Metaphysical Origin of, and Elimination of Susceptibility to, Suffering
Standard Bauddha exposition :- The capacity for susceptibility to suffering is said to originate from excessively closely situated interconnection amongst the 5 skandha-s. Likewise, elimination of such capacity for susceptibility to suffering is said to derive from a deliberate effort at dissociating that excessive closeness in interconnection amongst the 5 skandha-s.
Standard Hellenic philosophic-style meditation designed to remedy the condition of capacity for susceptibility to suffering :- Particulars (as contrasted with universals) are said to be inhaerently susceptible to suffering; so that elimination of such capacity for susceptibility to suffering is said be a result of contemplation of universals as supplanting particulars.
Reconciliation of these 2 metaphysical techniques :- particulars arise out of excessive closeness in interconnection amongst the 5 skanda-s : therefore, when such closeness is eliminated, particulars cease to supplant universals, and with the praedominance of universals, suffering must cease to be possible.
Explanation in terms of freedom inhaerent in universals as contrasted with compulsion inhaerent in particulars :- universals are said not to interfere with each other, whereas particulars are said to be incapable of desisting from interfering with one another. Mutual interference is a result of excessively close contacts, primordially so amongst the 5 skandha-s : but this mutual interference is natural only to the world of particulars. The world of universals is free from mutual interferences because in it the 5 skandha-s do not force each other into overlappings.
Universal self (brahman) contrasted with particular self (atman) :- the universal self is devoted to contemplation in terms of universals; the particular self is that [aspect of the] self which is unable to escape being dominated by the (suffering-inducing) metaphysics of reckoning in terms of particulars.
Liberation (moksa) from suffering :- the conversion-experience of realizing attainment of the immortal by understanding of the universal divinity to be incapable of suffering in known as convincement to adhaesion to the principle of brahman, through the understanding of brahman-s as 5-fold (viz., of the distinction amongst 5 brahman-s : 5 personalities of god Brahma, along with [5 personalities of] his spouse the goddess Sarasvati).
Concommitant transmution in contemplation of the relation between time and space :- Just as the world of universals is incapable of suffering (incapable of undergoing suffering, incapable of producing suffering), whereas the world of particulars is so capable; likewise [position in] time itself is incapable of being acted upon (incapable of suffering being acted upon), whereas (position in space) is capable of being acted upon. Thus the shifting to contemplation of the nature of time (from contemplation of the nature of space) would be a concommitant of transmutation to contemplation of universals (from contemplation of particulars). [This transmutation may be rendered more feasible by considering time as 3-dimensional, and of space as merely 1-dimensional; thus making the changelessness of time (as in Zrvanite and neo-Platonic metaphysics) readily capable of accommodating the formulae of fated praedestination (as praesupposed Einstein, Go:del, and other modern mathematicians of physics).]
When it may be requisite to consider space as 3-dimensional, such requirement may be ameliorated by concurrently treating space as backwardsly-moving time (rendered 3-dimensional by involvement of such timelike character). [Backwards movement in time would disguise changeless aeternalities of metaphysical universals as changeable particulars.]