Nirvana

by Patrick Quanten MD

Oh, how we all long for it! We all have that deep sense of an ultimate heaven where everything will be all right, where nothing will disrupt our eternal happiness. And even if we are not religious, or rather tell ourselves that we don't believe, there still remains that hopeful sense that maybe one day everything will be all right. So many efforts have been made to describe Nirvana, to give people a picture of what it could be like; but all fail to convince and inspire us, unless you are a "real" believer.

I'd rather stick to the word Nirvana, than to Heaven or any of the modern words, because I believe that the choice of word, in it's original form, may have had the added bonus of trying to tell us a bit more about what lay behind the principle. Nirvãna is a sanskrit word (old Indian language), derived from the Pãli word Nibbãna, and is composed of "ni" and "vãna". Ni is a negative particle. Vãna means craving. This craving serves as a cord to connect one life with another. "It is called Nibbãnna in that it is a departure (ni) from that craving which is called vãna, lusting."

As long as one is bound up by craving or attachment one accumulates fresh karma activities which must materialise in one form or other in the eternal cycle of birth and death. When all forms of craving are eradicated, reproductive karmic forces cease to operate and one attains Nirvana; one has escaped the cycle of birth and death. By extinguishing the fire of lust, hatred and delusion, the driving forces of all craving and attachment, one can reach Nirvana. So, when these fires are extinct, what exactly is left apart from "nothing"?

To say that Nirvana is nothingness simply because we cannot perceive it with our five senses, is as illogical as to conclude that light does not exist simply because the blind do not see it. If Nirvana is nothingness, then to us it must look a bit like outer-space, which is empty and eternal. But Nirvana is not only eternal, it also is spaceless and timeless. When all things have been left behind, Nirvana is what is left - space is just another thing left behind.

Nirvana has been described in terms of "infinite", "non-conditioned", "incomparable", "supreme", "highest", "beyond", "safety", "security", "happiness", "unique", "imperishable", "absolute purity", "supramundane", "immortality", "peace", and so on. When I put all of these together in order to get an idea of what Nirvana might be like, it is quite clear that I can have no comprehension at all about a state like that. It is neither a state of nothingness nor a mere cessation. What it is not, one can definitely say. What precisely it is, one cannot adequately express in conventional terms, as it is unique.

So, if we don't even know what it is, how the hell are we suppose to get there? Well, first of all we need to learn about the Truth.

The Four Noble Truths

Truth is that which is. Truth means an incontrovertible fact. Truth does not and can not change with time because it is in itself eternal.

The first Truth deals with "suffering" or "sorrow", that which is difficult to endure. The world is full of it. Material happiness is merely the gratification of some desire. No sooner is the desired thing gained than it begins to be scorned. Insatiate are all desires. Impeded wish is also suffering. We do not wish to be associated with things or persons we detest, nor do we wish to be separated from things or persons we love. Our cherished desires are not, however, always gratified. What we least expect or what we least desire is often thrust upon us. If worthly possessions are forcibly or unjustly obtained, or are misdirected, or even viewed with attachment, they will become a source of pain and sorrow for the possessors. Ordinarily the enjoyment of sensual pleasures is the highest and only happiness to an average person. There is no doubt a momentary happiness in the anticipation, gratification, and recollection of such fleeting material pleasures, but they are illusionary and temporary.

In brief, this composite body itself is a cause of suffering. All are subject to birth, and consequently to decay, disease, and finally to death. No one is exempt from these four inevitable causes of suffering.

The cause of this suffering is craving or attachment which is the second Truth. From craving springs grief, from grief springs fear. This craving is a powerful force latent in all, and is the chief cause of most of the ills of life. It is this craving, gross and subtle, that leads to repeated births and makes us cling to all forms of life.

The third Truth is the complete cessation of suffering, the ultimate goal. It is achieved by the total eradication of all forms of craving, by renouncing all internal attachment to the external world.

The fourth Truth is the realisation of this by following the unique path that leads straight to Nirvana. It consists of eight factors: right understanding, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

The Way Forward

We need to try and acquire knowledge, even from "ordinary" people. Never do we need to show a desire to display our knowledge, nor should we be ashamed to plead ignorance in public. What we know should always be at the disposal of others, and we should impart with it unreservedly.

Knowledge is of three kinds. The first is knowledge acquired orally. In the ancient days when printing was not in vogue knowledge was acquired by hearing. These days we read, but don't listen. We speak, but have trouble being silent in order to listen. Seldom do we listen to a lengthy display; we rather get the general outlines from the summing up by a reporter. Seldom do we read all that has been written; we rather read the main points in a commentary.

The second kind of knowledge is acquired by thought. The practical scientific knowledge of the West is the direct outcome of this kind of knowledge.

The third is a superior kind of knowledge acquired by meditation and contemplation. It is by such meditation that we realise intuitive truths which are beyond logical reasoning. This leads to self-elevation, self-discipline, self-control and self-illumination.

Wisdom, gained through true knowledge, is the right understanding of the nature of the world. Through this wisdom one releases the shackles of attachment because of the knowledge that all is transient and that all sorrow comes from the attachment to the transient.

Perseverance does not mean physical strength although that is an asset, but mental vigour or strength of character, which is far superior. It is defined as the persistent effort to work for the welfare of others, both in thought and deed. Failures are viewed as steps to success, opposition requires increased exertion and dangers increase courage. Just as wisdom is always directed to the service of others,so also is the fund of energy. It is not confined to the realisation of personal ends, energy is directed into the open channel of activities that tend to universal happiness. Ceaselessly and untiringly one works for others, expecting no remuneration in return, or reward.

Truthfulness means the fulfilment of one's promise. One acts as one speaks, one speaks as one acts. Truth should not be hidden, not even to be polite. Let truth be our guide; let us hold it our bounden duty to keep to our word. Ponder well before making your promise, but once made the promise is fulfilled at any cost, even life itself. Be in perfect harmony with your thoughts, words and deeds. There is no difference between inner self and outerward utterance. Private and public life are in accordance. Do not use flattery to win the hearts of others, do not exalt yourself to win admiration, do not hide your shortcomings and do not vainly exhibit your virtues. Even truth you don't always utter. Should the truth not be conducive to the good and happiness of others, then one remains silent. If any truth seems beneficial to others, then speak, however detrimental this may be to oneself.

The Sublime State

Man is a mysterious being with inconceivable potentialities. Latent in him are both saintly characteristics and criminal tendencies. They may rise to the surface at unexpected moments in disconcerting strength. How they originated we do not know. We only know that they are dormant in man in varying degrees.

Within the powerful mind in this complex machinery of man are also found a storehouse of virtue and a rubbish-heap of evil. With the development of the respective characteristics man may become either a blessing or a curse to humanity.

Those who wish to be great, noble, and serviceable, who wish to sublimate themselves and serve humanity both by example and by precept, and who wish to avail themselves of this golden opportunity as human beings, endeavour their best to remove the latent vices and to cultivate the dormant virtues.

Remove anger, and cultivate loving-kindness.

Cruelty finds its antidote in compassion.

Jealousy is remedied by joy.

And then there are attachment to the pleasurable and aversion to the non-pleasurable. These two opposing forces can be eliminated by developing equanimity.

These four virtues tend to elevate man. If all try to cultivate them, irrespective of creed, colour, race and sex, the earth can be transformed into a paradise where all can live in perfect peace and harmony as ideal citizens of one world.

Irrespective of religious beliefs, one can cultivate these sweet virtues and be a blessing to oneself and all others.

March 2002