What is the correct view of “desire” and
“suffering”?
As just reviewed in the previous
section, the main objective of Buddha’s teaching was escape from
suffering. The Four Noble Truths succinctly state that life is inevitably
going to include suffering, the origin of suffering is ignorance and the
cause of suffering is desire. Cessation of desire ends suffering and that
happens through implementation of the Eightfold Path. Is this true? Is this
a correct appraisal of the solution to man’s dilemma?
The fact of human suffering is not an issue, but the origin, cause and
solution of human suffering are issues that demand our attention.
Suffering is not always caused by desire. What about
victims of disease, crime, natural disasters, betrayal, abuse, religious
persecution, accidents or demonic influence? Of course, those who embrace
the Buddhist point of view might submit that the suffering resulting from
such situations proceeds from the ‘desire’ to have a life free from
complications,
problems, disasters and rejection from others. Those who unfortunately face
such situations should react with passive detachment, thus rising above the
suffering.
There is a certain element of truth in this portion of
Buddhist doctrine, because far too often those caught in negative
circumstances allow themselves to feel overwhelmed. Far too often they are
crushed and even paralyzed emotionally by their sorrow. Sometimes,
non-attachment does allow a person to objectively and calmly view his
situation, so that a rational answer can be reached. However, non-attachment
can also produce non-involvement in situations that plead for action. So
achieving a place of non-suffering may not necessarily be the complete
answer. A concise, biblical response to these two issues is as follows:
The correct view of "desire"—First, let
it be said that legitimate desires are not wrong and should not be purged
from our thinking. There is a difference between selfish desire, which
ends in death, and godly desire, which ends in life. (See James 1:13–15.)
The Bible states that God ‘desires’ his people to show mercy.
During a time of intercession, the Lord Jesus prayed over his people saying,
"Father, I desire that they also whom you have given me be with
me where I am." If it is not wrong for the Lord himself to have
righteous desires, it is certainly not wrong for us to have righteous
desires. The Scripture does reveal that God "casts away the desire
of the wicked," but it promises "the desire of the
righteous will be granted." (Proverbs 10:3, 24) The Most High
even assures his covenant people, "Delight yourself also in the Lord,
and he shall give you the desires of your heart." (Psalm
37:4) Such righteous desires would logically include the meeting of
natural and material needs as well as spiritual. However, if and when these
things do not happen the way we desire, the Scripture cautions us
"to be content." (Philippians 4:11) Our highest desire is
God himself and when other desires are not realized, we maintain rest in our
relationship with him. Inordinate desire is synonymous with lust, a very
destructive agent in the human makeup. But holy desire is a motivation that
we all definitely need.
The correct view of "suffering"—The goal
for a Christian is not to fully escape ALL suffering, just certain kinds. There
are numerous categories of suffering that we are encouraged to avoid,
conquer or rise above. These types of suffering are primarily the result of
internal causes. These usually involve wrong thinking patterns that
produce wrong behavior—sensuality, sinful cravings, negative emotions,
inward temptations, guilt, resisting God’s will, and a number of other
negatives. We avoid, conquer or rise above these sources of suffering two
ways. First, we maintain a commitment to do all things right. (Actually,
Buddha’s Eightfold Path itemizes each area we need to deal with quite
well.) Second and most importantly, we draw from the grace, mercy,
forgiveness and strength promised by the personal and loving God we serve
(something Buddha did not teach). Our God cleanses us. He forgives us. He
empowers us. He fills us with his presence and goodness. As David said, our
"help comes from the Lord who made heaven and earth." (Psalm
121:2) This divine aid insures our winning all the more.
There are some causes of suffering that are primarily
external and inevitably to be faced in life. These include trials,
tribulations, outward sources of temptation, demonic influences and
mistreatment by others. Even Jesus, the perfect Son of God, "suffered
being tempted." (Hebrews 2:18) So if we also "suffer being
tempted" it is certainly not a sign of spiritual immaturity. However,
in all these situations we are en-couraged to react with positive attitudes
like: a willingness to endure, a heart that rejoices and a spirit of trust
in God. We overcome the negative with the positive. At times, the negative
may still be there, but we rise above it.
Finally, there is a category of suffering that God
actually urges his people to embrace. Jesus declared that a true
disciple must take up his cross daily and follow him. A cross is a complete
death to self for the sake of helping others. This involves, not passive
detachment from a hurting world, but active involvement in sharing its
burden and meeting its needs. Such sacrificial service is certainly not an
easy road to travel. Sometimes compassion’s grip can be quite painful, but
it is necessary. Paul zealously laid hold to this challenge, explaining that
one of his deepest desires was to know Christ "in the fellowship of his
sufferings." He also kindly forewarned true disciples that it is given
to us "in the behalf of Christ, not only to believe in him, but also to
suffer for his sake." (Philippians 1:29; 3:10) We can be
certain, though, that release from all suffering will take place as soon as
we are set free from these physical bodies. We will then consciously
experience "unspeakable joy" in heavenly places. "Weeping may
endure for a night, but joy comes in the morning." (Psalm 30:5)
Yes, this will be especially true when our souls are finally released into
the eternal state.
The sufferings of Jesus— Some claim it is
spiritually erroneous to emphasize this aspect of the existence of Jesus.
Was it really necessary for Jesus to suffer? Was it really the core purpose
of the incarnation of the Son of God? Maharishi Mahesh Yogi commented,
"It’s a pity that Christ is talked of in terms of suffering…those
who count upon the suffering, it is a wrong interpretation of the life of
Christ and the message of Christ…How could suffering be associated with
the One who has been all joy, all bliss, who claims all that? It’s only
the misunderstanding of the life of Christ." 1
In a similar vein of thought, Buddhist Thich Nhat Hanh
respectfully offers, "The figure of the crucified Christ is a very
painful image to me. It does not contain joy or peace, and this does not do
justice to Jesus." 2
Yet the apostle Peter explained, "those things which God foretold by
the mouth of all His prophets, that the Christ would suffer, He has
thus fulfilled. Repent therefore and be converted, that your sins may be
blotted out, so that times of refreshing may come from the presence of the
Lord." (Acts 3:18–19)
I believe that both Maharishi Mahesh Yogi and Thich Nhat
Hanh were completely sincere in their assessment of the nature of Jesus’
death. I believe their words were motivated by kindness and sensitivity to
the pain of another. However, my response to their view is this: that the
final focus of a Christian’s heart is not on the cross, but on the empty
tomb. If it were not for the great victory of the latter, the great misery
of the former would agreeably be too "painful" to gaze upon.
Nevertheless, Jesus "endured the cross," "for the joy that
was set before him." (Hebrews 12:2) Thankfully, his followers
are blessed to also share in this joy even during this earthly sojourn.
Some interpret the sufferings of Jesus to be the result
of unwise behavior on his part. Marcus Borg, editor of the intriguing
book, "Jesus and Buddha, The Parallel Sayings," offers the
unique comment: "Jesus’ activity as a social prophet—as a voice of
religious social protest—is the most likely reason that his public
activity was so brief compared to the Buddha’s." (Jesus’ public
ministry probably lasted about three years, while Buddha’s lasted fifty
years.) Borg continues, "Jesus’ early death was probably because of
his social-political passion; if he had been simply a wisdom teacher and
healer, I doubt that he would have been executed." 3
Jesus’ own testimony counters this argument. The Son of
God often prophesied the certainty of, and reason for, his soon-to-come
death on a cross. He assured, "The Son of man must suffer many
things, and be rejected of the elders and chief priests and scribes, and be
slain, and be raised the third day." Notice the word must. This
was an unavoidable event. It had to happen. Jesus continued exhorting his
disciples, "If any man will come after me, let him deny himself, and
take up his cross daily, and follow me." (Luke 9:22–23) So
Jesus knew in advance exactly what kind of death he would die. His
early demise was not a terrible mistake, or backlash from an unwise method
of presenting his message. It was simply his destiny, the cup the Father
gave him to drink. (See Matthew 26:39.) Jesus even claimed that no
man took his life from him; he gave it up willingly. (See John 10:18.)
Irrefutably, it was according to "the definite plan and foreknowledge
of God"—the plan for man’s redemption. (Acts 2:23, See Luke
24:13–32) No wonder the Bible refers to Jesus as the "Lamb slain
from the foundation of the world." (Revelation 13:8)
1 Maharishi Mahesh Yogi, Meditations of
Maharishi Mahesh Yogi, pp. 123-124; quoted in Josh McDowell and Don
Stewart, Handbook of Today’s Religions (Nashville, Tennessee:
Thomas Nelson Publishers, 1983) p. 84.
2 Kenneth L. Woodard, "The Other
Jesus," Newsweek Magazine (March 27, 2000) p. 60.
3 Marcus Borg, ed., Jesus and Buddha, The Parallel
Sayings (Berkeley, California: Seastone, 1997) Editor’s Preface, pp.
xi-xii.
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