A long time ago I studied under Zen Master Seung Sahn Soen Sa when he lived in the states. I also stayed as a guest at his temple in Seoul when I visited Korea in the late 90s.
Seung Sahn had a pet peeve, it was students who attained Nothingness and saw the void nature of all things, even that time was empty, and then they stopped there. They became “rogues” and did just as they wanted without consideration for others, because they saw themselves and others as non existent, so whatever actions came from them was considered alright, even while not resolving the illogical inconsistency of no longer feeling like a person, yet continuing to act in the same old ways as before. (For I might ask the question, "Just because you no longer feel a personal, or that you exist, does that mean the personal or ego is not still there?")
He would say, “You now know Empty; is that all?”, implying there was something to discover beyond Nothingness and the Void and oneness, and which was a return to living as a human in the world lived in by all others, the apparent world of life and death, and to do so with a sense of compassion and integrity.
He gave students many koans relating to life "after" the initial awakening to nothingness, which he considered half way, or 180 degree awakening, versus a 360 degree return to the marketplace.
Robert too spoke of those who only understood that nothing ever existed, and they did not exist, yet who continued to live in the apparent world, either not caring, or deliberately exploiting it without caring how ones actions affected others. He called them “cold fish.”
I am afraid several famous Jnanis fit into this category, but I am not going to name names because I'll get comments from a dozen defenders.
I have mentioned that there are two stages to awakening. The first was to see that you do not exist and never have existed. Seeing that, you see the world too has never existed, and you are free. It is all a matter of mind and the mind is only a collection of thoughts, which aren't really your thoughts anyway, and which one might call a collective or cultural network of thoughts. I write about this as my first awakening experience.
The second awakening is when you see that all of consciousness and the states of consciousness are not you and have nothing to do with you. You are that which notes the coming and going of consciousness and the forms of consciousness. This I have thoroughly explored on the blue site of http://itisnotreal.com as well as on the link called my second awakening experience. This knowledge or awareness has no attributes and really no existence as an entity of any sort in this world. It is utterly beyond phenomenology.
However, there is a third awakening too. The third is an ever increasing love for all sentient beings, wanting them to be safe and prosper, and also wanting to create a better world. This can come instantly, or over a period of time, knowing that the world is unreal, a creation of mind, but beginning to see the suffering and pain of others as real after all, and it causing a rise in you of a need to end that suffering. This is the Mahayana ideal of the Bodhisatva, versus the Hinayana ideal of the Arhat. The second Bodhisatva vow: Sentient beings are numberless, I vow to save them all. The Bodhisatva relinquishes the peace of Arhat "blowing out" until all beings are saved from suffering.
Those who have only mastered the first one or two awakenings laugh and scoff at this, saying it is dualistic thinking, saying who is there to do anything? But they can only say this as long as their hearts have not opened. They still exist only in Jnana, they remain Jnanis rather than returning to the world as Bodhisatvas with love and compassion. Look at Rajiv; he he has mastered both, Jnana and Bhakta.
This marriage of both is the final goal, and it is far more fulfilling than just Jnana or Bhakta. When your heart opens, dualism and non-dual are reconciled in the same person. Nondual, you might say is a visually based understanding, while dual is visceral.
I prefer to transcend this limitation of non-dual and find the powerful thread of love everywhere, holding and permeating the universe. You see, every teacher has a different message. Robert used to say his was closer to Ramana's than Nisargadatta's, but each realized being has his or her own. So, if you like this message, you feed feral cats and the homeless and prompt politician's not to cut Social Security or Medicare. You adopt a homeless cat off the street or go into a shelter and adopt a dog.
Draw a circle of compassionate action around yourself, as big or small as you care to make it, and within that circle, create a kinder world.