This way or that

The Middle Way

Meditation is a special kind of dance in which we commit ourselves
wholeheartedly to the practice of deconstructing the
materialistic view of reality. The challenge is simultaneously to
hold on and to let go; it is to see clearly what we are doing and at
the same time see through it. To do this, it’s important to cultivate
a feeling for the Middle Way. This is the balance point. The
Middle Way is not just halfway between two extremes—it’s not
a 50-50 kind of thing. It’s more like saying [holds the bell striker
vertically and moves the lower end to the left] existence is over
here and nonexistence is over here [moves the lower end to the
right]. The Middle Way is the hinge-point at the top where the
two pivot, rather than the lower end of the striker just being
halfway along its arc. It’s actually the source from which the two
emanate. This is just one way of describing it.
Some people may be familiar with Tibetan practice, others
more familiar with Theraµvada and vipassanaµ practice.
The questions often arise: “How do we mesh the two? Can we?
Should we?” If we are looking to align the different methodologies,
We can get really tangled up and confused, because this one says do
this and the other one says do that. I therefore encourage everyone
to recognize that every technique, every form of expression
is just a convention that we’re picking up and using for a single
goal: to transcend suffering and to be liberated. That’s what any
technique points us toward.


The way to know if what we are doing is worthwhile is to ask,
“Does this lead to the end of suffering or does it not?” If it does,
continue. If it does not, we need to switch our attention to what
will. We can simply ask ourselves, “Am I experiencing dukkha?
Is there a feeling of alienation or difficulty?” If there is, it means
that we are clinging or hanging on to something. We need to see
that the heart is attached somewhere and then make the gesture
to loosen up, to let go. Sometimes we don’t notice where the suffering
gets generated. We get so used to doing things in a particular
way that we take it as a standard. But in meditation, we challenge
the status quo. We investigate where there is a feeling of
“dis-ease” and look to see what’s causing it. By stepping back
and scanning the inner domain, it’s possible to find out where
the attachment is and what’s causing it. Ajahn Chah would say,
“If you have an itch on your leg, you don’t scratch your ear.” In
other words, go to where the dukkha is, no matter how subtle it
may be; notice it and let go. That’s how we allow the dukkha to
disperse. This is how we will know whether the practices we are
doing are effective or not.
My suggestions and recommendations on how to understand
ultimate and conventional reality are not anything you need to
believe in. Buddhist teachings are always put out as themes for
us to contemplate. You need to find out for yourself if what I’m
saying makes sense or rings true. Don’t worry if you’re getting
contradicting instructions. Do your best not to spend too much
energy or attention getting everything to match. Otherwise
you’ll just stay confused. The fact is, things in life don’t match.
You can’t align all the loose ends. But you can go to the place
where they come from.

From small boat, great mountain: Theravaµdan Reflections on
The Natural Great Perfection by AMARO BHIKKHU

Available through the Insight Meditation website
http://www.accesstoinsight.org/