We live in a culture obsessed with intermediaries. Coaches translate sport into drills. Teachers translate reality into curriculum. Therapists translate experience into models and diagrams. Even our own minds translate the raw present into stories, judgments, and categories.
But what happens when we bypass the translator? What happens when we experience the world directly?
This question lies at the heart of two very different traditions: the ecological approach to learning in psychology and motor skill acquisition, and the direct experience traditions of Taoism, Zen Buddhism, and other contemplative paths. Though born of different histories—one from modern cognitive science, the other from ancient spiritual practice—they converge on a radical idea: reality is directly available to us, if we can learn to stop inserting barriers.
In this post, I’ll explore the parallels between these worlds. Along the way, we’ll see how they challenge conventional views of learning, perception, and awareness—and how they might inform not just movement training, but life itself.
The Ecological Approach: Information Is Already in the World
In the mid-20th century, psychologist James J. Gibson disrupted the dominant paradigm of perception. At the time, most theories assumed that perception was an indirect process: the eyes captured a chaotic array of light, which the brain then interpreted and reconstructed into something meaningful.
Gibson rejected this view. He argued that the world is not ambiguous chaos, but already structured in meaningful ways. Perception, then, is direct. We don’t need to construct reality from scratch; instead, we pick up information already available in the environment.
This information is organized into affordances—action possibilities that the environment offers a particular organism. A chair affords sitting for a human, but not for an ant. A ledge affords jumping for a cat, but not for a turtle. Perception is not about representing a detached world inside the head, but about detecting the actionable invitations present in our immediate surroundings.
The ecological approach thus places emphasis on perception-action coupling: learning emerges not from abstract knowledge but from engaging directly with the environment in a goal-directed way.
The Direct Approach to Skill Learning: Removing the Middleman
Building on Gibson, modern motor learning theorists like Karl Newell and Rob Gray developed the direct approach (often embodied in the constraints-led approach). Instead of breaking down skills into decontextualized drills and then hoping the brain will later assemble them, the direct approach designs environments where the skill itself can emerge.
For example, rather than practicing a basketball free throw by isolating arm mechanics, the direct approach might vary task constraints (distance, ball size, fatigue) so that the learner adapts in context. The goal is not to impose an idealized movement pattern but to allow the body to explore degeneracy—multiple ways to achieve the same functional outcome.
The emphasis is on self-organization: the nervous system finds stable solutions through direct experience with the problem, not through verbal instruction or internal models.
In short, the direct approach says: learning is not in the coach’s words, nor in the player’s abstract representation—it is in the ongoing, lived relationship between person and environment.
Taoism and Buddhism: The Direct Path of Awareness
Long before Gibson, Taoist sages and Buddhist teachers asked similar questions about perception—though not of basketball or affordances, but of the nature of reality itself.
The Tao Te Ching opens with the line: “The Tao that can be spoken is not the eternal Tao.” Words and concepts are not the thing itself. Reality, or Tao, is immediate, self-existing, and cannot be grasped through description.
Zen Buddhism echoes this with its famous emphasis on direct pointing. A teacher may say: “Look directly at the sound of the rain. Where is the boundary between you and it?” The instruction bypasses intellectual analysis, aiming to provoke an immediate recognition of non-dual awareness.
Meditative traditions stress the same: thoughts and interpretations are after-the-fact overlays. Awareness itself is always already present, requiring no construction. Just as ecological psychology argues perception is direct, Buddhism argues that enlightenment—or awakening—is not an attainment of new content but a recognition of what has always been here.
four parallels
When we look across science, coaching, and contemplative traditions, striking echoes appear. Each begins in a different domain—psychology, skill learning, spiritual practice—but they converge on a shared intuition: reality is not something we construct secondhand. Instead, it is encountered directly, organized and sufficient on its own terms. From here, we can trace four core parallels that highlight this common ground.
Parallel 1: No Mediator Required
The first and clearest parallel is the rejection of mediation.
In cognitive psychology, perception was thought to require an internal intermediary—a brain-based reconstruction of reality. Gibson said: Perception is direct.
In traditional coaching, learning is thought to require stepwise drills and instructions. The direct approach says: Skill emerges directly from experience in context.
In religion and philosophy, truth is often mediated by scriptures, rituals, and dogma. Taoism and Zen say: Awareness is directly accessible, here and now.
In all three domains, the radical claim is that reality is already structured, already sufficient. The mediator often obscures more than it reveals.
Parallel 2: Trust in Self-Organization
A second parallel is the belief in self-organization.
In ecological psychology, the perceptual system self-organizes to detect affordances.
In motor learning, the athlete self-organizes movement solutions when exposed to rich task constraints.
In Taoism and Zen, the mind naturally rests in awareness when we stop interfering; meditation is less about striving and more about non-doing.
The teacher’s role in all three traditions is not to dictate outcomes but to craft conditions where the natural intelligence of the system reveals itself.
Parallel 3: Variability Is Not Error, but Freedom
Traditional learning models often treat variability as noise, something to be eliminated. But ecological psychology and Taoist philosophy both invert this idea.
In motor learning, variability is exploration. Trying multiple ways of moving helps find adaptable, resilient solutions.
In Taoism, the world is in constant flux—the Tao flows like water, never rigid. To live skillfully is to move with variability, not against it.
In Zen practice, thoughts and feelings come and go like clouds. Variability of mind is not an error, but part of the unfolding of awareness.
In each case, variability signals freedom—the ability to adapt to changing circumstances without clinging to one rigid solution.
Parallel 4: The Untranslatable Nature of Truth
Both scientists and sages warn us: direct experience cannot be fully transmitted through words.
Gibson said that affordances are picked up through perception, not through verbal description.
Coaches in the direct approach design practice environments, because words alone can’t teach the skill.
Zen masters famously hold up a flower or shout a single syllable instead of giving lectures—pointing beyond words.
Language, at best, is a pointer. The truth must be experienced.
A Deeper Integration: Awareness as the Ultimate Affordance
Now, let’s push further. What happens when we don’t just see these parallels as interesting coincidences, but as part of a deeper integration?
One possibility is this: awareness itself is the ultimate affordance.
Think about it. The environment offers actions to the body. But what allows us to notice affordances at all? Awareness. Without awareness, no affordance can be perceived. Awareness is the condition for direct perception.
In Taoism and Zen, awareness is not something we generate—it is the ever-present field in which all affordances arise. When we rest in awareness, life becomes less about managing representations and more about responding directly to what is.
From this perspective, ecological psychology and Buddhism are not just parallel—they are nested. The ecological approach explains how the organism engages directly with its environment. The contemplative traditions explain the deeper ground in which both organism and environment are revealed: awareness itself.
Practical Implications: From Sports to Daily Life
Why does this matter beyond theory?
For coaches and therapists: We can design learning environments that trust the intelligence of the system, minimizing unnecessary instruction and maximizing direct experience. Instead of over-explaining, we let the athlete discover.
For contemplatives and everyday people: We can approach life less as something to be mediated by constant thinking and more as something to be directly lived. Instead of analyzing every moment, we rest in the immediacy of awareness.
For bridging science and spirituality: Recognizing these parallels dissolves the false dichotomy between rigorous psychology and mystical insight. Both are studying the same phenomenon: the possibility of meeting reality directly.
Common Objections and Distinctions
Of course, we must be careful not to flatten differences.
Ecological psychology is empirical and behavioral, concerned with measurable interactions. Taoism and Zen are existential and ontological, concerned with the nature of being.
Direct motor learning is about performance optimization. Buddhism is about liberation from suffering.
Words like “direct” mean slightly different things in each tradition.
Yet, the resonance is real. The ecological approach says: “Perception is of affordances, not internal representations.” Zen says: “Awareness is of reality as it is, not of mental stories.” Both dismantle the tyranny of intermediaries and invite us back to immediacy.
Living the Direct Path
Ultimately, the lesson across domains is simple but challenging:
Stop adding layers.
Trust direct contact.
Let experience teach you.
When an athlete feels the ball instead of rehearsing cues, they are on the direct path.
When a therapist guides a patient into exploring their environment rather than memorizing postures, they are on the direct path.
When a meditator listens to the rain without commentary, they are on the direct path.
Directness does not mean simplicity or ease. It means dropping the illusion that reality needs translation before it can be lived.
Conclusion: One River, Many Streams
The Taoist sage Chuang Tzu once wrote: “The fish trap exists because of the fish; once you’ve gotten the fish, you can forget the trap.”
The ecological psychologist might say the same about models. The coach might say the same about drills. The Zen master might say the same about sutras.
In the end, all of these are traps meant to catch the fish of direct experience. Once caught, the trap can be discarded.
What remains? The river itself. Flowing, dynamic, unmediated. The direct experience of life—whether on the basketball court, in the clinic, or on the meditation cushion.
And perhaps that is the deepest lesson across science and spirituality alike: learning and awakening are not about acquiring something new, but about remembering how to meet what is already here.
Recommended Reading & Resources
Ecological Psychology and Direct Learning
James J. Gibson – The Ecological Approach to Visual Perception
Rob Gray – How We Learn to Move
Keith Davids, Chris Button, & Simon Bennett – Dynamics of Skill Acquisition: A Constraints-Led Approach
Taoism and Buddhism
Laozi – Tao Te Ching (trans. Stephen Mitchell)
Zhuangzi – The Complete Works of Chuang Tzu
D.T. Suzuki – Essays in Zen Buddhism
Alan Watts – The Way of Zen
Bridging Science and Awareness
Francisco Varela, Evan Thompson, & Eleanor Rosch – The Embodied Mind
Jon Kabat-Zinn – Wherever You Go, There You Are
Shaun Gallagher – How the Body Shapes the Mind