Advayavada Buddhism

ON COURSE WITH NATURE.

Archive for the month “January, 2014”

Advayavada Study Plan – week 5

Dear friends,

The purpose of Advayavada Buddhism is to become a true part of the whole.

The purpose of the autonomous Advayavada Study Plan (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.

Advayavada Buddhism does not tell you what to do or believe, but how 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.

This week (5) we again closely survey the Noble Eightfold Path (the Buddha’s fourth noble truth) that eliminates the cause of suffering.

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 on the Path at any time.

The Path is understood dynamically in Advayavada Buddhism, i.e. 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. It is composed of (1) our very best (Pali: samma, Sanskrit: samyak) 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 a yet better comprehension or insight, and so forth.

Nirvana is, in Advayavada Buddhism, the total extinction of suffering as a result of our complete reconciliation with reality as it truly is.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 4

Dear friends,

The purpose of Advayavada Buddhism is to become a true part of the whole.

The purpose of the autonomous Advayavada Study Plan (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.

Advayavada Buddhism does not tell you what to do or believe, but how 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.

This week (4) we continue to deepen our understanding that ignorant craving and attachment are the real causes of suffering (the second noble truth of Buddhism) and that this suffering shall cease altogether when we deal with and overcome its causes (the third noble truth).

According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, transcendent and immutable Absolute) or in the atta or atman (soul, immortal self) and taught that man suffers because he does not understand and accept that all things in life are instead utterly changeable and transitory; if the Buddha had ever expressed belief in Brahman and the atta (Pali) or atman (Sanskrit), such a fact would have been unequivocally recorded in History. Man is prone to suffering (dukkha, duhkha) quite simply because he wrongly strives after and tries to hold on to things, concepts and situations which he believes to be permanent, but are not.

Man’s mistaken view of things is produced by a thirst or craving (called tanha in Pali and trishna in Sanskrit) which is in turn caused by his fundamental ignorance (avijja, avidya) of the true nature of reality. And this thirst or craving can easily take on a more unwholesome form: already as sensuous desire, ill-will, laziness, impatience or distrust will it seriously hinder any efforts to better his circumstances.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 3

Dear friends,

The purpose of Advayavada Buddhism is to become a true part of the whole.

The purpose of the autonomous Advayavada Study Plan (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.

Advayavada Buddhism does not tell you what to do or believe, but how 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.

This week (3) we again study the ubiquity of existential suffering as thoroughly as possible.

This task is based on the concept of dukkha (Pali) or duhkha (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 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 feeling that ‘reality does not conform to our innermost desires’ (David Loy).

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 2

Dear friends,

The purpose of Advayavada Buddhism is to become a true part of the whole.

The purpose of the Advayavada Study Plan (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.

Advayavada Buddhism does not tell you what to do or believe, but how 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.

As stated last week, my own objective for the coming weeks is to try to deepen my joyous equanimity in face of the vicissitudes of life – no doubt you have your own specific objective.

In week 2 of this overall Study Plan, we shall again study the selflessness and finitude of all things as thoroughly as possible.

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.

In Mahayana Buddhism, the nisvabhava (Sanskrit) doctrine teaches further that in fact ‘all things 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 the universal process of interdependent origination or pratityasamutpada (as understood in Madhyamaka philosophy, where ‘all causes are effects and all effects are causes’).

Kind regards and a Happy New Year,
John Willemsens,
Advayavada Foundation.
@advayavada

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