THE EXISTENTIALIST PERSPECTIVE OF SUFFERING IN PHILOSOPHICAL SUFISM
By:Prof. Henry Francis B. Espiritu, M.A. Philo.*
(A revised version of the paper read during the lecture-forum entitled, “Islamic Perspective on Life and the Hereafter in the Philosophic-Mystical Thought of Said Nursi” held at the World Trade Expo Center, Pasay City on August 14, 2005)
Verily, with every difficulty, there is relief; verily with every hardship, there is ease. Therefore when you are free from your immediate burden, still toil—and toil hard. And to your Cherishing Lord, turn all your attention. In your toil and ease, strive to please your Lord.
-- Al Qur-an, 94:5-8 (Istanbul: Asir Ajans Publishers, 2005)
Suffering is not per’se, negative; it happens to everyone in this imperfect world—we suffer because this world is far from perfect. Suffering is a great equalizer; suffering is therefore a “given” and a “constant” in this ephemeral world... that is why I call suffering a neutral occurrence. It is how we make of it that makes suffering negative or positive. The enlightened person approaches pain as a stepping stone towards his perfection and spiritual growth... the pessimist sees it as a stumbling block... it is your decision that matters as to how you see it and respond to its challenges.
-- Huzur Sayyid Abubakr Qadri, The Grace of Contentment and Surrender (Peshawar, Pakistan: Qadri Book Depot,
1981), p. 41
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If Divine Nature is just, why are there so many sufferings in this world? Philosophers, theologians, and even common folks ask this perennial question. Ancient and contemporary sages pondered on this question and they too have some answers to this paradox of life—answers that fill volumes upon volumes of books and philosophical treatises. I too would from time to time reflect on this existential mystery and I have gained some glimpses of truth on its nature. I am not however pretending to give a comprehensive answer to this perennial question. I am sharing this “cents-worth” of insights to those who may be right now are searching to find existential sanity in the midst of overwhelming suffering and hurts; perchance this reflection may be a source of inspiration for them to go on with life and living. My reflections on suffering are however not entirely my own; they are mediated by my philosophical and spiritual readings of the transcendental and devotional writings of the sages and saints of mystical Islam (Sufism). For me, these Sufi savants hold rich treasures of insights on suffering, as well as keys that unlock the secret panacea that allows us to transcend pain and suffering.
Taking a cursory look at the world, we find many unpleasant things and occurrences: death, injustice, hunger, bitter experiences, sadness, ennui, natural and man-made calamities, etc. This phenomenal world is in pain and in constant suffering. Pain is not only limited to the outside world; in our internal world we are also suffering because we can hurt our own selves as well. People, broken relationships, misunderstandings with friends, persecutions from enemies, guilt feelings, and our own cravings – all these hurt us deeply. Why then do we have to suffer? Gautama Buddha, the sage of Buddhism also questioned this formidably depressing situation. In fact, his Enlightenment was the culmination of his long search for an answer to suffering. The first statement of Buddha’s “Four Noble Truths” is; “Life is full of sufferings”. This truth is very relevant for our reflection since if this is properly contemplated and realized; that is, once we see the full existential picture of this truth, we begin to transcend suffering. Once we truly accept the difficulty of life and the existence of suffering as part of the nuances of living, the fact that life is difficult, no longer matters. It means that suffering, once completely understood, ceases in a sense to be a suffering!
What is the main cause of suffering? The Buddhist perspective would simply answer: “Limitless desires”. The Buddha said: “Suffering is brought about by cravings”. Our unlimited cravings and desires pitted against the true nature of Reality are the causes of our pains. For example, we want to be rich and famous without being disturbed and without exertion. We want to be absolute knower without striving to learn. We want to be healthy and well always; but if we look at Reality we will be frustrated since not all our desires can be satisfied the way we want them. Since we crave and desire with impunity—but the nature of Reality does not permit our unlimited desires—we grumble and sigh: “What a cruel world!”
In contrast with the rationalizing and overly cerebral attitude of Buddhism regarding suffering, Sufi-Islamic mystics offer a more profound existentialist perspective regarding the purpose of suffering vis-à-vis the “human condition”. Hazrat Bayazid Bistami, a Persian Sufi mystic, states: “True self-knowledge is the antidote to suffering, for somebody who knows that the oil in his lamp is limited, will not moan after its extinction. One who knows that the lamp which he has lit is not safe from winds will not scream when it is blown out” (Sirr-e-Dil [Secrets of the Heart]. Dacca, Bangladesh: Qadri Sahit Kitabkhana, 1977; p.141). Sufism likewise accepts the inevitability of suffering as part of the overall makeup of Reality. Therefore, we are obliged to accept the existence of suffering for our own mental and spiritual sanity.
Existentially speaking, suffering is beneficial if we know its redemptive purport and its transcendental objective. Hazrat Bediuzzaman Said Nursi; the Turkish mujaddid saint (i.e., the Renewer of Islam for this century) says that pain and sufferings instruct us so that we will be able to see a “higher view of life”. Suffering enables us to contemplate that God alone suffices and that we need to submit ourselves to the Providence of God, in perfect trust, contentment, gratitude, and obedience (Cf., Risale-i-Nur: The Flashes Collection. Istanbul: Sozler Publications, 2004; p.27-28). Furthermore, it is through the pain of confronting and resolving problems that we grow strong, sturdy, and mature—thus we learn to face life in its multi-dimensional challenges. As per Hazrat Nursi, truly wise people do not dread pain and suffering; they welcome them, learn from them, pour courage on them, find wisdom in them, and allow them to place their reliance on the Benevolent God; it is suffering that makes persons resolute, spiritually mature, and holy.
It is only through sufferings and difficulties that one can attain mastery in life and living. Life is characterized by the alternating movements of conflict and peace, peace and conflict, so on and so forth; God designs this dynamic movement for the moral, mental, and psycho-spiritual development of humans. As the Qur-an says: “... Lo with hardship comes ease, hardship is followed with ease; and ease with hardship, so when you are relieved, still toil and strive to please your Lord” (Qur-an 94:5-8). The view of the idealist German philosopher Hegel absolutely agrees with the abovementioned Qur-anic pronouncement when he says; “Conflicts, disputes, confrontations, and struggles are the laws of progress. Human development evolves in the battlefield of the mind and in the riot of the world. One can therefore reach stability and tranquility only through conflicts, disputes, and struggles. Here, I am not speaking only of struggles in society but also from the point of view of the struggle in man’s inward psyche. Life’s development and transformation are always borne out of conflict... conflict purifies experience... Struggle or striving is the vehicle of the evolution of man’s spirit” (Helmut Wilhelm Kuhn, The Spirituality of Hegel. Winchester: Anglican Resources, Ltd., 1985;p.127).
In the same vein, Hazrat Said Nursi echoed Hegel’s perspective regarding the dialectic relationship between conflict and development. However, transcending Hegel’s view, Nursi strongly articulated on the redemptive effect of conflict on our inner-life and on our spiritual growth towards communion with the Supreme. To quote Hazrat Nursi: “... by means of misfortune, illness and pain, and other motion-inducing contingencies, the cogs of the human machine are set in motion and revolution... It [i.e., suffering] induces in man to toil and labor for excellence. Thus by means of these contingencies, man becomes like a moving pen... he becomes a pen to write the decree of God in his very own life; due to this, he becomes an ode to the glory of God” (Risale-i-Nur: The Flashes, op. cit., p.28). For Nursi therefore, suffering is a venue by which we can reach spiritual excellence, and a vehicle whereby we can manifest the majesty of God in our life’s struggles.
Baba Guru Nanak, a saint of medieval India, revered by Muslims and Hindus alike, once said, “When God instructs His slaves, He drowns them in the sea of suffering. Like a swimming tutor who throws his new student into the water and makes him struggle to learn swimming, God does the same to perfect His slaves” (Guru Nanak Sahib ka Ustat [Praises of Guru Nanak Sahib]. Jabalpur, India: Sikh Parchar Press, 1994; p.75). Guru Nanak’s analogy is indeed very instructing; for if one simply reads hundreds of books on swimming, he will not learn how to swim. He has to wade into the water and risk the danger of drowning, and from there learn swimming.
Maulana Jalaluddin Rumi, the famous Turkish mystic, analogized the educative aspect of suffering when he said; “They throw barley on the earth; then came out branches. Next, they crushed it in the mill; then it became delicious bread after being baked and placed in the burning furnace. Next, the bread is chewed and digested and it became mind, spirit, body, and emotion. When the mind is bewildered with love for the Supreme, what a wonderful transformation of this simple barley had been! (sic) This barley-grain has indeed taken a marvelous journey!” (Mathnawi Selections, Qutahya, Turkey: Tassawuf Sohbetlari Publishers, 1985; p. 81)
If we long to attain true happiness of living, we have to undergo all difficult and painful experiences in life. Great men, saints, savants, martyrs, and heroes suffered from oppressions, tortures, poverty, persecutions, and misunderstandings; they courageously persevered in going on with life by God’s grace, beneficence, and mercy; that is why they become heroes and saints. By responding with perfect submission, coupled with courage and trust to whatever challenges the Almighty give us, we become co-workers with Him in furthering His Will in our lives and that of others. Facing our suffering with courage, fortitude, and faith is both a source of grace and a sure road to our sanctification and spiritual transformation. This is—I believe—how the Sufi mystics of Islam understood and realized the transcendental, sanctifying, and liberating value of suffering in our lives as human persons. May we therefore possess a mature realization that living entails both enjoyment and suffering; hence, we should not escape suffering for sheer enjoyment, instead we should use our pain and suffering as vehicles for our emotional, intellectual, and spiritual growth; for in learning the redemptive values of suffering contains the secret of life’s significance, meaning, and joy.
(* Prof. Henry Francis B. Espiritu is an Assistant Professor IV in Philosophy at the University of the Philippines-Cebu Campus. He is currently pursuing his Ph.D in Philosophy at the Ateneo de Manila University. Reactions, queries, and comments can be sent through email: espirituhenryfrancis@yahoo.com)
