⁴⁵A detailed resolution of this paradox also needs to look at how the meditation practice changes in time, over a time span of many years. Initially, meditation is based on the desire to reduce suffering, and makes use of the desire to let go. But ultimately, you let go of even the desire to be happy, and, paradoxically, of the desire to let go. This is not a contradiction since you let go of letting go only after a long practice, so you have let go of other things already. The new attitudes and habits required for reducing suffering are now automated in your neural networks and need no effort or explicit desire to operate anymore. Note that this is clearly related to the problem of “aversion towards aversion” that we considered above in connection with acceptance. In a similar vein, Striker (2004) emphasizes that Pyrrhonian Skeptics did not (actively and purposefully) suspend judgement, as it is sometimes claimed, but rather were unable to arrive at any judgement and gave up any such attempt. For a traditional account of how one of the closest disciples of the Buddha replied regarding this paradox, see Samyutta Nikaya 51.15; for a modern philosophical approach that emphasizes letting go, see Herman (1979).