirvana without residue. When immeasurable, countless, infinite numbers of sentient beings have been liberated, in reality, no sentient beings have been liberated. Why is this so? Subhuti, if bodhisattvas abide in the notions of a self, a person, a sentient being, or a life span, they are not bodhisattvas.””
In Dzogchen, it is said that our basis, our nature, has the qualities of purity (i.e. emptiness), spontaneity (lhun grub, associated with luminous clarity), and compassion (thugs rje).
In my opinion, all three are equally important. To focus solely on emptiness while neglecting luminous clarity can lead to an intellectualized view of emptiness, or even nihilism. On the other hand, emphasizing luminous clarity without understanding emptiness can result in eternalist views, where luminosity is reified as an essence or substratum. Focusing on both emptiness and clarity but neglecting compassion, the spontaneous responsiveness of our nature, results in an incomplete realization of our nature in action. Conceiving of radiance apart from activities and manifestations reifies it as having self-nature, thus not fully penetrating its empty nature. Furthermore, if your being is not filled with spontaneous compassion, you miss out the heart. However, to focus on compassion without wisdom and clarity leads to what could be called foolish compassion—compassion without discernment. This is just my personal understanding, as I am not a Dzogchen teacher.
Andre A Pais shared:
“ PLACING ALL BEINGS IN SUCHNESS
A Bodhisattva should not train in the same way in which persons belonging to the vehicle of the arhats and Pratyekabuddas are trained. How then are the arhats and Pratyekabuddhas trained? They make up their minds that ‘one single self we shall tame, one single self we shall pacify, one single self we shall lead to final nirvana’
....A Bodhisattva should certainly not in such a way train himself. On the contrary, he should train himself thus: ‘My own self I will place into Suchness, and, so that all the world might be helped, I will also place all beings into Suchness, and I will lead to nirvana the whole immeasurable world of beings’.
~ The Perfection of Wisdom Sutra in 8,000 Verses
What is criticized here is not the validity of the realization of the arhats and pratyekabuddhas, but their limited scope. The Perfection of Wisdom in 25,000 verses compares the arhats and pratyekabuddhas to glow-worms, and the bodhisattvas to the sun.⁵⁷ Both have kindled the flame of enlightenment, but the formers’ light only illuminates their own immediate surroundings, whereas that of the latter can potentially light up the whole world.
Mr C asked, “What does it mean for you to do things for the benefit of all sentient beings Soh?”
Soh replied, “There are all kinds of ways to do things for the benefit of sentient beings. Bill gates is doing a lot of good to the world in his philanthropy. Buddhists have an additional venue of working for sentient beings: sharing the dharma, which is the highest gift in buddhadharma because this gives other beings a chance to be totally free from suffering and samsara.
This is why I consider those who do not try to share dharma to others in a skillful appropriate way to be having a kind of stinginess. Of course, one has to be very clear in view first in order not to mislead others, and preferably have certain depths of experiential insight (but one can share in one’s capacity even before one has realizations), or one can just guide others to awakened teachers and masters. This applies not just for Mahayanists because the Buddha has instructed us to share his dharma widely, even in Theravada’s vinaya:
“Go forth for the good of the many, for the happiness of the many, out of compassion for the world, for the welfare, the good and the happiness of gods and men. Let no two of you go in the same direction. Teach the Dharma which is beautiful in the beginning, beautiful in the middle and beautiful at the end. Proclaim both the letter and the spirit of the holy life completely fulfilled and perfectly pure. — Buddha, Mahavagga, Vinaya Pitaka.”
"If we were to wear the countless kalpas as a crown, and our body spanned across three thousand realms, if we do not teach the Dharma to sentient beings, then we cannot be called repayers of kindness.
If we do not try to enlighten sentient beings, we are not repaying the Buddha's kindness. If we feel incapable of enlightening sentient beings, we should encourage others to listen to the scriptures." - Venerable Master Hui Lu
Original text: “假使頂戴恆沙劫，身為幢座遍三千，若不說法度眾生，是則不名報恩者。
我們若不設法去度眾生，就不算是報佛的恩。如果感覺自己無能力度眾生，就鼓勵別人來聽經。”
This does not mean we should neglect our meditation practice because we can only be of utmost benefit to other beings if we attain Buddhahood. So we should both help others and carry out our practice at the same time.
And when working for others, it should be free from delusional perceptions of self or others. Just like the threefold purity I shared earlier. (On threefold purity, see Supramundane Generosity / Threefold Purity)
The only way to truly engage in action that is legitimately free of attachment and aversion is to awaken and then act during the equipoise of an arya. That equipoise is free of thethree spheresof agent, object and action.
Otherwise we are just normal sentient beings under the influence of our karmic vision and our conduct and activities are governed and influenced by mind (sems). Mind and mental factors are completely enveloped in attachment and aversion, subject and object, and so on.
In ati practice, we can sort of fake-it-til-we-make-it though. We can implement the "view" (tawa) to essentially mimic that equipoise, and perform activities while recalling the insubstantiality or absence of these three spheres. We do this ideally in dedicating merit for example. We dedicate merit, free of the three spheres so that it is inexhaustible.
The answer then is yes, there are methods, but you'd have to delve into this with the guidance of a teacher.
7
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“ mr c:
From ren cheng magazine (venerable shen kai was my refuge master) but paraphrased and slightly edited from chatgpt:
“People learning and practicing Buddhist have often heard the need to lead sentient beings (to learn Buddhism). Some then become eager to persuade others to learn Buddhism. Despite their efforts, they realize that people are not always easy to lead (into Buddhism). Discouraged, they stop learning Buddhism themselves, ultimately failing to lead even themselves.
We first need to understand what a sentient being is. There are two types: inner sentient beings and outer sentient beings. The inner sentient being refers to our minds and the endless arising thoughts, while the outer sentient being includes everyone else, as well as any beings with emotional states. As ordinary people, we constantly experience various thoughts and opinions in different situations—these are our inner sentient beings. If we do not transform these inner sentient beings, allowing troubling thoughts and emotions to arise and react to situations, how can we expect to lead others (to Buddhism)? Thus, Master Shen Kai often emphasized: "Lead sentient beings, lead sentient beings, first lead inner sentient beings, outer sentient beings then can be led." Bodhisattvas transform themselves and benefit others, and as we learn from them, we too must first transform ourselves, then lead others.
For example, some people chant the Buddha's name, chant sutras, and bow to the Buddha daily but do not work to eliminate their negative habitual tendencies. They argue, bicker, and criticize others, causing their family members to become reluctant to learn Buddhism. These family members question if such behaviors are the result of learning and practicing Buddhism, unwilling to condone them. Some people are overly eager, failing to discern the right opportunities or conditions, talking about Buddhist concepts to everyone they meet, which causes others to distance themselves. Thus, as Buddhist practitioners, we need to first transform ourselves for the better, maintaining joy and clarity. When others see us and our behaviors, they are more inclined to be near us, and we can then naturally lead them to learn and practice Buddhism.
Sariputra and Maudgalyayana, originally practitioners of other teachings, became ordained Buddhist monks after encountering Bhikkhu Asvajit, whose dignified deportment and brief sharing of the Buddha's teachings led them to enlightenment. This story illustrates how one's demeanor and understanding can inspire significant spiritual transformations in others.
Many people have managed to eliminate negative habitual tendencies, like smoking, drinking, and unnecessary socializing, among others, after taking refuge in Buddhism. They began focusing more on their families and treating family members with respect, leading to a more joyous family environment. This positive change has often encouraged entire families and even friends and colleagues to take refuge in Buddhism, establishing a blissful Buddhist community. This exemplifies the principle of first transforming inner sentient beings, which then enables the guidance of outer sentient beings.
Some asked Venerable Master Shen Kai how it's possible to lead all sentient beings, given their vast number. He responded by emphasizing the importance of starting with the inner sentient beings, suggesting that once all inner sentient beings are transformed, one can attain Buddhahood. This advice highlights the foundational principle that personal transformation is a prerequisite for leading others effectively.”
——-
Soh: “ I message people everyday. I think it is important to share with people”
Mr M who went from I Am and one mind into anatman after Soh shared with him on reddit said, “ Yeah there’s something positive about evangelisation, even though I think some religions take it too far. I don’t think I would have come across ATR naturally, and there’s no other resource I’ve found that’s as forceful on what full realisation of anatta is and isn’t.”
Soh replied: “Yeah.. a few people on reddit just realised anatta after conversing with me the past few days
Yesterday just another one realised anatta, was at I AM
I personally try to share dharma to people around me even friends and family
But atr may be too deep for them
Usually i pass them the power of now
If there is a good dharma center its good to introduce to people who you think might be open
I have messaged thousands of redditors over the years, most seem positive with my sharing, only a minority seems averse (usually those that hold tightly to view of self) so i just leave them be
But i believe all will benefit as the tien tai teacher miao lo said
“Nichiren use of the word listen is significant. The passage from Miao-lo that Nichiren cites comes from The Annotations on “The Words and Phrases of the Lotus Sutra.” In that work, the Great Teacher Miao-lo goes on to say: “Whether one accepts or rejects the teachings, they have entered one’s ear and one has thus established a bond with them. And then, though one may comply with them or go against them, in the end one will because of this bond be able to achieve liberation [i.e., attain enlightenment]” (WND-2, 56). While keeping in mind the specifics of a person’s situation, to allow them to hear the Lotus Sutra plants the “seed of Buddhahood” in that person’s heart and activates the world of Buddhahood within them.”””
Several that were very averse to it at first realised anatta later””
—-
Thusness wrote in Dharma Connection:
"Sometimes I wonder why must the topic frequently oscillate between emptiness and preserving an indestructible essence.
Perhaps after experiencing the boundless brilliance, the aliveness, we feel deep down we must somehow exist in a true, solid and substantial way. The more we experience our radiance clarity, the more difficult for us to let go. This I understand. Maybe we should channel some bits of our time and energy towards understanding the relationship between compassion and emptiness.
When watching Garchen Rinpoche movie that Piotr sent me, it seems that to Garchen Rinpoche, nothing matters more than sentient beings. Whether there “is or isn’t” an essence seems to be a non-issue; if there is, he would joyfully and generously sacrifice for the benefits of sentient beings when needed. This is what I gathered from the movie.
I am beginning to see why Nagarjuna asserted that emptiness is the womb of compassion.
I am beginning to understand without the awakening of Bodhichitta, there is no true realization of emptiness.
I am beginning to see why Bodhichitta and wisdom are the causes of Buddhahood.
May Bodhichitta be awakened in our authentic mindstreams.
- **Nutrition**: Addressing malnutrition and supporting efforts to improve health outcomes through better nutrition.
- **Family Planning and Maternal Health**: Supporting programs to provide family planning services and improve maternal health.
- **Neglected Tropical Diseases**: Funding efforts to combat and eliminate neglected tropical diseases.
- **Innovation in Education**: Supporting technological and pedagogical innovations to improve educational outcomes.
- **Global Libraries**: Initiatives to expand access to digital information through libraries.
- **Research and Development**: Funding R&D for new vaccines, drugs, and diagnostics.
- **Scholarship Programs**: Including the Gates Millennium Scholars program, providing scholarships for minority students in the U.S.
- **Health Systems Strengthening**: Working to improve health care systems and infrastructure in developing countries.
- **Emergency Relief**: Contributing to relief efforts following natural disasters and crises.
- **Gender Equality**: Supporting initiatives aimed at promoting gender equality and empowering women and girls.
- **Mental Health**: Investing in mental health programs and research to improve care and reduce stigma.
- **Data and Innovation**: Funding the collection and analysis of data to inform health and development policies.
- **Advocacy and Public Policy**: Engaging in advocacy to influence policy and raise awareness on critical global issues.””
as an alternative, these are some other similar organisations. Chatgpt:
Rating philanthropic activities, including those of the Bill & Melinda Gates Foundation, is subjective and depends on various criteria such as impact, transparency, effectiveness, and public perception. These ratings are not definitive but can provide a general sense of how these organizations are viewed in terms of their philanthropic efforts. Here's a hypothetical table rating the Gates Foundation and ten other notable philanthropic organizations, based on perceived impact and public reception:
| Bill & Melinda Gates Foundation | 9 | High impact on global health and education, though faces criticism for influence and approach. |
| Ford Foundation | 8 | Significant contributions to social justice but criticized for influence on policy and academic research.|
| Rockefeller Foundation | 8 | Pioneering philanthropic efforts with a broad impact, though not without its controversies. |
| Carnegie Foundation for the Advancement of Teaching | 7.5 | Major impact on education and peace, with a strong legacy, but less visible in recent years. |
| Open Society Foundations | 8 | Prominent in promoting democracy and human rights, but faces criticism for political bias. |
| Wellcome Trust | 8.5 | Significant contributions to global health, praised for research funding, but faces scrutiny for investment choices. |
| MacArthur Foundation | 7 | Known for the "genius grant," innovative in arts and culture support, but impact sometimes questioned. |
| The Howard Hughes Medical Institute | 8.5 | Significant in biomedical research support, though its focus is very specialized. |
| The MasterCard Foundation | 8 | Impacts financial inclusion and education in Africa significantly, though its focus is relatively narrow.|
| The Walton Family Foundation | 7.5 | Significant in education and environment, but its association with Walmart leads to mixed perceptions. |
| The Michael & Susan Dell Foundation | 7.5 | Focused on child poverty and education, with impactful programs, though less known than others. |
This table reflects a combination of the organizations' perceived effectiveness, impact, transparency, and the controversies they might have faced. The ratings are illustrative and based on general perceptions rather than a rigorous evaluation framework. Actual assessments might vary significantly based on different criteria and personal perspectives.
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