The great Zen master Suzuki once said: “The most important thing is to find out the most important thing. We all have a unique of what that is, and will express it in our own unique way. There is an old saying that helps me express what is most important to me: ‘If we want to realize the true source of our life, don’t dig one hundred one foot holes, but dig one hole, one hundred feet deep.’ Teachers usually refer to this saying to caution students against impulsively jumping from one path and/or teaching to another as a way of avoiding penetrating the spirit of any one particular teaching. This happens when our desires and fears seem too threatening for us to become fully aware of and work through. When they arise, we try to avoid them by withdrawing from the spiritual environment in which they arose. We fool ourselves into thinking that another path or teaching will enable us to advance farther, and we will thereby be able to avoid the pain and effort involved in working through our desires and fears.
So when difficulties arise on the path, we are encouraged to stay present to what is happening, and welcome and embrace it all, whether positive or negative. We are taught not to cling to the ever changing flow of our experience, and allow it all to pass away. When we stray, and become excessively attached to our experience, this can be described as our attention wandering from the one deep hole of our presence here and now, and attempting to dig somewhere else. As we pass through life on the way to our true source, what’s important is not what we experience, but how we identify with or cling to our experience. In our contemplative practice, we may experience an expansion of our consciousness, a blissful feeling in the heart rising up with some subtle pressure to the top of our head. We may feel this is a very positive step, that we are reaching a very advanced stage in our practice. A Vipassana, or insight meditation teacher would probably say this is merely blocked energy and not of use to us. We may be instructed to breath with it, and allow it to dissolve back into the ground. In a shakti, or energy oriented system, we would focus on it, allow it to push higher, and work with the energy.
Neither of these methods is right or wrong, and it certainly can be productive to embrace both methods at various points in our individual path of practice. It is important to remember that all mystical experiences are meant just for the moment they arise, and then they dissolve, as all experience does. Highly evolved masters tell us self realization itself isn’t an experience, but is realization of the timeless source that makes all experience possible. We may hear that enlightenment is not an experience a countless number of times, but all the mind can do with that is imagine some experience that doesn’t come and go. Both Vipassana and Shakti systems aim at us meditating thoroughly on the absence of what we think is happening, and teach us to not to cling to whatever experience arises. This is digging one deep hole, and merging with the present moment. Whatever system and practices we use in our contemplation, we are always here and now. What is most important is our earnestness, our longing for the truth, the depth of our spiritual inquiry. We need no other guide, but we all need to realize that for ourselves; we won’t believe it just because some famous teacher tells us it’s true. So we dig one deep hole in the present moment, which is one timeless moment. If our spirit of inquiry attempts to take us out of the present, the inquiry is no longer really authentic. We are then stuck in ideas about the past or future. Discovering which practices, or combination of practices work best will naturally evolve the more we allow ourselves to surrender to the here and now.
Crucial to this development of what practices we employ, is the continual questioning of who is really digging? Who is really practicing? Suzuki Roshi said that though there is nothing to attain, beginning students need to try very hard to attain something. They need to stretch their arms out very wide and reach for enlightenment. This is also true for more experienced students. We learn the futility of attaching to our self conscious efforts at meditation by trial and error at every stage of our practice. So if we’re struggling with the question of when and how to dig, we can simply ask ourselves, who is really digging? On deeper and deeper levels, we begin to realize that the spirit of inter being does all the digging. We gradually learn to surrender, go along for the ride, and learn to trust that when effort is necessary, it will be there. When effortlessness is truly needed, it will arise.