Soh

英文原文:https://www.awakeningtoreality.com/2024/05/self-enquiry-neti-neti-and-process-of.html


自我参究需要多久才能证悟真我?

我常说,自我参究(Self Enquiry)不是念咒。它不是你在心里只是重复“我是谁……我是谁……”,不是那种练习。它是一种探究、一种探索,是对身份的真实本质和意识的真实本质的审视。

“父母未生前,我是谁?”这一参究/公案有两个目的:消除所有的概念性认同(小我/ego),并发现一个人潜在的、光明的意识,或纯粹的临在/存在感(Beingness)。

在我跨越两年多(2008年至2010年2月)的自我参究旅程中,我进行了诸如“父母未生前,我是谁?”的冥想沉思。在这个过程中,这条探问路线消除了所有“我”的候选者——我不是我的手,不是我的腿,不是我的名字,不是我的念头。它们来来去去,被观察到,它们不是我。那么我是谁?正如 John Tan 之前所说,“没有排除的过程,你无法认识‘究竟源头’”。排除什么?排除将自我认同为各种心智构建和感知到的对象。这就是为什么要问“父母未生前”,因为它引导心智进行这种排除。而这种排除揭示了什么?我是谁?在那个排除过程之后,独自显露的那个光明的“存在”(Being)是什么?

拉马纳·马哈希(Ramana Maharshi)曾说:

1. 我是谁?

由七种成分(dhatus)组成的粗身,我不是;五种认知感官,即听觉、触觉、视觉、味觉和嗅觉,它们分别感知声音、触觉、颜色、味道和气味,我不是;五种行动器官,即发声、移动、抓取、排泄和生殖器官,其功能分别是说话、移动、抓取、排泄和享受,我不是;执行呼吸等五种功能的五种气(prana),我不是;甚至思考的心智,我不是;仅留存有客体残余印象而没有客体和功能的无明(nescience),我也不是。

2. 如果我不是这些,那我是谁?

在否定了上述所有‘不是这个’、‘不是这个’之后,那独自留存的觉知(Awareness)——那就是我。

3. 觉知的本质是什么?

觉知的本质是存在-意识-喜乐(existence-consciousness-bliss / Sat-Chit-Ananda)”

这条探问路线(父母未生前,我是谁?)将我带入了一种静默冥想的时刻,在那里一切都平息了,只留下了对纯粹存在和临在的、毫无疑问且不可动摇的确信。

因此,通过诸如自我参究或禅宗公案的提示,消除概念直到一无所有,将使人达到一种完全的寂静状态(概念心的寂静),并直接体证临在/清晰/光明。

虽然此法能有效地消解概念性执著并揭示意识的光明核心,但它无法解决“自性见”(view of inherency)和能所二元对立的问题,也无法解决“人法皆仅是假名”的更深层洞见,无法克服将四边(four extremes)实体化的见地。有时我们简称为“自性见”(inherentness),自性见意味着概念被实体化并误认为是真实的。但这需要更深的洞见和证悟,对于去除更深层的烦恼障和所知障至关重要。仅仅暂停概念性思维,甚至揭示一个人的“光明”(Radiance),并不足以证悟其本质。

在这一点上,在证悟了光明之后,正如 John Tan 指出的,“在我们进入下一阶段并专注于光明和自然态之前,如果不认识到世俗谛的含义并看透它们,认知和情绪上的障碍将会持续存在。如果一个人连什么是世俗谛、什么是胜义谛都分不清,更谈不上什么自然态了。”

正如 John Tan 之前所说:

“当我们直接体证光明清晰时,我们亲身体验了所谓的‘离一切戏论的胜义’,但心并没有‘离戏论’。”

John Tan 之前也说过:“如果无概念(non-conceptuality)最终没有止步于无念(non-mentation),那么它必须包含特殊的洞见,这种洞见能看透世俗的构建,从而导致对真如/清净显现的直接体证。这种关于心智构建消解与空性明晰之间关系的体验性洞见,就是般若(Prajna)。证悟了这一点,一个人就可以延伸到身体构建,最终延伸到所有其他更微细的构建,直到达到离一切造作的自然态。”

“其实无我(anatta)是一个很好的直接指引方法,分析可以稍后用来支持这种直接的体验性洞见。分析的道路不容易触发这种洞见。它必须像公案一样,有一个突然的飞跃或突破。”

(评论某人:)“这看起来像是从所有戏论中解脱进入自然态。但如果不去证悟本初清净的自然态,可能会被误导并引入无念的无概念状态。”

我前段时间也写道:

“将‘我性’或认知视为主体,将现象视为客体,这是阻碍将显现体验为光明清晰的根本戏论……那么即使在无我之后,仍然会有微细的认知障碍,将现象实体化,认为有生灭、实质的因果、自性产生等等。

所以戏论不仅仅是像贴标签那样的粗重思维,对我来说,它更像是一层实体化的面纱,投射并扭曲了光明的显现及其本质。

另一种说法是,遮蔽实相/真如的根本概念戏论,是因为没有领悟心/显现的本质,而以存在和非存在(有、无)的极端来实体化自我和现象。

……

如果你是指仅仅体证像‘我是’(I AM)那样的光明清晰,那仅仅是无概念的体验和对临在的体悟。

那一刻是非二元的、无概念的、无造作的,但这并不意味着‘自性见’已经被看透。既然根本无明(fundamental ignorance)未被触及,光明将继续被扭曲为主体和客体。”

“消除无明(avidyā)的过程被构想为……不仅仅是停止思维,而是积极地证悟无明所误解之物的反面。无明不仅仅是知识的缺乏,而是一种特定的错误认知,必须通过证悟其反面来消除。以此脉络,宗喀巴大师说,一个人不能仅仅通过停止概念化来消除‘自性有’的错误认知,就像一个人不能仅仅通过试图不去想黑暗洞穴里有魔鬼,就摆脱那里有魔鬼的想法一样。正如必须举起灯火看清那里没有魔鬼,智慧的照明也是驱除无明黑暗所必需的。”—— Elizabeth Napper, 2003, p. 103

然而重要的是要注意,格鲁派和非格鲁派作者对“概念”(conceptualities)可能有不同的定义,正如 John Tan 多年前指出的:“不完全是,两者都有一些非常深刻的观点。米滂(Mipham)的‘概念’不仅指符号层面的叠加,还指更关键的‘我见’。米滂说得很清楚,他说格鲁派误把‘概念’仅仅当作符号和心理叠加,那不是他所指的,然后他列出了三种类型的概念。法称(Dharmakirti)也是如此……有粗略的定义,也有更精细的定义。”

然而,对于试图证悟“我是”(I AM)的初学者来说,仅仅经历并专注于自我参究和前面提到的排除过程,足以导致自我证悟(Self Realisation)。

你应该阅读这篇文章 https://www.awakeningtoreality.com/2018/12/the-direct-path-to-your-real-self.html ,因为该作者能够带领几个人达到“我是”的证悟,并且很好地解释了自我参究的过程和排除的过程。

问:“ATR指南中提到的自我参究/我是(I AM)的简化步骤是什么?”

答:“为了初步觉醒的目的:

‘H先生你好,

除了你写的之外,我希望向你传达临在的另一个维度。那就是在静止中相遇临在的最初印象,纯正且完全绽放。

所以在读完之后,只需用你的整个身心去感受它,然后忘掉它。不要让它染污你的心。😝

临在(Presence)、觉知(Awareness)、存在感(Beingness)、如是(Isness)都是同义词。可以有各种各样的定义,但所有这些都不是通往它的路径。通往它的路径必须是无概念和直接的。这是唯一的路。

当参究‘父母未生前我是谁’这个公案时,思维心试图在其记忆库中寻找类似的经验来获得答案。这就是思维心的运作方式——为了理解而进行比较、分类和衡量。

然而,当我们遇到这样一个公案时,当心试图穿透其自身的深度却无解时,它达到了极限。终会有一个时刻,心力耗尽,进入完全的停滞,而从那寂静中,传来惊天动地的‘砰’!

我。只是我。

父母未生前这个我,一千年前这个我,一千年后这个我。我是我(I AM I)。

它没有任何随意的念头,没有任何比较。它完全在清净、纯粹、直接的无概念中体证它自己的清晰,它自己的存在,它自己。没有为什么,没有因为。

只是它自己(ITSELF),在寂静中,别无其他。

直觉地体会内观(vipassana)和奢摩他(samatha)。直觉地体会全提(total exertion)和证悟。信息的本质必须是原始的,不受文字污染的。

希望这对你有帮助!’ —— John Tan, 2019”

Ken Wilber 关于“我是”感(I AMness):https://www.youtube.com/watch?v=BA8tDzK_kPI

—— 摘自 ATR 指南精简版,你可以阅读其中的自我参究指引:https://www.awakeningtoreality.com/2022/06/the-awakening-to-reality-practice-guide.html

关于“瞥见”与“毫无疑问的自我证悟”之间的区别:http://awakeningtoreality.blogspot.com/2018/12/i-am-experienceglimpserecognition-vs-i.html

……

自我参究(问谁/我是什么?)可以导致“我是”的证悟。你可以阅读 ATR 指南精简版,其中有自我参究的指引:https://www.awakeningtoreality.com/2022/06/the-awakening-to-reality-practice-guide.html

———

此外,Angelo 写道:

导向初步觉醒的探问

导向初步觉醒的探问是一件有趣的事。我们想知道究竟“如何”进行这种探问,这完全可以理解。但问题在于,这并不是通过描述某种特定的技术就能完全传达的。实际上,这是找到臣服与意图相遇的那个“甜蜜点”的问题。我将在这里描述一种方法,但重要的是要记住,归根结底,你(作为你自认为的那个你)没有力量唤醒你自己。只有“生命”拥有那个力量。因此,当我们把自己投入到某种探问或修行中时,保持敞开是至关重要的。我们必须对奥秘和可能性保持敞开的门户。我们必须认识到,不断地断定“不,这不是,不,这也不是……”仅仅是心智的活动。那些都是念头。如果我们相信单一的一个念头,我们就会相信下一个,以此类推。然而,如果我们认出“哦,那个怀疑仅仅是现在升起的一个念头”,那么我们就有机会认出那个念头会自行平息……而“我”作为那个念头的知晓者仍然在这里!现在,一旦那个念头(或任何念头)平息,我们就可以对这里存在的东西感到着迷。在念头之间的间隙里有什么?什么是那个纯粹的“我”感、纯粹的“知”感、纯粹的“存在”感?这是什么光,能够照耀并照亮一个念头(就像它每天成千上万次所做的那样),但在没有念头出现时依然照耀?它是自显照的(self illuminating)。那个注意到念头、在念头之前、期间和之后都醒着且觉知着,并且不被任何念头以任何方式改变的那个“一”,其本质是什么?请理解,当你问这些问题时,你不是在寻找一个思维上的答案,答案就是体验本身。

当我们开始允许我们的注意力放松进入这个更宽广的视角时,我们开始从念头中解绑。我们开始通过感觉、通过本能来认出未受束缚的意识的本质。这就是切入之路。

起初,我们可能会断定这个间隙、这个无念的意识是无趣的、不重要的。它感觉相当中性,而忙碌的心智对中性的东西无从下手,所以我们可能会倾向于再次刻意地卷入念头。如果我们认出“没趣、不重要、没价值”统统都是念头,并仅仅回到这个流动的意识,它将开始扩展。但这不需要去想它的扩展或观察它。如果我们与它同在,它自然会这样做。如果你愿意认出心里的每一个念头和图像就是念头和图像,并保持你的注意力警觉但放松地融入与“我”感连续的思维“质料”中,一切都会自然发生。只要愿意暂停评判。愿意放弃结论。愿意放下对你进步的所有监控,因为这些统统都是念头。对纯粹的体验敞开。只要一次又一次地回到这个没有客体的意识之地或纯粹的“我是”感。如果你愿意这样做,它会以一种我和我见过的任何人都无法解释的方式将它自己教导给你,但它比真实更真实。

祝旅途愉快。


-----


The Direct Path to Your Real Self

直达真我的道路

这篇由 Reddit 用户发布的帖子对应于 Thusness/PasserBy 的《证悟七阶段》的第一阶段

它教授自我探究法(正如我的免费电子书所做的那样)作为实现自我证悟的直接途径。

还可以查看相关文章:

Ken Wilber 关于自我探究和非二元性的文章

拉玛那·玛哈希的自我探究指引

----------

[https://www.reddit.com/r/spirituality/comments/5sgy4l/the_direct_path_to_your_real_self/](https://www.reddit.com/r/spirituality/comments/5sgy4l/the_direct_path_to_your_real_self/)

直达真我的道路 🎯

文章

我是否告诉过你宇宙的笑话,以及你一直都在其中吗?

如果我告诉你上帝的王国就在你触手可及的地方,而且就在此时此地可以达到。你需要什么来相信我,仅仅几分钟的时间?你可能本来会用这几分钟来在办公室的八卦中打滚,或是担心生活中的最新问题,或是回忆起一个看起来很有希望的新恋情?我不是要你相信什么。我只要求你自己看看,找到一些东西。我只是指出它。我会尽我所能地指出它。

在 2016 年 12 月 7 日的晚上,我意识到我并不存在一个独立的身份。这是我一生中最微妙但最深刻的觉悟。我无法将其与任何事物相比。从那以后,我不断深入。我发现我自己就是爱之海洋,而且自我记事以来一直如此,并将永远如此。我一直在努力理解它,但问题在于——它无法被理解。它是允许理解存在的东西。无论如何,这样抽象地开始实际上是为了让你在未来可以全神贯注地关注。这里没有魔法,也没有什么需要被召唤。在 2017 年 2 月 4 日,我能够引导我的妻子也实现自我。对于她来说,这也是最深刻的觉悟,她看到了这一点时哭泣并大笑。她无法相信,为了实现如此简单的事情,竟然写了那么多宗教文本。我希望能与在这里的每个人重复这一点,因为我相信每个人都有 100% 的能力实现这一点。

这里最重要的事情是,你不应该有任何期望。即使是最轻微的期望也会阻碍你与真我的结合。所以只需按照我说的做,保持在当下。

规则 -

- 仅在你没有被任务占用,并且处于适合内省的环境中时,才阅读本文。

- 完整地阅读到最后。

- 没有任何期望。

- 阅读指示并反思。

- 不要试图从字里行间解读。

- 指示非常简单。不要假设或创造你自己的版本。

- 把你关于灵性的所有阅读或了解都放在一边。

- 最后,对自己要诚实。没有人会评判你,因为其他每个人也在阅读并自己看到这些 :D

让我们从粗略的世界开始——你家中的物品。你拥有你坐的椅子/床等。但你是那张椅子/床吗?你拥有你正在阅读的手机/电脑屏幕。但你是这部手机吗?你是你的财产吗?反思这一点,仅在你意识到你不是你的财产时再继续阅读。

显然你不是椅子或手机,仅仅因为你拥有它们。那么,拿你这个身体来说。你说这是你的身体。整个身体都属于你,但你不是你的财产。反思这一点,仅在你意识到你也不是你的身体时再继续阅读。

显然,你甚至不是你的身体,仅仅因为你不能是你自己拥有的东西。随着你的身体,你还排除了所有的味觉、嗅觉、听觉、视觉和触觉。你甚至不是你的五感。五感为你服务,但它们不是你。事情开始有点激烈了。有些事情发生了,不是吗?那么,思想呢?你认为思想是因为你想到了它而来的,还是思想自己来的?如果我说,不要想象外面吠叫的白狗,为什么白狗的形象现在在你脑海中闪现?这不是因为你无法控制你的思想。这是因为这就是心智的运作方式。它自己运作。可以说它有自己的生命。你不会说我现在要想到山上的橙色夕阳,然后你想到山上的橙色夕阳。橙色夕阳的想法直接来到你这里,没有你的决定。你知道你的肾脏在履行其功能而不需要你干预吗?是不是因为它也有自己的生命?哦,不。你所有的身体器官是否都在不干预的情况下履行其功能?这里发生了一些严重扭曲的事情,应该调查一下!反思这一段,仅在你意识到思想自己来的时候再继续阅读。

显然,你甚至不是你的思想。那么,情感呢?猜猜看,情感也是思想。你的情感。你的思想。你的感官。你的身体。你的财产。但它们不是你。那么,你是什么?呼吸呢?呼吸到底是什么?你肺部此刻充满的空气。下一刻,你的肺部没有这些空气了。呼吸出去了。但你仍然在这里。反思这一段,仅在你意识到你甚至不是你呼吸的空气时再继续阅读。

你还在这里吗?我相信你在。但你以什么身份在这里?你以你的身份或名字在这里吗?你有一套信念,你随身携带,认为它们构成了你。假如我告诉你,你的父母不是你的亲生父母,他们从你的亲生父母那里收养了你,而且你的名字不是你现在叫的名字。假如你的父母为此提供了证据。一分钟前,你还是你一直认为的那个人,但现在突然之间,随着一些新事实的引入,你对自己的看法似乎发生了变化。你对自己有什么确定的了解,并且不变吗?反思这一段,仅在你意识到你不是你认为的身份时再继续阅读。

你最看重你的身份,因为你用生命来保护它。完全阅读以下场景,然后尝试闭上眼睛想象一下,以便更深入地感受它。你在一个漆黑的房间里,没有一丝光线。无论你睁开还是闭上眼睛都没有区别。你的手脚被锁链绑住,远离你的躯干。接下来,你意识到你完全不记得过去的任何事情。你甚至不懂任何语言。你不知道你的名字。你不知道你的种族和信仰。你甚至不知道你的肤色。天啊,你甚至无法知道自己的性别。你无法用手摸遍你的身体来确认你的性别,因为你的手被锁链绑住了。哦,多么困境!尽管没有任何关于自己的信息,你知道你在这个漆黑的房间里。你如何在这个黑暗的房间中确认你的存在?你能否否认你在这个房间中的存在?你能否说你不在这个房间里?仔细看看,看看你是凭什么说出“我在这里”的。你甚至不懂任何语言。你仍然可以确认你在这个黑暗的房间里。你已经失去了所有你拥有的东西,但有一样东西你无法拥有。你无法拥有你自己的存在。你就是存在。你的存在无法被剥夺。你永远无法说“我不在这里”,因为即使要说这句话,也必须有某些东西感知到你自己的不存在。在你说“我是丹尼尔(假名)”之前,你必须在这里。在你加上‘丹尼尔’之前,你说“我在...”成为丹尼尔之前,你必须在此时此地。你看到这种觉悟有多简单和微妙吗?这是你一生中理所当然的事情。但今天是你认识真正自我的日子。你的存在是最重要的因素,因为在你的存在屏幕上,整个世界和宇宙都反映出来。你是电影屏幕,没有任何味道,放映了无限种类的电影。悲剧、喜剧、浪漫、动作和科幻片都在其中播放。这一切都因为你的存在而发生。世界在你之中。你不在世界中。这就是为什么尼萨尔加达塔·马哈拉吉说:“我是那,我通过它知道,我是。”再慢慢地读一遍,你就会明白。‘存在’是最关键的因素。想一想——你的存在和我的存在有什么不同吗?你的存在有性别吗?有年龄吗?有任何情感或感觉吗?它甚至有道德尺度吗?你看到你比其他人更苛刻地评价自己吗?这就是所谓的,意识到意识。这也叫解脱,或涅槃,或开悟,或宇宙意识。

是的,就这么简单。你的名字和个是的,就这么简单。你的名字和个性,只是一堆想法、观念、判断和感受,最多只能算是你的一部分,但它们不是你。这就是为什么说一切都是幻象,因为一切都在变化,唯有你的存在是不变的。你从未停止过成为你。而这里的你,并不是指你的身份,而是指你的存在。有人可能会说存在属于某个人,但事实并非如此。你的存在不属于你。你就是它!

我相信这篇我怀着极大喜悦写成的文字,会帮助一些人看清他们自己创造的牢笼。你内心没有一个人,我们本质上都是空的,或者说充满了虚无。我们的存在就是那个空无一物的屏幕,世界上的一切都在其上投射。对于那些跟随我到这里,并在自己的存在中看到这一简单真理的人来说,当思想浮现时,你会看到它是向谁而来的?它来向空无一物的你。没有一个独立存在的个体坐在你内心深处。没有自我,因为从来没有自我。所有的心理痛苦都是想象的。没有自我,只有自我的行为。看到这一点是多么有趣。

你可能现在会对某些事情产生怀疑。你会怀疑自己的存在吗?除了你的存在之外,还有什么是你确定的吗?

这是我这份关于实现真我的小指南的第一个版本,未来可能会进行进一步的修订,找出更好的例子或情景来引导你认识自己。我真诚地希望这能帮助到这里的每个人。

那个现在笑得停不下来的知道他明白这个笑话了!!!

——同一作者:

[https://www.reddit.com/r/awakened/comments/7i53gb/today_marks_1_year_of_unending_and_everdeepening/?st=JQN9HZKH&sh=cb3860a0](https://www.reddit.com/r/awakened/comments/7i53gb/today_marks_1_year_of_unending_and_everdeepening/?st=JQN9HZKH&sh=cb3860a0)

发表于

u/coolbird22

1 年前

今天标志着自我觉醒后的1年,这一年中不断体验到无尽且越来越深的喜悦。我在我的博客上分享了一些文字。希望它能帮助点燃这里至少一个人的觉醒之火。

亲爱的寻求者,

今天标志着自我觉醒后的1年,这无疑是我生命中最革命性的一年。自那以后,每一刻都充满了越来越多的惊奇。虽然也有过欢乐和悲伤的时刻,但对它们保持超然的态度让我体验到了无尽且越来越深的喜悦。我有幸能够引导几个人实现同样的觉醒。我唯一的愿望就是尽可能多的人觉醒,无论他们如何觉醒,或者走哪条路,因为每条路都通向这一觉醒。对于觉醒来说,最大的愿望就是觉醒。这个愿望必须超过你所有的梦想和野心。当对自我觉醒的愿望最强烈时,它会烧尽你所有的其他愿望,并随之消失。觉醒后的生活确实是最好的生活方式。

今年早些时候,我开始了一个博客,虽然已经有一段时间没有更新,但我写的三篇文章已经帮助了无数的寻求者。我不自称是自我觉醒方面最好的作家,也不希望成为那样的人。每个人都有自己的道路,如果我的文章能对你有所帮助,我就会认为我的写作是成功的。

文章 1 - [https://thecosmicjoke.wordpress.com/2017/02/08/the-cosmic-joke-%f0%9f%8e%af/](https://thecosmicjoke.wordpress.com/2017/02/08/the-cosmic-joke-%f0%9f%8e%af/)

文章 2 - [https://thecosmicjoke.wordpress.com/2017/03/01/the-peculiar-case-of-the-verb-to-be/](https://thecosmicjoke.wordpress.com/2017/03/01/the-peculiar-case-of-the-verb-to-be/)

文章 3 - [https://thecosmicjoke.wordpress.com/2017/04/05/where-do-i-end-and-you-begin/](https://thecosmicjoke.wordpress.com/2017/04/05/where-do-i-end-and-you-begin/)

欢迎分享给你认为会受益的人。

标签:I AMness,自我探究 |

Soh

Mr E posted:


Top contributor

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Sometimes I feel like I'm animating life as I go and everything is happening in my awareness and this awareness is imagining itself to be this body. It's playing all the roles and others are actors. When i see people in traffic, once they're out of my sight and I'm not aware of them, that's it, they're gone as they never existed. Although I could have assumptions that they're going somewhere real.

Also past historic events are all made up by my mind and they never happened. It feels like solipsism but even what I identify myself as body and mind aren't real. Like I'm God and I'm playing with myself and this time I had to forget it and now I'm using all sorts of spiritual practices to wake myself up. Just like how it is in a dream

Has anyone else experienced this? Kind of depressing . Intense meditation is what sets me free from these thoughts.



Soh replied:

Admin


All-star contributor

There's a whole chapter in the long/original AtR guide that is a thorough refutation and negation of solipsism that you should read. The third document in https://www.awakeningtoreality.com/2022/06/the-awakening-to-reality-practice-guide.html . It's too long to post here so I'll only paste a few short excerpts.

[1:07 PM, 11/25/2020] John Tan: Only when you subsume into one, it turns solipsistic. So either freedom of extremes or you see DO and total exertion and emptiness. Then you do not fall into extremes.

“Although Bhāviveka doesn’t struggle that much, he is quite clear:

“Since [the tīrthika position of] self, permanence, all pervasiveness and oneness contradict their opposite, [the Buddhist position of] no-self, impermanence, non-pervasiveness and multiplicity, they are completely different.” – Kyle Dixon, 2020

“Bhāviveka demonstrates the proper way to view buddhanature:

The statement "The tathāgata pervades" means wisdom pervades all objects of knowledge, but it does not mean abiding in everything like Viśnu. Further, "Tathāgatagarbhin" means emptiness, signlessness and absence of aspiration exist the continuums of all sentient beings, but is not an inner personal agent pervading everyone.” – Kyle Dixon, 2021

Jake Karat

I once slipped into a solipsistic state - admittedly after consuming to much cannabis over a summer after graduating high school - and it was terrifying. I look back and have realized after reading more on Buddhism that there was something missing to the "approach".

This is where "No-Self" is so important to understand. Solipsism could be the result of "non-duality" IF there is still an attachment to a sense of "Self", in which case non-dual is still not fully understood.

When there is no "Self", there is no, "There's only me.", perspective. There are just "happenings", which include the stream of conceptualizations that give an appearance and feeling of a "Self" in the first place.

• •

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• 20h

Soh Wei Yu

Admin

Jake Karat

John Tan wrote:

Yes solipsistic state can be overcome by:

1. What he said.

2. Overcoming the sense of "mine".

3. Also by de-constructing via dependent designation into kadag, primordial purity.

4. Essencelessness

Solipsisim is an extreme of deducing a conclusion using our existing dualistic and inherent paradigm. Negation without affirming anything will not.

Likewise de-construction does not lead into an all encompassing space, that too is an abstraction and extrapolation. It is to slowly allow us to see through the faulty premise and open up the entire field.

• • Reply

...

“The subsuming of everything into one's mind took place because one's mind seems to be the common factor in the mode of enquiry in solipsism.

However if using the same line of reasoning, it is in others’ mind as well. If everything is in everyone's mind, then mind is no more the common factor but "Everything". If you see this common factor of everything and shift your attention to everything, then experience turns very "physical".

Prasangika overcomes such issue by inquiring into its "inherentness". Taking the “seed-plant-tree" example, why is the seed "growing"? Is there anything at the side of the "sprout" that is saying it is growing? It can be understood as a decaying process as well.” - John Tan, 2019

John Tan on how the tendency of solipsism arises post non-dual: “Characteristics of internal and private not deconstructed. Just like when the line that demarcates left and right dissolved, it does not mean all of left has become right or all of right has become left.” – John Tan, 2021

...

Some conversations with John back in 2012 are quite illuminating on this subject:

John: To me is just is "Soh" an eternal being...that's all. No denial of Soh as a conventional self. All is just him is an inference too. There is no other is also an assumption.

Soh: That's what I said, lol. He didn't see it.

John: But other mindstreams is a more valid assumption. Don't you think so? And verifiable.

Soh: Yeah.

John: Whatever in conventional reality still remain, only that reification is seen through. Get it? The centre is seen through be it "subject" or "object", they are imputed mental constructs. Only the additional "ghostly something" is seen through. Not construing and reifying. Nothing that "subject" does not exist. This seeing through itself led to implicit non-dual experience.

Soh: "Nothing that "subject" does not exist." - what you mean?

John: Not "subject" or "object" does not exist. Or dissolving object into subject or subject into object… etc. That "extra" imputation is seen through. Conventional reality still remain as it is. By the way, focus more on practice in releasing any holdings.... do not keep engaging on all these.

Soh: I see.. Conventional reality are just names imposed on non-inherent aggregates, right.

John: Yes. That led to releasing of the mind from holding...no subsuming of anything. What you wrote is unclear. Do you get what I mean? Doesn't mean Soh does not exist… lol. Or I am you or you are me. Just not construing and reifying.

Soh: I see. Nondual is collapsing objects to self, thus I am you. Anatta simply sees through reification, but conventionally I am I, you are you.

John: Or collapsing subject into object. You are still unclear about this and mixed up. Seeing through the reification of "subject", "object", "self", "now", "here". Get it? Seeing through "self" led to implicit non-dual experience. Because experience turns direct without reification. In seeing, just scenery. Like you see through the word "weather". That weather-Ness. Be it subject/object/weather/...etc. That is mind free of seeing "things" existing inherently. Experience turns vivid direct and releasing. But I don't want you to keep participating idle talk and neglect practice… always over emphasizing unnecessarily. What happens to experience?

Soh: you mean after anatta? Direct, luminous, but no ground of abiding (like some inherent awareness).

John: And what do you mean by that?

Soh: Means there are only transient six sense streams experience, in seen just seen, etc. Nothing extra.

John: Six stream experiences is just a convenient raft. Nothing ultimate. Not only must you see that there is no Seer + seeing + seen… you must see the immense connectedness. Implicit Non-dual in experience in anatta to you means what?” - Soh, 2014

“Buddha never used the term "self" to refer to an unconditioned, permanent, ultimate entity. He also never asserted that there was no conventional "self," the subject of transactional discourse. So, it is very clear in the sutras that the Buddha negated an ultimate self and did not negate a conventional self.” – Dzogchen teacher Acarya Malcolm Smith, 2020

“Anatman is the negation of an unconditioned, permanent, ultimate entity that moves from one temporary body to another. It is not the negation of "Sam," "Fred," or "Jane" used as a conventional designation for a collection of aggregates. Since the Buddha clearly states in many Mahāyāna sūtras, "all phenomena" are not self, and since everything is included there, including buddhahood, therefore, there are no phenomena that can be called a self, and since there are nothing outside of all phenomena, a "self," other than an arbitrary designation, does not exist.”

- Dzogchen teacher Acarya Malcolm Smith

The Awakening to Reality Practice Guide and AtR Guide - abridged version

AWAKENINGTOREALITY.COM

The Awakening to Reality Practice Guide and AtR Guide - abridged version

The Awakening to Reality Practice Guide and AtR Guide - abridged version

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 Also see: Transcript of Lankavatara Sutra with Thusness 2007

Transcript with Thusness 2012 - Group Gathering


Second transcription done! Read at https://docs.google.com/document/d/1MYAVGmj8JD8IAU8rQ7krwFvtGN1PNmaoDNLOCRcCTAw/edit ChatGPT's summary: Synopsis and Timeline of AtR Meeting, March 2021


I. INTRODUCTION AND CONTEXT (00:00–05:00)

Setting and Opening Remarks

  • The conversation begins informally with John Tan recalling an interaction many years prior with a 15-year-old who seemed to be talking about concepts related to emptiness (Nagarjuna and the Heart Sutra).
  • John expresses surprise that someone so young would discuss “emptiness here, emptiness there” and highlights the challenges of clarity in such discussions.

Early Dharma Exposure

  • Soh briefly mentions his own exposure to Dharma teachings, reading the Heart Sutra at a young age and developing an “intuitive understanding” that turned out later to be incomplete.
  • There is an indication that these early experiences planted the seeds for subsequent insights: “That was six years later… after my I Am, then non-dual, then I realized anatta.”

II. FIRST MAIN SEGMENT (05:00–20:00)
Early Insights, Anatta, and Schools of Buddhism

Phases of Insight

  • John Tan references writing about “phases of insight” years ago and notes how, beyond a certain phase, it becomes very difficult to articulate clearly.
  • He suggests anatta (no-self) is comparatively straightforward to realize, but “after that it may not be that easy.”

Yogacara vs. Madhyamaka

  • Discussion turns toward two major Mahayana schools:
    1. Yogacara / Wei Shi (Consciousness Only) – Emphasis on three natures (imagined, dependent, and perfect) and how we mistakenly treat conceptual constructs as independently real.
    2. Madhyamaka / Nagarjuna’s Emptiness – Key focus on seeing through inherent existence and extremes.
  • John highlights how Yogacara is not “just consciousness” but deeply about emptiness; it arose partly as a reaction to purely “nihilistic” readings of emptiness.

Constructs and Direct Experience

  • The speakers explore how anatta is the first instance of “seeing through construct,” dropping the sense of a background self.
  • The difference between direct experience (appearances, sensations) and our conceptual overlay is underscored.
  • John Tan warns that simply having a non-dual experience can still leave people clinging to a “universal Self” or “pure subjectivity.” True Buddhist insight (anatta) instead dissolves the background self altogether.

III. SECOND MAIN SEGMENT (20:00–35:00)
Deconstructing Inherent Existence, Cause and Effect, and the Nature of Appearances

Cause and Effect, Existence/Non-existence

  • John delves into classical Madhyamaka reasoning: analyzing production (whether things can arise from themselves, from others, both, or causelessly) and concluding that all such positions fail under ultimate analysis.
  • He highlights how language imposes constructs—like “in” vs. “out,” or “arising” vs. “ceasing”—and how we habitually assume an inherent reality behind those labels.

Seeing Through Constructs

  • The conversation emphasizes the subtlety of seeing through constructs for phenomena (not just for “self”).
  • John distinguishes the direct, intuitive taste of non-duality (where “in hearing, only sound”) from the thorough philosophical analysis that uproots the most deeply held beliefs about arising, abiding, and cessation.

Practice and Gradual Refinement

  • Even after initial realization of anatta, fully grasping the emptiness of causality or the emptiness of phenomena typically requires deeper study and contemplation.
  • John notes it is “not so simple” and “there is a lot of subtlety” when confronting conceptual proliferation at every level.

IV. THIRD MAIN SEGMENT (35:00–55:00)
Practice Methods, Non-dual Experience, and Overcoming Subsuming Tendencies

Practice Approaches

  • Koans (gong an) in Zen: forcing the mind to confront paradox (“Before birth, who are you?”), possibly leading to a powerful insight.
  • The difference between a fleeting experience of non-duality (“entry and exit”) and a stable wisdom that does not revert (meaning it does not revert to dualistic grasping).

Vipassana and Actionless Action (Wu Wei)

  • One speaker asks how simple body-sensation practices yield insight. John replies that in Buddhism, “wisdom” arises through seeing through constructs—yet certain practice styles (Vipassana, or Taoist “Wu Wei”) can also erode the sense of self in day-to-day life.
  • Taoism is mentioned (Chuang Tzu’s “sitting and forgetting,” merging with action) and paralleled with the Buddhist notion of anatta (Soh: although the former is a state of no-mind while the latter is a realisation into one's nature as a dharma seal, see Anatta is a Dharma Seal or Truth that is Always Already So, Anatta is Not a State). Buddhism, however, lays out the mechanics of emptiness more explicitly.

Buddhist Texts and Real-Life Application

  • John and others stress how some traditional Buddhist texts—especially those analyzing emptiness—provide a precise, systematic way to deconstruct mental constructs.
  • This clarity can help unify daily activity (like archery, dancing, or simply working) with a sense of no-agent, or “actionless action,” dissolving the doer–doing gap.

V. FOURTH MAIN SEGMENT (55:00–70:00)
Original Enlightenment vs. Practice Enlightenment, Dogen, and Further Nuances

Dogen and “Practice Enlightenment”

  • John references the Zen master Dogen’s famous question: If there is “original enlightenment,” why do we suffer? Dogen’s solution is “practice enlightenment,” meaning enlightenment is discovered only in and as each moment of activity.
  • John resonates with this as identical in spirit to the anatta insight: apart from walking, sitting, hearing, there is no separate, static “background purity.”

Buddha Nature and Subtle Clarity

  • Tibetan Dzogchen lines of thought appear, discussing “clear light” in deep meditation or at the final dissolution (bardo).
  • However, John clarifies that from the anatta perspective, any notion of an unchanging background presence is still a conceptual overlay. Realizing “presence is empty” is pivotal.

Solipsism vs. Emptiness

  • Subsuming everything into a single “Self” can lead to solipsism or idealism.
  • Buddhist non-duality denies a separate observer but also does not reduce the world to one’s private mind.

VI. FIFTH MAIN SEGMENT (70:00–END ~90:00)
Dreams, Deeper Practices, and Concluding Reflections

Dream Experiences and Advanced Stages

  • The conversation shifts to remarkable dream states, where insights or teachings arise that the individual does not fully grasp in waking life.
  • John and Soh share stories of vivid dream experiences in which they experience non-duality, “pure presence,” or even instructions on Kundalini-like energy work.

Phases Beyond Anatta

  • John references continuing stages: from anatta insight to deeper freedom from constructs (the “seventh phase” or “spontaneous presence” in his personal notes).
  • He points out such experiences can arise spontaneously in dreams or contemplations, offering further clarity.

Cautions and Remarks

  • John cautions against turning 'Awakening to Reality' (AtR) into a cult or rigid system. He emphasizes that it is intended for informal sharing rather than as an authoritative doctrine. However, he adds that what is expressed in AtR is authentic, meaning it is based on truths verified through personal experience.

VII. KEY THEMES AND INSIGHTS

  1. Seeing Through the Background Self

    • True anatta involves recognizing that the “background presence” is itself a mental or linguistic construct. Dropping this background yields effortless, non-dual perception.
  2. Distinction Between Temporary Experience and Lasting Insight

    • One may experience a flash of non-duality, but sustaining liberation requires deeper “prajna” (wisdom) that deconstructs all constructs.
  3. Yogacara and Madhyamaka

    • Both point to emptiness but approach it differently. Yogacara emphasizes the “three natures” (imagined, dependent, perfect), while Madhyamaka uses rigorous logic to dismantle inherent existence.
  4. Practice Enlightenment

    • Dogen’s teachings highlight that enlightenment is found precisely in ongoing practice—there is no hidden, original consciousness waiting; “apart from practice, there is no enlightenment.”
  5. Practical Methods

    • Day-to-day incorporation of non-dual awareness: merging with action (no “actor”), eliminating ideas of success/failure, abiding in the immediate moment without conceptual overlays. (Note by Soh: This part wasn't summarized well by ChatGPT, the practical methods go far beyond this and therefore I highly recommend reading the AtR Practice Guide at least: The Awakening to Reality Practice Guide and AtR Guide - abridged version)
  6. Dream States and Spontaneous Realizations

    • Dream experiences can reveal deeper insights or help articulate subtleties that the waking mind struggles to formulate.

VIII. CONCLUSION

Closing Remarks

  • The conversation tapers off with emphasis on not over-intellectualizing or turning the discussion into a dogma.
  • A final reminder is given that while reading texts, engaging reason, and reflecting on experiences are crucial, real transformation stems from one’s direct insight and ongoing practice.

Action Items / Takeaways

  • Continue contemplative and analytical approaches (e.g., Vipassana, Zen koans, Madhyamaka analysis) to break down conceptual clinging.
  • Appreciate that deeper stages of insight move beyond a simple flash of awakening and include embodying emptiness in every moment, including dreams and daily life.
  • Stay vigilant against reifying new insights into dogmas—personal verification is key.


-----


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  1. Download a text-to-speech app like Voice Aloud Reader or explore the latest options on Google Play Store.
  2. Open the app, grant permissions, and choose a PDF file to listen to.
  3. Alternatively, use the built-in text-to-speech feature in Accessibility settings:
    • Go to Settings > Accessibility > Text-to-Speech Output.
    • Configure the settings and enable text-to-speech for PDF reading.

For Windows Users

Listen to PDFs using Microsoft Edge or Adobe Acrobat Reader:

  1. Open Microsoft Edge or Adobe Acrobat Reader.
  2. Open the PDF file.
  3. In Edge, click the book with speaker icon; in Acrobat Reader, find the read-aloud option in the View menu.
  4. Select "Read Aloud" and use the controls to manage playback.
  5. Adjust reading speed and voice in "Voice options."
  6. Stop the reading with the "X" button in the control bar.

Note: The "Read Aloud" feature is optimized for text-based PDFs and might not work as expected with PDFs composed of scanned images.