Gotama’s complete understanding of the nature of human experience is based on how three characteristics affect it: that everything we experience arises & passes away continuously (impermanence); that no matter how closely we look at our experience, there is nothing unchanging that is a solid “self” (not self); & that our need to escape from these feelings causes us to suffer (dukkha): to feel stress & dissatisfaction, to feel unbalanced & wary at all times. All the practices described in the teachings are designed to train us to see these characteristics at work, in each subtle fleeting moment of experience. The correct way to understand our experience, & thus relieve dukkha, is to train the mind to see this. The “right view” (in the sense of “correct”) is to see experience arising as the interactions of many, many mental forms, sensations, perceptions, habits, & thoughts, in each moment. The more clearly we see this, the better we can wield our simple free will, to disenchant the mind from the causes of suffering & stress.
Sidebar/Content
vedanā
Vedanā is usually translated as “feeling,” one of the most unfortunate examples of single-word translation from Pāli. “Sensation” is better, but only with an explanation: Vedanā refers to instantaneous, semi-conscious reactions to events—the mind reacts “pleasant” or “unpleasant” or “neither pleasant nor unpleasant.” This is a key gear in the hedonic cycle, repeating & strengthening our evolved patterns of behavior. Vedanā is key to kamma (karma), the way ethical behavior has effects at later times. As the force behind human habits, it represents kamma at its smallest observable scale—the scale at which humans can have “free will.” It appears in Gotama’s teachings frequently, notably in the cycle of dependent arising, paṭiccasamuppāda, where vedanā is the potential weak link between sense contact (phassa) & the craving (taṅhā) which leads to clinging (upādāna). Vedanā can be observed in meditation as an example of impermanence (anicca), since it arises & passes relatively quickly.1 It is one of the five aggregates (upadānākhandha) & thus helps create the illusion of a permanent self. Vedanā occurs when any of the six sense bases (with thoughts being the sixth sense) contacts the world. Vedanā is crucially related to sīla, or ethical practice, which helps train us not to be ruled by vedanā.
anicca • dependent arising • ethics • evolution • free will • hedonic • impermanence • kamma • sīla
- Saṃyutta Nikāya 22:95 “vedanā bubbuḷupamā” “vedanā is like a bubble” ↩
views
See diṭṭhi.
A map to here & now

Welcome to the human condition. Here’s how we got here, & how Gotama frames the tasks1 for escaping it.
We are beings who know about death
Patterns that repeat mean survival; we humans are the most complex such pattern, so far as we know. Survival happens through constant dissatisfaction with what comes up in the flow of our experience. Crucially, our cognitive abilities provide superior survival for the species, at the price of knowing we will die as individuals. Our first task is to know this truth by clearly seeing how it arises in experience & how it creates suffering.
Everything changes; we constantly grasp for who we are
We are compelled to continuously adjust because we are wired to continuously feel “something is not right.” We crave for a place to rest in the chaotic flux, a sense pleasure or a viewpoint on who-what-why that will satisfy us. Since this cannot ever be found, there is dukkha, stress & suffering. Our second task is to study the mechanism of craving, whether for sense pleasure or perfect ideas, or wrong views. We strive to see the false sense of a static self constantly under threat, & the craving that creates this out of the impermanent flux of experience.
There is a way past suffering
Through development of concentration & insight, the possibility of cessation of dukkha, stress & suffering, emerges. Well before it is firmly established as a continuous equanimity toward the chaos of experience, we can glimpse the nature of freedom, nibbāna. Our third task is to use our study & meditation practice to cultivate the wholesome desire to further understand Gotama’s teachings, how they can increase our equanimity, expand & deepen nirodha, cessation of dukkha.
Gotama’s teachings as a path
We study the eight-fold path of correct view, wholesome action, wholesome livelihood, good effort, present-moment awareness, and steady concentration. Having studied it, we practice it. Having practiced it, we study it again with deeper appreciation. The wholesome benefits of joy & longer glimpses of freedom become a psychological flywheel of energy to continue. Altogether, this is our fourth task.
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1 Stephen Batchelor developed the idea of seeing what are traditionally called the Four Noble (or better, Ennobling) Truths as tasks rather than truths. This is my own articulation of that idea, however, so any faults here are mine.
Beyond self & history
From our self-created delusion of a privileged point of view, we cannot imagine how small a slice of all that is we inhabit with our minds.
Bubbling up from the quantum foam, weaving in the gossamer veil, the fabric of consciousness fluttering between body & world, our awareness floats through seas of spacetime. Dependently arisen, the complex wave-crests of consciousness sparkle; they effervesce among infinite possibilities: awareness, fear and self-focus riding like flotsam on the tsunami of coincidence.
Hardly begun, we think ourselves capable of, deserving of, immortality. We imagine forever, our toy concept dancing on the waves, perpetually moments from drowning in the tides of the eons.
Between the swell of chaos and the lull after cascades of random ripples, collapsing possibilities into the currents of experience, we float on meanings so fragile the merest cosmic breeze, a single uncharted comet or asteroid, could return them in a blink to the interstellar dust from which they arose in the blink before.
What hubris! What heart! What desperate bravado in the face of death!
Between the visions of something and nothing, every-thing and no-thing, we arrange our half-silvered mirrors, constructing the experiments we hope will prove our existence.
Could there be another way to imagine this? A more modest meaning, but one that we could, even in the shelter of a cold beaker, believe in?
What if it is just what it seems to be, illusions aside? Just a lucky throw of the cosmic dice, with no further meaning than double sixes or snake eyes?
If we can come to terms with that, then perhaps nothing else, no other cherished view, would matter. We could let go of humanist dreams, religious nightmares, the search for the quantum clockworks that we imagine would soothe us with an endless tick-tock.
Here in this moment, standing just now, looking east by north-east, what would we see? Looking through the crack between the doors of everything and nothing, could we let go of privilege? Riding the arising, the swell of imagined significance, could we continue to float calmly, knowing the trough of despond that will always follow? Could we let go our clinging to some matter, embrace that we exist only as the flotsam of inevitable complexity, the foaming crest of some strange attractor?
What if all that arises is the false essence made of imagination—what is fearful about that once it is truly admitted? Resigning ourselves to our ultimate ephemerality, what is left to fear? The soggy clump of meaning that we rest upon. The bubbles of seaweed logic. The jetsam of disproven experiments past. The liquor of some sweet darkness that still hangs over us like yesterday’s excesses. We cling to the worthless like a child’s remembered dream of a blanket.
You think perhaps this means that nothing really matters. But everything-and-nothing is not that simple. Through the crack between those doors vast possibilities await. Spacetime will continue to construct itself from probability. The tempting illusions of cause and effect will not cease, but we do not have to believe there is nothing else. Wholesome deeds will still make us feel good. Having a positive effect on the future does not change simply because that future is not “forever.” The rise and fall can bring either joy or fear; it is the knowing that makes the difference.
What if the selves whose sharp edges every moment seem so cruel are not really needed? Their intentions, their effects, roll on through space and time like the molecules of water in the waves, rising and falling, marching in the greater army of waves unimaginable, beyond the curve of the horizon we stare at in wonder.
Me and you, the latest bubbles in the froth. Everything we imagine to be ours comes from some passionate couplings of waves from what seems, from here, like the past, colliding in hope of some future bliss. Suppose we do find out how it all works; then what would we do? Take our boat apart in mid-ocean, and reconstruct it? Why?
Between our loci of awareness and the all that surrounds them, there is the suffering, the circle of ripples going out and coming back in all dimensions. Yesterday, today, tomorrow—rings in the water. All the thoughts, glances and words, welling up from the sources of energies and emerging proto-particles, photons and electrons, organic synchronies swimming out of darkness, molecules begetting organelles, then cells, and so on. Endless conversations among coincidences, until, at last, thought emerges, and immediately confuses itself, tangling up like filament floating in the tides. Such a charming trap; we believe it, because disbelieving simply doesn’t occur to us as an option.
But it is an option.
What there is between “existence” and “non-existence,” between clinging to the eternal & fearing the death of meaning, is a path, a way of disentangling, a way of patiently turning the knots over and over until we see how to loosen them. Pulling doesn’t work. Trying without knowing only pulls them tighter.
It’s like learning to float on your back in the salty swell. There is the essential nature of trust. There is the feeling of cool air across your face, the fear of the unknown deep below. You cannot look behind you where the waves feel as if they are pulling you. You can only just be there, neither drowning nor flying, both living and dying all at once, being no one in particular, being kind to all who float by, singing your song of trust, not wanting to be or wanting not to be, not admitting the question has importance even; this is the ultimate nobility of mind.
Your song will float across the waves, bringing joy to all who hear it, bringing courage.
Doubt: not sure what this is; middle way

We do not need a belief system built on any absolute certainty. Insight, developed through study & practice, allows us to balance between the need for “eternal” & the fear of nothingless or meaninglessness.
There is the feeling, “Not at all sure.”
Is this doubt? I have no doubt about Gotama’s teachings. I have no doubt about the nature of the world, to the extent I understand that. There may be doubt about my abilities, my discipline; some self-judgments about that.
For example, why should I do this website? “What makes me think I’m so important?…” Perhaps this is the sign that what I have chosen is a worthy goal—or not.
I can sit here as long as you can, doubt. This is a practice, too.
Does anyone want this? Does anyone value a pragmatic approach that does not assume a universe with benevolent intentions towards humans (or life, for that matter)? If it really is a cold dark place, and we are completely on our own, shouldn’t we see that clearly, acknowledge it, and do our best to carry on in spite of that? Isn’t it time to grow up and let go of the fantasy of parental rescue? “This body will die.”
If the heat death of the universe arrives, and “all that we have done” is to do our best to help each other, were we wrong to do that, because there is nothing further?
Balanced between “everything exists” and “nothing exists”—between irrational hope & morbid despair—there is the watching of experience arising and passing away. Some may think this sounds just as bleak as the darkness between worlds. But perhaps that is the point. The feeling of bleakness is actually attachment to “nothing exists” (abhava-taṅhā). In fact, there is only this experience arising. But if we cling to it, or imagine a benevolent source for all of it, then we cling to “everything exists,” the eternal. It is not a case, as Gotama teaches about the intellect, of a logical exclusion—that one of the extremes must be “true,” whatever that would mean.
Any conclusion “this is true,” feels better than “I don’t know.” But the idea that the idea(!) can end the feeling (“I don’t know”) is fundamentally flawed. The idea “This must be true, & only this,” is unstable by its very nature as a process in the mind; the teacup mind never stop swirling, & the tea leaves never settle. Ideas are always partly made of feelings, so ideas alone cannot banish feelings. Looking inside, we can see that a feeling of uncertainty is still there. Ideas of “true” just become layers on top of the wounded feeling. Soon we have layers of idea-bandages soaked through with feeling-wound-blood. Still no peace.
Our tradition of logic, and the “excluded middle,”—“It must be either A or B; there is no inbetween”—which serves so well as a tool in the right circumstances, ends up being a trap when applied to ultimate questions about human existence. It becomes Wittgenstein’s fly bottle, a transparent trap from which there is no escape without understanding, a trap made of language in the shape of ideas. We take it so much for granted that it is invisible.
Gotama tells us to see that it is not real. We see this by actually examining our experience. We see that experience arises, but that each aspect of it that appears independent actually depends on many other aspects. We see that all experience arises, but is impermanent. We see experience passing away, but yet we cannot say “there is nothing,” because there is always something else arising! So neither “everything exists” nor “nothing exists” is really what we see when we look closely and carefully at our experience. Nothing lasts, but experience does not cease from arising.1 It is a flux, and everything that we take to be who we are is part of that flux. We can pick out and communicate about, for convenience, the aspects of experience that we identify with, but there is no one aspect that is “me,” that does not depend on the rest of experience for its temporary feeling of “existence.” To think about this in the abstract can lead to terror, or at least unease. But these are just more experiences arising, questions like “who am I, who was I, who will I be?” These thoughts and feelings arise and pass away like the rest of experience. By training ourselves to abide in present-moment awareness, observing and not getting caught up in the flux of experience, the power of such thoughts and feelings is diminished. We can actually live our lives more fully in the here and now—which is the only place we can actually live, the only perspective, point of view, that can exist for us in any case. As in the tale of Milarepa, we have to put our head in the mouth of the demon; then it will disappear.
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1 This is a very freely done description of what Gotama says to Kaccāna, who asked about “right view”, which is the starting point for the ennobling eighfold path. Kaccānagottasuttaṃ, Saṃyutta Nikāya ii.16-17.