Tag Archives: svabhava-shunyata

Advayavada Study Plan – weeks 25 + 26

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Dear friends,

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 (which were, this quarter, the subjects of weeks 14 to 18) 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.

My own specific personal objective this quarter is to improve my understanding of the practice of meditation (dhyana in Sanskrit, jhana in Pali) whose purpose is to attain a deeper concentration of the mind (Samadhi in Sanskrit and Pali), but without becoming preoccupied, however, with a factually non-existent self (svabhava-shunyata, lit. self-nature emptiness, is a central notion in Madhyamaka philosophy) – what’s your specific objective this quarter?

In week 14 we observed and studied the impermanence or changeability of all things, in week 15 we studied the selflessness and finitude of all things, in week 16 we observed the ubiquity of existential suffering in the world, in week 17 we continued to deepen our understanding that ignorant craving and attachment are the immediate causes of existential suffering, and in week 18 we surveyed the Noble Eightfold Path that eliminates the immediate causes of existential suffering, thus concluding the preliminary subjects.

In week 19 we honestly reviewed and took stock of our personal situation (first step), in week 20 we took an appropriate and timely decision to adjust our course (second step), in week 21 we again put our decision and objective in writing (third step), in week 22 we further developed our very best attitude to carry out our improved objective (fourth step), in week 23 we implemented our improved way of doing things (fifth step), in week 24 we concentrated on mustering our very best effort and commitment to fulfil our improved objective (sixth step), and, to conclude this 13-week action plan, in week 25 we shall again make our best possible evaluation of our efforts to date and in week 26 we shall continue to develop and deepen our very best meditation towards samadhi*.

These tasks are based on the seventh and eighth step on the Noble Eightfold Path: samma-sati (in Pali) or samyak-smriti (in Sanskrit); in Advayavada Buddhism’s usage: our very best observation or reflection and self-correction; in Dutch: onze beste aandacht (de zevende stap op het edele achtvoudige pad), and samma-samadhi (in Pali) or samyak-samadhi (in Sanskrit); in Advayavada Buddhism’s usage: our very best meditation or concentration towards samadhi; in Dutch: onze beste bezinning (de achtste stap op het edele achtvoudige pad).

*Samadhi (Pali and Sanskrit): total or perfect concentration (of the mind, cf. enstasy); non-dualistic state of consciousness in which the experiencing subject becomes one with the experienced object; total absorption in the object of meditation; transcendence of the relationship between mind and object; merging of subject and object; to contemplate the world without any perception of objects; suspension of judgement; turiyatita; satori; bodhi; rigpa; realization of the sameness of the part and the whole, of the identity of form and emptiness, of samsara and nirvana, of the immediate and the ultimate; mystic oneness; perfect dynamic attunement with wondrous overall existence; oceanic feeling; wonder, awe, rapture; essential purity; deep love and compassion; awareness of our common ground and the innocence of sex.

Nirvana is, in Advayavada Buddhism, the total extinction of our existential suffering as a result of our complete reconciliation and harmonization with reality as it truly is beyond our commonly limited and biased personal experience of it; the unremitting persistency of human distress, alienation and conflict is undeniably due to the very many not knowing or not understanding or simply disbelieving the true nature of existence.

Weeks 25 and 26 have been combined in one instalment due to holidays; please feel free to share it as usual.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 24

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Dear friends,

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 (which were, this quarter, the subjects of weeks 14 to 18) 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.

My own specific personal objective this quarter is to improve my understanding of the practice of meditation (dhyana in Sanskrit, jhana in Pali) whose purpose is to attain a deeper concentration of the mind (Samadhi in Sanskrit and Pali), but without becoming preoccupied, however, with a factually non-existent self (svabhava-shunyata, lit. self-nature emptiness, is a central notion in Madhyamaka philosophy) – what’s your specific objective this quarter?

In week 14 we observed and studied the impermanence or changeability of all things, in week 15 we studied the selflessness and finitude of all things, in week 16 we observed the ubiquity of existential suffering in the world, in week 17 we continued to deepen our understanding that ignorant craving and attachment are the immediate causes of existential suffering, and in week 18 we surveyed the Noble Eightfold Path that eliminates the immediate causes of existential suffering, thus concluding the preliminary subjects.

In week 19 we honestly reviewed and took stock of our personal situation (first step), in week 20 we took an appropriate and timely decision to adjust our course (second step), in week 21 we again put our decision and objective in writing (third step), in week 22 we further developed our very best attitude to carry out our improved objective (fourth step), in week 23 we implemented our improved way of doing things (fifth step), and, to continue this 13-week action plan, in week 24 we shall concentrate on mustering our very best effort and commitment to fulfil our improved objective.

This task is based on the sixth step on the Noble Eightfold Path: samma-vayama (in Pali) or samyag-vyayama (in Sanskrit); in Advayavada Buddhism’s usage: our very best effort and commitment; in Dutch: onze beste inspanning (de zesde stap op het edele achtvoudige pad). And importantly, as we advance properly along the Buddha’s Middle Way responding to his promise of Nirvana, we shall rid ourselves of the so-called ten fetters (dasa-samyojana) that restrict us to samsaric life: 1) belief in the self, 2) scepticism regarding the Path, 3) attachment to rituals, 4) partiality for certain things, 5) prejudice against certain things, 6) clinging to physical life, 7) hope of a hereafter, 8) conceit and pride, 9) intolerance and irritability, and 10) the last remnants of our ignorance.

Other translations of the sixth step are: right thought (Arnold), right effort (Bodhi, Burt, Ch’en, Conze, David-Neel, Dhammananda, Eliot, Fernando, Gethin, Grimm, Harvey, Humphreys, Keown, Khemo, Kornfield, Malalasekera, Narada, Narasu, Nyanatiloka, Rahula, Rhys Davids, Saddhatissa, St Ruth, Stroup, Thich Nhat Hanh), appropriate effort (Batchelor), right exertion (Dharmapala, Guenther), right endeavour (Bahm, Dharmapala, Horner, Takakusu), right application (Watts); proper effort in the proper direction (Edwardes); correct exertion (Kloppenborg), right striving (Melamed), correct striving (Scheepers), right exercise (Warder).

Nirvana is, in Advayavada Buddhism, the total extinction of our existential suffering as a result of our complete reconciliation and harmonization with reality as it truly is beyond our commonly limited and biased personal experience of it; the unremitting persistency of human distress, alienation and conflict is undeniably due to the very many not knowing or not understanding or simply disbelieving the true nature of existence.

Feel free to share these ASP instalments.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 23

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Dear friends,

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 (which were, this quarter, the subjects of weeks 14 to 18) 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.

My own specific personal objective this quarter is to improve my understanding of the practice of meditation (dhyana in Sanskrit, jhana in Pali) whose purpose is to attain a deeper concentration of the mind (Samadhi in Sanskrit and Pali), but without becoming preoccupied, however, with a factually non-existent self (svabhava-shunyata, lit. self-nature emptiness, is a central notion in Madhyamaka philosophy) – what’s your specific objective this quarter?

In week 14 we observed and studied the impermanence or changeability of all things, in week 15 we studied the selflessness and finitude of all things, in week 16 we observed the ubiquity of existential suffering in the world, in week 17 we continued to deepen our understanding that ignorant craving and attachment are the immediate causes of existential suffering, and in week 18 we surveyed the Noble Eightfold Path that eliminates the immediate causes of existential suffering, thus concluding the preliminary subjects.

In week 19 we honestly reviewed and took stock of our personal situation (first step), in week 20 we took an appropriate and timely decision to adjust our course (second step), in week 21 we again put our decision and objective in writing (third step), in week 22 we further developed our very best attitude to carry out our improved objective (fourth step), and, to continue this 13-week action plan, in week 23 we shall implement our improved way of doing things as best as possible.

This task is based on the fifth step on the Noble 8fold Path: samma-ajiva (in Pali) or samyag-ajiva (in Sanskrit); in Advayavada Buddhism’s usage: our very best implementation, realization or putting into practice; in Dutch: onze beste uitvoering (de vijfde stap op het edele achtvoudige pad). Bear in mind that truly commendable deeds are only those which are in agreement with wondrous overall existence and take us forward at the fundamental level of existence.

Other translations of the fifth step are: right purity (Arnold), right vocation (Burt, Watts), right livelihood (Bahm, Bodhi, Ch’en, Conze, Dhammananda, Dharmapala, Eliot, Fernando, Gethin, Harvey, Horner, Keown, Khemo, Kornfield, Malalasekera, Narada, Rahula, Rhys Davids, Saddhatissa, St Ruth, Stroup, Takakusu, Thich Nhat Hanh, Warder), appropriate livelihood (Batchelor), right living (David-Neel, Narasu, Nyanatiloka), right mode of life (Grimm), right life (Guenther, Melamed), right means of livelihood (Humphreys); proper way of earning one’s living (Edwardes); correct living (Kloppenborg), correct livelihood (Scheepers).

Nirvana is, in Advayavada Buddhism, the total extinction of our existential suffering as a result of our complete reconciliation and harmonization with reality as it truly is beyond our commonly limited and biased personal experience of it; the unremitting persistency of human distress, alienation and conflict is undeniably due to the very many not knowing or not understanding or simply disbelieving the true nature of existence.

Feel free to share these ASP instalments.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 22

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Dear friends,

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 (which were, this quarter, the subjects of weeks 14 to 18) 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.

My own specific personal objective this quarter is to improve my understanding of the practice of meditation (dhyana in Sanskrit, jhana in Pali) whose purpose is to attain a deeper concentration of the mind (Samadhi in Sanskrit and Pali), but without becoming preoccupied, however, with a factually non-existent self (svabhava-shunyata, lit. self-nature emptiness, is a central notion in Madhyamaka philosophy) – what’s your specific objective this quarter?

In week 14 we observed and studied the impermanence or changeability of all things, in week 15 we studied the selflessness and finitude of all things, in week 16 we observed the ubiquity of existential suffering in the world, in week 17 we continued to deepen our understanding that ignorant craving and attachment are the immediate causes of existential suffering, and in week 18 we surveyed the Noble Eightfold Path that eliminates the immediate causes of existential suffering, thus concluding the preliminary subjects.

In week 19 we honestly reviewed and took stock of our personal situation (first step), in week 20 we took an appropriate and timely decision to adjust our course (second step), in week 21 we again put our decision and objective in writing (third step), and, to continue this 13-week action plan, in week 22 we further develop our very best attitude to carry out our improved personal objective.

This task is based on the fourth step on the Noble 8fold Path: samma-kammanta (in Pali) or samyak-karmanta (in Sanskrit); in Advayavada Buddhism’s usage: our very best disposition or attitude; in Dutch: onze beste instelling (de vierde stap op het edele achtvoudige pad). To follow this ASP conscientiously is of course already proof of a serious and positive attitude.

Other translations of the fourth step are: right behaviour (Arnold), right conduct (Burt, Conze, Eliot, Malalasekera, Rhys Davids), right action (Bahm, Bodhi, Ch’en, David-Neel, Fernando, Gethin, Guenther, Harvey, Horner, Humphreys, Keown, Khemo, Kornfield, Narada, Narasu, Nyanatiloka, Rahula, Saddhatissa, St Ruth, Stroup, Takakusu, Thich Nhat Hanh, Warder, Watts), appropriate action (Batchelor), right actions (Dhammananda, Dharmapala), right acting (Grimm); proper behaviour (Edwardes); correct action (Kloppenborg, Scheepers); the right deed (Melamed).

Nirvana is, in Advayavada Buddhism, the total extinction of our existential suffering as a result of our complete reconciliation and harmonization with reality as it truly is beyond our commonly limited and biased personal experience of it; the unremitting persistency of human distress, alienation and conflict is undeniably due to the very many not knowing or not understanding or simply disbelieving the true nature of existence.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 21

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Dear friends,

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 (which were, this quarter, the subjects of weeks 14 to 18) 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.

My own specific personal objective this quarter is to improve my understanding of the practice of meditation (dhyana in Sanskrit, jhana in Pali) whose purpose is to attain a deeper concentration of the mind (Samadhi in Sanskrit and Pali), but without becoming preoccupied, however, with a factually non-existent self (svabhava-shunyata, lit. self-nature emptiness, is a central notion in Madhyamaka philosophy) – what’s your specific objective this quarter?

In week 14 we observed and studied the impermanence or changeability of all things, in week 15 we studied the selflessness and finitude of all things, in week 16 we observed the ubiquity of existential suffering in the world, in week 17 we continued to deepen our understanding that ignorant craving and attachment are the immediate causes of existential suffering, and in week 18 we surveyed the Noble Eightfold Path that eliminates the immediate causes of existential suffering, thus concluding the preliminary subjects.

In week 19 we honestly reviewed and took stock of our personal situation (first step), in week 20 we took an appropriate and timely decision to adjust our course (second step), and, to continue this 13-week action plan, in week 21 we shall again put our decision and objective in writing as precisely as possible.

This task is based on the third step on the Noble Eightfold Path: samma-vacha (in Pali) or samyag-vac (in Sanskrit); in Advayavada Buddhism’s usage: our very best enunciation or definition of our intention (as Karl Popper says, putting our ideas into words, or better, writing them down, makes an important difference, for in this way they become objective and criticizable); in Dutch: onze beste uitleg (de derde stap op het edele achtvoudige pad).

Other translations of the third step are: right discourse (Arnold), right speech (Bahm, Bodhi, Burt, Ch’en, Conze, David-Neel, Dhammananda, Dharmapala, Eliot, Fernando, Gethin, Guenther, Harvey, Horner, Humphreys, Keown, Khemo, Kornfield, Malalasekera, Narada, Narasu, Nyanatiloka, Rahula, Rhys Davids, Saddhatissa, St Ruth, Stroup, Takakusu, Thich Nhat Hanh, Warder, Watts), appropriate speech (Batchelor), right speaking (Grimm); proper language of definition (Edwardes); correct speech (Kloppenborg, Scheepers), the right word (Melamed).

Nirvana is, in Advayavada Buddhism, the total extinction of our existential suffering as a result of our complete reconciliation and harmonization with reality as it truly is beyond our commonly limited and biased personal experience of it; the unremitting persistency of human distress, alienation and conflict is undeniably due to the very many not knowing or not understanding or simply disbelieving the true nature of existence.

Feel free to share these ASP instalments.

Kind regards,
John Willemsens
Advayavada Foundation
@advayavada

Advayavada Study Plan – week 20

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Dear friends,

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 (which were, this quarter, the subjects of weeks 14 to 18) 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.

My own specific personal objective this quarter is to improve my understanding of the practice of meditation (dhyana in Sanskrit, jhana in Pali) whose purpose is to attain a deeper concentration of the mind (Samadhi in Sanskrit and Pali), but without becoming preoccupied, however, with a factually non-existent self (svabhava-shunyata, lit. self-nature emptiness, is a central notion in Madhyamaka philosophy) – what’s your specific objective this quarter?

In week 14 we observed and studied the impermanence or changeability of all things, in week 15 we studied the selflessness and finitude of all things, in week 16 we observed the ubiquity of existential suffering in the world, in week 17 we continued to deepen our understanding that ignorant craving and attachment are the immediate causes of existential suffering, and in week 18 we surveyed the Noble Eightfold Path that eliminates the immediate causes of existential suffering, thus concluding the preliminary subjects.

In week 19 we honestly reviewed and took stock of our personal situation, and to continue this 13-week action plan, in week 20 we again take an appropriate and timely decision to adjust our course, bearing in mind that truly commendable deeds are only those which are in agreement with wondrous overall existence and take us forward at the fundamental level of existence.

This task is based on the 2nd step on the Noble Eightfold Path: samma-sankappa (in Pali) or samyak-samkalpa (in Sanskrit), in Advayavada Buddhism’s usage: our very best resolution or determination; in Dutch: ons beste besluit (de tweede stap op het edele achtvoudige pad).

Other translations of the 2nd step are: right purpose (Arnold, Burt, Horner), right resolve (Bahm, David-Neel, Keown), appropriate thought (Batchelor), right intentions (Bodhi, Conze), right intent (Thich Nhat Hanh), right intention (Ch’en, Gethin, Khemo, St Ruth, Warder), right thoughts (Dhammananda, Narada), right desires (Dharmapala), right aspirations (Dharmapala, Eliot, Malalasekera, Rhys Davids), right thought (Fernando, Rahula, Saddhatissa, Takakusu), right resolution (Grimm), right conception (Guenther), right directed thought (Harvey), right motives (Humphreys), right attitude (Kornfield), right attitude of mind (Stroup), right aspiration (Narasu), right mindedness (Nyanatiloka), right understanding (Watts); proper hopes (Edwardes); correct resolve (Kloppenborg), right resolving (Melamed), correct thinking (Scheepers).

Nirvana is, in Advayavada Buddhism, the total extinction of our existential suffering as a result of our complete reconciliation and harmonization with reality as it truly is beyond our commonly limited and biased personal experience of it; the unremitting persistency of human distress, alienation and conflict is undeniably due to the very many not knowing or not understanding or simply disbelieving the true nature of existence.

Feel free to share these ASP instalments.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 19

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Dear friends,

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 (which were, this quarter, the subjects of weeks 14 to 18) 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.

My own specific personal objective this quarter is to improve my understanding of the practice of meditation (dhyana in Sanskrit, jhana in Pali) whose purpose is to attain a deeper concentration of the mind (Samadhi in Sanskrit and Pali), but without becoming preoccupied, however, with a factually non-existent self (svabhava-shunyata, lit. self-nature emptiness, is a central notion in Madhyamaka philosophy) – what’s your specific objective this quarter?

In week 14 we observed and studied the impermanence or changeability of all things, in week 15 we studied the selflessness and finitude of all things, in week 16 we observed the ubiquity of existential suffering in the world, in week 17 we continued to deepen our understanding that ignorant craving and attachment are the immediate causes of existential suffering, and in week 18 we surveyed the Noble Eightfold Path that eliminates the immediate causes of existential suffering, thus concluding the preliminary subjects.

To continue this 13-week action plan, in week 19 we shall again honestly review and take stock of our personal situation. 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).

Other translations of the 1st step are: right doctrine (Arnold), right view (Bahm, Bodhi, Ch’en, Gethin, Grimm, Guenther, Harvey, Horner, St Ruth, Takakusu, Watts), appropriate vision (Batchelor), right understanding (Burt, Dhammananda, Fernando, Humphreys, Keown, Kornfield, Narada, Nyanatiloka, Rahula, Saddhatissa, Stroup), right views (Conze, David-Neel, Dharmapala, Eliot, Malalasekera, Rhys Davids), right knowledge (Dharmapala, Khemo), right belief (Melamed, Narasu); proper views (Edwardes); correct insight (Kloppenborg), correct faith (Scheepers), right theory (Warder).

Nirvana is, in Advayavada Buddhism, the total extinction of our existential suffering as a result of our complete reconciliation and harmonization with reality as it truly is beyond our commonly limited and biased personal experience of it; the unremitting persistency of human distress, alienation and conflict is undeniably due to the very many not knowing or not understanding or simply disbelieving the true nature of existence.

Feel free to share these weekly ASP instalments.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 2

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Dear friends,

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, which are the subjects of weeks 1 to 5, 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.

(My own specific personal objective this new quarter is to observe and interpret as closely as possible the workings in my own life of pratityasamutpada, i.e. the process of universal relativity or interdependent origination, as in Madhyamaka, where ‘all causes are effects and all effects are causes’, and karma, understood as the everchanging knotlet of biopsychosocial events in which I am personally embedded – what’s yours?)

To continue this weekly series, in week 2 we shall again study the selflessness and finitude of all things as thoroughly as possible; in Dutch: de vergankelijkheid van alles (het tweede kenmerk van het bestaan)

This task is based on the Buddhist anatta (Pali) or anatmata (Sanskrit) doctrine. Anatta or anatman means that no self exists in the person in the sense of a permanent, eternal, integral, and independent substance. It is one of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being. Human beings currently live for about 4,000 weeks.

In Mahayana Buddhism, the nissvabhava (Sanskrit) doctrine teaches further that in fact all things without exception are empty (shunya) of self-nature (svabhava), i.e. devoid of self-sufficient, independent existence or lasting substance. Everything, indeed, arises, abides, changes and extinguishes in accordance with pratityasamutpada, i.e. the process of universal relativity or interdependent origination, meaning here that ‘all causes are effects and all effects are causes’. Svabhava-shunyata is a central notion in Madhyamaka philosophy.

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Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada