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Soh Wei Yu

One of the first 'students' of John Tan realised anatta in 2006 after being stuck at I AM for many years prior to meeting John Tan. Previously he was into a mystical group belonging to the Rosicrucian, the teachers were quite deeply experienced in the I AM to non dual and impersonality but not into anatta. The teachers were psychic and confirmed Sim Pern Chong's memories of his past lives (that is, they could see Sim's past lives as well). That mystical group's website: http://www.plotinus.com/

(Sim Pern Chong's writings: http://www.awakeningtoreality.com/search/label/Simpo%2FLongchen)


Sim Pern Chong remembered many of his past lives in incredible details as he relived his past lives and not merely recalled vague scenes. He also knew how his current life wife, daughter, etc were related to him in his previous lives, also his daughter exhibits psychic ability even at a young age (John Tan commented the child seems just like the father). He actually was a Nyingma monk who practiced Dzogchen two lifetimes ago. I think he told me before about practicing in the Tibetan highlands overlooking vast expanse. This life, he got acquinted with Chogyal Namkhai Norbu Rinpoche again in 2012 when I told him to join me for that retreat. But it explains his interest in Dzogchen even way back in maybe early 2000s.
Being a Tibetan monk in that lifetime, that means he surely had taken refuge, made bodhicitta aspiration etc in his previous life. But that didn't mean he could attain liberation in that lifetime, as most people do not. Nor did he realise anatta or emptiness or attain first bhumi, etc. In fact he remember that he only attained the I AM realization in his Tibetan monk lifetime, which was the first life he was into spirituality (the previous lifetimes before that had events leading up or causing his spiritual search in subsequent life but I shall digress).
In the immediate past life, he did not encounter Buddhism but was reborn in western Europe, I believe France. He was fighting in world war 1 in the trenches in a scene which he relived, meaning it was incredibly real and vividly experienced as if he was 'there' again, and in that scene he could recall running across trenches, pausing for a while and thinking of his wife (I think), a sad scene. This caused some trauma for him and explained his anxieties about war in this life, and his past life recall helped solve his traumas. In that lifetime, he also realised I AM only and was involved in mysticism, which explained his current lifetime links with the mystical groups prior to meeting John Tan.
Having I AM realization does not ensure some kind of mastery of rebirth or something like that. It is not even the first bhumi. That being said, Sim Pern Chong did recall some subconscious level (which he call 'Alaya') planning or blueprint of rebirth prior to appearing in this life. I actually had that sort of impression before, a brief one, of the spiritual purpose of my incarnation, as if there was some kind of plan or purpose. But I certainly am not a conscious emanation of some high level being, flawless, that was enlightened from birth.
This life, he came to know John Tan through an internet forum in 2004 and realised anatta and emptiness.
Malcolm said those who encounter Dzogchen teachings have had past life karmic connections with the teachings. Most practitioners that do their due diligence will attain liberation at the bardo. The very "lousy" ones will attain liberation within three lifetimes, so it does not mean you know Dzogchen then that means we are 'advanced' or special. It means we are the most lousy practitioners and didn't get liberated in the bardo or attain rainbow body in the previous life. Maybe we all had such links from previous lifetimes.

(2024 Update by Soh: 

Sim shared: For the benefit of whoever is reading this.. i share my personal experiences of relive past live occurrences.
In a previous life, I adopt a stray dog as a young boy. Then WW1 broke out and i got conscripted as infantry soldier. Dog at home died due to no care. In this life, dog becomes someone that i have to take care of. This is how karma works. It doesn't really take into account that i was forced to leave in a drafted war.
In another ancient life, i am in a group of medical trainee. A captured or slave woman.. i really dunno.. i just watch the scene as a first person... was disected alive. In this life, this woman becomes someone that i have endure hardship with. This is karma... and it again did not take into account that the trainees where forced to perform the dissection.
Those that use mouth to direct the orders.. they do not incurr the direct karma of the 'hands-on' task of the subordinates. This is how dark forces manipulate karma for god know how long.. possibly even before there were modern day humans.
These are not well articulated in traditional religious text.. because i believe many 'teachers' do not really go deep into the alaya. Most 'teachers' are just parroting 'teachings'. Realising no-self can be experienced in the sense sphere.. the alaya is a different kind of penetration .. it is penetration into the unseen realms of consciousness. Nothing beats the knowledge from direct perception.

... Hmm.. i really dunno. My approach is just a fine balancing act between finding insights and yet keeping the mind open minded. That is how i progressed.
On a certain level, the knowledge of these are already there.. it is just blocked from the regular attention. I am at times also frustrated that the full awareness is not available. As a side note, i have been rebuked by a Being conveyed through a very wierd encounter where someone called me and then suddenly says his mentoring spirit guide wants to talk to me. And then the spirit guide took over the other guy and tell me how much i have forgotten and need to recover fuller memories.
I think Achan Brahm has direct understanding of this area.. but he is kept by samaya to not reveal any psychic ability. I saw in one of his recent video that he mentioned that he is frustrated by not being able to talk about past lives of his own.) note: Achan Brahm = Ajahn Brahmavamso



(Another update, 2024: Sim Pern Chong shared also, “ Sound also may seem to have a finer counterpart..


I also hv bleed thru of other live..That is why i post alot about wars.. eg ukraine-russia conflict. End of last year, tracing unknown anxiety, i literally relive a seemingly medival setting where i was a defender n then the 'enemies' rushed forward..but instead of seeing able-bodied combatants.  all i saw were old and crippled men.. This is the cause of the anxiety...what shld i do? Strike them ..but my conscience say otherwise. This is the cause of anxiety..dunno what to do next. Next moment, the main enemy force comes from our side...fast and furious. End of vision. 
What frustrates me..is that thousand year latter, the same tactic n shit is still being used in ukraine-russia conflict. The fact that nothing has changed tells that samsara is hopeless..”)
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Soh Wei Yu

Sim Pern Chong also foresaw this covid pandemic in a meditation vision more than a decade ago which he posted in sgForums - I still remember that post, a vision where all airplanes and transport stopped (as happened during the lockdown). He also had visions that preluded the 2004 tsunami, and this time he had another vision about the impact of global warming. It is catastrophic and I shall not divulge too much details. Humanity must work/cooperate with nature to survive this ordeal, it is existential. Personally I only knew from my meditation about a month+ before the worldwide outbreak of covid as I wrote in https://www.facebook.com/cyberlogy/posts/10163337237870226?__cft__[0]=AZWvDK4OQVQHBqnRdrbOW-ArbA3OCHFxMrA4MB5YYr8XKD88dw24zMr0_9ALNKeTsDEBQ2axJepO78DQPCRGcKfNAHmwbe1lnv_qZkUI8jZWZVNG0qLJH_Jz-nZAbzJH8Ig&__tn__=%2CO%2CP-R . I forewarned a few people.
I used to have more dreams of clarity and such visions in practice in the past during army days when I had much more time to meditate.
Speaking of which, I shall go meditate now.

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Cheng Chen
Soh Wei Yu
bro, this is the best post you’ve written yet!

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Soh Wei Yu

Cheng Chen
I think it should be common that many of us have practiced for many lifetimes, although not always.
I think back in 2012, the moment John Tan saw Kyle Dixon on skype video the first time back then, he psychically intuited that Kyle had a past life connection with Milarepa. In recent years John Tan reminded me about it again. According to wiki Milarepa lived in the 11th century. If this is true then maybe kyle has been practicing dharma for many lifetimes. John Tan also psychically knew a lot of things about me just by looking at me (things in this life or recent events that happened to me that was unspoken, which I could confirm was true and was shocked he knew about them).
On the other hand some like Daniel Ingram claimed not to have been very spiritual in recent lifetimes.*
Even some other people like j krishnamurti remembered being a student, a monk of Buddha - http://www.buddhanet.net/bvk_study/bvk22a.htm
P.s. this is not a superiority contest of who has practiced for more lifetimes, just sharing some interesting stories.
*daniel ingram:
“
As to world-cycles or the like, my past life experiences line up along the following lines, if you believe in such experiences having validity:
1) This life human.
2) Last life some sort of moderately powerful, clearly somewhat debauched male jealous god/sorcerer of some kind that was stabbed in the back with a dagger by a woman who he had wronged in some way, I think.
3) Some sort of mother skunk-like animal that was eaten by a large black dog or wolf.
4) Some sort of mother bat that was killed when the rock it was clinging to at the top of the cave fell to the floor.
5) Some sort of grim, gigantic, armored skeletal titan-like thing that ran tirelessly through space swinging a gigantic sword and doing battle nearly continuously without sleep for hundreds of thousands of years that was killed by something like a dragon.
6) Some gigantic, gelatinous, multi-tentacled, very alien being living in a very dark place for a very long time, probably under water, I think.
Other than some sense that the skunk-thing and the bat-thing were virtuous mothers, I have no sense that there was any profound previous dharmic development at least back that far, and, in fact, have the distinct sense that the previous one was a bit of a cad and not very ethical. Take that all for what you will.”
Daniel

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The Buddha, Vipassana, J.Krishnamurti: Teachings - Krishnamurti; Dhamma - Buddha
The Buddha, Vipassana, J.Krishnamurti: Teachings - Krishnamurti; Dhamma - Buddha

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  Aayush Jain
  I better not write more otherwise it will turn into 西游记。Especially if I talk about my own experiences and John's experiences of meeting and receiving teachings from Buddhas and Bodhisattvas in dreams of clarity, meditation, etc but I think these are not very rare and has been written in books.
  
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Evidence for the Afterlife

.....

For all those skeptics/materialists out there who think siddhis are woo woo, superstitions, etc, the CIA takes it seriously and has very interesting findings and research: https://www.vice.com/en/article/7k9qag/how-to-escape-the-confines-of-time-and-space-according-to-the-cia

..........

Chi Kung Master Burns Paper With His Hand - John Chang 

.......... https://www.facebook.com/groups/AwakeningToReality/posts/25473693455578744/?__cft__[0]=AZW9StYSoPpAdy4hTNCp-Bxa8ckCTQ6-jYWopWnHQagigZEjiQVbCRM6_YQmDgd-nDN2gL5LmlK86ORdSUUbQ4fbFeGFqLTnpjsgTvX-ZqoLlpQfzHSrw19sjn3oLroyMwZ8wDNnUsolgvd1fkyP-XRB5l0c1lVwwR55FYKKNKGAng&__tn__=%2CO%2CP-R

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Soh Wei Yu

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Regarding the Chi demonstration, Chi demonstrations are very common in Asian countries. My own family has experienced the 'electric shock' currents from Chi masters, they were public demonstrations. How it works is the moment he puts his hand on someone, and the people behind them all chained up by putting their hands on the shoulders of each one in front. When he 'passes Chi', all felt the electric current shocks. Although the burning paper with hand we've not seen yet.

Also, this is Sim Pern Chong's father, he's the teacher of one of our past foreign minister, this one is Tai Chi: https://www.youtube.com/watch?v=DPAmScOHCYQ...

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Sim Pooh Ho

Sim Pooh Ho

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The Boy With Divine Power - Documentary (Discovery Channel Documentary)

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Adam Holt
Soh Wei Yu do you accept everything that is said about the tathataga in this Sutta?
https://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html
Do you think that the focus within AtR leads to this fully? Or is AtR more of a sravaka system?

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Maha-sihanada Sutta: The Great Discourse on the Lion's Roar
Maha-sihanada Sutta: The Great Discourse on the Lion's Roar
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Nafis Rahman
Adam Holt Although there aren’t any Buddhas/Arhats in this group, John Tan has always aimed for Buddhahood since the very beginning.
This is a basic classification:
Anatta realization/ATR Stage 5 = Sutta Stream-Entry
Anatta Actualization/Freedom from 10 Fetters = Arhatship
Actualization of Twofold Emptiness + Omniscience + Freedom from Cognitive Obscurations (in addition to emotional obscurations attained upon Arhatship) = Buddhahood
“[To attain Buddhahood], you must free [yourself] from 2 obscurations and 4 mara.” – John Tan, 2020
*https://www.rigpawiki.org/index.php...
Two obscurations (Tib. སྒྲིབ་པ་གཉིས་, dribpa nyi; Wyl. sgrib pa gnyis) — emotional and cognitive obscurations.
● Emotional obscurations are defined according to their essence, cause and function.
In essence, they are the opposite of the six paramitas, as described in the Gyü Lama:
"Thoughts such as avarice and so on,
These are the emotional obscurations."
Their cause is grasping at a personal ego, or the “self of the individual”.
They function to prevent liberation from samsara.
● Cognitive obscurations are also defined according to their essence, cause and function.
In essence, they are thoughts that involve the three conceptual ‘spheres’ of subject, object and action. The Gyü Lama says:
"Thoughts that involve the three spheres,
These are the cognitive obscurations."
Their cause is grasping at phenomena as truly existent, or, in other words, the “self of phenomena”.
Their function is to prevent complete enlightenment.”
On the four maras,
“According to Sutrayana
1. the mara of the aggregates (Skt. skandhamāra; Tib. ཕུང་པོའི་བདུད་, Wyl. phung po'i bdud), which symbolizes our clinging to forms, perceptions, and mental states as ‘real’;
2. the mara of the destructive emotions (Skt. kleśamāra; Tib. ཉོན་མོངས་ཀྱི་བདུད་, Wyl. nyon mongs kyi bdud), which symbolizes our addiction to habitual patterns of negative emotion;
3. the mara of the Lord of Death (Skt. mṛtyumāra; Tib. འཆི་བདག་གི་བདུད་, Wyl. 'chi bdag gi bdud), which symbolizes both death itself, which cuts short our precious human birth, and also our fear of change, impermanence, and death; and
4. the mara of the sons of the gods (Skt. devaputramāra; Tib. ལྷའི་བུའི་བདུད་, Wyl. lha'i bu'i bdud), which symbolizes our craving for pleasure, convenience, and ‘peace’.

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Adam Holt
In addition to what Nafis said which is correct -
Regarding powers like recalling past lives and so on, that depends on individuals practice. There are at least 4 persons in AtR that realised anatta who developed past life recollections in their practice. But not all. However, with the development of samadhi, these are quite common. Having these powers however are not an indication of awakening.
In Buddhism, everything, including omniscience and siddhis, have their causes and conditions, as Malcolm said before. For example the development of samadhi is a primary cause. So it would be magical thinking if one thinks that having insight alone will magically produce siddhis. As Malcolm said, Buddhism is a "Buddhadharma [and Jaindharma] in this respect is also a species of metaphysical naturalism — in Buddhadharma there is no mystery precisely because "whatever exists or happens is natural" and there does not exist nor could exist "any entities which lie, in principle, beyond the scope of Dharma explanation."
In other religions however [sans philosophical Taoism and Confucism], there is a profound mystery, God, through whose agency all things are created." - http://www.awakeningtoreality.com/.../on-supernatural... Therefore the so called 'magical' powers are in fact not exactly magical but causally arisen.
For example Susima Sutta gave examples of great numbers of arahats who had zero siddhis: https://www.dhammatalks.org/suttas/SN/SN12_70.html Also, even in Mahayana and Vajrayana paths, these powers may not manifest immediately for those who follow direct path towards insight*.
In Moonlight of Mahamudra by Dakpo Tashi Namgyal (all texts by Dakpo Tashi including Clarifying the Natural State are highly recommended, by myself, John Tan, even other teachers like Daniel Ingram, and Malcolm who are not Mahamudra practitioners), it states:
"Some have offfered the following comment:
Only an ignorant person can make the false statement
That he who has realized the path of insight in this life
Will achieve the great qualities in the next.
They commented for the sake of criticizing. Without any
definite knowledge they said that it is the lie of an ignorant
person to say that he who has realized the path of insight in
this life will attain the twelve-hundred great qualities in the
next. No scriptural passage specifically states that one who
has realized the path of insight will instantly gain all the
sublime qualities while not being deceased. However, a
passage saying that such a realized one will be reborn as a
universal monarch, dominating the world through the wheel
of mystical power, refers to the next but not to this life. For
example, a female yogin who realized the path of insight
will not physically transform herself into a universal
monarch without departing from this life. Moreover, if
someone who has attained this path of insight must literally
demonstrate all the great qualities that represent his first
ground of enlightenment, so clearly described in the
treatises, he would be impelled to deny the achievements
of not only the scholars and saints of Tibet and ancient
India but even of the Bodhisattvas, the disciples of the
Buddha. This would contradict the historical events.
Apparently these critics have failed to examine the s̄tra
expositions.
The Dáabh̄ mika-s̄tra states:
He who has attained the first ground is likely to be
reborn as a universal monarch. If he [in his next life]
dwells in the solitude of a forest, having renounced
his worldly life, he is likely to achieve the twelvehundred
great qualities, including a hundred diffferent
forms of absorption.
The term “likely” indicates that there is no absolute
certainty with regard to all these possibilities. To imply
that the Dáabh̄mika-s̄tra is the source of what they referred
to as “the false statement” is a great shame.
Some treatises state that even though one may have fully
realized the mind as being the aspect of ultimate reality
[dharmak̄ya], one might not have acquired the great
qualities of enlightenment in this life, because one has not
achieved the release from the threefold bondage, such as
the body. This physical hindrance is compared to the
eggshell that entraps the infant eagle. However, such an
aspirant will, during the stages of his death, rise in an
illusory form of consummate bliss [sambhogak̄ya], having
just experienced the luminous awareness.
Referring to the belated realization of the great qualities,
other people have criticized by saying that it is astonishing
for the sunlight to appear tomorrow when the sun has
already risen today. This is absolutely wrong: They
ignored the treatises of esoteric Buddhism [vajraȳna],
which proclaim that mystics will realize the enlightenment
of dharmak̄ ya through the process of dying and of
sambhogak̄ya through the intermediate state [bardo]. The
treatise entitled the Chaturdev̄parip̣c
ch̄ proclaims:
When one’s physical vehicle of karma disintegrates,
Then, through one’s spiritual power,
One will achieve such a body as one has aspired to.
This body will permeate all static and dynamic
phenomena,
The way space encompasses everything.
Understand that it remains so.
The Sampụa affirms:
When one’s physical vehicle of karma disintegrates,
One will attain a supreme form.
Keeping in view this matter [of attaining some of the
great qualities long after one has realized the spiritual
path], Je Shang states:
Misery may not completely disappear
Immediately upon realizing the [truth of] nonduality.
Who can deny that someone has attained the path of
insight,
Even though he has yet to realize the complete
qualities?
The early morning sun can neither melt frozen water
Nor heat the ground and stones at once.
Yet who can deny the existence of the sun?
Such sayings are consistent with the fact of human
experience. For instance, the new moon may be incomplete
in its form, yet it is still the moon. A child may not be fully
grown, yet it is still a human being. However undeveloped
a lion’s cub, it is still a lion. In this respect Je Gyare
comments:

AWAKENINGTOREALITY.COM
On "Supernatural Powers" or Siddhis, and Past Lives
On "Supernatural Powers" or Siddhis, and Past Lives
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Even among the Arahats
There are two kinds:
Adorned and unadorned ones.215
Even among Bodhisattvas
There are two kinds:
Renowned and unrenowned ones.
Even in the mystic tradition
There are two kinds of mystics:
The ones practicing secretly and the ones doing it
amidst an assembly.
With regard to those who have attained realization
There are two kinds:
Those who can describe [knowledge] and those who
can demonstrate [it].
Regarding those who have attained the grounds and
paths
There are two kinds:
Those who have understood the grounds and paths
And those who have achieved them.
As for the great meditators who have knowledge of
the grounds and paths
And those who have realized [can demonstrate] them,
Some have fully achieved great powers of
psychophysical transformation
While others have failed to attain them and others
have achieved mixed abilities.
Some of them fulfill the needs of sentient beings,
While others fail to fulfill them.
This is due to the greater or lesser intensity of their
practices.
I shall now sum up these sayings. The great qualities
associated with the grounds and the paths, according to the
treatises of the vehicle of dialectics, are revealed skillfully
out of some higher motivation. The paths [of the four
yogas] are not the same as these. Even the inner signs of
realization on these paths are diffferent. Just as there
existed adorned and unadorned Arahats and renowned and
unrenowned Bodhisattvas, there are different types of
great meditators, some possessing the sublime power of
transformation and others lacking this power, due mainly to
the difference in the quality of their practices. It has been
said that in order to achieve the sublime power of
transformation and other great qualities, one must strive
hard on the path of the transient world and the higher path
of mantraȳna.
With this I have completed the elucidation of the
m
editation on the Mah̄ mudr̄ of ultimate certainty, especially
the differentiation of each of the four yogas and the
methods for crossing the grounds and the paths of
enlightenment.
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Likewise, Acarya Malcolm told me a decade+ ago,
xabir wrote:
I was wondering then is Shakyamuni Buddha a "complete" or "inferior" Buddha, and if he attained complete Buddhahood does that mean he too practiced Dzogchen or Mahamudra or something similar, or did he truly walk the three aeons Mahayana way to Buddhahood? Also, I have heard lamas who say those who attain Buddhahood in one life (through Dzogchen, Mahamudra, etc) will not manifest all powers, omniscience, etc within their present life but will do so after death. What is your opinion?
Malcolm:
The Buddha was an emanation of compassion, so not inferior.
As to your second question, yes, such people do not necessarily manifest all qualities of realization in this life, but do so after death.
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*As John Tan also said before, "ATR insight is seeing through self nature except the praxis as in way of practice is direct approach via vipassana -- special insight. The seeing through of self as a background is not through analysis.
Soh: Oic.. thrangu rinpoche also said thats the diff between mahamudra and madhyamika
[11:20 pm, 29/10/2021] John Tan: When that is seen through, one becomes effortlessly non-dual in experience as there is no subject to "dual".
[11:22 pm, 29/10/2021] John Tan: Both essencelessness and non-dual dawn in a single leap but that doesn't mean one has thoroughly eradicated proliferation. Hence mmk helps to do that.
[11:24 pm, 29/10/2021] John Tan: So it is not about doing away with conceptualities but a special insight that sees through self nature."
AtR direct path into anatta and its approach is similar to what the famous Mahamudra teacher Thrangu Rinpoche said about the Vajrayana approach:
Thrangu Rinpoche on Nature of Mind
Thrangu Rinpoche:
In the Vajrayana there is the direct path to examining mind. In everyday life we are habituated to thinking, "I have a mind and I perceive these things." Ordinarily, we do not directly look at the mind and therefore do not see the mind. This is very strange because we see things and we know that we are seeing visual phenomena. But who is seeing? We can look directly at the mind and find that there is no one seeing; there is no seer, and yet we are seeing phenomena. The same is true for the mental consciousness. We think various thoughts, but where is that thinking taking place? Who or what is thinking? However, when we look directly at the mind, we discover that there is nobody there; there is no thinker and yet thinking is going on. This approach of directly looking in a state of meditation isn't one of reasoning, but of directly looking at the mind to see what is there.
Source: Shentong and Rangtong
...
If we look for a perceiver, we won’t find one. We do think, but if we look into the thinker, trying to find that which thinks, we do not find it. Yet, at the same time, we do see and we do think. The reality is that seeing occurs without a seer and thinking without a thinker. This is just how it is; this is the nature of the mind. The Heart Sutra sums this up by saying that “form is emptiness,” because whatever we look at is, by nature, devoid of true existence. At the same time, emptiness is also form, because the form only occurs as emptiness. Emptiness is no other than form and form is no other than emptiness. This may appear to apply only to other things, but when applied to the mind, the perceiver, one can also see that the perceiver is emptiness and emptiness is also the perceiver. Mind is no other than emptiness; emptiness is no other than mind. This is not just a concept; it is our basic state.
The reality of our mind may seem very deep and difficult to understand, but it may also be something very simple and easy because this mind is not somewhere else. It is not somebody else’s mind. It is your own mind. It is right here; therefore, it is something that you can know. When you look into it, you can see that not only is mind empty, it also knows; it is cognizant. All the Buddhist scriptures, their commentaries and the songs of realization by the great siddhas express this as the “indivisible unity of emptiness and cognizance,” or “undivided empty perceiving,” or “unity of empty cognizance.” No matter how it is described, this is how our basic nature really is. It is not our making. It is not the result of practice. It is simply the way it has always been.
Source: Crystal Clear ( )
...
continue at: http://www.awakeningtoreality.com/.../thrangu-rinpoche-on...

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Thrangu Rinpoche on Nature of Mind
Thrangu Rinpoche on Nature of Mind
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Also taking this chance to share something John Tan said recently about Buddhahood although not very related to this topic:
"If there is alternation between +A and -A, that is arya along the path. If there is no alternation, that is buddhahood. That is just my opinion."
I did not share the whole paragraph in full because he told me to avoid doing so, as he does not want to give any impression of sounding superior.
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  Soh Wei Yu
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  Here's another excerpt by Dakpo Tashi Namgyal, in Clarifying the Natural State:
  "During these three stages of One Taste, for the most
  part, keep to secluded places. From time to time, participate
  in group gatherings and you will progress.
  Even though you think that it makes no difference
  whether or not you meditate, it is essential to keep to seclusion
  and train in the true mindful presence.
  Even though you have attained the realization of greater
  One Taste, if you fail to have some degree of clairvoyance
  and receive signs from the dakinis, you must be tainted by
  damaged samayas. Therefore, make, for instance, a
  thousand tsa-tsas or the like, and offer a flower to each of
  them. Make the request, "May my defilement utterly
  subside!" Perform the dharani-rituaI for purifying
  defilement, as well as any other suitable virtuous practice.
  If you get involved in pleasure or displeasure when signs
  occur, you are influenced by Mara. Consider that being
  benefited or harmed, assisted or hurt by Mara, and so
  forth, are all your own mind and that this mind is limitless
  and centerless, like space."
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