xabir2005

No, the one taste of oblivion and presence is not a 'special experience' but is a realisation of what is already and always the case in all moments of experience, all sense doors. And that is precisely the meaning of all experiences having 'one taste'. It's all the nature of mind, luminous and empty. Why oblivion? Because absolutely no centerpoint, observer, I AM. Yet there is vivid presence all and everywhere. The presence is not different from the presence of I AM but that I AM is no more I AM than a passing sound, passing sight. There is no self apart from everything arising moment to moment. This is not a stage, this is a truth/fact of existence/dharma seal. Anatta is a dharma seal. In the thought just the thought, in the sensed just the sensed, no 'me' in terms of that, in there, or between the two. (Bahiya Sutta) There is no denying that concepts can arise, but in the thought just the thought, there is no 'me' in reference to the concept, the concept is not a 'thing' either, just luminous emptiness. And that part you quoted comes from Thusness. GTG to school, thats all for now.

The vision of guru is also a dependently originated vision, all of which are manifestations of the nature of mind, luminosity and emptiness inseparable. That vision is non-dual without subject and object and is dependently originated. But however that vision is occuring in your individual mindstream. That experience is simply what is happening in your mindstream at the moment without subject-object division, however it does not mean 'you are him'. In the same way in waking you see other people. The vision of other people are simply pure vision without seer. Auditory consciousness, visual consciousness, etc etc all dependently originate and happens without a separate cognizer. It is occuring in/as the individual mindstream, doesn't mean you are the person you see just because there is no subject/object duality. However, we certainly are interdependent.

It is said that soon after his enlightenment the Buddha passed a man on the road who was struck by the Buddha's extraordinary radiance and peaceful presence. The man stopped and asked, "My friend, what are you? Are you a celestial being or a god?" "No," said the Buddha. "Well, then, are you some kind of magician or wizard?" Again the Buddha answered, "No." "Are you a man?" "No." "Well, my friend, then what are you?" The Buddha replied, "I am awake."

No they can't. Animals cannot attain liberation because they are obstructed by their ignorance. They can't understand the teachings, they can't practice it.

Commenting on her video My highly realised friend 'Longchen' commented: She is definitely at 'I AM' stage. She has not yet understood 'no subject-object split'. That is why she say there are 2 parts... body and spirit. For one who realises non-duality (no subject-object split) there is no division of body and spirit. At non-duality realisation, body is not seen as entity but as perceptions and sensations that are 'not separated from environment'. In fact perception and sensation is the 'environment'.

Ching Hai learnt from a Sikkhism guru, though I'm not sure if it is affiliated with the links you provided. But yes, vegetarianism is compulsory for her students and they are asked to meditate 5 hours a day. Ching Hai's meditation method focus on the inner sound and inner light. It's purpose is to reveal one's true self or innate luminosity. I wouldn't say she is fully enlightened. She is at Stage 1 & 2 of Thusness/PasserBy's Seven Stages of Enlightenment

There is experience, but ungraspable, and no graspable present. Appearing vividly like mirage, like bubbles on the lake. The mind of the past is ungraspable; the mind of the future is ungraspable; the mind of the present is ungraspable. - Diamond Sutra

Thanks for the well written article

In my opinion, he has confused absorption with insight territories, mistaking samatha jhana with insights.

It's easier to first get a basic definition of what Turiya is: "turIya means that which is the fourth. The experiencers (jIva-s) of the three states of waking, dreaming and deep sleep, known as vishva, taijasa and praj~nA, who wander successively in these three states, are not the Self. It is with the object of making this clear, namely that the Self is that which is different from them and which is the witness of these states, that it is called the fourth (turIya). When this is known, the three experiencers disappear and the idea that the Self is a witness, that it is the fourth, also disappears. That is why the Self is described as beyond the fourth (turyatita)." (from, "Spiritual Instruction" no. 8, Ramana Maharshi.) Turiya is not the same as first path (Sotapanna or stream entry). Turiya is actually not in the Theravada Buddhist insight maps, whether the 16 nanas or the 4 paths. It is not included in it. That is not to say that it is not an important experience and insight, however if you are practicing vipassana in the traditional (such as the Mahasi Sayadaw way) you'll not come into this territory, since the focus is solely the observation of the three characteristics of phenomena (impermanence, suffering, no self), nothing about abiding as an eternal witness. However if you look into the Thai forest tradition as opposed to the Myanmar traditions, then yes, they do talk about the Witness. However in the old Pali suttas, or the Myanmar style vipassana practitioners, they do not talk about realising Witness or Turiya (though they did mention about luminous mind but very little emphasis on that). In the classic Theravadin, Visuddhimagga, or Mahasi style vipassana you'll discover the impermanence of all sensations at a microscopic level and deconstruct any sense of 'self' or identifications by seeing sensations as they are (perceiving their three characteristics), however it is not a form of dissociative witnessing (though some might practice this way, but I'm talking about the way the Buddha taught it) such that by observing impermanent sensations one then lets go of the 'not selves' and discovers a true self as an eternal observer. In Vipassana one observes sensations as they are without the attempt to separate the observer from the observed, or in Buddha's words we observe the body in the body, observe the feelings in feelings, observe the mind in the mind. In other words not observe the mind as a separate watcher, but rather it is thought watching thought or the watcher is the thought. Not 'me' observing sensations, but just sensations itself, transient, not-self, not-other-than-self (i.e. not an object opposed to an ultimate witness), and dissatisfactory. When a practitioner attains fruition and enters first path through the practice of Vipassana, there is a moment of total cessation. It is not Pure Awareness, it is not discovering a Witness or anything related to the Hindu realisation. It is not discovering the luminous nature of consciousness. Rather there is a total stopping, cessation of the mind and body, and that is defined as the fruition experience (non-experience) in Theravada. Whereas, experiencing Turiya is about discovering and experiencing the innermost consciousness, the core of your being, the pure luminous awareness, which the Hindus called the Self. When this is first realized, the luminous awareness, the pure sense of presence, being, existence, still appears separate from all transient experiences. It appears as an unchanging Witness apart from all that is witnessed. Deeper realizations are required before one realizes that this 'Witness' is in fact, not other than all the transient experiences itself. Hence Awareness is experienced as vividly and intensely and equally in all sensations without reifying a separate self or observer. One sees that in seeing there is actually no seer seeing -- there is just sceneries. In hearing, just sounds, no hearer. In thinking, just thoughts, no thinker or watcher of thoughts. Then one realises non-duality and anatta. Non-duality (no subject-object) becomes realised and experienced in real-time (as in throughout and in the midst of daily life) when one reaches the third path, before third path there is not that much changes in daily lives apart from the momentary cessation experience, though one begins to understand the dharma more deeply than before. Also whether Turiyatita (beyond the fourth, beyond Turiya) is equivalent to any of the paths is another matter, but suffice to say in my understanding although some Hindus do realise the non-dual nature of reality beyond the Witness, they do not go far enough to deconstruct the 'Self' and realize that there is no Absolute Self even though unified with its manifestations, that 'Awareness' is simply all arising sensations according to conditions. Realising Non-Duality of subject and object does not mean No-Self is fully penetrated. This is the difference between "Thusness Stage 4" and "Thusness Stage 5 & 6" On the stages of experience you can refer to Thusness/PasserBy's Seven Stages of Experience on Spiritual Enlightenment -- written by a friend who first realized the I AM/Eternal Witness through Hindu-like style of self-inquiry, before coming across Buddhism and contemplating no-self in the vipassana way, and realising no-self and emptiness (stage 4 onwards). Hope all these are not very confusing. It is not easy to try to fit Hindu and the classic Theravadin maps together. They go through different experiences. Many might say Turiya is a high formless jhana, and yes the Turiya is the objectless and formless experience of pure consciousness but I don't think it is as simple as simply a jhanic state, as it is not merely a state with entry and exit but also a deep realisation about our innermost consciousness. There are other theories about it being some jhana beyond the 8 jhanas but yet not nirvana (like some realm in between not spoken by Buddha), but I digress. I would simply see it as realising and experiencing the luminous (cognisant) aspect of our nature -- but there are many aspects, like the non-dual, empty, aspect which also needs to be realised.

It's possible after periods of practice, but if you're a starter, a retreat is useful (it always is). You can find more experienced practitioners who can give better advices since I'm not focusing on shamatha. Maybe try http://www.dharmaoverground.org/

Yes, have had some experiences with them. No, did not re enter them in daily life. It is not possible actually. Shamatha jhanas require total one pointed concentration on a single object to the exclusion of everything else. It is possible only in deep meditation, not in daily life. However yes with practice one can 'master' jhanas in the sense that one can be able to enter them easily in meditation even if you are not in a retreat. However, we can practice vipassana and experience insight and clarity even in daily life. This is because vipassana does not require concentration on a single conceptual object solidified with strong mental stability to the exclusion to everything else. Any sensate reality, like the flow of breathing sensations, bodily sensations, or anything... we can observe in vipassana.

How long do you sit each time? Do you focus on something static or do you just observe the dynamic flow of sensations (hotness/coolness, hardness/softness, etc) of the air in the nostrils?

The past are simply our imprints.... it is the nature of our consciousness to form imprints. It's just so... like a tape recorder. On how to let go of them... I hope this article is helpful: http://awakeningtoreality.blogspot.com/sea.../John%20Welwood

I don't think Dr Tan is biased, he does not claim to be Buddhist as far as I know. Just take a look at his variety of articles: http://www.kktanhp.com/ From Western Mysticism, to Buddhism, Taoism, Hinduism, etc. It's a fact there are similarities between Buddhism and Taoism... of course, I'm not saying it's all the same, and Dr Tan himself have pointed out on the differences between Taoist and Buddhist's view on life, suffering, meditation, etc. p.s. Dr Tan is truly experienced (and my friend Thusness thinks Dr Tan's experience and insight has deepened in recent years). An interesting fact about Dr Tan... he is one of the most famous meditation teacher in Singapore (my country), and is also the meditation teacher of our current Prime Minister Lee Hsien Loong.

I noticed I missed out on this one (when Dwai wrote this twice in reply to me). This is not contradictory, non-dual simply means in hearing only sounds no hearer, in seeing only scenery no seer. Non-duality here means no subject-object duality, however it does not mean a monistic essence or cosmic consciousness which we share. Our mindstreams are individual, even though there are no separate experiencer apart from experience (non-dual), our experiences and karmas are still different, and there is nothing in consciousness that is ontological or having metaphysical essence -- simply processes, phenomenon, events, that is non-dual. However even though our experience manifests in the many, all of them only have one taste - the taste of Mind or luminous-emptiness inseparable, however manifesting in the many it is not a permanent singular monistic essence behind everything in which everything manifests -- but rather is all manifestations. Awareness is not a Witness but a witnessing not separate from the flow of phenomenality. Hence Buddhism is non-dual but non-monistic. Anyway Thusness read through TaoBums just now and told me it will not be easy to convince you as you have gone quite far into experiencing the Self.... so I guess I'll just leave it here.

Yes, in other words everything self liberates spontaneously.