36f | CR Book XI, Chapter 4

meditational practice, aiming at indifference to ob-
jects, it is not a distinctive wrong which issues from
an object, and this is no more wrong than that. The di-
stinctiveness does not matter. Instead of attending to
it, one gets away from it. Instead of handling this ob-
ject, and remoulding it to suit one's own convenience,
one treats it as an occasion to get out of this all.
It is like a dog who always returns to his own vomit
until he gets tired of it.

The Paticca-samuppada explains how all our experienc-
e is "brought along" by self-deceived blindness (B 187).
In consequence an isolated self hardens itself and
builds itself up against an outside world (B 188-190),
then tries to regain contact with what it rejected
(B 191-2), and increases its suffering, unrest, entangle-
ment, and individualisation still further (B 193-7),
with the result that this individual parishes (B 198).
All the factors of individual experience can be traced
back to those links, which form a kind of backbone of
the individual. In their connection with the Patic-
ca-samuppada, the elements of our existence are under-
stood, and can be overcome.

Object-conditions are partly salutary, partly merely
distractive. Insofar as they are seen as impartially
compelling, they teach ungrumbling submission. They can
be seen as uncontrollable. They are quite beyond our
control, but this little "I" in its straggling and wail-
ing way presumes to control them to a certain extent.
On the contrary, one is completely, utterly, abjectly, de-
pendant on physical, organic, social, conditions, and it is
wiser to let them do. The immensity of cosmic forces, and
of the elements, shows up the smallness of this I. In-
sight into the extent of organic-inorganic co-operat-
ion may invite to co-operation on one's own part. The
enormous number of permissive conditions corresponds to
a wall of threats ever overhanging our integrity. When
we realise against what possible interferences, irrupt-
ion, and interruptions we have to hedge ourselves in all
the time, to merely live as we do, we recall the imperman-
ence and insecurity of this life.