Tilt Billings: '[some]with good reason as any, consider the Sujin take on things, especially vipassana meditation, equally out there as Ingram's approach."
I would like to see the evidence for this.
Lets look at some of Ingram's ideas first:
For the sake of discussion, and in keeping with standard Buddhist thought, awareness is permanent and unchanging."
"It is also said that, "All things arise from it [referring to awareness], and all things return to it,' though again this implies a false certainty about something which is actually impenetrably mysterious and mixing the concept of infinite potential with awareness is a notoriously dangerous business. We could call it 'God,' 'Nirvana,' 'The Tao,' 'The Void,' 'Allah,' 'Krishna,' 'Intrinsic Luminosity,' 'Buddha Nature,' 'Buddha,' 'Bubba' or just 'awareness' as long as we realize the above caveats, especially that it is not a thing or localized in any particular place and has no definable qualities. Awareness is sometimes conceptualized as pervading all of this while not being all of this, and sometimes conceptualized as being inherent in all of this while not being anything in particular. Neither is quite true, though both perspectives can be useful."
"While phenomena are in flux from their arising to their passing, there is awareness of them. Thus, awareness is not these objects, as it is not a thing, nor is it separate from these objects, as there would be no experience if this were so. By examining our reality just as it is, we may come to understand this.
"Further, phenomena do not exist in the sense of abiding in a fixed way for any length of time, and thus are utterly transitory, and yet the laws that govern the functioning of this utter transience hold. That phenomena do not exist does not mean that there is not a reality, but that this reality is completely inconstant, except for awareness, which is not a thing. This makes no sense to the rational mind, but that is how it is with this stuff."