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SÁCH AMAZON


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Now let us examine in more detail the movements of walking meditation. Suppose one were to take a moving picture of the lifting of the foot. Suppose further that the lifting of the foot takes one second, and let us say that the camera can take thirty-six frames per second. After taking the picture, if we were to look at the separate frames, we would realize that within what we thought was one lifting movement, there are actually thirty-six movements. The image in each frame is slightly different from the images in the other frames, though the difference will usually be so slight that we can barely notice it. But what if the camera could take one thousand frames per second? Then there would be one thousand movements in just one lifting movement, although the movements would be almost impossible to differentiate. If the camera could take one million frames per second — which may be impossible now, but someday may happen — then there would be one million movements in what we thought to be only one movement.

Our effort in walking meditation is to see our movements as closely as the camera sees them, frame by frame. We also want to observe the awareness and intention preceding each movement. We can also appreciate the power of the Buddha's wisdom and insight, by which he actually saw all of the movements. When we use the word "see" or "observe" to refer to our own situation, we mean that we see directly and also by inference; we may not be able to see directly all of the millions of movements as did the Buddha.

Before yogis begin practicing walking meditation, they may have thought that a step is just one movement. After meditation on that movement, they observe that there are at least four movements, and if they go deeper, they will understand that even one of these four movements consists of millions of tiny movements. They see nama and rupa, mind and matter, arising and disappearing, as impermanent. By our ordinary perception, we are not able to see the impermanence of things because impermanence is hidden by the illusion of continuity. We think that we see only one continuous movement, but if we look closely we will see that the illusion of continuity can be broken. It can be broken by the direct observation of physical phenomena bit by bit, segment by segment, as they originate and disintegrate. The value of meditation lies in our ability to remove the cloak of continuity in order to discover the real nature of impermanence. Yogis can discover the nature of impermanence directly through their own effort.

After realizing that things are composed of segments, that they occur in bits, and after observing these segments one by one, yogis will realize that there is really nothing in this world to be attached to, nothing to crave for. If we see that something which we once thought beautiful has holes, that it is decaying and disintegrating, we will lose interest in it. For example, we may see a beautiful painting on a canvas. We think of the paint and canvas conceptually as a whole, solid thing. But if we were to put the painting under a powerful microscope, we would see that the picture is not solid — it has many holes and spaces. After seeing the picture as composed largely of spaces, we would lose interest in it and we would cease being attached to it. Modern physicists know this idea well. They have observed, with powerful instruments, that matter is just a vibration of particles and energy constantly changing — there is nothing substantial to it at all. By the realization of this endless impermanence, yogis understand that there is really nothing to crave for, nothing to hold on to in the entire world of phenomena.

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