The purpose of Advayavada Buddhism is to become a true part of the whole.
Our quest 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. Adherence to the familiar five precepts (not to kill, not to steal, sexual restraint, not to lie, and refraining from alcohol and drugs) and a well-considered understanding of the three (in Advayavada Buddhism, four) signs of being and the Buddha’s four noble truths (which were, this quarter, the subjects of weeks 14 to 18) suffice to start off on this Path at any time.
Advayavada Buddhism does not tell you what to do or believe, but invites us all to make the very best of our own lives by indeed attuning as best as possible with wondrous overall existence advancing over time now in its manifest direction. The Advayavada Study Plan (ASP) is repeated four times a year.
The purpose of the autonomous ASP is that we study (and debate in a local group, the family circle or with good friends) the meaning and implications of the weekly subject, not as a formal and impersonal intellectual exercise, but in the context of whatever we ourselves are presently doing or are concerned with, or about, such as our health, relationships, work, study, our place in society, etc.
My own specific personal objective this quarter is to improve my understanding of the practice of meditation (dhyana in Sanskrit, jhana in Pali) whose purpose is to attain a deeper concentration of the mind (Samadhi in Sanskrit and Pali), but without becoming preoccupied, however, with a factually non-existent self (svabhava-shunyata, lit. self-nature emptiness, is a central notion in Madhyamaka philosophy) – what’s your specific objective this quarter?
In week 14 we observed and studied the impermanence or changeability of all things, in week 15 we studied the selflessness and finitude of all things, in week 16 we observed the ubiquity of existential suffering in the world, in week 17 we continued to deepen our understanding that ignorant craving and attachment are the immediate causes of existential suffering, and in week 18 we surveyed the Noble Eightfold Path that eliminates the immediate causes of existential suffering, thus concluding the preliminary subjects.
In week 19 we honestly reviewed and took stock of our personal situation (first step), in week 20 we took an appropriate and timely decision to adjust our course (second step), in week 21 we again put our decision and objective in writing (third step), in week 22 we further developed our very best attitude to carry out our improved objective (fourth step), in week 23 we implemented our improved way of doing things (fifth step), in week 24 we concentrated on mustering our very best effort and commitment to fulfil our improved objective (sixth step), and, to conclude this 13-week action plan, in week 25 we shall again make our best possible evaluation of our efforts to date and in week 26 we shall continue to develop and deepen our very best meditation towards samadhi*.
These tasks are based on the seventh and eighth step on the Noble Eightfold Path: samma-sati (in Pali) or samyak-smriti (in Sanskrit); in Advayavada Buddhism’s usage: our very best observation or reflection and self-correction; in Dutch: onze beste aandacht (de zevende stap op het edele achtvoudige pad), and samma-samadhi (in Pali) or samyak-samadhi (in Sanskrit); in Advayavada Buddhism’s usage: our very best meditation or concentration towards samadhi; in Dutch: onze beste bezinning (de achtste stap op het edele achtvoudige pad).
*Samadhi (Pali and Sanskrit): total or perfect concentration (of the mind, cf. enstasy); non-dualistic state of consciousness in which the experiencing subject becomes one with the experienced object; total absorption in the object of meditation; transcendence of the relationship between mind and object; merging of subject and object; to contemplate the world without any perception of objects; suspension of judgement; turiyatita; satori; bodhi; rigpa; realization of the sameness of the part and the whole, of the identity of form and emptiness, of samsara and nirvana, of the immediate and the ultimate; mystic oneness; perfect dynamic attunement with wondrous overall existence; oceanic feeling; wonder, awe, rapture; essential purity; deep love and compassion; awareness of our common ground and the innocence of sex.
Nirvana is, in Advayavada Buddhism, the total extinction of our existential suffering as a result of our complete reconciliation and harmonization with reality as it truly is beyond our commonly limited and biased personal experience of it; the unremitting persistency of human distress, alienation and conflict is undeniably due to the very many not knowing or not understanding or simply disbelieving the true nature of existence.
Weeks 25 and 26 have been combined in one instalment due to holidays; please feel free to share it as usual.