THE FOUR METHODS FOR TEACHING ADVAITA VEDANTA, Part Six, The Conclusion

FROM A SITE VISITOR: [Please see “Part One” of this series form the visitor's initial comments]

F.: For those who prefer the doingness and activities and disciplines and effort and work to "improve," as prescribed in some teaching methods and in some yogas, so it is; however, that all runs counter to living naturally (which is at the core of nisarga yoga) as opposed to living unnaturally and/or trying to live supernaturally.

Unnatural living is marked by doing things repeatedly that are harmful or destructive. The following pointer posted earlier illustrates what supernatural living looks like:

Pray all the prayers that you think you need to pray; knell, bend over, stoop, or lie prostrate as much as you think you need to kneel, bend over, stoop, or lie prostrate; read all the “holy” books that you think you need to read; visit all the “sacred” sites or “sacred” men that you think you need to visit; chant or hum every chant or hum you think you need to chant or hum; ring every bell you think you need to ring; and burn every stick of incense that you think you need to burn. But when you are done with all of that, realize that you—and all persons who are fixated in a stage and are playing their religious or spiritual roles—are mistaking the dawn for the noon. Realize that praying and knelling and bending over and stooping and lying prostrate and reading and visiting and chanting and humming and ringing and burning (and every other external thing you try to use to be more spiritual or to try to demonstrate how spiritual you are) will actually block you from finding the truth which can only be found within after certain pointers are taken into quiet and solitary consideration.

Maurice Frydman wrote, “This dwelling on the sense ‘I am’ is the simple, easy and natural Yoga, the Nisarga Yoga. There is no secrecy in it and no dependence; no preparation or initiation is required. Whoever is puzzled by his very existence as a conscious being and earnestly wants to find his own source can grasp the ever-present sense of ‘I am’ and dwell on it assiduously and patiently till the clouds obscuring the mind dissolve and the heart of being is seen in all its glory.”

Combined with the Direct Path Method of teaching and then taken to its ultimate level, the nisarga/natural type of yoga can facilitate the re-purification of the warped consciousness and can free persons of their belief in supernatural nonsense and unnatural living as well. It is the only yoga that encourages persons to cast aside all false ideas and debilitating emotions and bogus beliefs and ritualized practices and formalized movements and to simply live naturally.

Granted, several years ago, “floyd” became involved in certain actions in order for some cancerous growths to be purged, but once those were removed, no one suggested that the hospital should still be visited on a daily or weekly basis forever or that the doctor be called regularly to discuss issues. Similarly, once the contaminated consciousness has been purged, nothing need happen except spontaneous, natural living for the remainder of the manifestation. No regular visitations to religious or spiritual meetings are required; no need exists that would require visiting a teacher or "holy" man on a daily or weekly or annual basis. At that ultimate level of re-purification, the Realized can see in nature the perfect models of AS IF living; by contrast, the non-Realized look to an illusory “world” and emulate the illusory personas who erroneously believe that they reside therein.

It can be seen, if one reviews carefully the six postings on the various teaching methods and the varied yoga approaches, why the Direct Path Method and the nisarga yoga approach are employed on this site: first, during all those tiresome years of searching which never resulted in any finding, all of the major books deemed “holy” were read and studied; without avail. The teachers who used that method could only advise, “Well, keep reading the holy books and keep studying them and keep praying for as long as needed and always have faith in the Lord. Eventually, your life will get better.” It did not happen.

Secondly, all of the lofty and inspirational platitudes were read and savored. While they might have resulted in a short-term sensation or in a fleeting feeling of encouragement or in feeling “good” for a brief period, they brought no permanent shift in consciousness. They did not purify the consciousness; they further contaminated the consciousness. The advice from some using that method of teaching was to “keep studying and reading these positive comments and eventually you will feel positive as a result.” That did not happen; instead, more duality was ingrained with their “positive vs. negative” concepts.

Third, all of the advice to “just be yourself…your Real Self…now go” brought about no lasting shift since the false selves were not first seen and discarded. If any of those methods work for others, so be it, but for this speck of consciousness that had been warped, only the Direct Path Method finally brought an end to all of the unnatural, self-destructive living that had been inspired by personality. Furthermore, only the nisarga yoga approach finally brought an end to all of the work and effort and doing that is involved with a supernatural style of living, specifically, the…

…reading, praying, imploring, kneeling, studying, chanting, humming, pleading, ringing, burning, meeting, supplicating, tithing, serving, soliciting, wishing, hoping, proselytizing, begging, forming circles, joining groups, beseeching, giving, holding hands and reciting words in unison, ad infinitum.

Only The Direct Path Method and the natural approach resulted in total freedom and total independence. Post-Realization, there is no dependence on scriptures, on a god, on multiple gods, on persons, on possessions, on practices, on platitiudes read daily to try to “pick up the spirits” time and time again, on disciplines, on working at “improving,” on working to gain “power,” on avoiding this or on seeking that, on co-dependent role players, on praise, on criticism, on reinforcement by persons, on thoughts, on drives, on a "mind," on personality, on concepts, on more teachings, or on adherence to any rules and regulations and tenets and traditions and dogma or principles.

To the contrary, natural living happens spontaneously and there are no needs, period. Additionally, there are no desires such as those that drove all thinking and behavior during the pre-Realization days. Ironically, though no disciplines or dogma are involved at all, a manner of living that some persons trapped in duality would classify as “moral” just happens automatically among the Realized who no longer behave in an unnatural (or destructive or self-destructive) fashion.

So, those are the methods and the approaches that are employed by Advaitin teachers. To site visitor Greg, it should now be clear why the Advaita Vedanta teachings “all seem like one contradiction after another,” to use your words. With the various methods that may be used and that may or may not be combined with certain of the many yoga approaches, contradictions will occur. Note, too, that seeming contradictions will occur no matter what method is used because pointers offered to beginners will differ from those offered to seekers that are farther along the “path.”

Also presented were the reasons that the Direct Path Method is employed, along with the natural yoga approach, on this site. Finally, the fact that this speck of consciousness remains manifested in the temporary space called “floyd,” combined with the fact that no “mind” any longer exists, prevents any thought at all from arising in regards to persons who choose another method or who choose no method at all, which will be the case among 95% or more of all persons on the planet. That absence of thought or judgment, too, is the result of the Full Realization that happened via the Direct Path Method and via the Nisarga Yoga approach that are offered on this site, in the books available through this site, and in satsanga when arranged at the request of some seekers. Please enter the silence of contemplation.
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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)
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THE FOUR METHODS FOR TEACHING ADVAITA VEDANTA, Part One

FROM A SITE VISITOR: I’m lost. I’ve read every book I can get my hands on about Advaita Vedanta. I’ve studied 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.: Hello Greg. Your frustration is understood and even well-founded, but there is an explanation. Though postings have been happening on this site for over two years (and though the method used on this site is noted at the top of the page), never have the variances in the teaching methods been addressed. That shall be offered now so you can understand the source of the contradictions you mention. There are four primary methods for teaching Advaita Vedanta (or five if you were to count “Pseudo-Advaita” which has come about because some are using the teachings as a sole means of income or as a means to obtain a variety of “favors” from seekers).

If you look at the top of this page, you’ll see that the approach used here is “the direct path teaching method” (with pointers focused in the nisarga yoga approach). That approach will be explained after all of the other teaching methods are discussed. Then, you’ll understand why some talk poetically and speak mainly about love and why some offer pointers in a different fashion.

First, understand that there will be no attempt here to suggest that one method is “better than” another. It’s up to each seeker to seek until he/she finds that which they are seeking. If Realization does not happen via one method, move on and find a different teacher who uses a different method. Visitors to this site can read below the descriptions of the four methods and draw their own conclusions about the effectiveness (or lack thereof) of the various methodologies.

Furthermore, have some persons over the years modified the methods to suit their own personal agendas or desires? Evidence suggests that is the case; however, variances also happen because one teacher might be of one lineage that has historically used one method while the next teacher is of a lineage that follows a different method.

Ego can inspire persons to brag about lineage, so it has only been mentioned once in two years on this site. Some, however, choose a teacher that is of a certain lineage in order to find a teacher who follows the method used by predecessors in that lineage, so for those seekers only it will be mentioned that the lineage followed here is the Navnath sampradAya. If you’ve never heard of that, don’t look it up. It’s meaningless except to those who are seeking one style of teaching over another and are already aware of lineages; otherwise, ignore that.

Now, to the four methods. There is no reason to reinvent the wheel if the wheel has already been invented and perfected, and Dennis Waite has been there and done that in regards to explaining the teaching methods; therefore, his explanations in the book BACK TO THE TRUTH will be drawn upon first. Then, the direct path method and the nisarga approach that are used on this site will be explained later. The methods will be discussed in no particluar sequence in order to avoid the implication that the methods are being ranked.

TEACHING METHOD: Traditional Advaita
Paraphrasing Dennis Waite: This is the method regarded as the one defined by Shankara in his discussion of the Upanishads, the Bhagavad Gita, and the Brahma Suttras around the 8th century AD. This approach is defined by those scriptures which some claim are the source of truth.

TEACHING METHOD: Neo-Vedanta
Paraphrasing Dennis Waite: The term Neo-Vedanta refers primarily to the method used by Vivekanada and his followers. Some critics consider this method a “watered down” version of Traditional Advaita, a result of the fact that Vivekanada and his followers have tried to make the teachings more suitable to Western tastes where concepts and ego-states have dominated persons for millenia. [NOTE: Neo-Vedanta teachers typically employ seemingly sublime or exalted or emotion-inspiring statements that encourage followers to adopt more concepts and identities instead of encouraging seekers to forfeit all concepts and identities. Some examples include such advise as: dream on an idea and be full of it and you’ll succeed; believe in yourself; make yourself strong; find god and gain power; use thoughts to create a new reality; engage in the noble goal of seeking knowledge; you are responsible for what you are; acquire power; and seek love. Such concepts are in direct opposition to the teachings presented via the Direct Path, nisarga yoga approach. f.h.]

TEACHING METHOD: Neo-Advaita
Paraphrasing Dennis Waite: The teachers who use this method see no need for study, questioning or inquiring into anything. Recognizing only the reality, and knowing that there is no seeker, they conclude that there is nothing to seek and nothing to teach. Often, the result is that even the most diligent seekers who try to attain the understanding with Neo-Advaita teachers can become very confused. Neo-Advaitins suggest that no path is required since there is no “one” to follow the “path.” [NOTE: That same understanding, which is attained by some who follow the “Direct Path Method” to its end, is assumed by Neo-Advaita teachers to be a given from the very beginning. f.h.] Some who adhere to this method reject the name “Neo-Advaita” outright.

Beginning tomorrow, the “Direct Path Method” and the nisarga yoga approach (both used on this site) will be discussed in detail. Based on the descriptions above, however, are you seeing why all of your searching has resulted in what you describe as "one contradiction after another"? There are some very clear differences in message and methodology employed by different teachers. The wise seeker will take those variances into account when selecting a teacher (and a method to follow) if seeking Full Realization and Full Liberation. Thus, the method used on this site is identified at the very top of the web page so that seekers know immediately which method is used on this site. Please enter the silence of contemplation. (To be continued)
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