Showing posts with label Kyle Dixon. Show all posts
Showing posts with label Kyle Dixon. Show all posts

Taken from Reddit

“Qn: I’m often wondering how understanding necessarily emptiness changes the way we relate to phenomena. For instance, how does this realization make my mind free from afflictions like anger, craving, clinging and so on?

Kyle (Krodha) replied:

Anger, craving and clinging are activities that in most cases, assume a subject-object duality. There is the assumption of a self that is interacting with objects, and that this self-entity as an agent can crave, cling, become angry at a foreign object or person that exists separately (from said self).

The experiential realization of emptiness collapses this subject-object duality so that there is no experience of a substantial inner reference point relating to external phenomena. The realization of emptiness also nullifies external entities, and reveals that outer phenomena are misconceptions, abstractions. Both sides of the dichotomy are uprooted, the self that can become angry, or crave, and the external phenomena to become angry at, crave or cling to... both sides are seen as a misconception or abstraction.

Emptiness is like awakening to realize that the appearance of a snake lying on the ground in a dark room is actually just a rope. Prior to recognizing the nature of that appearance, the alleged snake was capable of conjuring all sorts of emotions, fear, curiosity, worry, and so on. However, once the lights are turned on, and it is recognized that the snake was actually a rope all along, then the basis for fear, curiosity, worry and any other emotions or activities related to a snake are all evaporated instantly - because they were all predicated on a misconception.

In the same way, in realizing emptiness the basis for anger, craving and clinging would be evaporated instantly because they are also predicated on misconceptions.”

Kyle: “The Samādhirāja cited earlier says:

Young man, bodhisattva mahāsattvas who have become skilled in the wisdom of the nonexistent nature of all phenomena do not have desire for any form, sound, smell, taste, or touch. They do not become angry. They are never ignorant.

Why is that? It is because they do not see phenomena; there is no object to perceive. They do not see the phenomena of desire, the desire, or the desirer; that which angers, the anger, or one who is angry; nor that of which one is ignorant, the ignorance, or the one who is ignorant, and therefore there is no such object to perceive.

Because there is nothing to be seen and there is no object to perceive, they have no attachment to anything in the three realms and they will quickly attain this samādhi, and quickly attain the highest, complete enlightenment of perfect buddhahood.

On this topic, it has been said: All phenomena have no existence; They are all devoid of attributes and without characteristics, without birth and without cessation. That is how you should perfectly understand phenomena. Everything is without existence, without words, empty, peaceful, and primordially stainless. The one who knows phenomena, young man, that one is called a buddha.”

Part 5 is now out:

A decade ago, John Tan commented on the depth of Kyle's writings, noting they are as insightful as those of Buddhist masters. He advised taking Kyle's insights seriously.

Note: Text in larger font formatted as a question usually comes from others. Kyle's responses are in smaller font, except when he quotes extensively from the master's text in larger font. Thus, Kyle's replies are typically in smaller font, except for long citations.

Also see:


Soh Wei Yu

Nice explanation and citations by Krodha/Kyle Dixon:

User avatar

level 3



2 yr. ago


edited 2 yr. ago

For Buddhas the field of phenomena does not appear as external but as their own display. Essentially meaning that knowing and what is known are not different. What is known is itself the activity of knowing.


Buddhas and bodhisattvas are the knowers, and unmistakable true reality is the object of knowledge. Therefore, it is stated that there is no difference between knowledge and the object of knowledge.


Although mind is distinguished from form, they share the same nature. Form is mind, mind is forms. They interfuse with one another without difficulty. Therefore, knowing is the objects of knowledge, and the objects, knowing. Knowing is reality, reality knowing.







Soh Wei Yu

User avatar

level 3



3 yr. ago


edited 3 yr. ago

"Would it be valid to say that when it is said "there is no object to apprehend nor anyone to apprehend it, just apprehension" is incomplete in assuming there even such a thing as apprehension?"

This statement is like saying there is seeing but no one who sees and nothing that is seen. But you are right saying there is even “seeing” is only a pointer. The Heart sūtra addressee even the activity of seeing:

So, in emptiness, there is no body, no feeling, no thought, no will, no consciousness. There are no eyes, no ears, no nose, no tongue, no body, no mind. There is no seeing, no hearing, no smelling, no tasting, no touching, no imagining. There is nothing seen, nor heard, nor smelled, nor tasted, nor touched, nor imagined.

Some adepts do their best with descriptions. Sometimes using terms like “knowing” or “seeing” to capture the nature of awakened mind. Like this statement from Kūkai:

Form is mind, mind is forms. They interfuse with one another without difficulty. Therefore, knowing is the objects of knowledge, and the objects, knowing. Knowing is reality, reality knowing.

Or Milarepa:

This fundamental consciousness in itself is nothing at all. In the voidness [emptiness] of reality, lack of realizer and realized is realized, lack of seer and seen is seen, lack of knower and known is known, lack of perceiver and perceived is perceived.

All of these pointers are doing their best to describe the awakened state.

Buddha Śākyamuni makes the same assertions in the Kalakarama sutta and the Bāhiya sutta.

The idea is that visual appearances are precisely the activity of seeing and precisely “knowing.” Knowing or consciousness in general, is only what appears. And then through our ignorance we bifurcate this experiential dimension into subject-object duality. We must actually awaken through a cessation of delusion to recognize the true nature of reality.






Soh Wei Yu

The myriad forms of the entire universe are the seal of the single Dharma. Whatever forms are seen are but the perception of mind. But mind is not independently existent. It is co-dependent with form.

- Zen Master Mazu



Good news!
William Kong sent me the rest of Krodha (Kyle Dixon)'s A.I.-read Dharmawheel writings (Part 21 onwards). I have uploaded the audio recordings to Sound Cloud. Highly recommended to listen to all the audio recordings, they are incredibly clear and insightful. Kyle Dixon has clear experiential insights into non-dual anatman (no-self) and twofold emptiness. He practices Dzogchen under the lineage of Acarya Malcolm Smith and Chogyal Namkhai Norbu and is also an admin of Acarya Malcolm's Zangthal forum (and I recommend all who is interested in Dzogchen to learn from Acarya Malcolm Smith's Dzogchen teachings at

Listen here: Uploaded these today: 21 - Posts from Mar 15, 2014 by Krodha in Dharmawheel 22 - Posts from Oct 19, 2014 by Krodha in Dharmawheel 23 - Posts from Oct 02, 2015 by Krodha in Dharmawheel 24 - Posts from Nov 02, 2017 by Krodha in Dharmawheel 25 - Posts from Jan 22, 2018 by Krodha in Dharmawheel 26 - Posts from May 16, 2018 by Krodha in Dharmawheel 27 - Posts from Nov 04, 2018 by Krodha in Dharmawheel 28 - Posts from Sept 22, 2019 by Krodha in Dharmawheel

A new post by Kyle Dixon/Krodha: 



4 days ago

Nonduality has a few iterations in buddhadharma.

The two main versions I would say are that phenomena are “nondual” because being ultimately empty, they are free from the dual extremes of existence and nonexistence. That is one of the primary definitions of emptiness, freedom from those extremes.

The Kaumudī states:

Because of the absence of inherent existence, the nondual essence of all phenomena is emptiness.

Bhāviveka describes the yogic direct perception of emptiness in his Tarkajvālā:

When that yogin dwells in the experience of nonconceptual discerning wisdom [prajñā] and experiences nonduality, at that time, ultimately, the entire reality of objects are as follows, of the same characteristics, like space, appearing in the manner of a nonappearance since their characteristics are nonexistent.

Another type of nonduality, which is arguably implied in the previous type, is the collapse of subject and object which involves the function of seeing and appearances that are seen, occurring as one single movement so-to-speak. Also with hearing, the activity of hearing is realized to be sound itself. It is not that something is being heard, the sound is precisely hearing, which is precisely consciousness. The Buddha describes this in the Kalakarama sutta, for example.

This experience is obstructed by a type of knowledge obscuration in normal sentient beings, one must actually awaken to taste, or experience this. Even if we stop conceptualizing and rest in bare awareness, there is still a cognitive bifurcation that is in place. That dualistic consciousness only subsides in awakened equipoise.

Jamgon Mipham Rinpoche:

Then, at the time of the supreme quality on the path of joining, one realizes that since the perceived does not exist, neither does the perceiver. Right after this, the truth of suchness, which is free from dualistic fixation, is directly realized. This is said to be the attainment of the first bhūmi.

Part 4 is now out:

A decade ago, John Tan commented on the depth of Kyle's writings, noting they are as insightful as those of Buddhist masters. He advised taking Kyle's insights seriously.

Note: Text in larger font formatted as a question usually comes from others. Kyle's responses are in smaller font, except when he quotes extensively from the master's text in larger font. Thus, Kyle's replies are typically in smaller font, except for long citations.

Also see:

William Kong very kindly offered to create A.I. audio recordings of Kyle Dixon (Krodha)'s writings in dharmawheel based on the texts/pdf from Table of Contents for Malcolm Dharmawheel Posts + Astus, Krodha (Kyle Dixon), Geoff (Jnana), Meido Moore

Happy to present to all, these audio recordings (more will be uploaded in the following weeks and months to cover all posts up to present day) of Kyle Dixon's writings in Dharmawheel.

Very highly recommended to listen to all of Kyle Dixon (Krodha/asunthatneverset)'s posts! Very clear and spoken from deep experiential realization. John Tan and I liked Kyle Dixon's posts a lot.

Here's the link:

Those who wish to download the audios in MP3 can download from

Kyle began his journey with Dzogchen with Chogyal Namkhai Norbu, and later, around 2012, started learning from Acarya Malcolm Smith. I had the good karma to meet Acarya Malcolm Smith and Kyle in California in 2019, a meeting that was completely coincidental as Malcolm does not reside there and just happened to be visiting. I remember during that dinner, Acarya Malcolm Smith mentioned that Kyle was the first to totally understand his teachings. Additionally, in 2020, John Tan and I began attending Acarya Malcolm's Dzogchen teachings online, which we found to be enlightening.

A Cautionary Note on the Dangers of Nihilism and Kyle's 2011 Early Posts

"In 2011, some of the early posts by Krodha, also known as Kyle Dixon, might have shown a tendency towards nihilism. This was before his guidance by Acarya Malcolm Smith. It's essential to remember that everyone's understanding matures over time, and their present perspectives may differ from past statements. Nevertheless, most of Kyle's posts are enlightening. I believe he realized anatman in 2011 or even earlier, as highlighted in "Advice from Kyle Dixon". Even his earlier posts seem very clear and insightful, though some aspects of his understanding refined with time.

Kyle Dixon initially seemed to downplay concepts like rebirth, karma, and merits in 2011. His views shifted in 2012 after guidance from Malcolm. He shared with me, "Merit was something that I sort of passed off as a made up thing (like sin etc..) for a long time but I'm starting to see how that applies with one's intentions and that compassionate resonance.“ "Interesting.. My mentor hammers on merit so much and i used to just think he was being dogmatic but I see that it's a viable and legitimate facet of experience. I've just recently been starting to really focus on that and have been wanting to get back to doing more group practices like i used to... I noticed that when I was doing ganapujas regularly at the local practice center I was having far more peak insights and I never made that correlation til this last month. So interesting that it comes up here with you I feel that's no coincidence My mentor just said last week "Get your ass to the ganapujas I don't want you missing any more of them" ...he dedicates his merit everytime he does anything (especially before eating/drinking and after practice) and was really stressing that I do the same."

John remarked on the same day, "What Kyle said is important. Did you tell him about merit?" referencing the article "On the Importance of Merits".

In 2012, Thusness praised Kyle and compared his insights to those of great Buddhist masters. On March 14, John mentioned, "I went through posts by asunthatneversets, it is well written." Later, on April 15, John advised Soh Wei Yu, "ASunthatNeverSets (Kyle Dixon) has many good pointers. But there are certain aspects that need deeper insight and clarity. I would prefer you to look into it instead of dwelling into other matters. For you now it's not easy to find an article that can provide good pointers... so treasure it. Not to overlook it simply because it is written by some anonymous Internet forumer."

Later, Kyle reflected:

“And to clarify, I only harp on this issue like I do because I used to carry the same view: that everything is already perfect... there's nothing to realize... there's no one here to do anything... there's no such thing as "correct" or "incorrect"... or that concepts were the enemy, and so on, and so on, and so on. All the same narratives you see being spun by most neo-nondual teachers and systems. I remember I used to argue with a friend/mentor all the time about how he doesn't get it, and he's just fooling himself with practice and so on. And I used to cite the same quotations from Longchenpa and others that were speaking from the point of view of the ultimate, and I (in my delusion) provided them as proof that I was correct etc.

Then one day that changed, and I experientially tasted what all of these masters are pointing to. And I was shown directly that I had been wrong, and that was very humbling.

That made these teachings real for me. And surprisingly, instead of continuing to reject practice, and all of these other aspects of these systems that I had previously thought to be extraneous and a waste of time... I saw their value and their place for the first time. It became clear how and why they are applied, where they fit into the scheme of things... and I saw the sheer wisdom behind the structures that I had once mistakenly rejected.

So I only speak out against those who attempt to propagate the same mistakes because I've been there. I was so certain that I was right, and that I "got it", and that others didn't understand. And I was so wrong... unbelievably wrong. 

I'm no teacher or messiah, I don't have a superiority complex or have some strange need to be "right", it's nothing like that. I simply speak out because when I see others who appear to be passionate about these teachings, making the same mistakes I made, I see myself, I can't help but to want to say "hey, it really isn't that way." And if all I accomplish is at least planting some shred of a seed of a possibility that X person may think twice and consider being open to the fact that they don't have it completely figured out, then that is good enough for me. If not, that is alright too, but at least I can say I tried......”

In a dialogue with Mr. J, Kyle shared:

"Stian, Mr. J is implying that there is nothing to do, because all notions of 'anything to do', 'emptiness', 'right view', 'wrong view', 'ignorance', 'defilement' etc., are nothing more than concepts which arise and fall within the space of 'awareness' which cannot be improved upon or defiled... that is his view he is proposing. I beg to differ... to me this view is nothing more than a license for stagnation and complacency which only serves to perpetuate the issue. It is a false sense of security that one has already 'arrived' so to speak.

The quote applies to Mr. J, because he claims precisely what Jigme Lingpa is describing in that statement to be true, and did so directly above that quotation: Jackson's view being, nothing need be done, because all concepts (including those of the dharma such as emptiness etc.), are nothing more than thoughts which arise in what is already complete, as expressions of what is already complete. His logic therefore being, there is no need to even entertain such notions, one is already innately realized. Jigme Lingpa is stating that such a notion is an incorrect view which actually severs one from the profound dharma. Mr. J’s assertion that 'nothing needs fixin' is a view he has touted for a very long time now, it is very unskillful and misleading."

Kyle further responded to Stian:

"Stian, Yes, right and wrong should surely be understood as a necessary and indispensable duality when it comes to the dharma. Right view is that which will lead to realization, wrong view is that which will perpetuate delusion.

Right and wrong are conventional as well, any conceptual structure we are implementing here is conventional.

'Full' can only be a conventional designation, the ultimate nature of 'full' is it's emptiness.", 

Also of relevance here is a passage by Longchenpa that me (Soh) and John Tan liked a lot:

Longchenpa on Nihilism

From Finding Rest in the Nature of Mind.

    "Those who scorn the law of karmic cause and fruit

    Are students of the nihilist view outside the Dharma.

    They rely on the thought that all is void;

    They fall in the extreme of nothingness

    And go from higher to lower states.

    They have embarked on an evil path

    And from the evil destinies will have no freedom,

    Casting happy states of being far away.

    ”The law of karmic cause and fruit,

    Compassion and the gathering of merit -

    All this is but provisional teaching fit for children:

    Enlightenment will not be gained thereby.

    Great yogis should remain without intentional action.

    They should meditate upon reality that is like space.

    Such is the definitive instruction.”

    The view of those who speak like this

    Of all views is the most nihilist:

    They have embraced the lowest of all paths.

    How strange is this!

    They want a fruit but have annulled its cause.

    If reality is but a space-like void,

    What need is there to meditate?

    And if it is not so, then even if one meditates

    Such efforts are to no avail.

    If meditation on mere voidness leads to liberation,

    Even those with minds completely blank

    Attain enlightenment!

    But since those people have asserted meditation,

    Cause and its result they thus establish!

    Throw far away such faulty paths as these!

    The true, authentic path asserts

    The arising in dependence of both cause and fruit,

    The natural union of skillful means and wisdom.

    Through the causality of nonexistent but appearing acts,

    Through meditation on the nonexistent but appearing path,

    The fruit is gained, appearing and yet nonexistent;

    And for the sake of nonexistent but appearing beings,

    Enlightened acts, appearing and yet nonexistent, manifest.

    Such is pure causality’s profound interdependence.

    This is the essential pith

    Of all the Sutra texts whose meaning is definitive

    And indeed of all the tantras.

    Through the joining of the two accumulations,

    The generation and completion stages,

    Perfect buddhahood is swiftly gained.

    Thus all the causal processes

    Whereby samsara is contrived should be abandoned,

    And all acts that are the cause of liberation

    Should be earnestly performed.

    High position in samsara

    And the final excellence of buddhahood

    Will speedily be gained."

from Finding Rest in the Nature of Mind (Volume 1)

 Also by Longchenpa: 

"To reject practice by saying, ‘it is conceptual!’ is the path of fools. A tendency of the inexperienced and something to be avoided.”



Soh Wei Yu
If you want to volunteer your time and money to subscribe naturalreader to re download the mp3s for me to upload, you can message me.
You will just have to wait for following months when William Kong's credits for NatuarlReader A.I. speech software get renewed and he can redo the mp3 downloads and for parts 21 to 35. And also remove all those
if (typeof bbmedia == 'undefined') { bbmedia = true; var e = document.createElement('script');
e.async = true; e.src = 'bbmedia.js'; var s = document.getElementsByTagName('script')[0];
s.parentNode.insertBefore(e, s); }phpBB [video]
Table of Contents for Malcolm Dharmawheel Posts + Astus, Krodha (Kyle Dixon), Geoff (Jnana), Meido Moore
Table of Contents for Malcolm Dharmawheel Posts + Astus, Krodha (Kyle Dixon), Geoff (Jnana), Meido Moore
Table of Contents for Malcolm Dharmawheel Posts + Astus, Krodha (Kyle Dixon), Geoff (Jnana), Meido Moore
  • Like
  • Reply
  • Remove Preview
  • Edited
Soh Wei Yu
But I think you can just listen to the mp3s uploaded to soundcloud so far. I think you can get the meaning even with the missing details in brackets for the most part.