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Bears repeating. Thank you. Not to be confused/conflated with the concept of oneness.

In the same way one could say the ego festers in duality. It does not even bother to be subtle. Which explains why the general consensus among those who find affinity with spiritual matters will notice that the majority of folks, wandering in the illusion of duality, have very gross egos. In some ways, this is actually a good thing. Understanding their ways and interactions are less convoluted. It is where mountains are mountains. Where it gets slippery is the phase where mountains are no longer seen as mountains. This is where a lot of potential conflicts within spiritual circles catch fire, making interactions difficult. Because people have begun to see more, and each individual mountain, previously relatable with everyone else's, have begun to take on different hues, dimensions and possibilities. The catch being that such discoveries are very personal, individualistic, and often subjective. This is the phase where the polishing of the view (or diamond) is the most frantic, and therefore, prone to more frequent debates and misunderstandings. Peaceful, transcendent coexistence and mutual understanding returns when mountains are once again seen as mountains. However, the noticeable difference here, compared to phase one, is unmistakeable authenticity of interactions, and how silence is no longer awkward.

Which clip and which frames were sped up? I'd only seen that some frames were slow-mo'd.

Master Tu heads the Chongqing Wing Chun Association in China. There isn't much about him on the net, but quite a few videos can be found on youtube. Posting clip for Wing Chun practitioners and fellow enthusiasts to enjoy...

Its difficult likely due to such a tendency being latent - accumulated over lifetimes, and therefore, stubbornly ingrained. Not an easy thing to snap out of. In Buddhist thought, latent tendencies can explain much about how we are what we are - creatures of habit - how we are bound by habit, often unconsciously, and how unbinding can be effected. The approach towards understanding, culminating in samma sati (right mindfulness) begins with investigation into whats known as Akusala citta and Akusala cetasika. According to a reliable online Buddhist repository: 12 akusala cittas are 8 lobha mula cittas or greediness rooted consciousness, 2 dosa mula cittas or hatred/ aversion rooted consciousness, and 2 moha mula cittas or ignorance/ delusion rooted consciousness. Source: Dhamma Study: Introduction to the Dhamma Immoral or unskillful consciousness. See Citta. Source: Dhamma Study: Cetasikas Akusala citta and akusala cetasika are akusala dhammas, dhammas which are unskilful, unprofitable, unclean, impure. By akusala one harms oneself, other people or both oneself and other people. Akusala citta is bound to arise more often than kusala citta because there have been countless akusala cittas in the past and thus the conditions for akusala have been accumulated. There are twelve types of akusala cittas and they are classified according to their roots. They are: 8 types of citta rooted in attachment, lobha-mula-citta 2 types of citta rooted in aversion, dosa-muIa-citta 2 types of citta rooted in ignorance, moha-mula-citta. The cittas rooted in attachment have ignorance, moha, and attachment, lobha, as their roots; the cittas rooted in aversion have moha and aversion, dosa, as their roots; the cittas rooted in moha have moha as their only root. There is ignorance with each akusala citta. We can see that attachment is the main culprit. In fact, its the first to take root from birth, which makes it all the more difficult to address. These roots, its difficult to know how vast or deep they are, but that should not be the aim for one who seeks to calm a dog with an overactive tail wag. Calmness comes from insight into causality, at first, followed by the antidote, which is to create the cause(s) for calmness to arise. From the same source: The subtle defilements (Skt. anusaya), do not arise with akusala citta, but they are latent tendencies; they lie dormant, they are like microbes invested in the body. We do not notice them, but they are there, accumulated in the citta; they are pertinacious and they condition the arising of defilements again and again. The inherent or latent tendencies have been accumulated from life to life. The first javana citta of every living being who is born are lobha-mulacittas, cittas rooted in attachment. These are conditioned by the latent tendencies accumulated in the past. *Javana citta - When we like what we see there are javana-cittas which are lobha-mula-cittas (cittas rooted in attachment) and these may be accompanied by pleasant feeling or by indifferent feeling.

Just a generic response to no one in particular. Saying that 'non dualists' aren't particularly interested in cultivating siddhis is, imo, too broad a brushstroke. The OP seems to imply that all those in that camp who happens to be actively responding are somehow not interested in the type of siddhi cultivation that the OP favours, and classifying these as siddhis only possible for those (dualists - a conventional term which really has no meaning) who believe that existence is not a unified whole despite all the paradoxes and opposites that underscore and infuse same with meaning, colour, and variety, each in constant flux, waxing and waning, interchanging either instantly or over lifetimes, without which cultivation is meaningless. Yin and Yang, for example, is not meant to be understood as separated, or separately considered, though some may opt for that approach in the preliminary conceptual phases. And thats ok too. But as rumination deepens, the keen student will realise that indeed its a singular, seamless flow of two main energetic forces, yet within one unified field that supports this seeming duality to dance harmoniously, one moving forward while the other stepping back, and so it goes, perpetually. Likewise the meridians and channels (as per secret mantra paths), though myriad in appearance, operate not outside of this unified field (ie both from the macro and microcosmic perspectives). As an aside, its meaningless to generalise the mention of siddhis, and then get upset when there's a suggestion that siddhis are a novel thing. Fact is, ordinary siddhis are rather mundane despite their attractive potential. Then there are extraordinary siddhis (found in qi gong, yoga, tantra, and all other authentic energetic paths), cultivated by more serious esoterics and tantrikas. Devote enough time towards correctly manipulating the pranic body, and with sufficient practice, siddhis will manifest. Even those who do it wrong will somehow still obtain some level of siddhi, but usually it ends up frying their mental wellbeing, so this is no good. Finally, there are supramundane siddhis, the nature of which are graced upon those who practice in earnest to cultivate, for eg, the paramitas (can only speak from a buddhist pov) without any attachment or desire to obtain siddhis, no matter how noble the aim. Even someone whose entire practice is simply compassion and kindness, embodied as a lifelong quest, will, after a significant period, very likely develop supramundane siddhis as an adjunct/supplementary 'gift'. In all the yanas of Buddhism, the highest supramundane siddhi, and also the most powerful aspiration, is the conjoined fruition of wisdom and compassion, often described as two wings of a garuda/bird, without which there is no 'flight' out of samsara. Anyway, thats my take. Not meant to slight anyone or any tradition.

This is a short introduction to the development of the doctrine of two truths in Buddhism. We'll look briefly at the doctrine's origins that are treated in an earlier video, then we'll turn to the role of the abhidhamma/abhidharma in establishing a Buddhist understanding of ultimate truth or ultimate reality. Finally we'll turn to the Buddhist philosopher Nagarjuna's presentation of the doctrine of two truths and some of its later implications.

Forty years ago, Éliane Radigue synthesized The Tibetan Book of the Dead into a sonic masterpiece.... Trilogie de la Mort. Trilogie de la Mort has three hour-long tracks: Kyema, Kailasha, and Koumé. Kyema is perhaps the most explicit in its Buddhist inspiration, as it is meant to be a rendition of the intermediate states of consciousness described in the Bardo Thödol. Kailasha recreates an imagined journey up Mount Kailasha, the sacred Himalayan mountain, as the transition between states of being chaotically fold over different perspectives. Finally Koumé (a portmanteau Tibetan word that Radigue created using the words for “fire” and “holy body”) invokes the process of rebirth and the truth of death as perpetual re-beginning.

~ Lama Yeshe ~ Therefore, we first transform our consciousness into the rainbow body and then transform our consciousness into sound. Then that too disappears into non-duality. By contemplating on that kind of deep experience – our wisdom contemplating on only the tiny, subtle object of sound and that subtle object of sound also disappearing – our wisdom is left embracing empty space. That helps us eliminate our dualistic mind and brings us closer and closer to the dharmakaya.

Erm... btw, what were you saying about the differences between dualism and non-dualism again?

I too doubt it. Very much so. Its very un-Buddhist to embrace teachings/teachers to the point of obsession. And a sure sign of obsession is often demonstrated by an incessant need to interject with contrasts and comparisons between one path and another, or one tradition with another. Its not even necessary, and could well be a burden. Carrying on one's back a load of Upanishad or a load of Abidharma will slow one down in much the same way. Thats why right-thinking Buddhists, even though they take refuge in the Dharma, the Dharma is acknowledged and understood as nothing but expedient support. Right-thinking Buddhists do not cling to holy books and dharmic rituals once their usefulness and essence has been embodied.

~ Tulku Urgyen ~ "No matter how many different types of content the mind can manifest, they are all simply expressions of the nature of mind. The eighty-four thousand different types of disturbing emotions are like eighty-four thousand different reflections of the sun in different ponds of water. If you take the sun and put it in your pocket, you automatically control all eighty-four thousand reflections. Similarly, the very moment that you recognize your natural state, the buddha mind–your enlightened essence–all eighty-four thousand types of disturbing emotions are simultaneously vanquished." Full article: https://www.lionsroar.com/existence-nonexistence-teachings-on-dzogchen/

As far as Mind goes, calm and clear are just as adventitious and impermanent as befuddled and stupor-prone. These are mental states, not to be confused with Mind. Whatever teachings one swears by, these are still nothing more than imprints on Mind.... chains of iron or chains of gold, one remains no less shackled. Be bold, be independent, depend on nothing and nobody for validation.

Simple answer.... the beyond vast, sky-like nature of mind is beginningless and therefore, endless. Capture that, and immortality beckons. In Mahayana, its said that Mind nature neither exists nor is non-existent, so its worth investigating if what you assume, that it exists within us, is true. Again, the water metaphor suggests it may be worth reflecting whether wetness exists within water, or that the nature of water is wetness? Likewise, the fundamental nature of mind, with potentiality as default, is a seamless fusion of emptiness and cognizance. Without these two qualities, there is no mind. Such cannot be said of emotions, Qi, etc. Its not necessary to prioritise any one thing over another - whats necessary is simply to maintain a curious disposition to investigate if mind is indeed what the Buddhist masters claim it to be. There shouldn't be any compulsion to accept any premise as true without personal experience, even if a buddha were to utter fantastical claims in the present.

Levels of mind or mental states is similar to different manifestations of water, but the real end of the day is that all these manifestations have but one nature, which is wetness. If there is no wetness, water cannot be. Therefore, water and wetness is non-distinct - conjoined, inseparable, and therefore non dual. It is real, not a mere perspective. No matter how polluted a body of water is, once the pollution is removed, the body of water remains as it is, in its true, pristine, original state. Similarly, with felt understanding, its possible to realize afflictive emotions, no matter how severely ingrained, do not sully the true nature of mind in the least. Even in the midst of grossly afflictive states, there is still an avenue to notice and access this luminous basis (of mind's non dual nature).

Non duality is not a practice. Saying "I adopt & practice/ascribe to the philosophy/concept/view of non duality" is rather lacking in light of the fact that, with the right sort of investigative insight, that which eventually clarifies is that the fundamental nature and the very essence of reality is empty of subject/object separability. Just like wetness cannot be separated from water, but this inseparable aspect of water is seldom given attention due to various reasons, chiefly habitual overlays. The tendency to gravitate towards a particular concept in favour of another is also due to habitual roots. When non duality is understood and then realised for what it is (the nature of mind and therefore the nature of reality), these habitual roots will instantly be severed, regardless of how ingrained they've become. The masters say its like bringing a candle into a darkened space - the length of time this space has remained in darkness does not affect the cause of this space lighting up.

call it like it is varicoloured bananas destroy assumptions

You're free to feel and react in whichever way you deem helpful towards maintaining a certain illusion about your lofty claims to mastery. As for reference value, frankly, none of what you've proposed above contains any. No point beating around the bush since you don't seem interested in anyone else's thoughts except your own.

If you want to be left alone, then please tone down the assumptions. And by the way, saying that I'm following you is also another assumption. Assumptions do not inspire much faith in your mastery claims. Not to mention how easily you feel provoked even when there wasn't any provocative intent.

You seem to thrive on assumptions @awaken

There are a number of milestones in Buddhist practice, but doubtful clear light is one of them. Suggesting the notion that its a reachable 'goal' can bring about confusion and misunderstanding.

Japanese Heart Sutra 2 versions