Centers of Balance – The Noble Middle Way

In the long history of human searching for answers, all philosophies, historical periods, and geographical areas have in common the quest for the answer to the question of whether life has meaning and how to achieve it. Therefore, the question is universal, and there are as many answers as there are philosophies and places in the world where humans have pondered about themselves.

However, each answer to the question of life is inseparable from the needs of a specific time, area, and historical circumstances that shape a philosophical language. Thus, the emergence of Buddhism in India at the end of the 6th century BC was accompanied by the breakdown of existing value systems. The weakening of Vedic tradition led to a flood of attempts to establish new values, to offer new “keys to life,” new paths of expression and spiritual attainment. Historical sources from that time testify to a chaotic thought, futile theological debates, confusion between morality and prescribed customs, and a mix of teachings and superstitions. The texts mention the most Different forms of repentance and methods that were meant to elevate the human spirit above all sensory experiences. One recorded conversation between the founder of Buddhism, Siddhartha Gautama Buddha, and a ascetic mentions twenty-two methods of self-control in regards to food and thirty methods of self-control in regards to clothing…

The Buddhist text Lalitavistara from that time states: “…some chase after various sources, some worship cows, deer, horses, boars, monkeys or elephants. Some try to achieve greatness by sitting in silence with their legs folded beneath them. Some try to show repentance by inhaling smoke or fire, gazing at the Sun, standing on one leg or constantly raising one arm, or crawling on their knees…some boast about greeting Brahma, Indra, Rudra, Vishnu, Devi, Kumara…”

In such a time, Buddhism emerges as a different approach to life. Contrary to the endless techniques and ritual rules for liberation from imperfection, Siddhartha Gautama Buddha speaks of knowledge and selflessness, of the importance of inner purity. Enlightenment enriches the actions of man. The elevation of consciousness does not depend on subtle differences in metaphysical understandings, but on the refinement of one’s own nature and dedication to goodness. Moral law is not a dogma for him, but an expression of true reality: If a person sees things as they truly are, they will cease chasing shadows and embrace the greater reality of goodness.

The Middle Way – often referred to as the Noble Middle Path – is a symbolic name for the answer provided by Buddhist philosophy. It is the path to reaching the great reality.

However, like any symbol, its meaning is layered and encompasses multiple aspects: in the historical circumstances of ancient India, it was a call to avoid the extremes mentioned in historical records. This meant not blindly accepting asceticism, senseless self-torture, as the only way to achieve a spiritual goal, but also not to go to the other extreme – indulging in every passion, whim, and material greed; avoiding false ideas of superiority or inferiority. Ignorance in emotions: not succumbing to states of anger or unruly joy; not allowing extremes in thinking: accepting or rejecting something without understanding. This also meant not blindly accepting the rituals and customs of the time. In fact, “not surrendering, avoiding extremes” was a call to the individual to choose their own behavior, actions, in short, their life.

However, choosing the noble middle way as a way of life also means knowing what needs to be chosen, not just what needs to be avoided. In order for a person to “see things as they truly are and stop chasing shadows,” knowledge is necessary.

Knowledge – the effort of improvement.

Buddhist philosophy explains: the cause of all suffering is ignorance of the truth or true reality. In ignorance, a person thinks incorrectly, desires incorrectly, and acts incorrectly. Thus, a causal chain of chains is created that binds the human being to their own illusions and inflicts pain upon them. Captured by ignorance, a person behaves like a blind person, and every action is dictated by the chains of their own limitations and misconceptions. This step can be a new blow that will hurt oneself or those with whom it comes into contact. Therefore, it is necessary to break the link that creates a chain of suffering, and that is ignorance.

The knowledge advocated by this philosophy is primarily related to the state of consciousness in humans, but also to all forms of human expression: action, feeling, thinking. Through all aspects of life, a person comes into contact with both reality and illusions. Every aspect of life requires learning and affirming what has been learned, and the way to achieve this is to activate one’s own consciousness in the effort of improvement.

The effort of comprehension and improvement is a “path” because it implies “movement” which has a goal: a person needs to consciously go through the changes that will allow them to experience reality, their own insight into reality. The changes through which a person approaches reality first take place in consciousness, and then in all forms of consciousness expression in everyday life. These changes are the knowledge that leads to wisdom. Buddhist canonical te The scriptures speak of the realm of wisdom (panna), which a person needs to penetrate, but it represents only one of the three levels of the noble middle way.

Morality

To choose the middle way means to refine every aspect of life, the inner qualities of a person, and their external actions. To refine life is to know how to do things in the right way and to know how to achieve what is right. According to this teaching, what is right is in accordance with the great Law or Dharma, and a person aligns with this law through a moral life. Developing moral qualities, showing compassion towards all beings, and using honorable means in every situation are essential for a person, but also a way to promote changes in their own consciousness. All of this belongs to the field of ethics (sila), the second level of this path, which needs to be understood and perfected throughout life.

Spiritual discipline – focus

However, in order to realize the noble middle way, spiritual discipline is necessary, the correct effort in constant maintenance The practice of self-awareness is the constant purification of the mind from the influences of instincts, egoism, and illusions through meditative focus. By removing the obstacles present in human consciousness, one achieves insight into reality and mental tranquility. This third level of the same path of perfection is called the realm of concentration (samadhi).

The Wheel of Dharma

One of the most important Buddhist symbols, the Wheel of Law or the Wheel of Dharma, is a vivid representation of this same process of transformation in life. From the rim of the Wheel, which symbolizes imperfect life in impermanence, one must come to the center, to the great reality that is liberation from suffering and imperfection. The eight paths or spokes on the Wheel represent the ways to transcend the temptations of life. Buddhists refer to these symbolic paths as the Noble Eightfold Path. It is also a path of purification, as it leads to liberation from ignorance and thus from suffering. On these paths, one achieves wisdom, morality, and spiritual discipline. These are qualities that transform a person’s consciousness and lead them to the center, or the realization of Dharma.

Each path or rung on the Wheel is a way of transcending the opposites that life offers: right understanding, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

However, in order to embark on the path of change and perfection, a person must be motivated by their own will. In Buddhist philosophy, as well as in Indian thought in general, knowledge and will are so intertwined that no distinction is made between them. The word citta is used to signify both. In a time when everything depended on rituals and techniques to appease the gods and spirits, the founder of Buddhism claims: it all depends on the strength and willpower of the being trying to attain salvation. It is up to the individual to make the effort. They have enough strength. They do not have to seek it from the gods or attribute their weakness to demons. Bodhi. The Caryāvatāra says: It is foolish to assume that someone else can create our happiness or misery.

Therefore, according to the ultimate reality, a person can and must progress through their own independent effort. The meaning of life is this ultimate reality, and it is reached through a complex path of self-cultivation in all aspects and different levels of life. However, Buddhist texts emphasize that on this path there is a first link in the chain of positive consequences, a condition without which nothing else can be achieved.

The Aṅguttara Nikāya says: It is not possible, O monk, to perfect the field of concentration without perfecting the field of ethics. It is not possible to perfect the field of wisdom without perfecting the field of concentration.

The first step in the effort of cultivation belongs to the field of ethics. Like classical pedagogy, Buddhist philosophy advises starting from the familiar, from the knowledge that we already possess within ourselves, even if intuitively. These are everyday, small expressions of kindness which bring us closer to the ultimate reality and greatly contribute to it. We recognize them when we receive them.