PACIFIC WORLD - The Institute of Buddhist Studies

128Pacific World5. ascertaining that the “I” and the aggregates are not inherentlydifferent6. realizing the absence of inherent existence of the “I” in spacelikemeditative equipoise7. emerging from space-like meditative equipoise and viewingall phenomena as like a magician’s illusions.All activities are to be done within realization that phenomena are likeillusions, understanding that space-like meditative equipoise negates onlya false sense of inherent existence and not the very existence of objects.The Sutra model of meditation on selflessness and subsequent relationwith appearance is built around an analytical search for the seeminglyconcrete existence of an object, such as oneself, the existence of which hashitherto been uncontested. Though the mode of search is analytical, theexamination of the object is intensely emotional since emotions such asdesire and hatred are built on a perceived status of objects that is now beingchallenged. Thus, the analysis is neither cold nor superficially intellectualbut an expression of the intellect in the midst of the clatter of emotionalrearrangement and unreasoned re-assertion of the concrete findability ofthe object. The analysis is by no means a rote run-through of a prescribedritual, nor is it merely aimed at refuting other philosophical systems;rather, it is aimed at the heart of one’s emotional and intellectual life, at theideational underpinnings of our self-conceptions, our relations with others,our conceptions of subject and object, and our ideologies.At the end of successful analysis, what is experienced is merely a nonfinding—avoid, a vacuity—of the object in which one originally sointensely believed. That very object, in all of its seeming concreteness, hasliterally disappeared from mind; the very type of mind that believed in ithas now sought for it according to rules of analysis that have been seen tobe not just appropriate but binding. It has not found that object, eventhough so many emotions have been built in dependence on its seeminglyverifiable status. The experience of not finding this previously reliableobject is earth-shattering.The meditator does not immediately rush back to perception of appearancesbut remains with this vacuity, a mere absence of such aninherently existent object, appreciating its implications, letting the ramificationsof the analytical unfindability of the object affect his/her mind,letting it undermine the emotional frameworks of countless lives in around of suffering induced by ignorance of this fact. After such immersion,the meditator again returns to the world of appearance, at which pointobjects dawn as like a magician’s illusions, seeming to exist in their ownright but being empty of such concrete existence. The world—oneself,others, and objects such as chairs and tables—is seen in a new way,