Absolutely. Below is a structured blog post exploring three kinds of emptiness (Nirodha Dhātu) in succession. It maintains a contemplative tone suitable for your Wild Artisan Dialectics blog, integrating early Buddhist insights with subtle post-modern sensibilities.

The Emptiness that does not step backwards 

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Three Kinds of Emptiness — Nirodha Dhātu in Succession (AI GENERATED)

🌿 Emptiness as a Doorway, not a Destination

The Buddhist tradition speaks of emptiness not as a void, but as an unbinding — a release from the fabricated entanglements of perception and self-clinging. In the early teachings, especially within the Nikāyas, emptiness (suññatā) points to a radical simplicity: the absence of “mine,” “me,” or “myself” in any phenomenon.

One profound formulation of this teaching arises in the form of three successively refined kinds of emptiness, sometimes understood as three aspects of the Nirodha Dhātu — the element or dimension of cessation. They correspond with stages of meditative insight and release.

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1. Emptiness of the Householder World

— suññatā gahaṭṭha-loka —

“Here, a monk, gone to the forest or the root of a tree or an empty hut, reflects: ‘This world is empty of self or of what belongs to self.’”
— Suññata Sutta (MN 121)

This is the entry-point emptiness. The practitioner retreats from the bustle of gahaṭṭha-loka — the householder world of names, roles, and belongings — and enters the solitude of a forest, a hut, or the inward quietude of body and breath.

Here, emptiness means absence of clinging to conventional identity: the job title, the lineage, the daily worries of gain and loss. It is a thinning of the veil of “mine.” One breathes in and out, not as a someone, but as a rhythmic presence without boundary.

✧ This emptiness is spatial and psychological: a relinquishing of worldly involvement.

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2. Emptiness of the Constructed Mind

— suññatā saṅkhata-dhamma —

After settling the body and mind, subtler layers of construction begin to show themselves: the arising of mental impressions, concepts, moods. Even in seclusion, the mind can build its own house.

To perceive the emptiness of conditioned dhammas is to see that thoughts, emotions, and even meditative states are fabrications — compounded and contingent. They arise dependent on contact, intention, memory, and attention. They are not self.

✧ This emptiness is dynamic: a deepening insight into impermanence and the not-self nature of all formations.

One does not fight thoughts but sees their transparency, like dew drops evaporating at dawn.

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3. Emptiness of Emptiness (Nirodha)

— suññatā suññatāya —

Finally, even the perception of emptiness itself is let go. There is no holding to "being empty." No stance. No attainment.

This is not a blankness, but an exquisite non-resistance. A complete unbinding (nibbāna) — the end of mental constructions, even subtle meditative conceits.

“Here there is no thing at all that is fabricated or brought into being.”
— Udāna 8.1

✧ This is the true Nirodha Dhātu — the cessation element: silent, unborn, unfabricated.

It is beyond speech, and yet not other than this moment of soft awareness. There is no self who realizes it. There is only release.

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🪶 Emptiness Touches the World Lightly

These three kinds of emptiness are not philosophical abstractions but practical thresholds — insights ripening through humility, care, and repeated letting-go.

In the modern world, saturated with identities and endless doing, the invitation of emptiness is a profound kindness. Not a rejection of the world, but a gentle loosening of the grip.

When emptiness is understood properly, one lives more simply, more beautifully, and more truthfully. The world is still here — trees bearing fruit, birds nesting, waters flowing — but the burden of self no longer weighs on them.

And that is freedom.

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☸ References:

• Majjhima Nikāya 121 – Cūḷasuññata Sutta

• Saṁyutta Nikāya 35.117 – Suñña Sutta

• Udāna 8.1 – Nibbāna Sutta

• Visuddhimagga XVI–XXI – on Suññatā and Nirodha

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