Points on Direct Path practice (self-inquiry)

• When you ask "what sees/feels this," as in "who am I?" or "who is the author of this experience?" you are practicing the quintessential "direct path" exercise. That question points to the direct apprehension that the knowing and that which is known are "not two." This is advaita, which is a Sanskrit word meaning..."not two." This is not vipassana, but a complete practice unto itself. You can become fully enlightened, as did Ramana Maharshi, by continued inquiry into "who am I?" Ramana insisted that no other technique was required. Of all the practices I have done, including a great deal of vipassana, "Who am I?" self-inquiry, as taught by Ramana is my favorite practice. I recommend doing it in conjunction with your other practices, as it has the power to completely disabuse you of the notion of a separate self. With this kind of practice, "the path is the goal." In other words, you are able to see what it is like to be enlightened, long before your development catches up with your momentary insight. (KF)

• The confusion arises when we try to evaluate one technology through the lens of another. Developmental technologies like vipassana begin with the assumption that you can strip away layers of delusion over a period of time, eventually arriving at the simplest thing. At that point you see clearly and are said to be enlightened. Interestingly, those who have mastered this approach point out that what they "found" was there all along but was obscured by delusion. The other major approach, the "realization" school, begins with that very understanding. If the simplest thing is already here, we can see it now. Their techniques are designed to cut through delusion in this moment, allowing even beginning yogis to see what is true. "What is true," or "the simplest thing" is prior to the arising of time. For that reason, development through time is either not emphasized in realization teachings or is explicitly refuted. It is thought that if you are obsessing about how enlightened you will be in the future you will be unable to see what is already true. (KF)

• Chinul called the developmental approach the "gradual awakening, gradual cultivation school," and the realization approach the "sudden awakening, gradual cultivation school." In both cases, he pointed out, cultivation is necessary. I know of very few people who teach that you can wake up in one moment and remain forever awake. If you listen carefully, even realization teachers are telling you to cultivate your realization through time. Instructions like "dwell as the watcher," "remain stable in the awareness," etc., are all ways of saying that there is still something to be done even after realization. Ramana Maharshi spent years meditating silently after his awakening. Eckhard Tolle sat on a park bench. Adyashanti had already meditated for years before his realization and continued to meditate afterward. (KF)

• Notice that both schools are present within Buddhism. The Tibetans, for example value and teach both systems side by side. There is no reason why any of us should feel attached to one school over the other. That would be just more dogmatic thinking. To understand the two schools, we must approach each through its own lens and stop trying to understand the timeless through the lens of time. (KF)

• The direct approach is not a subset of Hinayana. It has exactly nothing to do with vipassana or the three characteristics. It is the direct apprehension of reality, prior to the arising of your identity. Stop trying to shoehorn it into a concept that is comfortable for you. And, by all means, don't make a boogie man out of it. Just try it. (KF)

TAROT revisited.

By some recent chain of events, I've been led to revisit the TAROT system.. ie. the 72 picture cards, which surfaced around the 15-16th Century in Europe.

Contrary to popular usage as a fortune-telling or divination device, TAROT can also be used for a wide range of purposes from contemplation and meditation to tantra and magic. It's along these lines- as a contemplative and self-transformation tool- that I've had a long-term interest with TAROT. This started for me personally more than a decade ago due to its relevance to systems in the Western Mystery Tradition (Hermeticism, Freemasonry, Qabalah, Alchemy etc.), which I had taken up after seeking some balance from a prior decade of completely Eastern outlook.

Returning to the TAROT however, my main current interest is along the lines of finding ways to integrate its use with that of other contemplative paths (especially those of direct awareness and self-inquiry). This might sound a little strange, though powerful results do seem evident from combining both these tools in a largely uncharted, yet workable way. On the other hand, success through using TAROT as a contemplative tool isn't so surprising, since the TAROT itself is like a mini-model for our every day reality-- virtually every scenario that could possibly play out in life (psychologically and karmically or event-wise) is displayed somewhere among the 72 cards. Further, the Trumps take into account most of the major human archetypes in existence. As Jung was interested in pointing out, these ever-present archetypes normally float under the conscious awareness of groups and individuals, yet all the while exerting silent influence. Hence any contemplative practice using the set of TAROT images and themes would likely make for an excellent controlled training ground for later transference into the "real" world of our normal (and largely unconscious and robotic) daily living environment.

The concept of a "lab" or training ground isn't a new thing in contemplative practice, which, since inception, has advocated fixed times for silent, isolated meditation, yogas, and/or contemplation, away from the usual circumstances one finds oneself enmeshed in life. Although there are certain 'teachers' around these days that dismiss the idea of fixed meditation sessions, or even the need for controlled contemplation (- I won't bother to go into the flawed rationale here), most aspirants and hands-on practitioners, do appreciate the need for a controlled environment, where 'experiments' in consciousness can be carried out calmly, precisely and without interruption. Importantly, such experiments and trainings, when repeated, can then later be transferred easily into ordinary daily activities.

Likewise, the TAROT, through it's all-encompassing scheme of Major/Minor cards, and its portability and ease of use, also offers such a controlled "lab" for experiments in consciousness and beyond. For those unfamiliar with the TAROT, I would recommend starting with the standard Rider-Waite deck, due to it being the most common deck in existence, and also due to its relative simplicity in layout, and the ease in which impressions are conveyed.


(Minor Arcana of the Rider-Waite deck, first published in 1910.)

A few "first steps" for someone new to spiritual awakening.

I found this article on a website by Tom Stine. These eight tips are probably worth more than a whole bookstore filled with metaphysical and spiritual books. Since they are so common sense and clear, I've reposted here.

Just basic common sense tips. These tips also highlight where 90% of spiritual aspirants get lost, or fool themselves into believing they are doing work when in fact nothing is being done besides "armchair spirituality", conditioned thinking and talking.

Enjoy (and thanks to Tom Stine for writing these).


Tom Stine: 8 “First Steps” for Someone New (or Old) to Spiritual Awakening

* Start sitting. As I often say, you probably can’t sit too much. I’m far less interested in what you do while sitting, more interested in that you spend time sitting often. However, I think it safe to say that fantasizing and planning your day are not the best uses of your time. Rather, spend time doing absolutely nothing. You are not trying to still your mind, you are not trying to focus on breathing or a thousand other meditation techniques. You are just sitting still, maybe noticing what is here, what is now, what is your current experience. There are no mental tricks or games or practices. Just sitting and being. That’s really enough. Maybe try doing some sitting, allowing everything to simply be, for 15 minutes every day.

* A little bit each day, put your attention on awareness. (Many ways for doing this)

* Find a teacher or two or three, and pay attention to their teachings. Don’t try to precisely comprehend it all, but instead allow the teachings to “soak in.” You don’t need to become a follower of these teachers, take them as your “gurus” or send them all your money. But having someone (or several someones) to guide you along the way can be very, very helpful.

* Read a wide variety of spiritual books. These books can be very helpful. Don’t try to find “the answers” in those books. Rather, allow them to move you and guide you, not satisfy your minds desire to figure out everything.

* Make-up your own damn mind about what’s what in the spiritual world. Don’t believe a single word any teacher says, any books says, nothing(!), unless it really resonates with you. You don’t need to be an out and out skeptic. But don’t take anyone’s word for it. So what if Swami Salami says that enlightenment is the greatest thing since sliced bread. Is it? Do you know that? How about sitting with it and seeing what arises in you?

* Attend a few satsangs. Satsang means “talk or gathering about truth,” and attending, - watching or listening to one can be extremely helpful. If you don’t live near a teacher with whom you resonate, then watch satsang online (and no, that isn’t just a plug for online live satsang with yours truly). There are a number of teachers doing satsang and posting videos online. YouTube has more videos on spiritual awakening than you could ever hope to watch. For those of you who live in Hooterville like I do, the Internet is a veritable godsend.

* Recognize one very important truth about spiritual awakening and spirituality in general: most of what passes for spirituality is not going to help you in the slightest. I know that sounds extremely critical, but I don’t intend it to be. The issue at hand is really simple: what is going to help you the most on your journey? That’s all the matters. And the crazy part is that there is no “one-size-fits-all” path or approach that works for everyone. In a very real sense, you have to discover the unique path that is for you and you alone. And so the obvious realization: most of what’s out there just isn’t going to work. That’s why I keep encouraging you to…

* Sit some more. Really. I know I am making a big deal about sitting, both in this article, during satsang, and in the Shortcuts, but it really can’t be over-emphasized. It is a rare person who sits too much. If you will notice, most of the teachers and gurus out there, as well as most historical “enlightened” folks, did a lot of sitting. It’s about seeing how the mind/ego ticks. Most people won’t see through it without some time getting familiar with it. Sitting is the best way to do that. Remember, how is less important than actually doing it.

(Original article here: http://tomstine.com/8-first-steps-for-someone-new-or-old-to-spiritual-awakening-a-beginners-guide-part-1/)


As I understand from his website, Tom seems to have finished posting new material on his website, and has gone offline since then for various reasons. However, there is still some very worthwhile material on the site which I would highly recommend for reading.

DP.