In the story below (1), Greg Goode explores what he calls literal and non-literal meaning – though I would frame it as a tension between verbal and non-verbal communication. The context is the teaching style of the Direct Path some years ago. Greg himself is a successful student and teacher of the Direct Path and models a demystified and dialogical style of presentation in his own work. I find this type of reflection as a welcome sign of democratization in spiritual inquiry and teaching.
“Back then [in the early 1990’s] satsang was taught by a chosen few, who never got up in front of people without reporting their membership in a spiritual lineage stretching back in a lineage to Ramana Maharsi or Nisargadatta Maharaj. Among satsang students, the most valued goal was to become a teacher. The process of becoming a teacher was surrounded by mystery, celebrity and excitement.
“Imagine attending a satsang the way they were back in the 1990’s: the teacher sits in a plush armchair at the front of the room, while audience members sit on hard folding chairs. On the table next to the teacher is a row of three or four framed photos, showing a progression of spiritual teachers starting with Ramana Maharsi and ending with the very person sitting in the armchair. Imagine the satsang beginning with the teacher saying the following:
“’This is not about me. You may look at me sitting up here in this chair in front and wonder why I am here and you are not. I am just like you. Even though I am up here, and you are not, it doesn’t mean that I am special.
“’I don’t even consider myself to be a teacher. I never wanted to teach. It was my teacher who asked me to teach. He gave me the gift of satsang, and I am here giving it to you.
“’The gift of freedom in satsang is the highest that can be given. It is the most intense form of love and the profoundest happiness imaginable. I wish to share it with you. ‘”
“This is a classic example of non-literal meaning contradicting literal meaning in a way that rhetoricians call apophasis, or ‘affirming by denying (illustrated by the popular phrase ‘if you deny it, you supply it’). When a candidate for political offices says, ‘and I won’t mention my opponent’s financial problems’, you know what’s coming next!
“In our example of the satsang monologue, the literal interpretation of the teacher’s opening statements is that he’s just like his audience members. “But everything else about the situation, from the seating arrangements, to the row of photos, to the teacher’s self-consciousness as a giver of satsang, to his disavowal of teacher status -tells a different story. The teacher’s very first sentence isn’t about the audience or about the official satsang topics of consciousness or enlightenment. It’s about him. He goes on to mention himself a total of thirteen times in eleven sentences. This focus is squarely on him, and, according to the non-literal meaning of his speech, he emerges not the same as the others, but very different indeed. He becomes the teacher who has been specially selected to bear the most precious gift of all. This is a case in which being open to non-literal meaning provides access to a deeper and more subtle understanding of a situation.”
(1) Greg Goode After Awareness: The End of the Path Oakland, CA: Non-Duality Press, 2016 (Non-Duality Press is an imprint of New Harbinger Publications, Inc.)