The Buddha’s One Noble Truth?

In his 1958 classic “The Philosophy of the Buddha” Prof. Archie J. Bahm analyses the most ancient Buddhist scriptures (“Sutta” and “Vinaya Pitakas”) and suggests that during his 40 year career as a teacher the Buddha only taught one single universal Truth: unfullfilled desire causes frustration and the rejection of frustration is the source of suffering. According to Bahm, all other teachings including the “Four Noble Truths” and the “Eightfold Path” must have been later added to the philosophy by “other minds” due to misunderstandings of what the Buddha was trying to convey.
Now, you may ask, what is so hard to understand about the fact that unfulfilled desire causes suffering? By digging into the problem of desire more closely one easily understands why.

If the cause of suffering is unfulfilled desire, the solution to the problem must be to stop desiring. Simple as that. Simple? Not quite. Basically there are two ways of stopping desire: one either gets out of sight of the objects of desire (seclusion) or one tries to beat desire (asceticism). However, neither of these two approaches really work as the Buddha found out for himself during his pre-enlightment spiritual seeking. On the one hand, some basic desires such as food and sex are not extinguishable as long as one is still human. On the other hand, the desire to stop desiring is still a desire, just a more subtle form of it. So, it is impossible to willingly not desire, because that would be a desire! Furthermore one could argue that stop desiring is not even really desirable as desires provide motivation and fulfilled desires provide satisfaction. By creating emotions, desires are life-affirming.

So desire, when not fulfilled, provides frustration. Stopping desire, though, is life-negating and actually impossible. Not so simple, is it? This is were the genius of the Buddha comes in. He discovered the “Middle Way” between desiring and desiring not to desire. Here is how it goes: if we always desired exactly what we are getting, we would always get satisfaction and the sensation of being alive. Or in other words, if we always accepted everything AS IT IS (within and without), which includes the suffering, we would be free from suffering and live in joy.

Hold on, you may say, how can one accept everything without desiring to accept everything? Of course you are right, accepting without desiring to accept is impossible. Whenever you want something, you desire it, and since trying to not want is also a desire, the attempt will cause endless frustration and suffering. It’s like trying to relax a muscle by forcing it to relax. It just won’t work.
Nevertheless, there is a way the get into the “Middle Way”. It’s a paradoxical way, though. Once the desire to get into the “Middle Way” (or any other desired state) is completely broken, one automatically falls into it. Again, because this “break” cannot directly be achieved by will-power, the way “there” is to either completely exhaust the will to get “there” by trying as sincerely and forcefully as possible (remember the Buddha had his sudden enlightenment at the moment of renouncing 7 years of hard-core asceticism!) or by thoroughly realising by other means that the YOU has no power or control over the process of accepting or desiring. The former way is nowadays practised in Zen (e.g. with “koans”), the latter in Advaita (“SELF-realization” aka “there is no YOU”). Both, the exhaustion of the will or “Self-realization”, leads to a surrender to WHAT IS, which paradoxically, yields exactly what one was desiring to get but what one actually prevented from getting by the very desiring (or desiring to not desire) to get it!
Now, to make the long story short, the surrendering to Samsara (the world AS IS) is the way to Nirvana (desiring WHAT IS). Samadhi is the complete willingness to accept the actual as the ideal. The crux, though, is that surrendering cannot be achieved by the individual (“ego”), one has to be pushed into it, as it were, by some sort of grace in the form of will-undermining insight(s).

Finally, why does Prof. Bahm conclude that this is the only Truth that the Buddha taught? First of all, the Buddha was concerned with one thing only: the cessation of suffering. According to the records he stated this very clearly. Then he discovered that the only solution to the problem of suffering lies in surrendering to the present moment (WHAT IS). So, everything that was not concerned with the present moment like concepts of the past (e.g. “karma”) or the future (e.g. “reincarnation”) or any other metaphysical speculation (e.g. the question of the “soul”) he did not deem helpful for solving the problem of suffering. Therefore in the ancient texts the Buddha never answered any questions of that sort. He neither denied nor affirmed these concepts. For the Buddha in the oldest scriptures, the existence or non-existence of metaphysical entities and ideas simply did not change the fact that to end suffering one had to come to surrender to whatever IS in this very moment no matter what the cause or effect of this present moment was. By implication, this also means that as long as one’s ideas lead one to align one’s desires with WHAT IS, any “Truth” would be as good as another.
For the very same reason the Buddha also refrained from stating anything idealistic or from proclaiming any sort of higher virtues (e.g. he never idealised a monastic lifestyle or compassion). Whatever IS is to be surrendered to to end suffering. That is the full story of the teaching in the old texts. All else, including all methods and “Paths”, must have been added later by disciples not fully understanding the full depth of “whatever IS” (on the other hand, though, one could easily conclude, that all Buddhist methods and concepts must have been created to completely frustrate the seeker and/or make him experience his lack of power to get to Nirvana in order to bring him to the very brink of it).

Additional personal note: the old-school philosophy of Buddha portrayed here can be criticised for the lack of moral outrage at the obvious evils like cruelty in the world. If one, for some reason or other, though, cannot surrender to the present-moment because of its monstrosity, and suffers as a result of it, one could still surrender to the non-surrender and the suffering, and therefore transcend the suffering. Hence, accepting “whatever IS” is not fatalistic. One can have an (unfulfillable) desire for a world without cruelty and not suffer, if (s)he can surrender to the frustration of this unfulfilled desire.
This little conundrum also explains the difference between before and after getting into “surrendering-mode”. “Before” one suffers over one’s frustration and because of that one starts suffering over the suffering, and suffering of the suffering over the suffering, etc. Suffering creates a downward spiral, a grip, if not surrendered to. “After” one may be frustrated (because of one’s unfulfilled desire) but one does not suffer over the frustration because the frustration is accepted. The spiral of suffering stops right there.
Furthermore, allthough I think that many of our desires actually stem from our fears and insecurities I see the Buddha’s point in not being concerned with the causes of desire, as the causes could be indefinite. Instead he went right to the immediate solution: accepting whatever IS includes one’s suffering caused by one’s fears. Quite smart the guy…
buddhaensofty

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9 Comments on “The Buddha’s One Noble Truth?”

  1. As always, I love what you pen. I only have to let you know that you might want to change one–maybe two–words. I think you got “quite” and “quiet’ spell-checked wrong in one–maybe two places. The first is
    “If the cause of suffering is unfulfilled desire, the solution to the problem must be to stop desiring. Simple as that. Simple? Not quiet.” (and it may not be quiet in your head)
    The next is the last phrase, which I see could really go either way. That aside, You Rock!
    Apologies if they are both supposed to be quiet and my thinking was noisy.

  2. mlhe says:

    “…accepting whatever IS includes one’s suffering caused by one’s fears.” Accept “quiet.” Accept “quite.” Accept all suffering, love, fear, compassion, words, actions, life, lives, possibilities…. Then eat, sleep, sneeze, think, kiss, walk, party, cry. Whatever. I + S = B. What a very nice slice of Buddhism in this Saturday. Thank you.

  3. Atagrasin says:

    Nice post. English is my second language but here my observations.The way that the master use to push you to “break” or “get it” is to guide the aspirant to think and,act consistently upon his misleading assumptions. The student, will go to holds them to be true until he finds out by itself that they are self contradictory.If he is to be helped, he must be tricked into insight.Why? Because he would defend any direct attack to his most loved beliefs using rationalizations.The teacher then need to use all his skills to persuade the diciple to act upon his own delusions.The student thinks that mind is all powerfull and have all the answers, that´s why the roshi [ìn Rinzai Zen for example] use the koan [only one of his tools] to frustate the intents of the student to use his mind to escape to a illusory world of one pole [good without bad,joy without pain, sacred vs ordinary, ect. He continue to use skilfull means, until the student convinces himself that his convictions are no only false, but self-contradictory.The student continues his struggling until he learn with his guts that there is not escape to here/now.But the koan also teach him to transcend the conditioning of the dualism between I and no-I.With the help of the koan tool, he learn to break down metaphysic thinking as an escape to ordinary life.In Vedanta and other schools they use different methods to lead the aspirant to the same result that you point in your post.

  4. Atagrasin says:

    Nice post. English is my second language but here my commentary. The way that the master use to push you to “break in” or “get it” is to guide the aspirant to think and,act consistently upon his misleading assumptions. The student, will go to holds them to be true until he finds out by itself that they are self contradictory. For him to be helped, he must be tricked into ? Because he would defend any direct attack to his most loved beliefs using teacher then need to use all his skills to persuade the diciple to act upon his own student thinks that mind is all powerfull and have all the answers, that´s why the roshi [ìn Rinzai Zen for example] use the koan [only one of his tools] to frustate the intents of the student to use his mind to escape to a illusory world of one pole [good without bad,joy without pain, sacred vs ordinary, ect. He continue to use skilfull means, until the student convinces himself that his convictions are no only false, but student continues his struggling until he learn with his guts that there is not escape to here/ the koan also teach him to transcend the conditioning of the dualism between I and the help of the koan tool, he learn to break down metaphysic thinking as an escape to ordinary Vedanta and other schools they use different methods to lead the aspirant to the same result that you point in your post.

  5. Atagrasin says:

    Nice post. English is my second language but here my commentary. The way that the master use to push you to “break in” or “get it” is to guide the aspirant to think and, act consistently upon his misleading assumptions. The student, will go to holds them to be true until he finds out by itself that they are self contradictory.If he is to be helped, he must be tricked into insight.Why? Because he would defend any direct attack to his most loved beliefs with rationalizations.The teacher then need all his skills to persuade the diciple to act upon his own delusions. The student thinks that the mind is all powerfull and have all the answers, that´s why the roshi [ìn Rinzai Zen for example] use the koan [only one of his tools] to frustate the intents of the student to use his mind to escape to a illusory world of one pole [good without bad,joy without pain, sacred vs ordinary, ect. He continue to use skilfull means, until the student convinces himself that his convictions are no only false, but self contradictory.The student will continues his struggling until learn with his guts that there is not escape to here/now.The koan also teach him to transcend the conditioning of the dualism between I and tnot I. The koan also help in break down metaphysic thinking, as an escape to ordinary life or to escape to absolute views. Vedanta and other schools use different methods to lead the aspirant to the same result that you point in your post.

    Atagrasin

    My last two posting today have errors ,Please remove those and keep this one. Thanks


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