Wrote to someone:
First step is to realize Mind/Consciousness. Have the absolute certainty of what Mind/Consciousness is first. Self enquiry is meant to directly realize and authenticate the Radiance Clarity or Mind
it is a total doubtless certainty of what Mind, what Existence, what Presence or Beingness is
when it dawned on feb 2010 i wrote a writing about the 'certainty of Being'
Beingness becomes the only sole certain thing beyond all doubts, unshakeable certainty
yes and this 'Beingness' is not the problem, anatta does not deny it but reveals its empty nature. before that the Clarity is known but not its empty nature
Later you have to realize the relationship between this Mind/Radiance and phenomena
And that is through realizing No Mind or anatta
But anatta is not like a dry no self or impersonality
It is rather to realize the very nature of this Radiance, its empty nature, and because of its empty nature is none other than the self luminous vivid display or ongoing appearances
If one does first have that certainty and realization and taste of what Mind is or what the radiance of Mind is, one is not yet ready. And even if one experiences certain aspect of no self it is skewed towards impersonality or non doership (related: Pellucid No-Self, Non-Doership ). It is not the pellucid nondual luminosity or radiance as all arisings, all manifestations, all appearances
If one has that complete certainty of what luminosity, what Mind, what knowingness, what radiance is, then one is ready to proceed to contemplate on what zen master thich nhat hanh said here. So that they can realise the empty nature of knowingness and how knowingness is none other than vivid manifestation in anatta as a seal.
If one does not have that direct taste and realisation of knowingness to begin with, then such contemplation may not be very meaningful
zen master thich nhat hanh's anatta contemplations:
https://www.awakeningtoreality.com/2022/07/no-nouns-are-necessary-to-initiate-verbs.html
No nouns are necessary to initiate verbs
Translations: (Vietnamese) Không cần danh từ để bắt đầu động từ - No nouns are necessary to initiate verbs
(French) Les noms ne sont pas nécessaires pour initier les verbes - No nouns are necessary to initiate verbs
Update: A year after this conversation, Fishskull3 broke through One Mind into Anatta! See No single unified awareness, just the luminosity of appearances
Xabir = Soh
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Fishskull3
· 9 hr. ago
Everything isn’t made of awareness, it quite literally is awareness itself. In your direct experience there isn’t anything inside looking out at something. the very thing that you presently think is the “seen” is the ongoing activity of the “seer” or awareness.
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xabir
· just now
I like your answer. Also, I would like to add, awareness is none other than the ongoing activity. It is not the case that awareness is an unchanging substance modulating as everything. 'Awareness' is just like a word like 'weather', a mere name denoting the ongoing dynamic activities of raining wetting sun shining wind blowing lightning strike and so on and on. 'Awareness' has no intrinsic existence of its own than moment to moment manifestation, even if at that moment it is just a mere sense of formless Existence, that too is another 'foreground' non-dual manifestation and not an unchanging background.
Just like there is no lightning besides flash (lightning is flashing -- lightning is just another name for flash and is not the agent behind flash), no wind besides blowing, no water besides flowing, no nouns or agents are needed to initiate verbs. There never was an agent, a seer, or even a seeing, besides colors, never an agent, a hearer, or even a hearing, besides sound. Everything is just radiant and pellucid without a knower, sound hears and scenery sees. Anatta.
Some excerpts from the 2nd most famous Buddhist masters (right after the Dalai Lama) of our time, the Zen Master Thich Nhat Hanh :
Excerpts from http://www.awakeningtoreality.com/2008/10/sun-of-awareness-and-river-of.html
some other quotations which Thusness/PasserBy liked from the book --"When we say I know the wind is blowing, we don't think that there is something blowing something else. "Wind' goes with 'blowing'. If there is no blowing, there is no wind. It is the same with knowing. Mind is the knower; the knower is mind. We are talking about knowing in relation to the wind. 'To know' is to know something. Knowing is inseparable from the wind. Wind and knowing are one. We can say, 'Wind,' and that is enough. The presence of wind indicates the presence of knowing, and the presence of the action of blowing'.""..The most universal verb is the verb 'to be'': I am, you are, the mountain is, a river is. The verb 'to be' does not express the dynamic living state of the universe. To express that we must say 'become.' These two verbs can also be used as nouns: 'being", "becoming". But being what? Becoming what? 'Becoming' means 'evolving ceaselessly', and is as universal as the verb "to be." It is not possible to express the "being" of a phenomenon and its "becoming" as if the two were independent. In the case of wind, blowing is the being and the becoming....""In any phenomena, whether psychological, physiological, or physical, there is dynamic movement, life. We can say that this movement, this life, is the universal manifestation, the most commonly recognized action of knowing. We must not regard 'knowing' as something from the outside which comes to breathe life into the universe. It is the life of the universe itself. The dance and the dancer are one."
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Comments by Thusness/PasserBy: "...as a verb, as action, there can be no concept, only experience. Non-dual anatta (no-self) is the experience of subject/Object as verb, as action. There is no mind, only mental activities... ...Source as the passing phenomena... and how non-dual appearance is understood from Dependent Origination perspective."
.............
Zen Master Thich Nhat Hanh:"When we say it's raining, we mean that raining is taking place. You don't need someone up above to perform the raining. It's not that there is the rain, and there is the one who causes the rain to fall. In fact, when you say the rain is falling, it's very funny, because if it weren't falling, it wouldn't be rain. In our way of speaking, we're used to having a subject and a verb. That's why we need the word "it" when we say, "it rains." "It" is the subject, the one who makes the rain possible. But, looking deeply, we don't need a "rainer," we just need the rain. Raining and the rain are the same. The formations of birds and the birds are the same -- there's no "self," no boss involved. There's a mental formation called vitarka, "initial thought."
When we use the verb "to think" in English, we need a subject of the verb: I think, you think, he thinks. But, really, you don't need a subject for a thought to be produced. Thinking without a thinker -- it's absolutely possible. To think is to think about something. To perceive is to perceive something. The perceiver and the perceived object that is perceived are one.When Descartes said, "I think, therefore I am," his point was that if I think, there must be an "I" for thinking to be possible. When he made the declaration "I think," he believed that he could demonstrate that the "I" exists. We have the strong habit or believing in a self. But, observing very deeply, we can see that a thought does not need a thinker to be possible. There is no thinker behind the thinking -- there is just the thinking; that's enough. Now, if Mr. Descartes were here, we might ask him, "Monsieur Descartes, you say, 'You think, therefore you are.' But what are you? You are your thinking. Thinking -- that's enough. Thinking manifests without the need of a self behind it."Thinking without a thinker. Feeling without a feeler. What is our anger without our 'self'? This is the object of our meditation. All the fifty-one mental formations take place and manifest without a self behind them arranging for this to appear, and then for that to appear. Our mind consciousness is in the habit of basing itself on the idea of self, on manas.
But we can meditate to be more aware of our store consciousness, where we keep the seeds of all those mental formations that are not currently manifesting in our mind. When we meditate, we practice looking deeply in order to bring light and clarity into our way of seeing things. When the vision of no-self is obtained, our delusion is removed. This is what we call transformation. In the Buddhist tradition, transformation is possible with deep understanding. The moment the vision of no-self is there, manas, the elusive notion of 'I am,' disintegrates, and we find ourselves enjoying, in this very moment, freedom and happiness."
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Labels: Anatta, Fishskull3 |
also related: https://www.awakeningtoreality.com/2018/12/just-manifestation-or-just-mind.html
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