WE are told from childhood that something is wrong with us, with the world, and with everything that comes along: it’s not perfect, it has rough edges, it has a bitter taste, it’s too loud, too soft, too sharp, too wishy-washy. We cultivate a sense of trying to make things better because something is bad here, something is a mistake here, something is a problem here. The main point of the Buddhist teachings is to dissolve the dualistic struggle, our habitual tendency to struggle against what’s happening to us or in us. These teachings instruct us to move toward difficulties rather than backing away. We don’t get this kind of encouragement very often.
Everything that occurs is not only usable and workable but is actually the path itself. We can use everything that happens to us as the means for waking up. We can use everything that occurs—whether it’s our conflicting emotions and thoughts or our seemingly outer situation—to show us where we are asleep and how we can wake up completely, utterly, without reservations.