The purpose of Advayavada Buddhism is to become a true part of the whole.
The purpose of the autonomous Advayavada Study Plan (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.
Advayavada Buddhism does not tell you what to do or believe, but how 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 ASP is repeated four times a year.
As stated earlier, my personal specific objective this quarter is to further explain the tenets of the non-dual and life-affirming philosophy and way of life we call Advayavada Buddhism to my fellow Buddhists in my country and elsewhere – what’s yours?
To continue this weekly series, this week (29) we again study the ubiquity of existential suffering as thoroughly as possible.
This task is based on the concept of dukkha (Pali) or duhkha (Sanskrit). Dukkha or duhkha means undergoing suffering, sorrow; dissatisfaction; frustration, stress; pervasive unsatisfactoriness; gnawing unease; the existential distress non-liberated human beings are prone to. It is one of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being and the first of the four noble truths of Buddhism.
In Advayavada Buddhism dukkha or duhkha does not include emotional grief or physical pain and is certainly not a permanent feature of reality; it is ‘only admitted and entertained as a possible contingency in life as it is generally lived’ (B.C. Law). It is rather a suffering in the sense of a basic frustration, even suffocation, caused by the unhealthy feeling that ‘reality does not conform to our innermost desires’ (David Loy).