So there is an argument that happiness only exists if it has suffering as a reference point. This is a conclusion that can be arrived at if you consider that the idea of everything existing in pairs and as opposites—the idea of Yin and Yang—is fundamental to existence; in this argument, happiness and suffering (I’ll say joy and pain hereafter as they’re shorter words) are not considered to be exceptions to this rule of Yin-Yang opposites, but rather are just another manifestation of Yin and Yang—albeit the most fundamental manifestation of Yin-Yang, as what experience could ever there be in Duality without shades of joy and pain? The argument is that joy can never be separated from pain because joy and pain define each other; they are a pair of opposites, like North and South; they refer to each other to give themselves meaning; without one the other ceases to exist. If all you ever saw was the colour blue then before long you would forget entirely what the other colours were, and the idea of colours, along with the colour blue itself, would then cease to be; considering, say, the greatest joy to be the colour blue in this analogy, the greatest pain as red, and all the degrees of pain and joy in-between—‘rather pleased’, ‘fine’, ‘bit off today’, ‘pretty annoyed’, etc.—being represented by the other colours. [*I know red and blue aren’t directly opposite each other on the colour-wheel, I guess cyan and orange are really, but it suffices for this post.] What’s more, in Eastern thought itself it’s considered that opposites give rise to each other in rotation: mess gives birth to cleanliness, which then becomes messy again; night to day, to night; pressure to expansion, closing into pressure once more; and so on. In this argument it is assumed that joy and pain behave in the same way: the most perfect heaven can become a hell of tedium and constriction if you stay there for too long; and the most violent hell can be inured to and got used to with enough time, until it even becomes a place of amusement and intrigue. Also, in this argument it is assumed that any and all levels of joy—even the very highest, most ultimate, degree of it imaginable—are still just ‘joy’, that all degrees of joy are as valid as each other; there is no splitting of hairs in this argument regarding the possibility of some greatest happiness existing ‘outside the bounds’ of ‘joy’—such a notion doesn’t make any sense from this point of view. I should note here that in this argument while all degrees of joy are considered as ‘valid’, it is accepted that not all beings will gain the same degree of joy from the same stimulus: a TV soap-opera may delight some people while be anathema to others, and meditation may be enormously relaxing and revitalising for some while incredible boring and dull for others; but this point is universally agreed upon by most, I think. There is the further matter of how ‘refined’ each degree of joy (or pain) is, and this actually comes relatively close to agreeing with the concept of an ultimate happiness actually, but stops short enough to still disagree with it considerably—but it is a tangent for another time.   The notion of attainment of ‘perpetual-bliss’ is common throughout Eastern spiritual-practices and philosophy: it can be found in yoga, in Buddhist philosophy, and in Daoism (the attainment of Dao), going by various names (I’ve cited some of them in the tags of this post). It is the notion that, with diligence etc. , a person can transcend the plane of Duality and merge with the Non-Dual, whereat awaits perfect bliss and harmony for them, which they may abide in forever after.    If we accept the argument that joy and pain are essentially dualistic opposites, then how can we sever them, throw out one, keep the other and then escape into Non-Duality with it? How can we smuggle a dualistic entity—i.e. joy—into the realm of Non-Duality? Wouldn’t Non-Duality be devoid of all experience whatsoever—blanker than blank—as all experiences in existence, including all forms of joy and pain, belong to Duality? even ‘experience’ itself can be thought of as being a dualistic opposite to ‘non-experience’ (though non-experience is impossible to comprehend).   Rather than, say, Sahasraha (see Tantric yoga stuff) being an experience of the Non-Dual, isn’t it more apt to consider it as an experience of boundlessness, of formlessness, of unity, of mergence, of the infinite? which qualities are still within the realm of Duality, and therefore the Sahasraha experience itself could still be considered as a dualistic experience. In addition, if the happiness of Nirvana—said to be beyond the ‘illusory’ joys of Samsara—resides in the incomprehensible realm of the Non-Dual, then how can anything—including ‘illusory’ joys of Samsara—be compared to it? If it is beyond all things, how can those who tell of it liken it to anything at all, including to ‘illusory’ joy? How can they say “you know what ‘nice feelings’ are, right? Well Nirvana is ‘nice feelings’ times 100!” when Nirvana is supposed to be completely unlike anything that can be experienced in Duality, including pleasure and pain; so surely, then, there is no way to say that Nirvana is ‘nice’, as ‘nice’ is ‘dual’ and Nirvana ‘non-dual’; and yet, are we not in Eastern spiritual-practices encouraged to seek Nirvana for it being supposedly ‘nice’?   So how would you counter this argument and uphold the notion of attainable ‘perpetual-bliss’? Have you met anyone who claimed to have attained it? If so, what made you believe them? If that person was indeed sincere in their claim to that experience, how did that person know themselves that they were not just experiencing a very long ‘high’? Also, how could that person have been operating in Duality if they had entered Non-Duality? If you believe in it after having read or heard about it, what that you have read or heard counters this argument? If both the experience itself and any attempt to explain the experience are beyond logic—due to ‘logic’ being tethered to Duality, and ‘ultimate attainment’ residing beyond Duality in Non-Duality—then how do you know about it in the first place and how are you able to talk about it or think about it—as knowledge, thought and speech all belong to the great despot of Duality—? If it is an intuition of yours that it is real, are you really willing to surrender your whole life in an attempt to attain something based on a gut-feeling? If you deduce its existence by extrapolation of your own life experiences—spiritual ones included—how do you do so?: what about your own experiences hints at the possible attainment of ‘perpetual-bliss’?   There is a further argument against the notion of ‘perpetual-bliss’ which concerns itself with permanence-impermanence and with beginnings and ends and ‘ultimate attainments’, and though the argument in this post touches on this—through considering how opposites continually roll and transform into one another, and through questioning the true nature of an Enlightenment experience such as Sahasraha a couple paragraphs above—it’s divergent enough to leave it out here.    As an aside, I am not debating here that great spiritual-experiences exist—they certainly do—; neither am I debating the immortality of the soul nor of consciousness—it certainly is—; neither am I denying enlightenment when considered as the notion of a progression through higher and higher levels of awareness, ability and intelligence; this is just an argument against the idea of the existence and attainment of ‘perpetual-bliss’.