Reading your way to Nirvana?

How could reading ever bring about anything but knowledge of information? Do you think reading gives you experience?

Nibbanna is AN experience, not something that is learned, hence why it is inexplicable and not able to be written down as it is not information one can actually share, that in turn could be "learned" by reading.

To "attain" this experience one needs to prepare the mind and grasp concepts (concepts that can be shared via knowledge/information gained from reading) that in turn need to be experienced within ones psyche, not intellectually known by just reading.

Reading in of itself is actually quite superficial towards the path to liberation, in fact it is superficial in any sort skill one would want to learn. Practical experience is more poignant and actually useful.

Enlightenment is cognitive. It is understanding. It is possible to become a stream winner by hearing the Dhamma, so it should be possible to become a stream winner by reading the Dhamma. That said, the conditions need to be right. Many people read the Dhamma and get no where. If you are practicing sense restraint (8 precepts), you will probably be in the right frame of mind to understand.

Meditation is overrated. I don't know of a single sutta of someone becoming a sotapanna by meditation. They all become sotapannas by hearing Dhamma. So read suttas, contemplate them, and turn them over in your mind. In my opinion, it's better to listen to suttas than to read them. The Buddha based his pedagogy around spoken teachings which contributes to the repetition and phrasing. I believe you will have a better chance of breakthrough to stream entry by listening than reading.

Also, your time will be better spent ignoring Abdhidhamma. Those very technical details aren't important. A sotapanna has Right View. Loosely speaking, Right View is about the four noble truths and dependent origination. These are topics the Buddha talked about frequently in the suttas.

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.

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