|
Gautama’s
pilgrimage Phase 2
The actual transcendence modePilgrimage, Phase 2 (problem
solving 2)
Attempting to apply (and
make real, i.e. reality test) the virtual knowledge attained at/as the end of
Pilgrimage Phase 1, i.e. the attempt to produce an actual ecstasy of transcendence. End of Pilgrimage, Phase 2Attaining
actual samma-sambodhi, i.e. perfectly complete because real (Sansrit: tattva)
knowledge, i.e. a real (transcendent) ecstasy (of primary (read:
experiential) knowledge). 1.
Phase 2 + 1 Enjoying the fruits of
actual ecstasy, namely actual happiness, joy, bliss resulting from actual
freedom or liberation (Sanskrit: moksha) (from bondage, i.e. to the
virtual and relative). Note: the nirvana achieved via transcendent ecstasy, i.e. via the ecstasy (i.e. as change of state) of transmigration (actually of renewed birth of karmic residue, read: of particular, hence relative order), is temporary, hence incomplete. This is the ‘nirvana in this life’, happening as the ending of deliverance (moksha) (from turbulence, hence disorder) in this life (i.e. as a stable order of 1). Pilgrimage ends merely one (trans-) migration; its inherent incompleteness must be resolved by a further migration. But the Buddha needed to end transmigration (i.e. transmission) completely, hence his urge to get out completely, i.e. via escendence. 2.
Phase 2 + 2 Experiencing (the
suffering of) the incompleteness (to wit, of impermanence, Pali: anicca, therefore
of anatta) of actual
ecstasy, i.e. as the new position (or shore, and which, like its pay-offs,
joy and peace (nirvana), does not last; in other words, transcendence
(i.e. as in transmigration) means ‘climbing across’ from one frying pan into
another (momentarily cooler) frying pan). Renewed incompleteness (and the
recognition that all shores (i.e. relative things) are incomplete, drives
towards elimination of the drive to a (i.e. any) goal/shore. This is the Start of Gautama's pilgrimage, Phase 3
|