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Instead of grasping hold of the world in order to preserve it from falling apart, or recoiling from it in order to transcend it, someone who practices the dharma embraces the world in order to comprehend it.
“People think as a Buddhist you want to transcend the everyday, transcend the past, transcend the pain. But the goal isn’t dangling above the messiness of life, it’s sitting in it; you don’t want to transcend the past but be there fully. When you fully connect with your past… that’s when it begins to lose its ability to harm you—to control you. What you do is go to the events; you don’t judge them as good or bad, and you sit with them even if they scare you.” She added, “Especially if they scare you.”
She offered a poignant example: “Let’s say your child is very ill. All you want to do is run away from the bad feelings. It feels as if they will kill you—that’s how afraid you are. You do anything not to feel them. But unless you feel them, they don’t go away. And here’s the thing: if you sit with those feelings, it doesn’t feel good, but it feels honest and true. When you stop running, you can be with your child who’s ill, which is where you want to be for yourself and for him.”
Zen, it has been said, aims to compress human physical needs to the barest minimum and to direct the human spirit to a higher sphere of activity.
But the ultimate mystical goal is to be united with one’s god. With that, duality is transcended and forms disappear. There is nobody there, no god, no you. Your mind, going past all concepts, has dissolved in identification with the ground of your own being, because that to which the metaphorical image of your god refers is the ultimate mystery of your own being, which is the mystery of the being of the world as well. And so this is it.
I think what we are looking for is a way of experiencing the world that will open to us the transcendent that informs it, and at the same time forms ourselves within it. That is what people want. That is what the soul asks for.