In Advayavada Buddhism, the Noble Eightfold Path is interpreted dynamically as an ongoing and autonomous, non-prescriptive, investigative and creative process of progressive insight reflecting in human terms overall existence advancing over time.
Adherence to the familiar Five Precepts and a well-considered understanding of the Four Signs of Being and the Four Noble Truths suffice to start off on the Path at any time. Nirvana means, in Advayavada Buddhism, the total extinction of existential suffering (duhkha, dukkha) as a result of our complete reconciliation with reality advancing over time.
The Noble Eightfold Path in Advayavada Buddhism is fully personalized: it is firmly based on what we increasingly know about ourselves and our world, and trusting our own intentions, feelings and conscience.
The Path we follow is (1) that of our very best (samyak, samma) comprehension or insight followed by (2) our very best resolution or determination, (3) our very best enunciation or definition of our intention, (4) our very best disposition or attitude, (5) our very best implementation or realization, (6) our very best effort or commitment, (7) our very best observation, reflection or evaluation and self-correction, and (8) our very best meditation or concentration towards an increasingly real experience of samadhi, which brings us to an even yet better comprehension or insight, and so forth.
By following the Noble Eightfold Path in this way you get in tune with wondrous overall existence advancing over time; old mistakes are left behind; sorrow, doubt and remorse immediately start disappearing; and your life at once gathers new impetus.
Last week's second preliminary subject was the Second Sign of Being, the second fact of life: anatman, the selflessness of everything, and therefore the finitude or transitoriness of all individual existents, including ourselves.
This week's preliminary ASP subject is again the ubiquity of suffering (duhkha, dukkha) in the world, which is simultaneously the Third Sign of Being (fact of life) and the First Noble Truth of Buddhism.
According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, a transcendent and immutable Absolute) or in the atman or atta (soul, immortal self) and taught that human beings suffer because they do not understand and accept that all things in life are instead utterly changeable and transitory. They are prone to suffering (duhkha, dukkha) quite simply because they wrongly strive after and try to hold on to things, concepts and situations which they believe to be permanent, but are not.
In Advayavada Buddhism, the concept of duhkha does not include emotional grief nor physical pain. It refers solely to the existential suffering, angst and regret non-enlightened human beings are prone to - the enlightened person accepts with understanding and compassion the grief and pain which are part and parcel of human existence; equanimity does not mean insensitivity to our own feelings and those of others.
The purpose of the ASP is that we study (and debate in the group, family circle and/or with good friends) the meaning and implications of the weekly subject, particularly in the context of whatever we ourselves are presently doing or are concerned with, or about, such as our health, relationships, work, study, and our place and responsibilities in the family, group, sangha, society at large, etc.
Tip: Write down this week's subject (duhkha, existential suffering) in your pocket diary!
John Willemsens,
Advayavada Foundation.
<http://www.euronet.nl/~advaya/index.htm#plan>
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