The Two Extremes:
Nihilism and Substantialism
(A chapter from a book)

Most ideas about how things exist tend to be `black and white'. That
is, either something is like `this', or if not, like `that'.
Conventionally there is day, and if it is not daytime then it must be
night time. Or if a person is female, they are therefore not male. If
something is not full then it is either empty or partly full.
But the Two Extremes in the Buddha Dharma can be interpreted
on many levels including denial and sensory indulgence. It can be
easy for the Dharma practitioner in the early stages of their journey
on the path to think that renunciation, for example, involves having
no possessions, and giving away more than what can realistically be
given. Also, thinking only about suffering and death, and thus having
no joy, pleasure, or enquiring spirit in their life; only feelings of
guilt, `shoulds', and `should nots' arising thereof.
However, the Buddha was raised as a prince, Siddhartha,
before He ventured forth. Later, the Buddha spent time with a group
of ascetics but He found that extreme asceticism was not a means to
liberation. Later, following His eventual enlightenment the Buddha
postulated The Middle Way.
Of course, we need food, clothing, warmth, shelter, and some
kind of livelihood; but it is important that on the one hand the
practitioner does not deny themselves what they, their family and
loved ones need regarding the necessities of life. And on the other
hand care should be taken not to over spoil matters. Taking for
granted clean water, nutritious food, technology, informatics,
education and travel opportunities can be a danger if it leads to
wastefulness, over indulgence, negligence or misuse; especially when
there is poverty and lack of resources elsewhere.
To recall the interdependent origination of phenomena,
objects, things and events is an important starting point.
But another albeit more simple starting point can be in
observing one's breathing during meditation: an in breath is
naturally followed by an out breath. An out breath naturally follows
in breath.
Once the practitioner has settled to a comfortable posture,
breathing and stable awareness, it can be contemplated that there is
no intrinsically existing `in' breath, or `out' breath. The
labels `in' and `out' are merely that: labels. Similarly it is the
same with `here' and `there': oneself is `there' seen in dependence
upon another beings' `here'.
However, breathing in, and breathing out exist of course, and
they are vital for staying alive. It is also traditionally stated
that only one breath separates oneself from the lower realms; such is
the impermanent nature of this life.
The nature of how it is thought oneself exists can also be
contemplated at this point, again recalling that there is no
findable `I', `me' or `self'. However, again it is important not to
fall into the mistaken view that oneself does not therefore exist.
The interdependence of the parts of the body can again be
contemplated: that nothing can function or exist entirely
independently or from its own side. Also, the mind and `I' do not
have any physical form, yet they appear to exist as if they did.
Another way can be in recalling that a strong sense of `I'
may arise when praised or criticised for example. This is arises
instinctively, and it is important to identify when this occurs. Yet
there is no ultimately existing `I' that be can be found.
Taken further, if the practitioner were in danger of falling
into the extreme of nihilism: that nothing, including themselves or
others exists, what then is the nature of their non existence?
The `non existence' can in itself be subject to preconceived
ideas of what it is, or is not, in the same way that things are
thought to exist, as well as the idea that existence is the automatic
opposite of non existence and vice versa.
The `craving for existence' which drives beings further into
samsara could partly be due to the mistaken view of how the `I'
or `self' is thought to exist. This is also accompanied by a fear of
the apparent `non existence' of ones' apparent existence at the time
of death for instance.
To counter this, the practitioner can recall that many beings
have similar fears and misconceptions. It is important to generate
feelings of love, compassion, and a wisdom understanding how things,
including oneself, actually exist and to ensure that any mistaken
views of existence and non existence are identified and countered.
One simple idea can be to recall that when a leaf falls from
a tree to the ground, that leaf will begin to decay. However, this
decay becomes the cause for another process to begin, so there is no
real `end' or `beginning', only what is imputed as a conventionally
existing end and beginning, existence and non existence.

Tim.