I'm detecting a kind of contradiction here Kyle. I found this thread and not only does it tell me that you do occasionally broadcast your realizations, but it gives us more insight on your understanding of space...
Just as an aside, when you are in the space, you realize that thousands of thoughts can and do exist simultaneously, so I would have to disagree with the part in that post where G Goode posits that disfigured koan about only one thought can exist at a time. Perhaps to the subject in the immediate present, but "space" is beyond the subject.
I think this quote from Kyle is pretty clear on the meaning of space in Dzogchen, which like the term 'mirror is used as a symbol or metaphor, not as a literal description which would only lead to formless state.
'Space' is merely a metaphor for awakened wisdom. Like space is unconditioned, unproduced, vast, open, clear, pure, unborn, undying, unadulterated, unassailable etc. awakened wisdom is like that. Emptiness is like that.
Emptiness in Dzogchen and Madhyamaka are exactly the same (so it would actually be inaccurate to say there's two differing philosophical uses): lack of inherency, freedom from extremes, illusory, unfindability. Everything is 100% empty in Dzogchen and in Madhyamaka. Emptiness allows for process and dynamism, if things existed inherently they'd be dead, stagnant, the basis (gzhi) wouldn't be able to display itself, there would be no possibility for awakening.
Dependent origination in Dzogchen and Madhyamaka both apply to the 12 Nidanas. Dzogchen (unlike Madhyamaka) has both (i) afflicted dependent origination; which applies to the structuring of ignorance (Skt. avidyā, Tib. ma rig pa) and, (ii) unafflicted dependent origination; i.e. lhun grub which is known in vidyā (Tib. rig pa). Lhun grub, which means 'not made by anyone', is spontaneous natural formation (autopoiesis), which is truly self-origination.
Dharmakāya is the epitome of emptiness, but also signifies the condition of a Buddha. It is a total freedom from extremes so we cannot say it is the 'fundamental nature of being as awareness', if dharmakāya was 'being' it would be conditioned, so free from extremes.