泰国【宋卡】龙象山寺 Wat Tham Khao Rup Chang 高僧释明山方丈年谱
Soh: Chinese original shared by John Tan below, a teacher he followed in his earlier years. I will post the ChatGPT translation here first.

**Biography of the Venerable Abbot Shi Mingshan of Wat Tham Khao Rup Chang, Songkhla, Thailand**

[Source: http://bbs.taiguo.com/]

Wat Tham Khao Rup Chang, Songkhla, Thailand
High Monk Venerable Abbot Shi Mingshan's Biography

Distance: One hour south by car from Hat Yai to Songkhla Mountain Cave. Upon arrival, it is truly a remarkable and exciting discovery—a mysterious place known as Guan Yin Bodhisattva's Dragon and Elephant Mountain Monastery. This monastery is built along a rubber plantation, ascending a slope, and offers an awe-inspiring sight of Bodh Gaya, filling visitors with great joy. The monastery has three levels: the first level is a large Chinese temple hall that can accommodate 5,000 people, with mural paintings on the walls and dragon columns carved from stone. The second level is a Thai-style hall, featuring a traditional pointed Thai Buddha statue with exquisite and diverse patterns on the walls, creating a realm that seems to transport visitors to another dimension, each level offering many surprises.

Construction of the Mahavira Hall and the Ten Thousand Buddhas Pagoda Monument (Buddhist Calendar 2547 Autumn)

The founder and abbot of Guan Yin Bodhisattva's Dragon and Elephant Mountain Monastery in Patong District, Songkhla Province, Thailand, was the venerable Venerable Shi Mingshan, born Chen Zhuangzheng, from Fengmei Township, Jieyang County, Chaozhou, Guangdong Province, China. As a child, he followed his father to Singapore. At the age of nine, he lost his father, and his elder brother died from overwork and illness. His younger brother also died tragically, leaving the family in a state of hardship, solely relying on the venerable master for support. After many years of struggle, his career began to improve. However, at the age of 38, realizing the impermanence of life, he was awakened to the many difficulties of life and the boundless sea of suffering. He resolved to seek liberation and, in 1967, took the high Chan master Venerable Hui Seng as his teacher. After devoutly serving the Buddha, he practiced asceticism in the deep mountains of Patong in southern Thailand, overcoming numerous hardships to build the monastery.

**Biography of Venerable Shi Mingshan**

**Years:**
- 1967: At the age of 44, he took the high Chan master Venerable Hui Seng as his teacher.
- 1968: Pilgrimage to India (41 people, both lay and monastic), first offering his finger to the Buddha at Bodh Gaya.
- 1970: Dragging Buddha (offering pan sanga), invited to sit in a small flat-bottomed dragon boat, with a carved Buddha statue on the boat, slowly dragged by dozens of male and female devotees for over ten kilometers to the Patong market.
- 1971: Dragging Buddha (offering pan sanga).
- 1972: Second offering of his finger to the Buddha at Bodh Gaya in India (April, alone).
- 1973: Completion of Guan Yin Bodhisattva and Patriarch statues; closed retreat for one year on February 15, practicing the Bhadra Samadhi method for three months. During the retreat, inspired by the vision of Guan Yin Bodhisattva, he vowed to cut off his ears as an offering to Guan Yin Bodhisattva.
- 1974: One-year closed retreat. Worshiping the Lotus Sutra.
- 1976: Created a statue of Shakyamuni Buddha (over 40 feet high), completed after two years. Traveled to Bangkok to arrange a bronze factory, ordered statues of Ksitigarbha Bodhisattva, Skanda Bodhisattva, Vidyadhara Bodhisattva, and the Three Saints of the West.
- 1977: Built a four-story guesthouse.
- 1982: Third offering of his finger to the Buddha at Bodh Gaya in India. Built a three-story building, with the lower level serving as a dining hall and kitchen.
- 1983: Traveled to Taiwan for a 53-day ordination retreat. Built a paifang-style gate and constructed a wall, with two guarding elephants sculpted at the gate.
- 1984: Built a dragon-headed boat moored on the river, with a gold-bodied statue of the Four-faced Heavenly King on the boat.
- 1985: Sculpted two seven-headed dragons, ten feet long, on both sides of the road leading up to the Great Cave. Built a two-story building, named 'Long Hall,' for entertaining Dharma masters, and constructed several kutis for disciples' practice and workers' accommodation.
- 1986: Held the opening ceremony of Guan Yin Bodhisattva's Dragon and Elephant Cave on the sixth day of the eleventh lunar month and distributed rice, clothing, and other supplies to nearby impoverished families.
- 1987: In April, led over ten disciples on a pilgrimage to the Four Great Mountains in China and the Potala Palace in Tibet. In June, installed five-colored lights in the cave, transforming it into a 'miniature Guilin.' Developed another cave, named 'Arhat Cave.'
- 1988: Ordered a wooden statue of Guan Yin Bodhisattva. Made a second pilgrimage to Putuo Mountain in China.
- 1989: Ordered a large bell and drum, weighing 1,000 kilograms each, from Taiwan. Held the first almsgiving ceremony for 300 poor families on the first day of the ninth lunar month (now held annually), distributing rice, sugar, oil, and clothing.
- 1991: Held a Water and Land Dharma Assembly (beginning on the first day of the eleventh lunar month, lasting fifteen days).
- 1992: Completed the large paifang of the Dragon and Elephant Cave, two kilometers from the cave entrance.
- 1993: Expanded and widened the area in front of the Great Cave. Built a platform over 3,000 square feet on the river, with the lower level serving as a guest reception hall, completed in nine months. Sculpted a thirty-foot-long reclining Buddha in 'miniature Guilin' in March. The Great Buddha on both sides enshrines wooden statues of the Four Heavenly Kings with gold bodies. Held the consecration ceremony for the Great Paifang and reclining Buddha in June, chanting the 'Wonderful Dharma Lotus Sutra' for 49 days. Received government approval for constructing a formal temple certificate on September 17. The government approved building an orphanage within the Dragon and Elephant Monastery, simultaneously starting to adopt orphans and provide education.
- 1994: Constructed the orphanage.
- 1998: Groundbreaking for the Ten Thousand Buddhas Pagoda in July.
- 2001: Built a three-story 'Long Hall' near the Ten Thousand Buddhas Pagoda.
- 2002: Offered alms to 1,200 monks.
- 2004: Built a 'Long Hall' by the river.
- 2005: Held the ceremony for the jewel of the Ten Thousand Buddhas Pagoda. Built a 'Long Hall' near the main gate.
- 2006: Held the consecration ceremony for the Ten Thousand Buddhas Pagoda on June 6.
- 2010: On November 21, Buddhist Calendar 2553, the venerable passed away in the monastery at the age of 88, having been a monk for 44 years.


http://bbs.taiguo.com/

泰国【宋卡】龙象山寺 Wat Tham Khao Rup Chang 高僧释明山方丈年谱

http://storage.live.com/items/903AB98B1833035!181?filename=%25E8%25A7%2582%25E4%25B8%2596%25E9%259F%25B3%25E8%258F%25A9%25E8%2590%25A8%25EF%25BC%2588%25E9%2599%2588%25E6%2598%259F%25EF%25BC%2589.swf
距離合艾往南一小時車程的宋卡山洞，到了那里真可谓是特别的發現和讓人興奮神秘的地方——观音菩萨龙象山寺。這座寺院是沿著橡膠園一路攀上斜坡而上的寺院，進入眼簾竟是一座憾動人心的菩提迦耶，使人非常雀躍，裡面共有三層，第一層是一個中國寺廟的大殿，可納5000人的大殿，牆上都壁畫，石柱上都是塑有龍柱，來到第二層則是泰式的大殿，一個傳統尖角的泰國佛像，佛像上的壁上則是塑有精緻及多元花紋的彩圖，勝入其境彷彿到了另一個境界，層層都給人許多驚喜。

兴建大雄宝殿万佛塔碑 （佛历二千五百四十七秋立）

泰国宋卡府昔罗县巴东勿杀区考律田观音菩萨龙象山寺开山祖师兼住持，释明三老和尚俗姓陈名专正，原籍中国广东省潮州揭阳县凤美乡人，幼年随父到星洲，九岁失怙大兄，因过劳病逝，小弟亦死于非命，数口之家生活颠簸困苦，全赖师尊维持，经多年奋斗，渐入佳境，事业已有所成，奈人生无常，三十八岁失持顿悟人生多难，苦海无边，决心寻求解脱，于1967年拜中国禅宗高僧慧僧老和尚为恩师。虔诚事佛后徒泰国南部巴东勿杀深山洞中持戒苦修，披荊斬棘募化建寺

上明下三长老年谱
年
1967 44岁拜中国禅宗高僧慧僧老和尚为师。
1968 印度朝圣（僧俗四十一人）同时第一次在菩提迦耶燃指供佛。
1970 拖佛。（出攀砂）被邀请坐在一座平底小龙舟，木刻佛像按舟上，由善男信女数十人以绳索慢慢拖至十余公里外的巴东市场。
1971 拖佛。（出攀砂）
1972 第二次在印度菩提迦耶燃指供佛（四月独自一人）
1973 观音菩萨与祖师圣像圆满建成，二月十五日举行典礼，三月十三日闭关一年，修拔丹三昧法三个月，闭关期间由于观音菩萨灵感显瑞相，故发心割下双耳奉献观音菩萨。
1974 闭关一年。 拜法华经。
1976 塑造释迦牟尼佛圣像（高约四十多英尺），二年后完成。 前往曼谷筹铜厂，订造一尊地藏王菩萨，一尊韦陀菩萨，一尊明王菩萨及西方三圣。
1977 建一座四层楼高客房。
1982 第三次在印度菩提迦耶燃指供佛。 建一座三层楼高楼房，楼下作为斋堂与厨房。
1983 前往台湾受增壹戒为期五十三天。 建造牌楼式大门及修筑围墙，门前塑造两只守门大象。
1984 建造一艘停泊在河上的龙头船，船上建一尊金身四面天王圣像。
1985 在前往大洞斜坡路上两旁塑造两条雌雄七头龙，身长十尺，建一座二层楼房，泰语“隆堂”用以招待法师，建造数间（龟滴）供徒弟修持及工人住宿。
1986 农历十一月初六举行观音菩萨龙象洞开幕典礼及布施米粮衣服给临近穷苦人家。
1987 四月率领十余信徒往中国四大名山及西藏布达拉宫朝圣山。 六月装山五色灯使黑洞变成“小小桂林”。 开发另一洞称为“罗汉洞”。
1988 订造木刻观音菩萨圣像。 二度往中国普陀山。
1989 台湾订造一口重壹仟公斤的大钟及大鼓。 农历九月初一日举行第一次布施给三百户穷人家（现今每年一次）米，糖油衣服等。
1991 水路普度法会（农历十一月初一日开坛十五天）
1992 完成距离山洞二公里外路口的龙象洞大牌楼。
1993 加宽加扩大大洞前的场地，在河上驳建一座面积三千余平方尺的平台，楼下作为接待宾客的客厅，工程费九个月完成。 三月在“小小桂林”塑建一尊长约三十英尺的卧佛。 大佛两则供奉木雕装金身的四大天王圣像。 六月为大牌楼及卧佛开光典礼，恭诵“妙法莲华经”法会四十九天。 九月十七日政府来信批准申请建造正式寺庙的证书。 政府批准于龙象寺内建孤儿院，同时开始收养孤儿并给于教育。 1994 建筑孤儿院。 1998 七月万佛宝塔动土。
2001 建一座三楼高“隆堂”靠近万佛宝塔右侧。
2002 供千二僧。
2004 建河流边的“隆堂”.
2005 万佛宝塔宝珠仪式。 近大门建筑一座“隆堂”
2006 万佛宝塔开光仪式（六月六日）。
2010年11月21日 佛历二五五三年，长老圆寂于寺院中。享年八十八岁，僧蜡四十四载。

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Recommendation: Mastering The Core Teachings Of The Buddha-Revised and Expanded Edition by Daniel M. Ingram

Comments by Soh:

I shared MCTB with John Tan back in 2006. I was quite skeptical of his book due to his claims at that time (putting the title 'Arahat' on the front cover of his book!), given that Daniel is claiming quite a high attainment (and generally, there is a taboo to claiming any attainments in the first place). John read the contents and got back to me, and informed me that "his understanding is thorough.. ...you should take this self-proclaimed arahat seriously. (he) got liao4 (substance)", "he is truly enlightened". And he also suggested in some way that, Daniel was the one with the most clear description of enlightenment he has seen (at that time). Afterwards I read the whole book and took it seriously. It is a very practical guide and full of great advises, although the path presented was not the exact path I took (I went into self-inquiry and awareness teachings first that led to Self-Realization, but the further insights into non-dual luminosity and anatta converge later at third and fourth path of MCTB).

(His proclamation of arahantship is a controversial topic I shall not get into. But I should add that it is not just him who claims arahantship, but his teacher from the Mahasi Sayadaw lineage who himself considers himself to be an arahant also confirmed Daniel's "arahantship" and asked him to teach. I shall not comment on how this lines up with traditional criterias, but just to present a bit of his story.)



Nikolai posted:



Revised 2nd Edition Mastering The Core Teachings Of The Buddha- the author Daniel Ingram has given free access to it.

The original edition back in 2008 served me too well as a game changer for permanent perceptual brain changes.

Regardless of any initial feelings his outright claims triggered in me, the information inside this book was pivotal in me ceasing to spin wheels in my previous practice to then fabricate a gapless practice that quickly led to the permanent and extremely positive brain changes that I’ve incessantly gone on about in this blog over the past 8 years. The book that gave birth to the Pragmatic Dharma Movement. Nuff said.

Highly recommended.


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The Wind is Blowing, Blowing is the Wind
I wrote in 2013:



V: "...there is somewhere a One Thinker (of thought)"

Me: "A thinker is thinking a thought" is simply a construct of a faulty framework and view of inherent and dualistic self. Just like language is structured in a way that it often requires subject-action-object predicates, making us to say things like "the wind is blowing", "I am thinking a thought"... but is there really a truly existing and independent thing called "the wind" that "is blowing" or is "wind" and "blowing" simply two words referring to a single activity? Likewise is there truly an "I" that is "thinking, a thought" or is "I", "thinking", and "thought" three different labels imputed on a single activity? Seer, seeing and seen are just a conventional view... they only appear as separate, independent existences due to ignorance but such a view does not tally with reality.

River is flowing doesn't mean there is an independent thing called "river" that is "flowing", it actually means river IS the flowing and apart from the flowing there is no river... just conventional labels applied to a single activity. Wind is blowing means wind IS the blowing and apart from blowing there is no other wind... seeing the scenery means seeing IS the seen/scenery and apart from that seen/scenery there is no other seeing (nor a separate seer), there is no other consciousness apart from the specific manifest experience - seen/heard/sensed/smelled/touched/cognized. Mere conventions applied to a single activity, appearing to co-locate with each other in an independent and separate manner due to a distorted view that causes us to misperceive reality in a fundamental way, just like mis-perceiving a rope as a snake. Once we see that there isn't anything that 'nouns' point to than pure action/activity, then the verb alone is sufficient - 'blowing', 'flowing', 'thinking', 'seeing' - which is none other than the seen, thought, etc. There is no 'you', 'seer', 'thinker' apart from seeing which is sight, hearing which is sound, etc.

When we directly contemplate, investigate and challenge our view of 'seer-seeing-seen' and see that in the seen is merely the seen - that seeing is simply the seen and seen is just the seeing without any seer apart, that there is no other consciousness apart from the 'mere seen/mere cognized', a permanent quantum shift of perception takes place. When this is directly realized in one's experience and not merely understood inferentially, any delusion of agency (doer, controller, feeler), subject-object/perceiver-perceived gaps, divisions are seen through, the gapless/undivided self-clarity of experience without an agent, center or boundaries simply shines vividly in its raw, direct, unfiltered purity, and just that is free and liberating in itself. Later comes this seeing - the mind, the body, the breathing, the environment, in seamless exertion!

V: "Yes... only verbs... This is a great pointer!!!! Wow!!! Thank you Soh! I will sit with that pointer! It is so powerful! It is blowing my "mind" ! How could there ever be a story only with verbs? Yes! Yes! That's it! A verb can't "build" a self. Thank you so much!!!!!"
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Falling Away of Self


In this video, Adyashanti and Susanne Marie discusses the transition from Unity Consciousness and Divine Self (I AM and One Mind phase) phase to No-Self. On another note. I just wrote to our dear Jax after he remarked how rare spiritual realization is: "...when i first realised anatta i was so disappointed that only so few in the world realised anatta, i wrote about it
in my ebook
and i lost confidence in the various traditions in the world and was a bit disheartened. bcos i have already been through those insights and seen beyond that
but if u look deeper, its there in the texts of the various traditions whether dzogchen, mahamudra or zen or theravada. just that few modern teachers are realised.
i recently said to someone that among those with spiritual realizations, maybe 80% are I AM, 10% are one mind, only 2% or less are about anatta and emptiness
which is why i always share the contents of spiritual teachers i find are clear about anatta and emptiness because they are rare jems that need to be brought to light in the spiritual marketplace"

The purpose is not to brag about this or that realization but to point out the rarity of this and therefore treasure it. It is the path to liberation.
p.s. not that any sort of realization is a finality! It's really just another beginning of endless practice-actualization...
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Awareness is Experience

By John Astin, http://www.johnastin.com/blo
Awareness is Experience
Published on May 23, 2016, by admin in Uncategorized.
In many teachings, an emphasis is placed on “recognizing” or “resting as” awareness. In this modeling of reality, awareness (i.e., that which knows) is portrayed as a special, separate privileged domain apart from, untouched by and free from its perceived content (what’s known). However, this purported separation is simply not the case, at least not experientially.
In direct experience, awareness and phenomena never appear alone but always co-occur. The perceiver and perceived always arise together and therefore represent a singular movement or reality. They arrive as a package deal. There is never actually a perceived object without a subject that perceives it, nor a perceiver without something being perceived. While the two (perceiver and perceived, subject and object) appear separate and distinguishable, in point of fact, they can never be teased apart. The subject literally depends upon the object for its existence and vice versa, awareness and its content, each known by the presence of the other.
Now some teachings will claim that there exists a domain of “pure” awareness, an awareness that has no phenomenal content in it. However, a content-less or object-less awareness is really an abstraction for in order to exist as an actuality, awareness must be experienced. And the moment it is experienced, that experience (of awareness) becomes the content of awareness. It may be an exceedingly subtle, barely perceptible content. But it’s still content, still experience, still an “object” of awareness that is known, even if that object is awareness itself.
From this vantage, we can say that to experience anything is to experience awareness (i.e., the faculty of knowing or perceiving) for awareness is inseparable from whatever is being experienced. They are one and the same reality. And because experiencing never comes to a stop (i.e., it’s continuous), recognizing awareness must also by definition be uninterrupted. In other words, there’s no need to try to sustain awareness for awareness is self-sustaining as the flow of experiencing itself, a flow that is always happening!
And so there is no actual place to go to “find” something called awareness that we can rest in, no need to quiet or stop thinking in order to recognize awareness. Awareness is simply this, this perception, this thought, this feeling, this sensation, this present experience. After all, what else could awareness possibly be?
This
Published on April 22, 2018, by admin in Uncategorized.
Spiritual traditions tend to speak about awareness and its content (experience) as two distinct domains. And while there is often an acknowledgement that these are really just two sides of the same indescribable non-dual coin, most traditions tend to emphasize this distinction, pointing again and again to the ever-present knowing/cognizing that underlies every momentary experience.
However, as powerful as this awareness-based emphasis can be, what I and others I’ve worked with invariably bump up against is that the recognition of awareness seems to come and go; sometimes it feels as if it is being recognized but sometimes not. And then whenever it seemed as if it has slipped away, there is this understandable effort to re-capture or re-recognize awareness.
But some years ago, it began to dawn on me; the experiences I was labeling as “awareness being absent” were actually 100% present. What is thought of as the non-recognition of awareness is simply another experience that is being recognized! Whatever we might call it—experience, reality, existence—something is always present even if that which is present is constantly slipping away, constantly morphing, constantly refreshing itself. This presence, let’s call it experiencing itself, never goes away. Sometimes it appears as awareness recognizing its ever-present nature; sometimes it shows up as awareness seemingly slipping away. But the experiencing is relentless.
And so in large part because of this, I find myself in my teaching emphasizing the experience side of the non-dual coin. I point to the fact that experiencing itself never turns off and that this ever-present, unstoppable flow of experiencing is actually the revelation of awareness. Two sides of a single coin, awareness and experience.
I find my favorite word to point to this singularity is This. Just This. This momentary flash that dissolves no sooner than it appears. This that is ever-present yet in constant flux. This that can never disappear and yet is constantly disappearing. This that cannot be characterized and yet appears as all characterizations. There are no words for This, no finite descriptions or pointers that could ever hope to capture Its infinite, unresolvable, indescribable nature. This, just This, This constancy that appears as all discontinuity and change…
Part of the challenge in talking about this is that when we hear words such as awareness or the ground of being, we imagine these are pointing to some dimension of reality that is distinct from other dimensions. In other words, if we have a term for something (awareness, ground of being), that MUST mean there is something that is distinct from the reality that word or phrase is pointing to. Otherwise, why even have the words in the first place!
It’s like the word God; the very existence of the word suggests there is something other than whatever entity or being or presence of divinity that word is referring to. But really, there is no God because there is ONLY God! From this vantage, all words are effectively synonyms for the same “thing.” Sorrow, joy, recognition, non-recognition, self, no-self, clarity, confusion… all the display of This.
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No Longer Finding Self in Identity
https://www.adyashanti.org/
From Adyashanti's Omega Institute Retreat, September 25, 2017.
I've been asked many times, “Adya, I'm experiencing this strange sort of fear, like I'm at the door of some void, and it's just going to swallow me. And somehow I'm strangely, deeply compelled towards it, and absolutely terrified of it, because it feels like it's going to be the end of me.” It's very common in doing this kind of deep work that you can run into this.
Ultimately, in the end, we see through self, but at that point, self isn't a thought and it's not really a feeling, except for fear. It's something you can't identify, like some sort of presence of being that feels extraordinarily threatened. When this really opens up, you quite literally experience the disappearance of everything you know. It seems like the body, the mind, the entire world -- all of existence blinks out of existence.
In a certain sense, the most real sense that there can be, you actually do go through a death. It's not the same thing as a near-death experience -- as transformative as those can be -- it's a death experience. It's the thing we're afraid of, because you think of your body dying, which is what most people are afraid of. But you're only afraid of your body dying because you think that you are associated with the body. What is it that's associated with the body? It's you.
If you were 100% completely convinced that you survive your body dying, death wouldn't feel like a threat to you at all. But since the identification runs so deep there, any threat to your body feels like a threat to your life—as a threat to your ideas can feel like a threat to your life. If you let go here, it feels like, "I will cease to be." This is to experience the death of the entire ego identity. If it really happens all the way through, something doesn't come back from it. There is an irrevocable change or transformation. The good news is that you aren't what you feel is going to die. The only way to know that entirely is for it to die.
My hunch is that when the Buddha associated nirvana with extinction and cessation, this is what he was talking about: to yank identity up from the root. Because until then, it is the journey of identity: "I'm me" -- whatever your sense of yourself is -- "Oh, I'm not, I'm the aware space." And then you have emotional identities: "I'm this open, wide, loving, benevolent presence. That's what I am -- beautiful." Or "I am That -- everywhere I look, there I am." Or if you're a little bit differently oriented, "Everywhere I look, there's the face of God. Okay, now that is what I am. I'm a son or daughter of God."
The fear of it is that it is the death of identity, which is almost impossible to contemplate. The journey is that the identity gets more and more transparent and boundless, until finally identity itself falls away. Then the question "What is it that I am?" is no longer there—not because you have an answer, but because identity is no longer relevant.
In conventional language, you may give it a name like "the infinite." I call it "pure potentiality." There are different ways the void is talked about, and this is one of them. Pure potentiality would necessarily be void if it's pure -- no manifestation at all—pure potential, pure creative impulse.
That doesn't mean that you no longer have a personality, that you no longer have human things about you, that you no longer have a certain kind of principle that orients you—you may even call that an identity. But you no longer find self in identity, and so it's freed up.
When the Buddha says "enlightenment," one way of articulating it is that it's the freedom from identity, from having to be or not be anything. Does that mean you no longer experience the oneness, being everything, seeing the face of God, your true being, or Buddha nature in everything? No, that's still there. Things are still there, but there's no longer identity in them. I don't really know how to describe that, because the nature of it is beyond description. You can't even think about it. It's the borderline between being and nonbeing.
So this is just part of the journey: awakening at the level of mind, heart awakening to the unity of all things, and each one of these provides more spaciousness and openness. Your sense of yourself gets more and more transparent, therefore there's less to defend. There's less necessity to assert yourself in the world, which doesn't mean you are not an assertive being. You can still be a very assertive being.
How does all that translate down into your human experience? There's still a human being there. The human being hasn't started to glow and become incapable of any stupidity. It hasn't suddenly become God's shining example of utter perfection. Each dimension of being exists within its own dimension.
In my experience, what it does is it frees these dimensions up so they're no longer in conflict, and life is no longer about protecting and asserting a kind of ego structure. It's about something different. There are still other dimensions of our humanness that need attention if we want to be able to function well and have what we've realized be able to flow out into all the dimensions of what it is to be a human being.
© Adyashanti 2017
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Non-Dual and Body
The Daily Quote from Rupert Spira, 7th August 2018

By far the larger part of the apparently separate self exists as a feeling in the body, not just a thought in the mind. Until the non-dual understanding penetrates deeply into the body, though our understanding may be clear, we will continue to feel, act, perceive and relate in ways that betray the apparent existence of a separate self.
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John Tan
John Tan This is very good and insightful.
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