In all of these sixty-two cases of wrong views, the Buddha traces the view back to some felt experience that leads to attachment and eventually to suffering. Some of the views are based on present material experience, some on a meditative absorption or attainment, some are based on the recovery of past-life memories through meditation, and some are based on metaphysical speculations using logic and reasoning. What they all have in common is that the holders of these views have taken hold of something (a concept, a felt material experience, a meditative state) as proof of a particular view about life. The Buddha, however, is not trying to set up a conceptual scheme or metaphysical system to be an object of clinging. He is not trying to establish some partial experience as representative of some greater whole. Rather, the Buddha is trying to show that true freedom from suffering can only occur when one no longer clings to passing experiences or even conceptual constructs. By not clinging, one escapes the net of views and instead awakens to the Net of Brahmā that is the Supreme Net of the interdependent nature of reality that is selfless and free of suffering. …

Though the particularities of these sixty-two views and even the particulars of the Buddha’s criticisms might strike us as odd, irrelevant, or unscientific, the main point the Buddha makes is one that I believe is still valid. If we wish to become free of the entanglement of speculative views, we need to stop trying to pin down the nature of the big picture based on transient experiences or finite points of view. Instead, we need to look directly at the causal nature of experience itself and how it arises and passes away based on causes and conditions. Looking ever more deeply into the causal and interdependent nature of conditioned phenomena is what brings about insight into the futility of selfish attachment. Without selfish attachment there can be an awakening to the unconditioned life of selfless compassion that is buddhahood. Of course, this too may sound like a view that one can make into an object of attachment or aversion, but the Buddha did not intend for it to be a conceptual doctrine. Rather, he was recommending that we let go of speculative views about conditioned phenomena and put his teachings into practice so that we can awaken to the unconditioned true nature of life for ourselves.
Open Your Eyes, p18-21