An Exploration of Buddhism: The Paradox of Nirvana and Anatman
According to Buddhist philosophy, there are three characteristics of existence. These are that all things are impermanent and constantly changing, that suffering is inevitable and constant and the concept of anatman, or that there is no lasting self. This may seem to be a pessimistic view; however, Buddhism allows for the liberation of this endless suffering known as duhka. Through the unwavering following of the Eightfold Path one may reach Nirvana, an end to the cycle of life and rebirth and ultimately the end to the suffering caused and created by that cycle. The notion of no-self and Nirvana are two of the most fundamental doctrines of Buddhism, however they seem to be contradictory, …show more content…
Through the Eight-Fold Path one can find liberation and reach Nirvana. Nirvana can be translated to “extinction or snuffing out”. It is the end, the annihilation, of selfish desire and the achievement of release from duhka. Duhka is caused by our instinct to focus on our own selfish desires. We are “fools to think that imprisonment can bring release! Can we not see that ‘tis the self by which we suffer?” (Smith 1991, 103). To relieve oneself of life’s suffering, and reach Nirvana, it is necessary to let go of attachment to the self and our selfish …show more content…
“The person who realizes this by transcending ‘thought-coverings’ enjoys Nirvana, the extinction of all desire and liberation from all suffering” (Müller 2014, 165). This reference of extinction seems to mean that after one has reached Nirvana there is nothingness. Although this idea has a negative connotation, it can lend a certain amount of credence to the doctrine of no-self. Without a self it remains questionable how there is a subject able to obtain liberation. If Nirvana is nothingness, it is therefore unable to be experienced, thus there is no need to claim an inner core which can experience. On the other hand, if Nirvana is a state of happiness then there must be some subject to experience it. This brings us to the conclusion that the doctrine of no-self is incompatible with this idea of Nirvana. Javanaud raises another point- that “Nirvana could be that which transcends all normal human experience” (Javanaud 2013). However, while it is important to realize that Nirvana is above our own human experience, it is not an answer on whether these doctrines are compatible but instead a way of accepting ignorance and avoiding
According to Buddhist philosophy, there are three characteristics of existence. These are that all things are impermanent and constantly changing, that suffering is inevitable and constant and the concept of anatman, or that there is no lasting self. This may seem to be a pessimistic view; however, Buddhism allows for the liberation of this endless suffering known as duhka. Through the unwavering following of the Eightfold Path one may reach Nirvana, an end to the cycle of life and rebirth and ultimately the end to the suffering caused and created by that cycle. The notion of no-self and Nirvana are two of the most fundamental doctrines of Buddhism, however they seem to be contradictory, …show more content…
Through the Eight-Fold Path one can find liberation and reach Nirvana. Nirvana can be translated to “extinction or snuffing out”. It is the end, the annihilation, of selfish desire and the achievement of release from duhka. Duhka is caused by our instinct to focus on our own selfish desires. We are “fools to think that imprisonment can bring release! Can we not see that ‘tis the self by which we suffer?” (Smith 1991, 103). To relieve oneself of life’s suffering, and reach Nirvana, it is necessary to let go of attachment to the self and our selfish …show more content…
“The person who realizes this by transcending ‘thought-coverings’ enjoys Nirvana, the extinction of all desire and liberation from all suffering” (Müller 2014, 165). This reference of extinction seems to mean that after one has reached Nirvana there is nothingness. Although this idea has a negative connotation, it can lend a certain amount of credence to the doctrine of no-self. Without a self it remains questionable how there is a subject able to obtain liberation. If Nirvana is nothingness, it is therefore unable to be experienced, thus there is no need to claim an inner core which can experience. On the other hand, if Nirvana is a state of happiness then there must be some subject to experience it. This brings us to the conclusion that the doctrine of no-self is incompatible with this idea of Nirvana. Javanaud raises another point- that “Nirvana could be that which transcends all normal human experience” (Javanaud 2013). However, while it is important to realize that Nirvana is above our own human experience, it is not an answer on whether these doctrines are compatible but instead a way of accepting ignorance and avoiding