Thanks so much for the feedback. Yes, I do care that more people are able to experience the same thing that you and I have experienced, I do think that there's a well-being in that experience that is of benefit, even if only in brief interludes (see Waking Up and Falling Asleep). Here's a passage from "Zen Letters, Teachings of Yuanwu" that might interest you:
"The essential thing in studying the Way is to make the roots deep and the stem strong. Be aware of where you really are, twenty-four hours a day. You must be most attentive. When nothing at all gets on your mind, it all merges harmoniously, without hindrance-- the whole thing is empty and still, and there is no more doubt or hesitation in anything you do. This is called the fundamental matter appearing ready-made."
("Zen Letters, Teachings of Yuanwu", translated by J.C. Cleary and Thomas Cleary, pg 53. Yuanwu authored "The Blue Cliff Record", a collection of koans and commentaries, in about the 12th century C.E. in China)
When I read teachings like this, I always keep in mind that the words were spoken for the benefit of the speaker, and when they cease to be a teaching for the teacher they cease to communicate. Yuanwu has beautiful letters, and he usually starts out strong, and closes with something remarkable, and in between is his personal journey. Here he recites things he already is certain on, at the start of a letter. The Clearys titled this letter "It doesn't come from outside"; toward the close of the letter, he says this:
"This is why the founder of Zen pointed directly to the human mind. This is why "The Diamond Sutra" taught the importance of human beings detaching from forms. When a strong man moves his arm, he does not depend on someone else's strength--that's what it's like to be detached from forms."
Here he is attempting to point toward action out of the place of occurrence of consciousness, choiceless action with no future and no past. In my opinion he is successful, if you already know what he's talking about, to some extent. I have confidence that his words are alive, yet his conclusion in the letter (which I won't quote) leads me to think he knew when he had said as much as he could say, and he left off with that and went about his life. He didn't have to make sense to anyone else. He knew he was talking to himself, and if he was very lucky, to everyone else.
My opinion. Hopefully this interests you. My background is strongly in the teachings of Gautama who was later called the Buddha, in spite of his failures as a teacher (like the suicide of many of his monks due to something he taught), and in the Chan teachers like Yuanwu. I'm also a big fan of the Tai-Ch'i teacher Chen Man-Ch'ing, and of the Gospel of Thomas. Have you ever seen this one:
when you make eyes in the place of an eye,
and a hand in the place of a hand,
and a foot in the place of a foot, (and) an image in the place of an image,
then shall you enter the Kingdom .
(The Gospel According to Thomas, coptic text established and translated by A. Guillaumont, H.-CH. Puech, G. Quispel, W. Till and Yassah ‘Abd Al Masih, pg 18-19 log. 22, ©1959 E. J. Brill)
To me, an image in the place of an image is exactly the practice of waking up and falling asleep. The rest I begin to think is a reference to the way the ability to feel opens with the movement of mind, so that the posture or carriage is effected through the ability to feel that occurs as consciousness takes place, again posture or carriage as choiceless action with no future and no past.
I hope I'm not overwhelming you.