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 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.
(As stated earlier, my personal specific objective this quarter is to further investigate and explain to my fellow Buddhists in my country and elsewhere what is meant by the ‘whole’ in the non-dual and life-affirming philosophy and way of life we call Advayavada Buddhism – what’s yours?)
To continue this weekly series, in week 42 we again study the ubiquity of existential suffering in the world as thoroughly as possible; in Dutch: het existentieel lijden (het derde kenmerk van het bestaan en de eerste edele waarheid).
This task is based on the concept of dukkha (in Pali) or duhkha (in 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).