The Two Nirvanas
Note : the
Sanskrit word nirvana is a
metaphor, i.e. a user friendly verb analogy, therefore a verbal fiction!
Consequently: Caveat Creditor (i.e. Believer Beware!) Two nirvanas (and a host
of alternative metaphors (= figures of
speech) derived from figures of the mind derived from figure-less, direct
experience) are mentioned in the Buddhist ‘canons’. They appear to
circumscribe the affect of 1.
‘coming to rest’, i.e. the momentary (or relative) or complete ending
of inner turbulence experienced as distress, or 2.
the momentary stopping or complete extinction of the drivers of life,
to wit, greed, hatred and stupidity, or 3.
the momentary stopping or complete elimination of desire, or 4.
the momentary stopping or complete elimination of the asavas, or 5.
the momentary stopping or complete elimination of the kilesas 6.
the momentary or complete elimination of the person (or ego), i.e. of
birth and rebirth … and so on and on 1.
Nirvana 1 (albeit in 2 versions) happens as a particular (hence relative) @rest state, i.e. as
a momentary ‘wait’ (in modern terminology, as the self-affect of sliced
momentum). Nirvana 1 (i.e. the relative @ rest state, hence identifiable) is
achieved when an active (i.e. living = dying, according to the Tathagata)
system (or open process), i.e. an astasy (i.e. an unstable, unsteady or
merely continuous state), stops, ends, halts, (self-decides), is sliced,
thereby becoming an enstasy. An enstasy is a wholly stable (i.e. all internal
turbulence, hence disorder, therefore friction, therefore heat, often
experienced as distress (Pali: dukkha), eliminated) @maximum anti-entropy state, therefore presenting as a particular order of 1, to wit, as a momentarily
fixed ‘emerged phenomenon’ ‘with/as
residue’,
hence identifiable. Note, the Tathagata remained unidentifiable until he
spoke, i.e. generated content = dharma (and which was anatta). 2.
Nirvana 2, i.e. pari (= ‘beyond’
relative)-nirvana. Nirvana 2 = the absolute @rest, pre-conditions =
relativity results when an active (i.e. living = dying, hence distressed) system (i.e. a continually emerging and changing astasy) has died down (as a fire whose fuel is spent) totally, i.e. when all (internal) order (hence all
internal (hence productive) relative @ rest states or series of @rest states,
hence fundamentally states of disorder (hence causing distress), so the
Tathagata) is dissipated. In other words, Nirvana
2 =
absolute @ rest’ness (and which is an imagined* rather than experiential
state because experience is generated by the skandhas, and which, according
to the Tathagata, are anatta, therefore ‘not own’ = original, hence
prior to experience) ‘ensues’ when relative (wholly
stable and identifiable) order (hence unitised difference, hence a self =
nama-rupa) decays to (the) ‘ground’ potential of @maximum
entropy
‘waiting’ (prior to time, space and formation), therefore ‘without remainder = residue’, as unborn, therefore undifferentiated, therefore as a
non-identifiable one’ness (so Mahayana speculation) presencing potentially
(but not presenting actually) as a virtual order of 1 with the potential of
becoming n orders of 1 to n. *… Non-relative (i.e.
absolute = complete or whole) @rest’ness, indeed, the R.I.P post-relativity
state of pari-nirvana, can only be imagined (or abstracted). The inventors of
the Upanishads (and Meister Eckhart) imagined pari-nirvana as ‘ground’
potential (to wit, as God-ground or God-head), being undifferentiated (hence
turbulence = distress free, hence @ zero temperature), to wit, as ‘unborn,
un-ageing, un-ailing, death-less, sorrow-less, undefiled supreme surcease of
bondage’, (in a word) nirvana as (SanskritJ atma (Pali: atta),
= Brahman = Prajapati, to wit, as either the (formless, i.e. nirguna)
‘One without a Second’ (a ‘second’ really being the turbulated or split ‘one’
which has thereby self-generated a second, therefore relative @rest state) or
as formal saguna Brahman.
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