Śūnyatā

The Buddhist term śūnyatā (Sanskrit) is often translated into English as “emptiness”. Understanding the meaning of śūnyatā through learning the traditional logical arguments might seem daunting - difficult and time-consuming. Some teachers like to also use the term “openness” though, which suggests both the possibility of instantaneous intuitive understanding and of a broader (not merely intellectual) approach to practice.

Basic sitting meditation practice can be understood as training in “letting go”. There are many sources of instruction available, though the best way to learn is probably to meet an instructor in person.

Practicing virtue in everyday life is also a great way to help realize śūnyatā. The practice of generosity, for example, is one expedient means towards that end. What is generosity after all, if not “letting go”?

I think perhaps because of our cultural backgrounds, many of us feel like we’re stuck in some tug-of-war between satisfying our own needs and desires on the one hand, and punishing ourselves in order to “be good” on the other hand. Or we think we should be more humble, and when we try to do that it feels incredibly awkward. We might even subconsciously put on a serious face to prove how humble we are. But why should we do these things? If we don’t understand the nature of reality, then we will always be caught in this tug-of-war, and will tend to fluctuate between aggression and martyrdom. But we are not essentially separate from others, we are not singular in any way, and existence is made possible by impermanance. Impermanance isn’t something that chips away at our being - it is our being.

“Letting go”, and “opening up” sound pleasant enough, but these are extraordinarily difficult practices. The cultivation of mindfulness is a necessary component - “letting go” isn’t about relaxing and taking it easy. Our habitual tendencies continue to pop up all the time, and constant vigilance with respect to the functioning of the mind is a necessary tool. The instruction in the various techniques used by informed practitioners, as well as the finer points of the supporting philosophies fill volumes. As well, there is a long and illustrious history of noble people undergoing great hardships in order to record and preserve these teachings.

Some links I posted on another thread on this site:

I think those links might prove helpful for those who are interested in this subject.

I think that the biggest problem that I have, perhaps along with a number of people, is that although I feel that this “letting go” would be a good thing to do, I can only manage a short space of time before I am called back to the roles we all have. I am caught between the “call” to release and the feeling of responsibility – primarily towards my wife, but also towards other people. I feel that I could let go permanently, but I would not want to let my wife down. Is that clinging? Is this feeling of responsibility something that can be incorporated in a buddhist life lived consequently?

I think I have understood this and to some degree I notice that there is a contrariness in me that wants its cake and eat it. I experience this more as a confusion than as differing interests warring in me. Another aspect is the fact that our lives are easy to break up, and difficult to build up. Sometimes it sounds as though we should just lie down and die (the ultimate “letting go”) but wouldn’t that be self-defeating?

The question which arises in my mind is “Why?” Why should someone constantly keep vigilant watch that our habitual tendencies don’t pop up and why should someone preserve these teachings under great hardships?

The life of the Buddha and the world he lived in is long gone, and the modern world is closing in on people rapidly. I returned to the place I grew up in recently and it dawned on me that the space I had then isn’t available to children today. The same is with places to retreat to which seem to be vanishing. The tendency today is to secure a place to live and grow old in. Is there an alternative to that?

Take Care

I don’t think it makes sense to consider “letting go” in the absence of discriminating wisdom. Letting go of wholesome commitments for example would be a counterproductive thing to do. The question is this - what is it you or I want from any given relationship? What do I want from my wife? What do I want from my friends? What do I get out of it? This is the essence of “attachment”, which produces suffering. Wholesome commitments in fact help overcome attachment.

The answer to why is up to you, and you only. It is not necessary to follow the Buddhist path.

I think the best alternative is to expand the mind - to include others in one’s sense of self, and through study and contemplation to realize more and more that there is a fundamental alternative to that way of thinking. On the other hand, there is nothing wrong with living in a practical way. We eat, we sleep…

I hope this is at least somewhat helpful. My availability this morning is a bit limited.

My situation is that if I were not married, though I am thankful that I am, and if I knew what I know now, I would probably live in a monastery somewhere. I feel that I have known relative poverty and relative wealth and I don’t see much difference in them, and I could see myself nursing in a non-secular environment and serving in the way I found mentioned at shambhalasun.com/index.php?o … ew&id=2328 rather than helping or fixing, because I know that I moved to management because I wasn’t able to keep up the pace as I grew older, but nursing was (is) my passion. I love to get close to people and show them that they are valuable even though they are impaired by some illness. I love to use humour and beneficent presence to draw them out of a regression they have curled up into and goad a smile. I feel that this would be possible if I could find a non-secular nursing environment which doesn’t work on a commercial basis, and I could give all up for that.

Of course, people think I’m nuts, having gained some reputation as a leader and manager and living in a spacious apartment, having books and other media at my reach. But there is a story of the rich young man who asked Jesus how to find eternal life, considering that he had been through all the standard procedures, and Jesus says, “Well, there’s just one more thing – sell all you have and come and follow me.” I feel I am like that person. So it isn’t so much what I want from relationships, but what I think is required of me. And I am very thankful towards my wife for being the inspiration at my side all of this time.

Although I may be a little abrasive at times, I am here to “expand the mind” or at least get a direction shown, because I feel I have heard every Christian sermon and read all the books, I’ve worked for the Catholics and the Protestants, and still think I have a lot to experience, hear and read yet.

Take Care

I’m not sure I can find anything to say in response, Bob. It’s very generous of you to share this. Of course there are no ready answers, at least that I am aware of. Everybody’s situation is different. I wish you well.

I’m sorry to have imposed on you, sometimes I just can’t control my fingers - at least I have given some idea of where I am coming from.

I don’t expect answers, just a few directions every now and again in conversations we may have. I don’t want to impose on you even more !

Take Care

It’s no imposition at all!

I gues what I mean by “why” is whether there is some way that a Buddhist would recommend the path he is taking to someone else like, “This is where its at” or “It is advisable to take this path because …”

I don’t mean missionary like persuasion or arm-twisting, but just a suggestion or recommendation as something sensible or whatever.

Take Care

There can be many ways to interpret “letting go”.
Letting go of wealth, position, role, responsibility, wife, family, etc, can be seem important/attractive for some, but it isn’t essential/necessary at all from other perspectives.

I do think things like considering ourselves to be intelligent, to have abilities, to be able to help others, to know this and that, and so on, is A LOT more harmful in learning and to be more “open minded” or “letting go” of silly fixations.

In short, if one is lucky (and it means if one really desire in one’s subconscious), one would learn that we so pretty ignorant, idiot, robotic, etc.

In other words, as long as we don’t understand that we are so stupid, the person may continue to love to think and act in silly delusions that we are intelligent and capable.
If someone continues to talk just for talking (or to release the daily stress), it usually means the person doesn’t have strong (subconscious) desire to learn. And the person would not learn much from these talks although s/he may gain superficial knowledge.
Often, superficial knowledge is more harmful in breaking/releasing (subconscious) fixations that limit one’s perspectives.

Having said these, it was more or less from the perspective of logical approach, and emotional people (many Christians) can possibly learn how stupid we are in different ways, too.
To be frank, most of us would never really learn that enough.
For many Christians, some certainties like humans being intelligent, made to be like God, etc, are way too hard to “let go”.

I think that most people who connect to the Buddhist path realize that they almost need to keep a closer eye on various aspects of their world. When things go wrong, people want to investigate to find out how to do things better next time. This is just natural. If you are blind and walk into walls, you pay close attention and learn where those walls are. What Buddhism suggests though, is that the habitual outlook we approach the world with is not a help to this endeavor, but a hindrance. The Buddhist teachings often consist of turning common sense notions upside-down. For instance putting others before oneself is said to provide a more stable foundation for creating happiness than putting oneself first all the time. So Buddhism offers new sets of tools for individuals to use, if they decide to put them into practice. The combination of the availability of these tools, with the consistent application of those tools by the practitioner may be quite potent in effecting personal and even societal transformation.

I think those people who have undergone great hardships in order to preserve the teachings have connected to them so thoroughly that it would be inconceivable for them not to - just as it might be inconceivable to a mother that she might not do everything in her power to work for the benefit of her only child.

Hi Nah,

I think that one aspect of my mindfulness training brought to me an awareness that those things I criticize today I do myself tomorrow, or have done in the past, and therefore I am not separate, not better than the person I am criticizing – it is just something I become aware of not liking when watching another person but I fade out with regard to my own behaviour. This opens up the idea that I am not really mindful of what I do and so these things slip from my awareness.

Theoretically we know all of this of course. I have taken exams in psychology and duly given these behaviours as answers. There is, however the added advantage when practising mindfulness meditation in that I am actively disciplining myself to be mindful of myself in my environment, as well as the interaction and impermanence of everything. Learning how to approach situations with a beginners mind, learning how to see the situation as it is now, does help overcome many problems which I tend to make for myself when not doing so.

However, if I do not trust that I am capable of this or that, I may not deal with issues that come up and they grow into problems. I think there has to be a balanced view, rather than the self-abasement which we also find in Christianity and which tends to numb people. The balance could help avoid both extremes, so that we are neither numbed, nor overconfident in situations which require answers.

I know what you mean, and you are right about such unevaluated assumptions becoming certainties in peoples minds, but this is also a part of the problems which arise when language is only used superficially and, as you said, talking for the sake of talking. Many allegories, metaphors, myths and legends are taken literally today, but the value lies in them being us as much as other folk.

Take Care