Successful
Just Let Go - Alan Watts
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Today, I stand before you to explore a concept that holds immense power, yet often eludes our grasp. The art of letting go. Because you see, to be detached from the world, in the sense that Buddhists and Taoists and Hindus will often talk about detachment, does not mean to be non-participative. You can have a sexual life very rich and very full, and yet all the time be detached. By that, I don't mean that you just go through it mechanically and have your thoughts elsewhere. I mean a complete participation, but still detached. And the difference of the two attitudes is this. On the one hand, there is a way of being so anxious about physical pleasure, so afraid that you won't make it, that you grab it too hard, that you just have to have that thing. And if you do that, you destroy it completely. And therefore, after every attempt to get it, you feel disappointed. You feel empty, you feel something was lost, and therefore you want it again. You have to keep repeating, repeating, repeating because you never really got there. And it's this that is the handler. This is what is meant by attachment to this world, in an evil sense. But on the other hand, pleasure in its fullness cannot be experienced when one is grasping it. I knew a little girl to whom someone gave a bunny rabbit. She was so delighted with a bunny rabbit and so afraid of losing it, that taking it home in the car, she squeezed it to death with love. And lots of parents do that to their children, and lots of spouses do it to each other. They hold on too hard, and so take the life out of this transient, beautifully fragile thing that life is. To have it, to have life, and to have its pleasure, you must at the same time let go of it. And then you can feel perfectly free to have that pleasure in the most gutsy, rolicing, earthy, lip licking way. One whole being taken over by a kind of undulated, convulsive ripple, which is like the very pulse of life itself. This can happen only if you let go. If you are willing to be abandoned, it's funny that word "abandon." We speak of people who are dissolute as being abandoned, but we can also use abandon as the characteristic of a saint. A great spiritual book by a Jesuit father is called "abandonment to the Divine Providence." There are people like that who just aren't hung up. They are the poor in spirit. That is to say, they spiritually are poor in the sense they don't cling on to any property. They don't carry burdens around. They're free. Well, just that thought of spiritual poverty, that let goness is quite essential for the enjoyment of any kind of pleasure at all. So, the concern of Buddha as a young man, the problem he wanted to solve, was the problem of human suffering. And so, he formulated his teaching in a very easy way to remember. All those Buddhist scriptures are full of what you might call "minimonic tricks," numbering things in such a way that they're easy to remember. And so, he proposed, he summed up his teaching in the form of what are called "the Four Noble Truths." And the first one, which because it was his main concern, was the truth about Dukha. Dukha suffering, the next thing that comes up, the second of the Noble Truths, is about the cause of suffering. And this in Sanskrit is called "Thrishna." "Thrishna" is related to our word "first." It's very often translated "desire." That will do, better perhaps, is craving, clinging, grasping, or even to use our modern psychological word "blocking." When, for example, somebody is blocked and dithers and hesitates and doesn't know what to do, he is in the strictest Buddhist sense attached. He's stuck. But a Buddha can't be stuck. He cannot be phased. He always flows, just as water always flows, even if you dammit. The river just keeps on getting higher and higher and higher until it flows over the dam. It's unstoppable. Now, Buddha said then, "Dukha comes from Thrishna. "Use all suffer because you cling to the world." And you don't recognize that the world is Anitya and Anatma. So then, try, if you can, not to grasp. Well, do you see that that immediately poses a problem? Because the student who has started off this dialogue with a Buddha then makes various efforts to give up desire. Upon which he very rapidly discovers that he is desiring, not to desire. And he takes that back to the teacher who says, "Well, well, well." He said, "Of course, you are desiring, not to desire." And that's, of course, excessive. All I want you to do is to give up desiring as much as you can. Don't want to go beyond the point of which you're capable of. And for this reason, Buddhism is called the middle way. Not only is it the middle way between the extremes of ascetic discipline and pleasure-seeking, but it's also the middle way in a very subtle sense. Yes, don't desire to give up more desire than you can. 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