"Thusness wrote in 2006:

Buddha Nature is NOT "I Am"

...Practitioners should never mistake this as the true Buddha Mind! "I AMness" is the pristine awareness. That is why it is so overwhelming. Just that there is no 'insight' into its emptiness nature. Nothing stays and nothing to hold on to. What is real, is pristine and flows, what stays is illusion. The sinking back to a background or Source is due to being blinded by strong karmic propensities of a 'Self'. It is a layer of ‘bond’ that prevents us from ‘seeing’ something…it is very subtle, very thin, very fine…it goes almost undetected. What this ‘bond’ does is it prevents us from ‘seeing’ what “WITNESS” really is and makes us constantly fall back to the Witness, to the Source, to the Center. Every moment we want to sink back to Witness, to the Center, to this Beingness, this is an illusion. It is habitual and almost hypnotic.
 
But what exactly is this “witness” we are talking about? It is the manifestation itself! It is the appearance itself! There is no Source to fall back, the Appearance is the Source! Including the moment to moment of thoughts. The problem is we choose, but all is really it. There is nothing to choose.

There is no mirror reflecting
All along manifestation alone is.
The one hand claps
Everything IS!..."

"Many good points in that text...

"No need to seek the real;

Just extinguish your views."

This reminds me of John Tan commenting on a number of occasions 'not to chase after experiences, but sever the center'...

"Two comes from one,

Yet do not even keep the one.

When one mind does not arise,

Myriad dharmas are without defect.

Without defect, without dharmas,

No arising, no mind.

The subject is extinguished with the object."

This should be clear for you and actualizing it will stabilize your stage 5"



3rd Ch'an/Zen Patriarch Jianzhi Sengcan:
 

http://www.angelfire.com/nc/prannn/faithinmind.html

FAITH IN MIND

The Supreme Way is not difficult

If only you do not pick and choose.

Neither love nor hate,

And you will clearly understand.

Be off by a hair,

And you are as far apart as heaven from earth.

If you want it to appear,

Be neither for or against.

For and against opposing each other-

This is the mind's disease.

Without recognizing the mysterious principle

It is useless to practice quietude.

The Way is perfect like great space,

Without lack, without excess.

Because of grasping and rejecting,

You cannot attain it.

Do not pursue conditioned existence;

Do not abide in the acceptance of emptiness.

In oneness and equality,

Confusion vanishes of itself.

Stop activity and return to stillness,

And that stillness will be even more active.

Only stagnating in duality,

How can you recognize oneness?

If you fail to penetrate oneness,

Both places lose their function.

Banish existence and you fall into existence;

Follow emptiness and you turn your back on it.

Excessive talking and thinking

Turn you from harmony with the Way.

Cut off talking and thinking,

And there is nowhere you cannot penetrate.

Return to the root and attain the principle;

Pursue illumination and you lose it.

One moment of reversing the light

Is greater than the previous emptiness.

The previous emptiness is transformed;

It was all a product of deluded views.

No need to seek the real;

Just extinguish your views.

Do not abide in dualistic views;

take care not to seek after them.

As soon as there is right and wrong

The mind is scattered and lost.

Two comes from one,

Yet do not even keep the one.

When one mind does not arise,

Myriad dharmas are without defect.

Without defect, without dharmas,

No arising, no mind.

The subject is extinguished with the object.

The object sinks away with the subject.

Object is object because of the subject;

Subject is subject because of the object.

Know that the two

Are originally one emptiness.

In one emptiness the two are the same,

Containing all phenomena.

Not seeing fine or course,

How can there be any bais?

The Great Way is broad,

Neither easy nor difficult.

With narrow views and doubts,

Haste will slow you down.

Attach to it and you lose the measure;

The mind will enter a deviant path.

Let it go and be spontaneous,

Experience no going or staying.

Accord with your own nature, unite with the Way,

Wander at ease, without vexation.

Bound by thoughts, you depart from the real;

And sinking into a stupor is bad.

It is not good to weary the spirit.

Why alternate between aversion and affection?

If you wish to enter the one vehicle,

Do not be repelled by the sense realm.

With no aversion to the sense realm,

You become one with true enlightenment.

The wise have no motives;

Fools put themselves in bondage.

One dharma is not different from another.

The deluded mind clings to whatever it desires.

Using mind to cultivate mind-

Is this not a great mistake?

The erring mind begets tranquility and confusion;

In enlightenment there are no likes or dislikes.

The duality of all things

Issues from false discriminations.

A dream, an illusion, a flower in the sky-

How could they be worth grasping?

Gain and loss, right and wrong-

Discard them all at once.

If the eyes do not close in sleep,

All dreams will cease of themselves.

If the mind does not discriminate,

All dharmas are of one suchness.

The essence of one suchness is profound;

Unmoving, conditioned things are forgotten.

Contemplate all dharmas as equal,

And you return to things as they are.

When the subject disappears,

There can be no measuring or comparing.

Stop activity and there is no activity;

When activity stops, there is no rest.

Since two cannot be established,

How can there be one?

In the very ultimate,

Rules and standards do not exist.

Develop a mind of equanimity,

And all deeds are put to rest.

Anxious doubts are completely cleared.

Right faith is made upright.

Nothing lingers behind,

Nothing can be remembered.

Bright and empty, functioning naturally,

The mind does not exert itself.

It is not a place of thinking,

Difficult for reason and emotion to fathom.

In the Dharma Realm of true suchness,

There is no other, no self.

To accord with it is vitally important;

Only refer to "not-two."

In not-two all things are in unity;

Nothing is not included.

The wise throughout the ten directions

All enter this principle.

This principle is neither hurried nor slow-

One thought for ten thousand years.

Abiding nowhere yet everywhere,

The ten directions are right before you.

The smallest is the same as the largest

In the realm where delusion is cut off.

The largest is the same as the smallest;

No boundaries are visible.

Existence is precisely emptiness;

Emptiness is precisely existence.

If it is not like this,

Then you must not preserve it.

One is everything;

Everything is one.

If you can be like this,

Why worry about not finishing?

Faith and mind are not two;

Non-duality is faith in mind.

The path of words is cut off;

There is no past, no future, no present.

by Jianzhi Sengcan

Third Patriarch of Chan

b.?, d. 606 A.D.

Thusness Stage 3: http://awakeningtoreality.blogspot.com/2007/03/thusnesss-six-stages-of-experience.html

Thusness (2008) on Stage 3: "Associating 'death of I' with vivid luminosity of your experience is far too early. This will lead you into erroneous views because there is also the experience of practitioners by way of complete surrendering or elimination (dropping) like Taoist practitioners. An experience of deep bliss that is beyond that of what you experienced can occur. But the focus is not on luminosity but effortlessness, naturalness and spontaneity. In complete giving up, there is no 'I' ; it is also needless to know anything; in fact 'knowledge' is considered a stumbling block. The practitioner drops away mind, body, knowledge...everything. There is no insight, there is no luminosity there is only total allowing of whatever that happens, happen in its own accord. All senses including consciousness are shut and fully absorbed. Awareness of 'anything' is only after emerging from that state.

One is the experience of vivid luminosity while the other is a state of oblivious. It is therefore not appropriate to relate the complete dissolving of 'I' with what u experienced alone."

Related article on going from I AM to Nothingness: http://www.prahlad.org/disciples/premananda/essays/NISARGADATTA%20CONSCIOUSNESS%20AND%20AWARENESS.htm


Thusness's comments on Stage 3:



Session Start: Saturday, October 04, 2008


(3:21 PM) AEN:    Q: Is the "I Am" there all the time, as long as my body is there?

M: The "I Am" is absent only in the state of samadhi, when the self merges into the Self.  Otherwise, it will be there. In the state of a realized person the "I Am" is there; he just  doesn't give much importance to it. A jnani is not guided by a concept.
(3:21 PM) AEN:    .... Feeling that I am present depends on having a body; I am neither the body nor the  conscious presence.

In this body is the subtle principle "I Am"; that principle witnesses all this. You are not  the words. Words are the expression of space, they are not yours. Still further, you are not  that "I Am"
(3:22 PM) AEN:    Q: As an individual can we go back to the source?

M: Not as an individual; the knowledge "I Am" must go back to its own source.

Now, consciousness has identified with a form. Later, it understands that it is not that form  and goes further. In a few cases it may reach the space, and very often, there it stops. In a  very few cases, it reaches its real source, beyond all conditioning.

It is difficult to give up that inclination of identifying the body as the self. I am not  talking to an individual, I am talking to the consciousness. It is consciousness which must  seek its source.
(3:22 PM) AEN:    Out of that no-being state comes the beingness. It comes as quietly as twilight, with just a  feel of "I Am" and then suddenly the space is there. In the space, movement starts with the  air, the fire, the water, and the earth. All these five elements are you only. Out of your  consciousness all this has happened. There is no individual. There is only you, the total  functioning is you, the consciousness is you.

You are the consciousness, all the titles of the Gods are you names, but by clinging to the  body you hand yourself over to time and death -- you are imposing it on yourself.
(3:22 PM) AEN:    I am the total universe. When I am the total universe I am in need of nothing because I am  everything. But I cramped myself into a small thing, a body; I made myself a fragment and  became needful. I need so many things as a body. In the absence of a body, do you, and did you, exist? Are you, and were you, there or not?  Attain that state which is and was prior to the body. Your true nature is open and free, but  you cover it up, you give it various designs.
(3:24 PM) AEN:    wat he means by in a few cases it may reach the space
(3:28 PM) Thusness:    not exactly good in my view.
(3:28 PM) AEN:    oic
(3:28 PM) AEN:    wat is he trying to say
(3:33 PM) Thusness:    trying to experience something like stage 3
(3:33 PM) AEN:    icic..
(3:35 PM) AEN:    ya he said about going into oblivion
(3:35 PM) AEN:  

M: If you feel that sense of something, can it be the truth? When this consciousness goes into oblivion, who is to say what that state is?

Q: I don't know.

M: Because your "I Amness" is not there, you do not know yourself. When you began knowing that you are, you did a lot of mischief, but when the "I Am" is not there, there is no question of mischief.
(3:37 PM) Thusness:    'I Am' is not there when sense of self is not imputed on sensate reality.
(3:38 PM) AEN:    icic..
(3:39 PM) Thusness:    when we truly know what awareness is, there is no 'I Am'.  That does not require being in a state of oblivion.
(3:40 PM) AEN:    oic..
(3:41 PM) Thusness:    What is important is to experience the one taste of oblivion and presence.  Vividly present and gone thoroughly.
(3:41 PM) AEN:    icic..
(3:43 PM) Thusness:    When we see that all forms are emptiness, we have the one taste of all manifested states and no state.
(3:44 PM) AEN:    oic..
(3:45 PM) Thusness:    When we see are all to see all insubstantiality and essencelessness of forms are vividly luminous, seeing the texture and fabric
(3:45 PM) AEN:    oh ya nisargadatta sems to see that dissolving of 'I AM' as a stage isnt it, he said it dissolves in samadhi otherwise it will be there
(3:45 PM) AEN:    oic..
(3:45 PM) Thusness:    ,we see emptiness as form
(3:45 PM) AEN:    he said "I am the total universe. When I am the total universe I am in need of nothing because I am  everything." this is like nondual rite
(3:46 PM) Thusness:    yes but that is not necessary
(3:46 PM) AEN:    what is not necessary
(3:47 PM) Thusness:    Dissolve in samadhi
(3:47 PM) AEN:    icic..
(3:50 PM) Thusness:    a practitioner that experience the 18 dhatus is buddha nature is in maha every moment.
(3:51 PM) Thusness:    there is no concentration nor attention.
(3:52 PM) Thusness:    Even swallowing saliva is maha.  Great and magnificent.
(3:52 PM) AEN:    oic..
(3:53 PM) Thusness:    No sense of self is imputed, no samadhi to enter.  Always Oneness, One Reality.  One action.
(3:53 PM) Thusness:    One sunya. :P
(3:54 PM) AEN:    icic..
(3:57 PM) AEN:    "When you pursue the spiritual path, the path of self-knowing, all your desires, all your attachments, will just drop away, provided you investigate and hold on to that with which you are trying to understand the self. Then what happens? Your 'I-am-ness' is the state 'to be'. You are 'to be' and attached to that state. You love to be. Now, as I said, ... your desires drop off. And what is the primary desire? To be. When you stay put in that beingness for some time, that desire also will drop off. This is very important. When this is dropped off, you are in the Absolute -- a most essential state."
(3:57 PM) AEN:    he's saying must drop off conscious presence also?
(3:58 PM) Thusness:    Yes
(3:58 PM) AEN:    icic..
(3:59 PM) Thusness:    But that is not the most essential state.
(3:59 PM) Thusness:    It is necessary.
(4:00 PM) AEN:    necessary or not necessary?
(4:00 PM) AEN:    oh u mean necessary but not the most essential state
(4:00 PM) Thusness:    Yes
(4:00 PM) AEN:    icic..
(4:00 PM) Thusness:    That is not the absolute state
(4:01 PM) AEN:    oic..
(4:01 PM) Thusness:    That is just another state That is equally empty
(4:01 PM) AEN:    icic..
(4:02 PM) Thusness:    That too will pass due to its emptiness nature and no purer than that 'I M' state.



Quote - 18 October 2008:


(12:29 AM) Thusness:    There r different phases.
(12:30 AM) Thusness:    Once the 'I' is gone, this quality of seeing as pure seeing without subject and object separation is non-dual experience.
(12:31 AM) Thusness:    But the holding on to the witness prevents the direct experience of the transience.
(12:31 AM) Thusness:    So rest in phenomena completely.  Be phenomena-ing.
(12:31 AM) Thusness:    Don't equate the 2.
(12:32 AM) AEN:    oic..
(12:32 AM) Thusness:    See both as non-dual experiences, but resting completely in the transience, the phenomena-ing, is anatta and path u towards the insight of emptiness and DO later.
(12:32 AM) AEN:    icic..
(12:33 AM) Thusness:    In later phase of ur experience, this phase is most difficult to break-through. :)
(12:34 AM) AEN:    oic..
(12:34 AM) Thusness:    The former always become 'constant' while the later (anatta) is always essenceless, ever manifesting and changing.
(12:35 AM) AEN:    icic..
(12:35 AM) Thusness:    although both has no sense of 'I', the former has not dissolved the tendency and the DO nature is not seen.
(12:36 AM) AEN:    oic..
(12:37 AM) AEN:    is this the difference between the non-dual experience and non-dual insight u mentioned
(12:37 AM) AEN:    like ken wilber is still non-dual experience right?
(12:37 AM) Thusness:    yes
(12:37 AM) AEN:    icic..
(12:37 AM) Thusness:    There can be no such thing as changeless consciousness.
Changelessness wipes out consciousness immediately. A man deprived of
outer and inner sensations blanks out, or goes beyond consciousness
and unconsciousness into the birthless and deathless state (Nisargadatta)
(12:38 AM) Thusness:    The former experience will attempt to seek the above state.
(12:38 AM) Thusness:    While Buddhism is not about that.
(12:39 AM) Thusness:    It is to see all states are empty and experience the nirvana of sound, taste, an arising thought and all transience.
(12:39 AM) AEN:    oic..
(12:39 AM) Thusness:    as well as dream and deep sleep...eheheh
(12:39 AM) AEN:    icic..
(12:40 AM) AEN:    that is stage 3 rite?
(12:40 AM) AEN:    i mean the go beyond conscious and unconscious
(12:40 AM) Thusness:    yes but it is really stage 5.
(12:41 AM) Thusness:    however due to the block of insight of DO, the mind can only rest on phase 3.
(12:41 AM) Thusness:    the experience is already stage 5.
(12:41 AM) Thusness:    But misunderstood stage 3 as ultimate.

...


(12:55 AM) Thusness:    It is without the experience of 'I' but still rest in the Subject.
(12:56 AM) Thusness:    U will see stage 4 onwards is all about resting in transience and nothing on Subject.
(12:57 AM) Thusness:    all those practitioners even after non-dual experience if insight of anatta has not arisen will have the tendency of towards the stage 3.
(12:58 AM) Thusness:    all those practitioners even after non-dual experience and still sink back to the Subject, will have the tendency of skewing towards the stage 3.


...

“[22/4/18, 8:40:51 PM] John Tan: Lately I kept seeing articles and conversations relating to "nothingness" wonder why. The mysterious gate of taoism.

[22/4/18, 8:42:31 PM] Soh Wei Yu: Oic.. maybe you should write something about it.. lol

[22/4/18, 8:44:36 PM] John Tan: Lol...Taoist valley spirit is the opposite of clarity...it attempts to express the depth "source" of life.

[22/4/18, 8:47:18 PM] Soh Wei Yu: Oic.. sounds like Christianity? Was reading some Christian mystic website I think based on Father Thomas keating. They are aware of I AM and witnessing but states that the goal of Christian contemplation is beyond that, is the source of that and will and doing

[22/4/18, 8:47:21 PM] Soh Wei Yu: Or something like that

[22/4/18, 8:47:45 PM] John Tan: Nothingness. Even nisargadatta

[22/4/18, 8:49:22 PM] John Tan: There is nothing to contemplate as it cannot be approached through a known mind. They call it contemplative prayer

[22/4/18, 8:49:55 PM] Soh Wei Yu: More like prayer.. or meditation.. dunno what is it. Maybe surrendering

[22/4/18, 8:50:08 PM] John Tan: Yes. The tao is the way. The way of always in Union with the "source". Or even yoga. One has to be aware of this dimension but nothing to seek. It is rather only in daily encounter and manifestation

[22/4/18, 8:55:00 PM] Soh Wei Yu: Union with source is like divine happening? Not my will but the source

[22/4/18, 8:56:12 PM] John Tan: Yes but we cannot approach the  "unfathomable depth" through "knowing".  only moment to moment gnosis in seeing, feeling, thinking, tasting, hearing and smelling.

[22/4/18, 8:57:30 PM] Soh Wei Yu: Knowing as in intellect?

[22/4/18, 8:58:51 PM] John Tan: Yes intellect.  The way to understanding the nature of aliveness and clarity is to fully "live" and "express".

[22/4/18, 8:59:00 PM] Soh Wei Yu: Ic..

[22/4/18, 9:00:01 PM] John Tan: Taoism is unique in this sense in expressing this dark illumination

[22/4/18, 9:03:33 PM] Soh Wei Yu: How is it unique?

[22/4/18, 9:09:19 PM] John Tan: it is not really interest in presence. But what is behind presence...when in deep sleep, where is awareness? So the valley spirit is often described as dark. How is this different from anatta?

[22/4/18, 9:24:30 PM] Soh Wei Yu: Anatta does not see something behind presence but source is none other than manifestation

[22/4/18, 9:25:10 PM] John Tan: What does source is none other manifestation mean to u?

[22/4/18, 9:26:41 PM] Soh Wei Yu: Means when hearing sound, I don’t see it arising out of a nothingness but sound springs from right where it is fully aliveness and full expression of life

[22/4/18, 9:27:59 PM] John Tan: First you must differentiate between experiential insight that there is nothing behind and directly experiencing presence as the 6 entries and exits. From seeing through conventions and how the mind mistaken. How the mind mistakes and reify conventions. How the mind attempt to fix and fit and explain in a "known" pattern according to its existing paradigm. What r the difference?  And only when these 2 insights arise, practitioner can clearly understand and experience.

[22/4/18, 9:34:30 PM] Soh Wei Yu: Insight that there is nothing behind is realising anatta, directly experience presence is all six senses is just PCE”

----

----

Also see: What All Religions Have in Common: Light
Vipassana Must Go With Luminous Manifestation
The Unbounded Field of Awareness
Fully Experience All-Is-Mind by Realizing No-Mind and Conditionality
Exertion that is neither self-imposed nor imposed by others
Actual Freedom and the Immediate Radiance in the Transience

Also read: https://wwzc.org/dharma-text/komyozo-zanmai-practice-treasury-luminosity

Dogen on the Heart of Tiles:

I mentioned earlier that I will write something about dull nondual experience and realising the Presence or the Heart.

Just like a movie, appearances are dependently originating as formation like burning flames and bubbles without anything coming or going, completely essenceless. Appearances are completely empty and non arising by nature. Seeing this alone liberates. There is no persisting Essence or self/Self anywhere, only dependent formations. Nothing is there, void of substance yet appearing like flames and bubbles. As with a movie, any sense of something or someone coming from here or going there is wrong. It is because we fail to see the nature of dharma (phenomena) as dependent formation that we conceive of phenomena as having essences, as having a life of their own, that could come and go, arise, abide and cease on its own. Has the burning flame came from somewhere, arise, abide, and cease, or is merely an empty dependent formation? You may not attribute some essence to characters in the movie coming from somewhere and going somewhere, but you attribute this to things and persons in real life. Rather see that all phenomena are like burning flame or bubble that manifest on conditions and cease upon cessation or conditions but without anything coming or going, arising or ceasing. If you try to find where they abide, where they go and come from, nothing whatsoever can be found. Appearing but nothing “there”.

Angelo Gerangelo just shared in the new group Awakening to Reality

Angelo Gerangelo Hi 🙂 I wrote this a while back. May be helpful may not. I think it’s too long so I will post in two parts.

—-
I have no idea who might find this useful or want to read it at all. You could say that I actually can’t find “anyone”, anymore than I can find a “my self” apart from the flow of phenomenality.

When self is out of the way then the field of phenomenal activity informs Itself. There is only luminous self-manifesting presence. This all-encompassing absorption which manifests as color, movement, sound, bodily sensation, texture, taste and smell has no “outside.” In and of itself it is complete, self evident, spontaneous, and undeniable. It is also void of substance, identity, solidity, continuity, purpose or meaning.

This is what is meant by Dogen’s “when one side is illuminated the other side is dark.”

To the content-addicted mind this may sound unappealing. However, in direct experience this is blissful, profoundly peaceful and “right” in a way that nothing in the concept-identified world of “me, my life, my problems, my past and my future” even comes close to.

It is also stateless, natural, and not “of time,” meaning there is no appearance of it coming or going, arising or subsiding. There is a deep intuition that “this is it,” however there is no longer anyone to hold that intuition.

For example the direct experience of a single color is the culmination of all that Is and it’s underlying unmanifest potentiality, coming forth in and as that color. In this, the intuitive knowing of interconnectedness arises as a gut level instinct. This color “event” is distinct, pristine and has no remainder. The seeing is intrinsic to the color itself and thus the color cannot be said to be an object of seeing.

The above is true of all sense modalities (five gates).

This vivid aliveness is experienced as the maximum exertion of the cosmos coming forth to bring about this exact quantum event. This is the ecstasy of coming into Being, not as a discrete entity experiencing a world of phenomena, but as the phenomenon itself.

This is precisely what is meant in the ninth oxherding picture by “the river flows tranquilly on and the flowers are red,” as well as, “the water is emerald, the mountain is indigo...”

Released of the burden of a subject, a watcher, or an experiencer, phenomena are seen to be absolutely free by nature.

In this freedom the flow of phenomenality is infinite in degree, quality and potential.

The mark of this freedom is transience. This is where description really falters. No conceptual paradigm of transience can communicate transience.

Conception is largely about description, which is the referencing of something in one’s previous experience and saying “it’s like that,” or “it’s like that only with such and such difference.”

Transient nature contradicts this conceptual tendency on a moment to moment basis. Not only is there no “before” to compare present experience to, there is no background against which experience can be compared.

Indeed what is being discussed here is not in the realm of experience, but rather is experience-less. To put it simply, “this isn’t like anything, it is exactly as it is.” This is why terms such as “is-ness,” and “such-ness” are used.

Even to point to constant flux, endless change is not quite right. To notice constant change there must be a background or a standpoint of comparison, which cannot be found.

So the use of conception, pointing, description to “get at” transient nature is very slippery business. The following may or may not be helpful.
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  Angelo Gerangelo The most basic movement of consciousness is simple reflection, as if taking a picture with a camera of what seems to be happening in the sensory world. This is pre-conceptual and operates at a very fundamental layer of processing but if it could be made into a statement, this snapshot would say something like “oh this is how it is, this is the nature of reality.” I would call this the fundamental unit of “frame” or “view.”
  
  Only after the collapse of frame is transient nature experienced as natural and is expressed as infinite-degree freedom.
  
  It is imperative here to clarify that what is meant by view or frame in this context is not referring to mere opinion or belief. An opinion or belief can be examined at the conceptual level. This can indeed be quite profitable at earlier stages of realization “Who am I?” However in deeper stage realization this fundamental tendency toward frame can and often does go completely unnoticed. It underlies our most basic tendencies, motivations, assumptions. It is the foundation upon which the entire identity construct is built. This includes personal identity (before kensho or what some call “I Am” awakening), as well as the much more subtle identification with consciousness, universality, pre-conceptual experience that almost always occurs after awakening.
  
  The challenge is that the contrast between concept identification (pre awakening) and subtle identification with unbound consciousness, universality, the absolute (post awakening), is often so dramatic that it can be mistaken for enlightenment (anatta), and the remaining identification can be completely overlooked. This manifests as the belief “all there is is awareness,” like a constant state of watching with no watcher. We can become convinced either overtly or unconsciously that we have arrived.
  
  To further complicate the issue, we may have further realization beyond initial awakening where the illusion of subject/object division collapses and yet frame remains very much intact. This can become a “pseudo-completion” and lead to all kinds of subtle but profound distortions.
  
  More commonly we subtly suspect that the process of realization has not completed itself, but have no clue how to proceed. We often find that many of the drives that motivated us to awaken initially have subsided. We also often find that the approaches to practice that worked previously do not seem to have the same effectiveness or suddenly don’t feel relevant in the ways that they used to.
  
  So what to do? Well because the sense of being a watcher, a doer, and a volitional agent are built on top of and are thus effects of frame, we must investigate in a specific way so as to avoid remaining in a subtle watcher/doer frame unknowingly.
  
  Firstly an investigation of the nature and function of frame can be helpful. This investigation should be conducted in as direct a way as possible. What I mean is that the functioning of frame will never cease by mere understanding, conceptualizing etc. Having a conceptual framework can be a good jumping off place but the inquiry must be non-conceptual, direct and with the innocent curiosity of a child. As Christ said, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.”
  
  Returning to the snapshot analogy, the reflective mind (consciousness) takes snapshots of sensory input on an ongoing basis and uses these snapshots to construct a frame which is used as the foundation for “how things are.” This tendency to construct and maintain an objective reality through frame has tremendous momentum. It begins as a small child as we become self aware in the most fundamental way somewhere between the first and second year of life. In early childhood this frame tendency is intermittent, but over time it starts to feel quite solid. This solidity is experienced as continuity (self and world in time). This continuity is fundamental to who we think we are and how we think the world is. By early adulthood it has typically become so solidified that most people would consider it absurd to even question. To question the assumption that I am a choice maker moving through a world called ‘my life,’ in which I solve problems and I have a distinct past and a future that I’m creating, would be akin to insanity in the context of what we consider normal human experience.
  
  Even with later stages of realization we don’t appreciate the breadth and magnitude of the binding nature of frame until it ceases (anatta).
  
  So to “get under” frame we must become very clear on the basic units of its construction. This must take place in direct experience only. A mere conceptual understanding will be useless at best and a distraction and hindrance at worst.
  
  So start to become familiar with these “snapshots.” To do this it is imperative that we spend time directly investigating the sensory phenomena. There are many ways to do this but the key is to look directly, closely, sincerely and repetitively.
  
  For example: As a color, shape or movement (visual phenomenon) is perceived we should directly investigate its nature without thought. When we do this earnestly we will begin to see the point at which the snapshot is taken. We will see where the direct experience of that color becomes “red” or “red shirt.” We will begin to see where that direct experience of red, when the eyes are closed becomes a mental image of what was previously viewed. These are two examples of thought-reflection (snapshot). One is conceptual (verbal/words/labels), the other is non-conceptual (visual/image).
  
  Begin to clearly perceive the difference between direct sensory experience and reflective consciousness in this way.
  
  Do not reject either experience just see them for what they are.
  
  Similarly when sound is heard, simply experience it directly. Notice the difference between direct experience and the thought that follows that labels that experience. Furthermore recognize that only a thought following direct experience of a sound can state or suggest the presence of someone who heard that sound.
  
  In this way we begin to perceive sound as it is. We start to experience the no-thingness of it (you can never actually find it in real time bc it’s gone as soon as it’s there). At the same time we start to experience the non-dual (no subject object) aspect of it. This is the direct, all encompassing, “just this” aspect.
  
  As you clarify both of these “sides” of the direct sensory phenomena there will be clearer and clearer direct knowing that there is no seer, no listener, no sensor, there is only hearing, seeing, sensing. In addition each sensory “event” will clearly be realized as interconnected, complete, vivid and “with maximum absorption.”
  
  As this is clarified over and over the sense of a doer, seer, hearer, perceiver will begin to fade as it is only found in a thought, never in the phenomena.
  
  As my zen teacher used to say years ago, “at some point, the mountains, rivers and flowers simply replace you.”

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  John Tan Angelo, is this ur daily experience now?
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  Angelo Gerangelo John Tan it feels odd to call it an experience however I’d say yes. It’s more simply a way of pointing to the natural phenomenal world as experienced through/by/as the senses. There’s a completely indescribable sense to everything as well. The best way I can say is that there is no “way that things are.” Constant flux so the moment I describe anything it’s already gone. Even the sense of wanting to describe everything here is momentary and based on conditions (this conversation) and is dissolving as it is forming. There’s no sense of having arrived indeed the vessel through which one could say to have arrived or left is only a momentary appearance.
  
  The transient nature again just defies explanation but I could liken it to this. It’s as if one were walking down a lighted hallway and only the section of hallway that you are in is illuminated. As if the lights turn on and then off again as you walk past. Only there’s no you walking and no hallway only the lights creating appearances of movement and phenomena in that section. The lights in that analogy are the sensory phenomena. Just vivid direct experience self-experiencing.
  
  Further it seems to quite paradoxically become more and more solid/physical. The physicality of body/world is experienced as interpenetrated with the “realization.” Like a mountain of emptiness, universe walking, talking, sitting, working. The more I write the more I realize this defies description.
  
  There is value to the precision of description/language in describing stages of realization etc. personally I’m only interested in that insofar as it helps others who genuinely want to wake up to the deepest truths. With that said there can also be subtle fixations on precision of descriptions etc. There is of course a whole other side to realization that is totally instinctual, mysterious, unknowable. The innocence, vulnerability, wonder and awe cannot be overlooked, particularly if we are going to carry this into daily life as usual. I would never say anything is complete here, I am in awe moment to moment and learn from everyone and everything. It is literally impossible to have a sense that “I am liberated but others aren’t.” In a very real way all thatcis seen is Buddha nature. So if I speak to someone in process of awakening this is how I see them. They are both awakening process and Buddha nature. Those cannot be divided out. Not sure if that is helpful.
  
  Disclaimer- I don’t stand by anything I say, it’s gone as soon as it arrives 🤣

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  John Tan Yes Angelo, total exertion!
  
  I like ur description of walking down a lighted hallway.
  
  Like while walking in a shopping mall, there is no self, just the full fluxing sensations forming the the appearance of the “shopping mall”. Then when entering the car park, the entire fluxing sensations turn into a “carpark”. The taste of this wondrous fluxing appearance is beyond description.
  
  As for physicality and senses, they are simply conventional designations. In total exertion, all designated boundaries dissolved and the six senses seamlessly inter-permeate each other into one miraculous functioning. In the exertion of seeing for example, it is not only the eyes see; the ears see; the nose sees, the colors see. The entire body-mind-universe marvelously arise as this moment of vivid scenery. In this moment, there is no seer and no seeing, just the beautiful scenery.
  
  Look, appreciate and dwell deeply into it in non-dual and ask,
  
  Where is this scenery?
  
  Unlike sound, taste, thoughts and smell that vanish like evanescent mist, the scenery is vividly and obviously there, but where is it?
  
  Powerfully present, yet empty like reflection.
  
  Integrate the two taste and happy journey!

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Jon Norris:

Moonbeams of Mahamudra

‘Moonbeams of Mahamudra’ by Dakpo Tashi Namgyal (1511-1587) is one of the central texts of the Kagyu Lineage. When it comes to mahamudra manuals, it ranks in importance just behind the Ninth Karmapa’s ‘Ocean’ texts. For many years, the only English translation we had of this text was the one done by Lobsang Lhalungpa on Long Island back in the 70s under the sponsorship of Dr. Shen. From 1990 to 1995, Khenchen Thrangu Rinpoche conducted a series of five annual retreats in Big Bear Lake in California during which he gave a page by page reading transmission for this text, and his brilliant lectures are now collected in another marvelous book, ‘Essentials of Mahamudra’.

https://www.amazon.com/Essent.../dp/0861713710/ref=sr_1_1...

Most Kagyupas practice mahamudra using the widely popular method known as ‘the five part mahamudra’ which depends heavily on deity yoga (the generation and completion stages of mahayoga and anuyoga). But the Ninth Karmapa’s and Tashi Namgyal’s mahamudra manuals embody the ‘essence’ tradition of mahamudra as found in Gampopa’s earliest presentation. This mahamudra can be practiced independently of deity visualization, and focuses directly on shamatha and vipashyana. The Sixteenth Karmapa (Rangjung Rigpe Dorje) felt that this direct system would be more suitable for the western mind, and I heartily agree.

All these years later, I have become an avid student of Dudjom Lingpa’s dzogchen system as taught by Alan Wallace, and I am quite amazed at the similarities between Gampopa’s essence mahamudra and Dudjom’s quintessential dzogchen. Both systems hinge on mastery of shamatha and vipashyana, moving from recognition of the nature of mind to rigpa and on to spontaneous presence. The only significant difference is that the mahamudra manuals conclude with ‘cutting through’ (khregs chod), while Dudjom’s dzogchen manuals add a subsequent step in ‘direct crossing over’ (thod gyal).

https://www.amazon.com/Dudjom.../dp/1614293147/ref=sr_1_1...

Alan Wallace published Dudjom’s five principle dzogchen texts in a trilogy called ‘Visions of the Great Perfection’, and now we have something new on the mahamudra front as well. Elizabeth Callahan has just finished new translations of both Tashi Namgyal’s ‘Moonbeams of Mahamudra’ and Wangchuk Dorje’s ‘Dispelling the Darkness of Ignorance’, and they are both included in the same volume. This book will be released on March 12th. It won’t be cheap as books go, but it will be the best bargain of your life as liberation goes! Elizabeth translated the original restricted version of Wangchuk Dorje’s ‘Ocean’ manual, and it is superb. She knows her stuff. If I were you, I would pre-order this book and set aside some time in March for the meditation cushion!

https://www.amazon.com/Moonbe.../dp/1559394803/ref=sr_1_1...

~ Ŧoƞpa Ɉoƞ

Update: a guidebook is now available as an aid to realize and actualize the insights presented on this blog. See https://app.box.com/s/157eqgiosuw6xqvs00ibdkmc0r3mu8jg

‘If you want to 明心 (comprehend Mind) reading some zen and awareness teachings will help [Soh: also, advaitic and self-enquiry materials will help]. If you want to 见性 (see [empty] nature) you need to explore deeply into emptiness and MMK (Mulamadhyamikakarika of Nagarjuna). If you want to have a feel of 自然之道 (the Way of self-so/naturalness/spontaneity), read about 老子 (Lao Tzu) 道德经 (Tao Te Ching), 列子 (Lieh Tzu) 冲虚经 (Chong Xu Sutra) and 庄子南华经 (Chuang Tzu’s Nan Hua sutra)。Go read about them, it will help you a lot.’ - John Tan, 2019

‘All these teachings are not pointing to the same things at all. All of them have a different purpose and intent but can be integrated. Therefore do not think that Brahman = Emptiness = Tao. Brahman is not talking about Emptiness, Emptiness is not talking about Tao. Don’t agree with notions that all teachings point to the same ultimate.’ - Soh, 2019

Lately I have successfully guided a few people. As of now, more than 30 people have realised anatta through encountering this blog, myself or Thusness, a feat rarely achieved by dharma teachers. (Buddha had thousands of enlightened students but that's another story) This is only possible due to the use of modern technologies that allows easy access worldwide and the unique clarity of Thusness's writings (I'm sure Thusness will be quite displeased with me for stating my opinion openly, haha).

However in the future I do not foresee that I will have time to do personal coaching. It is also not fruitful to neglect one's practice, as a deva addresses the following verse to Ven. Ānanda as Ven. Ānanda had been spending too much time teaching Dhamma to laypeople, "Coming to the bower at the root of a tree, placing unbinding in your heart, do jhāna, Gotama, don’t be heedless. What use is this chitter-chatter to you?". This is why recently I have compiled a list of articles so that the essentials are covered and sufficient for one's personal contemplation, and do not require any personal coaching. Personal pointing can be of benefit (like what Liberation Unleashed is doing), but that will take time, effort and responsibilities.

You are welcome to join our Facebook group Awakening to Reality to discuss anything related to this blog, or request for guidance from others who are ahead of you on the path. For other general discussion of Buddhadharma (teachings of Buddha/Buddhism), you can also join the Dharma Connection facebook group. I have also updated Thusness/PasserBy's Seven Stages of Enlightenment with further clarifications towards the end of the article as I found that many people who read that article continue to misunderstand those stages.

Plenty of words and discussions are pointless, sometimes (in fact, often times) just one stanza is enough to trigger one's awakening if taken seriously in one's practice. Bahiya attained liberation upon hearing a single verse of Dhamma from the Buddha. As Buddha said in the Dhammapada, A man is not versed in Dhamma because he speaks much. He who, after hearing a little Dhamma, realizes its truth directly and is not heedless of it, is truly versed in the Dhamma. However, as Thusness pointed out before, unless one has directly realized the truth of anatta, and one's view and practice is completely refined, pointers from good teacher(s) and/or clear dharma books are still necessary. Only after direct realization of anatta (Thusness Stage 5) does it become "safe" to explore on one's own, "because after anatta, one is able to see what is meant by direct, gapless and pure, and he is on his own to mature this experience, until the next phase comes" (See: The Path of Anatta by Thusness), and "all practitioners must experience for themselves and not read". (One can still read, but it takes secondary role in one's practice) On another occasion, Thusness said, "Only after seeing the 6 phases of insights, you can then be said to be safe to explore on your own. The actual experience cannot be communicated." And as Thusness commented about Simpo (Sim Pern Chong) after he had certain breakthrough realizations, back in 2007, "given enough time, whatever he said will be like Buddha. But he need not read what that is taught by Buddha. However by reading it, it may help him and speed up his progress.", "...longchen (Sim Pern Chong) has realised the importance of transients and the five aggregates as Buddha nature, time for unborn nature. You see, it takes one to go through such phases, from "I AM" to Non-dual to isness then to the very very basic of what Buddha taught... can you see that? The more one experience, the more truth one sees in what Buddha taught in the most basic teaching. Whatever longchen experience is not because he read what Buddha taught, but because he really experience it."

We are blind at the start, pointers from good teachers and books bring us to the right track, and once we're in the right track, we will have to boldly walk forward ourselves. Unfortunately very clear teachers and clear books are hard to come by, so I try to provide a list of good resource that can be of help. I seldom read dharma books nowadays, though I have read plenty years ago. Even back in my army days (compulsory national service, about 8-9 years ago) I read thousands of pages of Buddhist scriptures, thousands of pages of dharma books, thousands of pages of non-Buddhist texts. It has been of help along my journey. But nowadays, I am more interested in actualizing my insights in living experience.

Many have awakened to anatta through reading this blog and contemplating accordingly, without personal coaching. And what I can advise is already documented in my blog articles, Awakening to Reality: A Guide to the Nature of Mind and my e-book, and I think I have covered all the essentials quite thoroughly. If you have realized anatta through this blog, do write to me, I might even post your story up. Always good to hear an inspiring story.

After reading those articles and Awakening to Reality: A Guide to the Nature of Mind and my e-book, if you still have doubts that need to be clarified, you're welcomed to contact me. However if you have not read through those articles and/or Awakening to Reality: A Guide to the Nature of Mind and my e-book, please do so first, as otherwise I will simply be directing you to the existing articles that addresses your questions. Perhaps try doing a search on this blog to find your answer.

Someone asked me for book recommendations. What books you should read depends on where you're at, what practices you're doing, what realization you're aiming for.

If people ask me for advice on where to start, I usually recommend self-inquiry with the aim of attaining Self-Realization (the doubtless realization of I AMness). If you're still trying to attain I AM realization, focus on the books listed under the Self Inquiry sections. If you feel like you're having glimpses and experiences of the I AMness/Witness, do note that there are differing degrees and having glimpses and experiences are not the same as having the direct realization and complete certainty of I AM/Self. See I AM Experience/Glimpse/Recognition vs I AM Realization (Certainty of Being) and the first point in Realization and Experience and Non-Dual Experience from Different Perspectives by Thusness - anything short of the unshakeable and doubtless certainty of Being is not the I AM realization but more like a glimpse or experience. Self-inquiry will lead to the realization. I had glimpses of I AM experience for 3 years prior to the doubtless and unshakeable Self-Realization in February 2010 after less than 2 years of self-enquiry, which I detailed in my e-book, after which the Self/Presence/Awareness was no longer 'maintenance state' or passing glimpses for me and the certainty of what I am was never lost, I no longer felt the 'lose it/gain it' syndrome.

If you have realized I AM, focus on the four aspects of I AMness and other advices in Awakening to Reality: A Guide to the Nature of Mind and my e-book and the two types of nondual contemplation.

If you're already past I AM and/or nondual but aiming for anatta realization, just focus on Bahiya Sutta contemplation and its related articles, read The Sun My Heart by Thich Nhat Hanh especially the chapter on 'There is Knowing in the Wind' and 'Each Action is its Own Subject', you need a more direct apprehension mode of contemplation, like the way Daniel M. Ingram describes Vipassana here or how practice and contemplation is described in Gesture of Awareness).

If you think you already realized anatta, more often than not, you haven't. Most people who say they realized anatta are only having a more minor realization of non-doership or having experience of no mind, or are unable to distinguish between Thusness Stage 4 and 5. It is also common to fall into the disease of non-conceptuality, mistaking that as the source of liberation and thus clinging to or seeking a state of non-conceptuality as the main object of practice, whereas liberation comes only through the dissolving of ignorance and views (of inherent existence) that cause reification, by insight and realization. See: The Disease of Non-Conceptuality

Hence, do go through all the links in the comments section of Thusness Seven Stages of Awakening and read the article carefully before making a diagnosis on where you are as it is very common to think that one is there when one is not.

If you truly realized anatta and are wondering how to progress, read Advice for Taiyaki and +A and -A Emptiness (On the two experiential insights involved in Thusness Stage 6)

Also, it is very important to understand that having a conceptual understanding of no-self, dependent origination and emptiness is very different from direct realization. As I told Mason Spransy in The Importance of Luminosity, it is very possible to have the conceptual understanding of Thusness Stage 6 but lacking in direct realization. Days after that conversation he had certain breakthrough (see: Suchness / Mason Spransy). As Thusness pointed out in Purpose of Madhyamaka, if after all the analysis and contemplations of Madhyamaka (Buddhist emptiness teachings taught by Nagarjuna) one is unable to realize that the mundane is precisely where one's natural radiance is fully expressed, a separate pointing is necessary.

If you have attained all Thusness 7 Stages, do note that it is not a finality but the beginning of endless actualization. Have you perfected all elements of the Noble Eightfold Path? If your insight is clear, how about samadhi ("right concentration")? Furthermore, wisdom is just one aspect of practice. Another equally important aspect of practice is compassion or metta, which you can read more on your own from other sites, beginning with Metta Sutta. This blog hasn't dealt as much in topics like samadhi and metta/karuna, compared to topics on insight and wisdom. This is not because meditation, samadhi and metta/karuna are less important subjects, but there are resources out there that deals with these subjects quite thoroughly. Having a daily and disciplined meditation practice is important (refer to books under Mindfulness Practice/Meditation below). On the other hand, the insights and wisdom presented here by Thusness are very rare, and the clarity on the distinction of View, Realization and Experience can hardly be found elsewhere, therefore I have placed more effort to present these insights/wisdom aspect of the practice. As Thusness pointed out to me, there has to be a balance between insight, samadhi and compassion, in the sense that all these aspects are important in one's practice. Thusness is also deep into Yoga and energy practices and sees that as important for further progression in one's practice after insights, however it is beyond the scope of this blog at the moment, as I myself am not at the level of expertise like Thusness. It is important to have an "integral" approach to practice rather than skewing towards insight.

Regardless of where you're at, I still recommend reading the 'General Buddhadharma' books to get a rough understanding of Buddhadharma, even if one hasn't realized it yet.

Lastly, if you can find a spiritual community and living teacher, it can be of immense benefit for you. Thusness adviced before to "find a good teacher that has gone through the various phases of insights, at least until phase 5 of insight. However [in phase 5] one might still miss certain point [disregarding Dependent Origination]". Realistically speaking, it is quite hard to find someone who has at least realized Thusness Stage 5. That realization is very rare. For example, I searched around in my country and did not find any, though I can find lineage teachers at the I AM and Non Dual phases of insight (Stage 1 to 4). However, it should be known that whether the teacher has the exact same understanding of dharma, or whether he/she is coming from a very deep level of realization, there are always things that can be learnt, and a community of practitioners can be of a great help and encouragement to one's practice. Therefore I hope you will not have too much of an expectation for a dharma/meditation teacher, such as an expectation for a teacher to be fully realized. If there is someone who can help you grow spirituality, then seek their guidance. But you yourself must have clear understanding of dharma, have right views, and not be misguided. So read through this blog and the book recommendations. Group practice of sitting meditation can often be beneficial, it is something you have to experience for yourself. Refer to the book Meditation Now or Never by Steve Hagen for advice on how to find a good and qualified meditation teacher and practical advices on meditation. You need to overcome the common issues of 1) motivation, 2) monkey mind, 3) drowsiness. Mindful awareness is key, it solves dullness or drowsiness. Tranquility and release is key, it solves monkey mind. Consistency and discipline is key, getting habituated to a consistent practice solves the issue of motivation, especially when one tastes the higher state of bliss and clarity from meditation. I currently practice Anapanasati (Mindfulness of Breathing) and Satipatthana (Four Foundations of Mindfulness) while actualizing my insights like how Suzuki Roshi describes. This actualization is not confined to sitting but continues in everyday life (also see: What is Total Exertion?). See also: How silent meditation helped me with nondual inquiry

"The affairs of the world will go on forever. Do not delay the practice of meditation."

Milarepa

“Do not waste time but practise zazen (zen meditation) as if your hair were on fire.”

Dogen Zenji

“The reason why we delay practicing is because we always think that we have more time. When you wake up in the morning, you should always say to yourself, “I am still alive – I did not die. I should finish this great work. There is no tomorrow.””

Man-Gong

Happy New Year and may you attain Nirvana and realize all appearances are fundamentally in Nirvanic quiescence - the unity of two truths.

Not in any particular order -

General Buddhadharma

Buddhism Is Not What You Think by Steve Hagen (see some excerpts in https://awakeningtoreality.blogspot.com/2010/04/buddhism-is-not-what-you-think.html) 
Buddhism Plain and Simple by Steve Hagen 
What the Buddha Taught by Walpola Rahula


Mindfulness Practice/Meditation

Why do I need meditation training?
Meditation Now or Never by Steve Hagen
The Miracle of Mindfulness: An Introduction to the Practice of Meditation by Thich Nhat Hanh
Peace is Every Step: The Path of Mindfulness in Everyday Life by Thich Nhat Hanh
The Sun My Heart: Reflections on Mindfulness, Concentration, and Insight by Thich Nhat Hanh
Quietening the Inner Chatter


On Theravada/Vipassana

Gesture of Awareness: A Radical Approach to Time, Space, and Movement by Charles Genoud (excerpts can be found here)
Mastering the Core Teachings of Buddha 2nd Edition by Daniel M. Ingram, available in hardcopy for purchase, or online for free: https://www.mctb.org/
The Middle Length Discourses of the Buddha, translated by Bikkhu Nanamoli and Bikkhu Bodhi
"Udana" and the "Itivuttaka": Two Classics from the Pali Canon by John Ireland -- Bahiya Sutta is in this
The Dhammapada: A New Translation of the Buddhist Classic with Annotations Paperback –  by Gil Fronsdal
Measureless Mind by Geoff - https://app.box.com/s/nxby5606lbaei9oudiz6xsyrdasacqph / https://www.scribd.com/document/274168728/Measureless-Mind
The Breakthrough by Ajahn Amaro
In the Buddha's Words: An Anthology of Discourses from the Pali Canon (The Teachings of the Buddha) by Bhikkhu Bodhi
The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya (The Teachings of the Buddha) by Bhikkhu Bodhi
Early Buddhism's Model of Awakening


On Zen

Flowers Fall by Hakuun Yasutani
Living By Vow by Shohaku Okumura
The Mountains and Rivers Sutra by Shohaku Okumura

Articles by Ven. Jinmyo Renge osho
Infinite Circle: Teachings in Zen by Bernie Glassman
Hakuin on Kensho: The Four Ways of Knowing, Edited with Commentary by Albert Low
Eihei Dogen: Mystical Realist by Hee-Jin Kim
Zen Mind, Beginner’s Mind by Shunryu Suzuki
Hearing with the Eye: Photographs from Point Lobos by John Daido Loori
Yasutani-roshi's Introductory Lectures on Zen Training - https://terebess.hu/zen/mesterek/yasutani.html
Eight Gates of Zen by John Daido Loori
The Art of Just Sitting: Essential Writings on the Zen Practice of Shikantaza by John Daido Loori
Zen Mind, Beginner's Mind by Suzuki Roshi
Man on Cloud Mountain | Shodo Harada Roshi in America
The Flatbed Sutra of Louie Wing by Ted Biringer
Zen Cosmology by Ted Biringer

 
On Mahamudra

Poems of Mahamudra in the blog Luminous Emptiness and its comments
Clarifying the Natural State by Dakpo Tashi Namgyal  (some excerpts in http://awakeningtoreality.blogspot.sg/2008/11/few-excerpts-from-clarifying-natural.html)

Pointing out the Dharmakaya by Khenchen Thrangu Rinpoche

Crystal Clear by Khenchen Thrangu Rinpoche (a commentary for Clarifying the Natural State)
Essentials of Mahamudra by Khenchen Thrangu Rinpoche
The Royal Seal of Mahamudra by Khamtrul Rinpoche III (some excerpts in http://awakeningtoreality.blogspot.sg/2015/12/self-liberation-by-khamtrul-rinpoche-iii.html)
Mahamudra: The Moonlight -- Quintessence of Mind and Meditation by Dakpo Tashi Namgyal (note: a new translation can be found called Moonbeams of Mahamudra and it also includes another text by the ninth karmapa, check it out here)
Garland of Mahamudra Practices by Khenchen Konchog Gyaltshen
An Ocean of the Ultimate Meaning: Teachings on Mahamudra by Khenchen Thrangu
The Gelug/Kagyu Tradition of Mahamudra by Dalai Lama (Author), Alexander Berzin (Author)
Lamp of Mahamudra by Tsele Natsok Rangdrol


On Dzogchen

Way of Bodhi by Yogi Prabodha Jnana and Yogini Abhaya Devi
Dzogchen vs Advaita, Conventional and Ultimate Truth by Kyle Dixon (also see linked articles inside)
Self-Liberation through Seeing with Naked Awareness by Padmasambhava
Buddhahood in This Life by Malcolm Smith
(also check out the interview at http://awakeningtoreality.blogspot.sg/2017/11/podcast-with-malcolm-smith-on-dzogchen.html)
The Self-Arisen Vidya Tantra (vol 1) and The Self-Liberated Vidya Tantra (vol 2): A Translation of the Rigpa Rang Shar (vol 1) and A Translation of ... (vol 2) (The Seventeen Dzogchen Tantras)
by Malcolm Smith
https://awakeningtoreality.blogspot.com/2018/08/the-self-arisen-vidya-tantra-vol-1-and.html
Books by Tsoknyi Rinpoche
A Garland of Views: A Guide to View, Meditation, and Result in the Nine Vehicles with a commentary by Jamgon Mipham (Padmasambhava's Classic Text) 


On Madhyamika

How to See Yourself As You Really Are by Dalai Lama (Greg Goode has some good chapter summaries for this book in https://greg-goode.com/article/dalai-lama-summaries/)
Greg Goode on Advaita/Madhyamika
 

The Fundamental Wisdom of the Middle Way by Nagarjuna/Jay Garfield 

 

Nagarjuna's Middle Way: Mulamadhyamakakarika (Classics of Indian Buddhism) by Mark Siderits, Shoryu Katsura

Seeing that Frees by Rob Burbea (see: A Summary of Seeing that Frees by Rob Burbea) 

Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with Commentary by Ju Mipham

Ocean of Reasoning: A Great Commentary on Nāgārjuna's Mulamadhyamakakārikā by Tsong khapa, Translated by Geshe Ngawang Samten and Jay L. Garfield
In Praise of Dependent Origination by Tsongkhapa
Emptiness Yoga: The Tibetan Middle Way by Jeffrey Hopkins
A Sun That Never Sets


On Tibetan Buddhism

Jamgon Mipham by Douglas Duckworth
The Dharma's Gatekeepers: Sakya Pandita on Buddhist Scholarship in Tibet by Jonathan C. Gold
Mipham's Dialectics and the Debates on Emptiness: To Be, Not to Be or Neither
A Garland of Views: A Guide to View, Meditation, and Result in the Nine Vehicles - Padmasambhava's classic text with a commentary by Jamgon Mipham



On Chittamatra/Yogacara

Distinguishing Phenomena from Their Intrinsic Nature with Commentaries by Khenpo Shenga and Ju Mipham (The Dharmachakra Translation Committee)


Mahayana Sutras (Scriptures)

The Heart Sutra (The most famous Mahayana sutra today. Short and brings out the essence of emptiness succinctly.)
The Diamond Sutra by Red Pine (This one triggered the awakening of 6th Ch'an Patriarch Hui-Neng)
The Lankavatara Sutra by Red Pine (This one was brought to China by 1st Ch'an Patriarch Bodhidharma, Thusness likes it very much)
The Samdhinirmochana Sutra by John Powers (Another sutra Thusness recommended 10+ years ago)
All the Sutras and Tantras as translated by 84000
Lopon Malcolm: "The most highly revered Sūtra in India was the Perfection of Wisdom in 8000 lines."
The Perfection of Wisdom in 8000 Lines
Vimalakīrtinirdeśa Sūtra
Non-Arising of Phenomena is the Most Vital and Definitive TeachingThe Mahayana Model of Awakening
 

Others

A New Buddhist Path by David Loy
The Tibetan Book of the Dead: The Great Liberation Through Hearing In The Bardo by Chogyam Trungpa (Author), Francesca Fremantle (Author) (comments by Soh: I posted some excerpts of this book in my article Fearless Samadhi)
Nonduality by David Loy
A Brief History of Everything by Ken Wilber (comments by Soh: I like what Ken Wilber writes, but I also find that the critique on Ken's metaphysical beliefs very valid as well - http://www.integralworld.net/visser99.html and furthermore, Ken Wilber mischaracterized the teachings of Theravada and Mahayana Buddhism, an issue I pointed out in A Common Wrong Explanation of Hinayana vs Mahayana)
This Is It: and Other Essays on Zen and Spiritual Experience by Alan Watts
The Book: On the Taboo Against Knowing Who You Are by Alan Watts
The Wisdom of Insecurity by Alan Watts
A Process Model by Eugene T. Gendlin
Ecodharma: Buddhist Teachings for the Ecological Crisis by David Loy


Books for People Seeking Self-Realization (Realization of I AMness) and/or are Practicing Self-Inquiry

Awakening to Reality: A Guide to the Nature of Mind
My e-book has a chapter on Self-Inquiry: http://awakeningtoreality.blogspot.com/2010/12/my-e-booke-journal.html
The Direct Path to Your Real Self
Who am I? by Ramana Maharshi
Some Writings on Self-Enquiry and Non-duality by Ken Wilber
Essentials Of Chan Practice (Hua Tou/Self Enquiry) by Ch'an Master Hsu Yun
All books by Eckhart Tolle (perhaps start with The Power of Now – this is always the first book that I pass to friends and relatives if they show an interest in spirituality, as it is easy to read, inspiring and practical – it is a #1 New York Times bestseller that sold millions of copies)
The Untethered Soul by Michael A. Singer (if you like Eckhart Tolle's books, read this one too. It is another #1 New York Times Bestseller in a similar vein and also sold over a million copies. This book also teaches about Self-Enquiry ala Ramana Maharshi)
True Meditation by Adyashanti
All books by Ramana Maharshi
Sri Ramana Maharshi - JNANI 2018
Sailor Bob with John Wheeler, Feb 2012 
The best non duality teachers: Meeting with John Wheeler Part 1
The Way of Liberation by Adyashanti (free PDF here)
All writings/books by Ch'an Master Hsu Yun
All books by John Wheeler (See writing: Awakening to the Natural State: Guest Teaching by John Wheeler. Also: A sample of John Wheeler's book 'You Were Never Born')
The Simple Feeling of Being by Ken Wilber
Ken Wilber - I Am Big Mind
Descartes: Reviving the West's Greatest Modern Vedantist
Numinous Awareness Is Never Dark: The Korean Buddhist Master Chinul’s Excerpts on Zen Practice
What Am I? A Study in Non-Volitional Living by Galen Sharp


Advaita Vedanta

Standing as Awareness: The Direct Path by Greg Goode
The Direct Path: A User Guide by Greg Goode
After Awareness: The End of the Path by Greg Goode
Anything by Ramana Maharshi, Rupert Spira, Ramesh Balsekar and Nisargadatta Maharaj



Neo-Advaita

Anything by Tony Parsons
Perfect Brilliant Stillness by David Carse
Anything by Jeff Foster

Comments: Neo-Advaita is good at pointing out nondual ala Thusness Stage 4 and in Tony Parsons' case more like Stage 5 especially recently, but I do not agree with their 'nothing to do' philosophy and neglecting conditionality/karmic propensities.

And as Thusness wrote before, "People that have gone into the nihilistic understanding of 'non-doing' ended up in a mess. You see those having right understanding of 'non-doing' are free, yet you see discipline, focus and peace in them.


 
Christian Mysticism

Resurrecting Jesus: Embodying the Spirit of a Revolutionary Mystic by Adyashanti 
Days of Awe and Wonder: How to Be a Christian in the 21st Century by Marcus J. Borg


Dream Yoga and Practices

Dream Yoga: Illuminating Your Life Through Lucid Dreaming and the Tibetan Yogas of Sleep by Andrew Holecek and Stephen LaBerge
The Tibetan Yogas of Dream and Sleep by Tenzin Wangyal Rinpoche and Mark Dahlby
Dream Yoga and the Practice of Natural Light by Chogyal Namkhai Norbu and Michael Katz


Yoga and Energy Practices

Yoga in the Kashmir Tradition: The Art of Listening
Yoga Unveiled by Godfrey Devereux (http://www.satcit.com/ebooks for PDF or http://www.satcit.com/books for paperback)
Light on Yoga by B. K. S. Iyengar
Open Heart, Open Mind: Awakening the Power of Essence Love by Tsoknyi Rinpoche


Non-Traditional

The Wonder of Presence and The Silent Question by Toni Packer
Anything by Joan Tollifson
Books by Judith Blackstone
Actual Freedom: Richard's Journal by Richard Maynard ( http://actualfreedom.com.au/sundry/orderformpaypal.htm )


Comments:

Toni Packer is an ex-Zen successor-in-line of Zen Master Philip Kapleau, Toni was later influenced by anti-authoritarian/iconoclastic spiritual teacher J Krishnamurti and left her tradition. She founded the Springwater Center. Toni Packer was able to express the non-dual insight of anatta well along with mind-body drop. Like J. Krishnamurti, she placed emphasis on 'choiceless awareness'.

Joan Tollifson was a student of Toni, as well as a follower of other neo-Advaita teachings/teachers.

However, besides the great insights expressed in Toni and Joan's books, my main criticism of their approach is similar to what Thusness wrote before,



Related: Bahiya Sutta, Dispassion and Spontaneous Perfection
Practice Before AND After Anatta
Non-Doing and Actualization
Non-Action
Non-Meditation and Daily Activities

Update: a guidebook is now available as an aid to realize and actualize the insights presented on this blog. See https://app.box.com/s/157eqgiosuw6xqvs00ibdkmc0r3mu8jg

 

Yin Ling's Book Recommendations

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