[Advayavada Study Plan – week 45] In Advayavada Buddhism, the Noble Eightfold Path is, as explained before, 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 (or four truths for the noble) suffice to start off and proceed on the Noble Eightfold Path at any time. When the Path is followed conscientiously, it becomes nothing less than the main karmic factor in one’s life, i.e. in one’s fleeting share in the universal interdependent origination process (madhyamaka-pratityasamutpada). The 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose: in weeks 40 to 44 we therefore again treated the preliminary subjects and, to continue with the current fourth quarter of 2019, this week we shall again honestly take stock of, and responsibility for, our personal situation at this time with respect to whatever we are presently doing or are concerned with, or about, such as our health, relationships, work, study, our place in society, etc. This task is based on the 1st step on the Noble Eightfold Path: samma-ditthi (Pali) or samyag-dristi (Sanskrit), in Advayavada Buddhism: our very best comprehension or insight; in Dutch: ons beste inzicht (de eerste stap op het edele achtvoudige pad). Feel free to share this post.
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Advayavada Study Plan – week 44
[Advayavada Study Plan – week 44] In Secular Buddhism generally, firmly bearing in mind the impermanence and changeability of everything (see week 40) and the selflessness and emptiness (and, therefore, finitude) of all things and beings (see week 41), the focus is on the correct interpretation and realization of the historical Buddha’s so-called ‘four noble truths’ or ‘four truths for the noble’, the first truth being that of the ubiquity of existential suffering in the world (see week 42); the second truth that ignorant craving and attachment are the actual and immediate causes of such suffering (see week 43); the third truth that this suffering shall cease altogether when we deal with and overcome its causes; and, the fourth truth that the sure way to achieve this is by following the Noble Eightfold Path, which, in Advayavada Buddhism, is understood dynamically, as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of progressive insight, reflecting in human terms wondrous overall existence becoming over time in its manifest direction, this evolution or progress being, then, the fourth sign or mark or basic fact of being. Our thus personalized Path is composed stepwise of (1) our very best (samma in Pali and samyak in Sanskrit) comprehension or insight, followed by (2) our very best resolution or determination, (3) our very best enunciation or definition (of our intention), (4) our very best disposition or attitude, (5) our very best implementation or realization, (6) our very best effort or commitment, (7) our very best observation, reflection or evaluation and self-correction, and (8) our very best meditation or concentration towards an increasingly real experience of samadhi, which brings us to (1) a yet better comprehension or insight, and so forth. Feel free to share this post.
Advayavada Study Plan – week 43
[Advayavada Study Plan – week 43] Non-liberated human beings are essentially prone to existential suffering (see week 42) because they wrongly strive after and try to hold on to things, concepts and situations which they believe to be permanent, but are not. Their mistaken view of things is produced by a thirst, craving or clinging (tanha in Pali, trishna in Sanskrit) which is in turn caused by their fundamental ignorance (avijja in Pali, avidya in Sanskrit) or disbelief of the true nature of existence, particularly the impermanence and changeability of everything (see week 40) and the selflessness and emptiness (and, therefore, finitude) of all things and beings (see week 41). This thirst, craving or clinging, which is the second of the Buddha’s four noble truths or four truths for the noble ones (catur ariyasacca in Pali, catur aryasatya in Sanskrit), blinds them to the actual wonders and blessings of overall existence and can moreover easily take on a more unwholesome form: already as sensuous desire, ill-will (vyapada, also byapada), laziness, impatience or distrust will it seriously hinder the individual’s efforts to better his or her circumstances, as well as contaminate the efforts of others to improve theirs. Advayavada Buddhism, on its part, invites us all to instead intelligently make the very best of our own lives by attuning as best as possible with actual wondrous overall existence advancing over time now in its manifest direction. We do this by adhering to the five basic precepts (not to kill, not to steal, sexual restraint, not to lie, and refraining from alcohol and drugs) and conscientiously following our personalized Noble Eightfold Path. Feel free to share this post.
Advayavada Study Plan – week 42
[Advayavada Study Plan – week 42] As already asserted, in Advayavada Buddhism the Path reflects the Whole and does not tell you what to do or believe. The purpose of this autonomous Advayavada Study Plan (ASP), which is based on the Buddha’s Noble Eightfold Path, 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.
The third preliminary subject of the ASP is dukkha (Pali) or duhkha (Sanskrit) which means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; it is the first of the four noble truths (or four truths for the noble) of Buddhism and also the third of the three or, in Advayavada Buddhism, four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 40), the selflessness and emptiness of all things (see week 41), and evolution or, in human terms, progress (see next week, week 43).
In Advayavada Buddhism, dukkha or duhkha does not include, in the context of the four truths, emotional grief nor physical pain, and is, above all, not seen as a permanent or inevitable feature of reality; it is chiefly understood as the existential distress and distrust of life non-liberated human beings are prone to and which are essentially caused by the unhealthy and socially infectious feeling that reality does not conform to their petty desires and mistaken expectations. The ubiquity and unremitting persistency of human distress, alienation and conflict is undeniably especially due to the very many everywhere in the world not being taught or not comprehending or simply disbelieving and often dogmatically denying the basically impermanent and finite nature of their individual existence.
Advayavada Buddhism, on its part, invites us all to instead intelligently make the very best of our own short lives by attuning as best as possible with actual wondrous overall existence advancing over time now in its manifest direction. We do this by conscientiously following our personalized Noble Eightfold Path. Feel free to share this post.
Advayavada Study Plan – week 31
[Advayavada Study Plan – week 31] In Secular Buddhism generally, firmly bearing in mind the impermanence and changeability of everything (see week 27) and the selflessness and emptiness (and, therefore, finitude) of all things and beings (see week 28), the focus is on the correct interpretation and realization of the historical Buddha’s so-called ‘four noble truths’ or ‘four truths for the noble’: first truth: that of the ubiquity of existential suffering in the world (see week 29); second truth: that ignorant craving and attachment are the actual and immediate causes of such suffering (see week 30); third truth: that this suffering shall cease altogether when we deal with and overcome its causes; and, fourth truth: that the sure way to achieve this is by following the Noble Eightfold Path, which, in Advayavada Buddhism, is understood dynamically, as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of progressive insight, reflecting in human terms wondrous overall existence becoming over time in its manifest direction, this evolution or progress being, then, the fourth sign or mark or basic fact of being. Our personalized Path is composed stepwise of (1) our very best (samma in Pali and samyak in Sanskrit) comprehension or insight, followed by (2) our very best resolution or determination, (3) our very best enunciation or definition (of our intention), (4) our very best disposition or attitude, (5) our very best implementation or realization, (6) our very best effort or commitment, (7) our very best observation, reflection or evaluation and self-correction, and (8) our very best meditation or concentration towards an increasingly real experience of samadhi, which brings us to (1) a yet better comprehension or insight, and so forth. Feel free to share this post.
Advayavada Study Plan – week 18
[Advayavada Study Plan – week 18] In Secular Buddhism generally, firmly bearing in mind the impermanence and changeability of everything (see week 14) and the selflessness and emptiness (and, therefore, finitude) of all things (see week 15), the focus is on the correct interpretation and realization of the historical Buddha’s so-called ‘four noble truths’ or ‘four truths for the noble’: 1) that of the ubiquity of existential suffering in the world, 2) that ignorant craving and attachment are the actual and immediate causes of such suffering, 3) that this suffering shall cease altogether when we deal with and overcome its causes, and 4) that the sure way to achieve this is by following the Noble Eightfold Path, which, in Advayavada Buddhism, is understood dynamically, as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of progressive insight, reflecting in human terms wondrous overall existence becoming over time in its manifest direction, this evolution or progress being, then, the fourth sign or mark or basic fact of being. It is composed stepwise of (1) our very best (samma in Pali and samyak in Sanskrit) comprehension or insight, followed by (2) our very best resolution or determination, (3) our very best enunciation or definition (of our intention), (4) our very best disposition or attitude, (5) our very best implementation or realization, (6) our very best effort or commitment, (7) our very best observation, reflection or evaluation and self-correction, and (8) our very best meditation or concentration towards an increasingly real experience of samadhi, which brings us to (1) a yet better comprehension or insight, and so forth. Feel free to share this post.
Advayavada Study Plan – week 7
[Advayavada Study Plan – week 7] As stated before, in Advayavada Buddhism the Noble Eightfold Path 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 and proceed on the Path at any time. When the Path is followed conscientiously and methodically, it becomes a strong neuroplastic factor and hence one of the main karmic factors in one’s life. In weeks 1 to 5 we again treated the preliminary subjects, in week 6 we again honestly took stock of and responsibility for our personal situation at this time, and to continue with this quarter’s 13-week Advayavada Study Plan (ASP), this week we shall again take an appropriate and timely decision to adjust our course, bearing in mind that truly commendable deeds are those which are in agreement with wondrous overall existence and take us forward at the fundamental level of our life. This task is based on the 2nd step on the Noble Eightfold Path: samma-sankappa (Pali) or samyak-samkalpa (Sanskrit), in Advayavada Buddhism: our very best resolution or determination; in Dutch: onze beste beslissing (de tweede stap op het edele achtvoudige pad). Feel free to share this post.
Advayavada Study Plan – week 5
[Advayavada Study Plan – week 5] In Secular Buddhism generally, firmly bearing in mind the impermanence of everything and the selflessness and emptiness (and, therefore, finitude) of all things, the focus is on the correct interpretation and realization of the historical Buddha’s so-called ‘four noble truths’: 1) that of the ubiquity of existential suffering in the world, 2) that ignorant craving and attachment are the actual and immediate causes of such suffering, 3) that this suffering shall cease altogether when we deal with and overcome its causes, and 4) that the sure way to achieve this is by following the Noble Eightfold Path, which, in Advayavada Buddhism, is understood dynamically, as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of progressive insight, reflecting in human terms wondrous overall existence becoming over time in its manifest direction, this evolution or progress being, then, the fourth sign or mark or basic fact of being. It is composed stepwise of (1) our very best (samma in Pali and samyak in Sanskrit) comprehension or insight, followed by (2) our very best resolution or determination, (3) our very best enunciation or definition (of our intention), (4) our very best disposition or attitude, (5) our very best implementation or realization, (6) our very best effort or commitment, (7) our very best observation, reflection or evaluation and self-correction, and (8) our very best meditation or concentration towards an increasingly real experience of samadhi, which brings us to (1) a yet better comprehension or insight, and so forth. Feel free to share this post.
Advayavada Study Plan – week 4
[Advayavada Study Plan – week 4] Non-liberated human beings are essentially prone to existential suffering (see week 3) because they wrongly strive after and try to hold on to things, concepts and situations which they believe to be permanent, but are not. Their mistaken view of things is produced by a thirst, craving or clinging (tanha in Pali, trishna in Sanskrit) which is in turn caused by their fundamental ignorance (avijja in Pali, avidya in Sanskrit) or disbelief of the true nature of existence, particularly the impermanence and changeability of everything (see week 1) and the selflessness and emptiness (and, therefore, finitude) of all things (see week 2). This thirst, craving or clinging, which is the second noble truth of Buddhism, blinds them to the actual wonders and blessings of overall existence and can moreover easily take on a more unwholesome form: already as sensuous desire, ill-will (vyapada), laziness, impatience or distrust will it seriously hinder the individual’s efforts to better his or her circumstances, as well as contaminate the efforts of others to improve theirs. To avoid all this, Advayavada Buddhism, on its part, invites us all to instead intelligently make the very best of our own lives by attuning as best as possible with actual wondrous overall existence advancing over time now in its manifest direction, and we do this by conscientiously following our personalized Noble Eightfold Path (see coming week 5). Feel free to share this post. ~ advayavada.org/#plan advayavada.wordpress.com/
Advayavada Study Plan – week 43
[Advayavada Study Plan – week 43] Non-liberated human beings are essentially prone to existential suffering (see week 42) because they wrongly strive after and try to hold on to things, concepts and situations which they believe to be permanent, but are not. Their mistaken view of things is produced by a thirst, craving or clinging (tanha in Pali, trishna in Sanskrit) which is in turn caused by their fundamental ignorance (avijja in Pali, avidya in Sanskrit) or disbelief of the true nature of existence, particularly the impermanence and changeability of everything (see week 40) and the selflessness and emptiness (and, therefore, finitude) of all things (see week 41). This thirst, craving or clinging, which is the second noble truth of Buddhism, blinds them to the actual wonders and blessings of overall existence and can moreover easily take on a more unwholesome form: already as sensuous desire, ill-will (vyapada), laziness, impatience or distrust will it seriously hinder the individual’s efforts to better his or her circumstances, as well as contaminate the efforts of others to improve theirs. To avoid all this, Advayavada Buddhism, on its part, invites us all to instead intelligently make the very best of our own lives by attuning as best as possible with actual wondrous overall existence advancing over time now in its manifest direction, and we do this by conscientiously following our personalized Noble Eightfold Path (see coming week 44). Feel free to share this post.