No Need To Suffer (part 5)

21 March 2015

The Need of Attachment

Just as we do not need food to meet the need of hunger if we can identify or invent some other means to meet that need, then also we do not need suffering if we can identify or invent some other means to meet the need of attachment. Moreover, inasmuch as needless attachment leads to suffering, we may read in a different light what Thầy Nhất Hạnh says:

Understanding [needless attachment] always brings compassion. If we don’t understand [needless attachment], we don’t understand happiness. If we know how to take good care of [needless attachment], we will know how to take good care of happiness. We need [needless attachment] to grow happiness.

The fact is that [needless attachment] and happiness always go together. When we understand [needless attachment], we will understand happiness. If we know how to handle [needless attachment], we will know how to handle happiness and produce happiness (31).

Perhaps the appeal to “suffering” in Thầy Nhất Hạnh’s book—rather than an appeal to “needless attachment”—as the source of unpleasantness in human experiences arises from an attempt to reach a certain kind of ear in our Occidental culture. For a very long time now, Thầy Nhất Hạnh has sought to speak to Occidental ears, from his earliest appeals to people in the United States to stop destroying the people of and the world of his homeland to all of his subsequent work for peace worldwide.

Moreover, he stresses over and over that one may neither communicate nor achieve communication where listening cannot or has not occurred. Out of the howling suffering that we live in within our Occidental culture—a howling plastered over by thick layers of materialism, anaesthesia, and a partial knowledge of human experience—perhaps it must seem too abstract to approach the root of “attachment” all at once.

If “understanding suffering always brings compassion,” then a part of what such compassion entails would involve a person’s realisation of the attachment underlying that suffering. Otherwise, such compassion has an only a limited, therapeutic benefit, albeit still a desirable one. No wonder that non-attachment in Buddhism so often reads in Occidental ears as, “Oh, so I’m just not supposed to care about anything?” A focus on feeling or affect (on the sensual experience of suffering) that does not track back to the source of that affect (one born of desire arising from attachment) shifts us only from a disagreeable state of attachment to a seemingly more agreeable one.

The use to which the phrase “we need suffering” gets put acknowledges that suffering serves as a means to an end, and in this way discloses the misleading use of the word “need.” In fact, do not need suffering, although it suffices as a prevalent or prevailing means for meeting the need of attachment. To realise this clearly cuts off at the knees any apathetic or sadistic attempt to justify cruel behaviour or the suffering of others under the banner of “we need suffering”. It debunks every claim both of doing harm for the good of another of doing nothing for another’s harm because we all must deal with our own problems.

We do not need suffering. One would instead have to argue that we have no alternative to suffering as a means for meeting the need of attachment, except that we do have other means both to work against attachment and to work for non-attachment that make such a claim hollow, self-serving, or maliciously intended.

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