ARIYAMAGGA BHAVANA III
THE SUBLIME EIGHTFOLD WAY
STEPS TO AWAKENING
Conclusion
The system of meditation described in the three booklets in the form of three levels of meditative experience is nothing other than the Supernormal Eightfold Way (ariya aṭṭhangika magga).
We have translated the word “ariya” as the“Supernormal” because that is the meaning of the term “ariya.” The Buddha used another term puthujjana (normal) to emphasise the distinction between normal (puthujjana) and supernormal (ariya). Modern psychologists use the two terms normal and abnormal to indicate two levels of consciousness. The Buddha used these terms normal and supernormal to indicate two other levels of consciousness.
The three levels of meditative experience are nothing other than the well-known three levels of practice: purity of behaviour (sīla), emotional purity (samādhi) , intellectual purity (paññā). These three levels of practice come under the Supernormal Eightfold Way, the true path of purity.
The first five steps in the Supernormal Eightfold Way cover the purity of behaviour (sīla). The sixth step covers the emotional purity (samādhi). The seventh and eighth steps cover the intellectual purity (paññā).
The completion of the Supernormal Eightfold Way involves a paradigm shift, which is not merely an intellectual transformation but also an emotional and behavioural one. In other words, it is a complete change in disposition, character, or personality. A self-centered individual is transformed into a selfless individual.
The transformed individual becomes a spiritually emancipated individual who has broken ten bonds or fetters. This is because the self-centered individual is fettered by ten fetters to the existential mode. The ten fetters (samyojana) are as follows:
(1) Personal body perspective (sakkāya–diṭṭhi).
(2) Cognitive dissonance (vicikiccā)
(3) Heteronomous morality (sīlabbata–parāmāsa)
(4) Avarice (kāma–rāga)
(5) Aversion (paṭigha)
(6) Visual lust (rūpa–rāga)
(7) Lust for non-visual being (arūpa–rāga)
(8) Egotism (māna)
(9) Excitement (uddhacca)
(10) Unconsciousness (avijjā).
The practice of the first five steps in the Supernormal Eightfold Way helps break the first three fetters. When these are broken the practitioner becomes one who has entered the stream. The stream is the Supernormal Eightfold Way that leads to Nibbāna (Nirvana). Just as a river falls into the ocean, ultimately, one who becomes a steam enterer ultimately enters Nibbāna (Nirvana), within seven lives. When one enters the stream one has also entered the Supernormal level, at least in terms of behaviour. One does not practice good behaviour only to satisfy others, or to gain some rewards. One behaves well because one has understood the need for good behaviour, especially in consideration for others as well as oneself. This is the meaning of autonomous morality.
The practice of the sixth step in the Supernormal Eightfold Way, which is the Harmonious Exercise (sammā vāyāma), helps to bring about emotional purity and tranquillity (samādhi), at least to the level of the first ecstasy (paṭhama jhāna). If this emotional purity is accompanied by a certain level of intellectual purity (paññā), the fourth and fifth fetters (kāmarāga paṭigha) could be diminished to the extent of becoming a once returner (sakadāgāmi).
The practice of the seventh and eighth steps in the Supernormal Eightfold Way, which are the Harmonious Attention and the Harmonious Equilibrium, which in other words is the practice of the Seven Steps to Awakening, results in the paradigm shift, leading to Awakening from the “dream of existence,” and experiencing the Imperturbable Serenity – Nibbāna (Nirvana).
The teaching of the Buddha is a human discovery, and is dealing with a human problem and its solution, through a human technique. This is why it is neither theistic nor atheistic, but humanistic.
The Buddha offers a method of transcending normal human nature. This is why this method is called Supernormal. He deals with the basic problem of human existence, which is the insecurity of life. Insecurity is the constant impending death, like the sword of Damocles hanging down above the head, which can fall and kill one at any moment. Out of all the animals in the world it is the human being who is fully aware of its own existence and also aware of its own death. Yet the normal human being prefers to forget about death and enjoy life thinking: “Eat drink and be merry, for tomorrow we die.” That is what is commonly called optimism.
Of course some attempt to solve the problem by way of a flight from reality into fantasy. They attempt to step into another world by means of alcohol or hallucinogenic drugs. When the evil consequences of such practices are recognized, however, they try out meditation, hoping it would carry one to another world, which is safer than the drug induced heaven.
Other helpers point to a more traditional and historic one. It is one that has stood the times, though the solution cannot be verified until one dies. It is taken without question, on blind faith. It is based on a great hope that after death the believer will have eternal life and eternal happiness. The non- believers are condemned unmercifully, to suffer eternal hellfire.
It is this same problem of existence that the Buddha set out to solve, but not through an escape into fantasy, but through a psychological paradigm shift that solves the problem here and now. It is the Awakening from the dream of existence.
This means the normal human being is not fully awake, but is dreaming, or suffering from a delusion, the delusion of existence. This was expressed by the Buddha in the words, “All normal human beings are insane” (sabbe putujjanā ummattakā). The only solution was to awaken from this dream of existence.
PLEASE NOTE
The three booklets on meditation that we have published contain information on the ultimate solution of the problem of existence – which is birth, ageing, sickness, and death – The ever-threatening insecurity of life (dukkha).