user151: Why is it difficult, if not impossible, to read your way to freedom from suffering(Nirvana)? What if you read the advanced Abhidhamma teachings? Is there such a thing as naturally occurring mindfulness in people that lack a mindfulness practice  but read the Dhamma all the time?

user24486: Buddhist scriptures have examples of people hearing the dhamma/dharma explained and coming to deep realizations, so it's not unheard of.
And there are many contemporary examples of people spontaneously having deep insights that in some ways correspond to accounts of people reaching awakening. Near death experiences, to name just one category.
And what about psychedelic ego death experiences - they seem to have profound effects on people.
Of course this is not achieved by reading per se, but these examples open the door to the possibility of (temporary) spiritual attainment without overt spiritual practice.
Muhammad apparently fell into trances where he communicated with angels who dictated the Quran to him.
Perhaps it's difficult to realize nirvana through reading because reading engages the rational faculties of the mind which tend towards differentiation and discrimination rather than expansion and elevation? Perhaps reading poetry, slowly, without trying for dialectical knowledge is more conducive to waking up to nirvana?
Perhaps trying to really work with the ways of seeing the Buddha intimates might also do it. Actively seeing every phenomenon as empty of inherent existence, for example, but then that might be considered crossing over into dharmic practice.
One of the yogic paths centers around formal learning, as does the Advaita Vedanta school.
Just some reflections. So many people, so many paths. Few things are impossible.

user471: You cannot read your way to Nirvana. Without jhana and meditation, there can't be attainment of Nirvana.

As he was sitting there he said to
the Blessed One, "'One who dwells in the Dhamma, one who dwells in the
Dhamma': thus it is said, lord. To what extent is a bhikkhu one who
dwells in the Dhamma?"
"Monk, there is the case where a monk studies the Dhamma: dialogues,
narratives of mixed prose and verse, explanations, verses, spontaneous
exclamations, quotations, birth stories, amazing events, question &
answer sessions. He spends the day in Dhamma-study. He neglects
seclusion. He doesn't commit himself to internal tranquillity of
awareness. This is called a monk who is keen on study, not one who
dwells in the Dhamma.
"Then there is the case where a monk takes the Dhamma as he has heard
& studied it and teaches it in full detail to others. He spends the
day in Dhamma-description. He neglects seclusion. He doesn't commit
himself to internal tranquillity of awareness. This is called a monk
who is keen on description, not one who dwells in the Dhamma.
"Then there is the case where a monk takes the Dhamma as he has heard
& studied it and recites it in full detail. He spends the day in
Dhamma-recitation. He neglects seclusion. He doesn't commit himself to
internal tranquillity of awareness. This is called a monk who is keen
on recitation, not one who dwells in the Dhamma.
"Then there is the case where a monk takes the Dhamma as he has heard
& studied it and thinks about it, evaluates it, and examines it with
his intellect. He spends the day in Dhamma-thinking. He neglects
seclusion. He doesn't commit himself to internal tranquillity of
awareness. This is called a monk who is keen on thinking, not one who
dwells in the Dhamma.
"Then there is the case where a monk studies the Dhamma: dialogues,
narratives of mixed prose and verse, explanations, verses, spontaneous
exclamations, quotations, birth stories, amazing events, question &
answer sessions. He doesn't spend the day in Dhamma-study. He doesn't
neglect seclusion. He commits himself to internal tranquillity of
awareness. This is called a monk who dwells in the Dhamma.
"Now, monk, I have taught you the person who is keen on study, the one
who is keen on description, the one who is keen on recitation, the one
who is keen on thinking, and the one who dwells in the Dhamma.
Whatever a teacher should do — seeking the welfare of his disciples,
out of sympathy for them — that have I done for you. Over there are
the roots of trees; over there, empty dwellings. Practice jhana, monk.
Don't be heedless. Don't later fall into regret. This is our message
to you."
AN 5.73

But you if you study the Dhamma and ponder it often, it may lead you to stream entry.

“Good, good, Sāriputta! For the factors of stream-entry are
associating with good people, listening to the true teaching, proper
attention, and practicing in line with the teaching.
SN 55.5


151: <p>Why is it difficult, if not impossible, to read your way to freedom from suffering(Nirvana)? What if you read the advanced Abhidhamma teachings? Is there such a thing as naturally occurring mindfulness in people that lack a mindfulness practice  but read the Dhamma all the time?</p>
 24486: <p>Buddhist scriptures have examples of people hearing the dhamma/dharma explained and coming to deep realizations, so it's not unheard of.</p>
<p>And there are many contemporary examples of people spontaneously having deep insights that in some ways correspond to accounts of people reaching awakening. Near death experiences, to name just one category.</p>
<p>And what about psychedelic ego death experiences - they seem to have profound effects on people.</p>
<p>Of course this is not achieved by reading per se, but these examples open the door to the possibility of (temporary) spiritual attainment without overt spiritual practice.</p>
<p>Muhammad apparently fell into trances where he communicated with angels who dictated the Quran to him.</p>
<p>Perhaps it's difficult to realize nirvana through reading because reading engages the rational faculties of the mind which tend towards differentiation and discrimination rather than expansion and elevation? Perhaps reading poetry, slowly, without trying for dialectical knowledge is more conducive to waking up to nirvana?</p>
<p>Perhaps trying to really work with the ways of seeing the Buddha intimates might also do it. Actively seeing every phenomenon as empty of inherent existence, for example, but then that might be considered crossing over into dharmic practice.</p>
<p>One of the yogic paths centers around formal learning, as does the Advaita Vedanta school.</p>
<p>Just some reflections. So many people, so many paths. Few things are impossible.</p>
 471: <p>You cannot read your way to Nirvana. Without jhana and meditation, there can't be attainment of Nirvana.</p>
<blockquote>
<p>As he was sitting there he said to
the Blessed One, &quot;'One who dwells in the Dhamma, one who dwells in the
Dhamma': thus it is said, lord. To what extent is a bhikkhu one who
dwells in the Dhamma?&quot;</p>
<p>&quot;Monk, there is the case where a monk studies the Dhamma: dialogues,
narratives of mixed prose and verse, explanations, verses, spontaneous
exclamations, quotations, birth stories, amazing events, question &amp;
answer sessions. He spends the day in Dhamma-study. He neglects
seclusion. He doesn't commit himself to internal tranquillity of
awareness. This is called a monk who is keen on study, not one who
dwells in the Dhamma.</p>
<p>&quot;Then there is the case where a monk takes the Dhamma as he has heard
&amp; studied it and teaches it in full detail to others. He spends the
day in Dhamma-description. He neglects seclusion. He doesn't commit
himself to internal tranquillity of awareness. This is called a monk
who is keen on description, not one who dwells in the Dhamma.</p>
<p>&quot;Then there is the case where a monk takes the Dhamma as he has heard
&amp; studied it and recites it in full detail. He spends the day in
Dhamma-recitation. He neglects seclusion. He doesn't commit himself to
internal tranquillity of awareness. This is called a monk who is keen
on recitation, not one who dwells in the Dhamma.</p>
<p>&quot;Then there is the case where a monk takes the Dhamma as he has heard
&amp; studied it and thinks about it, evaluates it, and examines it with
his intellect. He spends the day in Dhamma-thinking. He neglects
seclusion. He doesn't commit himself to internal tranquillity of
awareness. This is called a monk who is keen on thinking, not one who
dwells in the Dhamma.</p>
<p>&quot;Then there is the case where a monk studies the Dhamma: dialogues,
narratives of mixed prose and verse, explanations, verses, spontaneous
exclamations, quotations, birth stories, amazing events, question &amp;
answer sessions. He doesn't spend the day in Dhamma-study. He doesn't
neglect seclusion. He commits himself to internal tranquillity of
awareness. This is called a monk who dwells in the Dhamma.</p>
<p>&quot;Now, monk, I have taught you the person who is keen on study, the one
who is keen on description, the one who is keen on recitation, the one
who is keen on thinking, and the one who dwells in the Dhamma.
Whatever a teacher should do — seeking the welfare of his disciples,
out of sympathy for them — that have I done for you. Over there are
the roots of trees; over there, empty dwellings. Practice jhana, monk.
Don't be heedless. Don't later fall into regret. This is our message
to you.&quot;<br />
<a href="https://www.accesstoinsight.org/tipitaka/an/an05/an05.073.than.html" rel="nofollow noreferrer">AN 5.73</a></p>
</blockquote>
<p>But you if you study the Dhamma and ponder it often, it may lead you to stream entry.</p>
<blockquote>
<p>“Good, good, Sāriputta! For the factors of stream-entry are
associating with good people, listening to the true teaching, proper
attention, and practicing in line with the teaching.<br />
<a href="https://suttacentral.net/sn55.5/en/sujato?layout=plain&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">SN 55.5</a></p>
</blockquote>
