THE FOUR METHODS FOR TEACHING ADVAITA VEDANTA, Part Three

FROM A SITE VISITOR: [Please see yesterday’s entry for the visitor's comments.]

F.: Several distinct differences in the Direct Path Method of teaching Advaita as opposed to the other three methods have been shown. During "floyd's" years of seeking, truth was sought by use of the other three methods (along with a host of religions and philosophies and ideologies and yogas and cult-like spiritual programs) but Realization did not happen. Religious and/or spiritual persons reported that “one must retreat into the soul” when the vicissitudes of the relative existence leave one feeling torn apart, but what is a person to do when even the so-called “soul” seems to have been torn asunder as well?

In the last month alone, issues have been raised during satsanga and e-mails have been received about: a pending divorce; about sex problems and in-law problems showing up now as marriage problems; about problems at work; about problems in “self-help” groups; about a spouse who just died; about problems with a child; about what seems to be an inevitable bankruptcy; about a disabled parent; about problems stemming from addiction; about abuse of several kinds; and about suicidal thoughts, to name a few. So what is a person to do when even the so-called “soul” seems to have been torn asunder as well?

Sometimes, reporting to an emergency room or a professional therapist is the immediate step. Beyond that, for those seeking the cheap answers in groups or the magical answers in church, they may be required to continue the search and to transition beyond the traditional religions and spiritual programs and ideologies with all their contradictions. And a few who continue as dedicated seekers might find a teacher who can guide them along the “path” to Full Realization. Realization in the case of this speck of consciousness came (a) after a vision, (b) after receiving Sri Nisargadatta Maharaj’s pointers as offered via the Direct Path Method and as offered in the fashion that he used at the end of his “teaching career,” and (c) after understanding the nisarga yoga approach.

[Note: Realization did not come even after multiple readings of I AM THAT. During the early days of Maharaj’s teaching when those dialogues were recorded, he was moving toward use of the Direct Path Method but it can be seen that he was also blending in some use of the Traditional Method. Later, he began using the Direct Path Method more exclusively, occasionally tossing out pointers that had a straight-forwardness that some might now liken to the “Neo-Advaita” Method. Therefore, it was his later sharings—along with a clarifying vision that came one afternoon—that helped remove the final obstacles to Realization.]

Some of the other differences in the Direct Path Method and the other three methods include these:

Contrary to the Traditional Method, the Direct Path Method advises seekers to receive pointers from a guru/teacher, to take those into consideration, and then to find truth via the inner guru (as opposed to studying any texts considered “holy”).

Contrary to the Neo-Vedanta Method (which offers flowery pointers that have the effect of encouraging followers to adopt more concepts and identities) the Direct Path invites seekers to forfeit concepts and identities. One method blows smoke; the other blows away the smoke.

Contrary to the Neo-Advaita Method that says, “Why don’t you just get it? Understand it’s all illusion. Now you can go,” the Direct Path Method teacher offers other pointers and guides seekers through the steps that most require in order for Realization to happen.

Why? Direct Path teachers agree with the Neo-Advaitins that (a) yes, it’s all illusion and that (b) once Realized, there is no do-er and thus nothing more to do; however, the Direct Path teacher understands the high levels of programming and conditioning and enculturation to which most persons have been subjected. The Direct Path teachers understand how such high levels of distortion remove the ability of persons to see clearly and that merely inviting persons to see clearly does not result in their seeing clearly.

Direct Path teachers are occasionally trespassers—though invited tresspassers—into their protégés’ pain. In such cases, some other teachers using one method might quote scriptures; those using another method might offer lofty or inspirational platitudes; teachers of a third method might suggest minimizing or ignoring the whole business; but the effective Direct Path teacher will understand the psychological structures that result from trauma and warped programming which can cause pain. That teacher can uncover the true source of that pain so that the source can dissolve. Then, the dissolution of the pain can follow.

The adept Direct Path teacher—being both consistent and persistent when persistence is indicated—is able to guide protégés through the deconstruction process that eliminates the “mind” which houses belief in lies and illusions and concepts and personas and that is the seat of mental and emotional pain. Eventually, it is possible that the effects of the psychological structures that result in personality disorders (and which also generate turmoil and pain) can be eliminated via the Direct Path method to Full Realization. For some, of course, professional treatment is required.

Yet unlike the Neo-Advaita teacher’s “just-believe-this-only” approach, the Direct Path teachers know from experience that the obstacles that block the pure consciousness from seeing the levels to which the consciousness has been corrupted must be removed before the pure consciousness can be witnessed (by itSelf) and before Truth can be known.

Finally, the form of Direct Path teaching which was used by Maharaj near the end of that manifestation as well as the form of Direct Path teaching that is used on the site could both be considered “less Advaita Vedanta” and “more Advaita.” Maharaj would eventually advise visitors to forget the concepts they value and quote because they were written in a so-called “holy book” and to find, instead, what they already know within but that is “hidden” from consciousness by the miasma of ideas and beliefs and concepts and other lies that are blocking their realization of truth. Please enter the silence of contemplation. (To be continued)
THE 15% OFF SALE ITEM FOR THIS WEEK IS CASTING LIGHT ON THE DARK SIDE OF RELATIONSHIPS. FOR INFORMATION:

Click CASTING LIGHT ON THE DARK SIDE OF RELATIONSHIPS

THE FOUR METHODS FOR TEACHING ADVAITA VEDANTA, Part Two

FROM A SITE VISITOR: I’m lost. I’ve read every book I can get my hands on about Advaita Vedanta. I’ve studied the words of Adi Shankaracharya, Ramakrishna, Ramana Maharshi, Swami Vivekanada, Nisargadatta Maharaj, and now you. And it all seems like one contradiction after another. That was the whole problem with everything I tried before Advaita Vedanta--one contradiction after another. Some teachers say I have to love everyone. The next teacher doesn’t even mention love. Some talk poetically. Others talk in what I would call a realistic way and delivery their points in a hard, smack you between-the-eyes style. So what’s the deal? I got involved with AV because I was looking for sanity but I’m going nuts in the process. Greg.

F.: Today, the fourth method of teaching Advaita will be discussed:

TEACHING METHOD: The Direct Path
First, all of the following pointers about the Direct Path Method come either from Dennis Waite or from Advaitins quoted in his book BACK TO THE TRUTH: 5000 Years of Advaita, (including pointers from Atmananda Krishna Menon, Francis Lucille, Ramana Maharshi, Sri Nisargadatta Maharaj, Gregory Goode, and John Wheeler). These are the basic principles of the Direct Path Method which distinguish it from the other methods:

· This method provisionally acknowledges "the seeker" and "the guru" though proclaiming unambiguously that there is only the Self.

· The Direct Path provides a means by which untruth is removed via arguments.

· The teachers that use this method understand that once Realization happens, life carries on with itself, by itself, without our intervention.

· Self-Inquiry—not bhakti or worship or disciplines—is the principle means of Realizing.

· There is no do-er.

· Beliefs must be deconstructed for Realization to happen.

· Rather than seeking without (via god, gods, or “holy” writings) the Direct Path Method emphasizes seeing directly that truth which can be known from within, via the inner guru or the inner resource. (NOTE: The gurus/teachers that use this method always eventually invite the seeker to go within but only after the obstacles which block seeing with clarity—namely, obstacles such as concepts and beliefs—have been removed. fh]

· After Realization comes about via an understanding of the pointers offered via the Direct Path Method, the natural freedom of one’s true nature prevails for the remainder of the manifestation (hence, the connection with the nisarga yoga, or natural yoga, approach).

· The Direct Path Method is not goal-oriented or prescriptive (as is Neo-Vedanta, for example) and attempts to simply point out the way things are.

· Often using present experiences as data or examples, the Direct Path Method deconstructs the existing body of presumptions, the belief systems, and the psychological structures—all of which make persons feel separate, vulnerable, and cut off from reality. [NOTE: What persons call “problems” all arise via the warped consciousness, the bogus “mind,” the ego-states assumed as identities by persons, and the personality disorders that result; therefore, the teacher that uses the Direct Path Method must have some advanced understanding of the principles of psychology. fh]

· When the illogical, unreasonable, and irrational nature of psychological structures are held up to the light of awareness for a seeker that is capable of being logical and reasonable and rational, the psychological structures peacefully dissolve.

· An awakening happens that is marked by sweetness, by an immediacy, and by a gapless clarity which is awareness itself. And quite often, there’s laughter!

· The Direct Path Method actually does not prescribe a “path” or “journey” as such since You Are already That Which you seek; however, a student-guru arrangement is usually required since the understanding must be delivered in a series of progressive “steps” that must be taken in an exact order. The advanced steps are built on the foundation of the preceding steps, so each step must be understood completely before a seeker can move to the next.

· Rather than practicing disciplines and adhering to esoteric paths and preachings, this method attempts instead to deconstruct persons’ everyday view of “the world” and “themselves” in order to guide protégés to an understanding of what they are not in order to understand That Which They Truly Are. [NOTE: With Realization, Consciousness, Awareness, the beingness, the non-beingness, and the Absolute are all understood; thereafter, the relative existence happens spontaneously for the remainder of the manifestation of consciousness.]

So that is the take on the Direct Path from several Advaitin teachers as offered in Dennis Waite's book. Others aspects of the method will now be offered.

This method does not try to “give” seekers anything since Direct Path teachers know that, ultimately, there is no seeker and that there is no “one” to “gain” and that there is nothing to be gained; conversely, the Direct Path teachers know that too much has been given to seekers already (namely, all of the false dogma and concepts and ideas and beliefs which now block seekers from seeing reality and from Realizing truth). Please enter the silence of contemplation. (To be continued)
THE 15% OFF SALE ITEM FOR THIS WEEK IS CASTING LIGHT ON THE DARK SIDE OF RELATIONSHIPS. FOR INFORMATION:

Click CASTING LIGHT ON THE DARK SIDE OF RELATIONSHIPS

LIVING IN THE STYLE OF A REALIZED TEACHER, OR A HERON, OR A DEER, Part One

FROM A SITE VISITOR: I have read what you have written about the mind and have pre-ordered your book on the mind, but another teacher talks about using the “working mind” and not the “thinking mind.” Will your book clarify (or maybe reconcile) what the two of you are teachings? Andi

F. Hello Andi. The book you’ve ordered does not address the “working mind-thinking mind” terms, but some clarifying pointers are offered about the “working vs. thinking mind” in the book THE ESSENCE OF THE TEACHINGS.

When seekers have come here for satsanga, sometimes they have been invited to walk down the terrace to the harbor or to walk along the edges of one of the coves nearby and watch a Great Blue or Great White Heron. (The same exercise was used with deer when sessions were being offered in a location that was near a forest. Why? Nisarga Yoga is an invitation to live naturally. If you could spend an extended period of time in the presence of a Realized Teacher, you might see natural living being modeled. For most who cannot arrange such an opportunity for witnessing, why not at least witness a bird or animal that is truly living naturally? Most can arrange that right now.)

When they returned after having witnessed one of the birds or one of the deer for a period, the participants were asked to write in their notebooks a contrast of the way that the heron/deer was living as opposed to the way that they were living. Inevitably, the participants always noted certain observations that were common to most of their lists: the deer/heron’s “peace”; the way that the deer/heron seemed not to be bothered by anything at all; or the way that, if it was disturbed by humans that approached, the way it just relocated to a quieter place.

Some of the more creative descriptors that some seekers have written include words such as “natural” or “unencumbered” or “free” or “unregulated” or “not burdened” or “just being.” Then participants were asked to write a second list using words that described the way they were living. (The words were never as appealing as those used to describe the lifestyle of the deer/heron.)

Then the participants were asked to write answers to the following:

“Why does the life being lived by a deer/heron seem to be preferable to your own?”

“Are you more intelligent and more knowledgeable than a deer/heron? If so, why is it able to live a life that seems to be preferable to yours?”

“Why does the deer/heron not need to Realize and why does it not need to go through the "Seven Step Journey to Reality"? That is, what have you experienced that the deer/heron has not?”

“Do you believe that the deer/heron has any kind of mind at all or that it is merely functioning via the auspices of the brain and natural instincts?”

“Do you believe that the deer/heron was ‘thinking’ or merely witnessing?”

“Have your minutes and hours and days and years been passed from a “thinking mode” or from a “witnessing mode”?

“Is your mind ‘working’ more than you want it to?”

“The deer/heron is born with its clothing, eats food that is free, and pays nothing for shelter. Most humans don’t have that privilege, and employment must happen for you to meet your food, clothing and shelter requirements. But if a shift in perspective were to happen, how could you meet those basic requirements and still live in a fashion that would be more natural, less encumbered, far freer, less burdened, and marked by ‘just being’?”

“The deer/heron has accumulated little…a temporary place for bedding only. How could de-accumulation allow an adjustment to happen in your lifestyle that might be preferable to the way that you are living now?”

So, Andi, the same invitation to try that exercise is offered to you and to all site visitors: go to the woods or a park or some place where you can quietly observe a bird or animal in its natural habitat. If possible, focus on one bird or animal alone. Then return home and write answers to the questions above; then, read the answers until a new understanding manifests. For additional explanation, see the book below. Please enter the silence of contemplation. (To be continued)
Interested in more on “the working mind vs. the thinking mind,” on “manifestation vs. unmanifestation,” on “free will vs. no free will,” on “the seven degrees of separation from reality,” on exercises for focused meditation, on what “the ‘higher power’ is vs. what it is not,” and on “natural living vs. unnatural or supernatural living”?

Click THE ESSENCE OF THE TEACHINGS

INTERESTED IN AN ADVAITA VEDANTA RETREAT? Click