Advayavada Study Plan - week 19 (samyag-dristi)

Friends,

 

In Advayavada Buddhism, the Noble Eightfold Path is interpreted dynamically as an ongoing and autonomous, non-prescriptive, investigative and creative process of progressive insight reflecting in human terms overall existence advancing over time.

 

The Noble Eightfold Path in Advayavada Buddhism 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 Four Signs of Being and the Buddha's Four Noble Truths, as explained in this recurring plan, suffice to start off on the Path at any time.

 

Nirvana means, in Advayavada Buddhism, the total extinction of existential suffering (duhkha, dukkha) by becoming one with the overall process of change and progress beyond the atavistic constraints of the failing societies surrounding us everywhere.

 

The Path or Middle Way we follow to this end is (1) that of our very best (samyak, samma) 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.

 

By following the Noble Eightfold Path in this way you get in tune with wondrous overall existence; old mistakes are left behind; sorrow, doubt and remorse immediately start disappearing; and your life at once gathers new and unfettered impetus.

 

(week 18) Last week’s ASP subjects were the Fourth Noble Truth, i.e. the Noble Eightfold Path to eliminate ignorance and craving, and the Fourth Sign of Being (fact of life), i.e. Progress, the overall process of change and progress we now again adhere to by following that Path.

 

(week 19) This week’s ASP subject is again be the important First Step on the Noble Eightfold Path: our very best (samyak, samma) comprehension of or insight into our own life at the present moment in time - in other words, what is, very honestly, my personal situation right now?

 

(week 20) Next week’s ASP subject will be the Second Step on the Noble Eightfold Path: our very best (samyak, samma) resolution or determination for the better in view of our personal situation at this time.

 

The purpose of this Advayavada Study Plan is that we study (and debate in the group, family circle and/or with good friends) the meaning and implications of the recurring weekly subject, in the context of whatever we ourselves are presently doing or are concerned with, or about, such as our health, relationships, work, study, and our place and responsibilities in the family, group, sangha, society at large, etc.

 

Tip: Write down this week's subject ("What is my situation right now?”) in your pocket diary!

 

John Willemsens,

Advayavada Foundation.

http://www.euronet.nl/~advaya/index.htm#plan

Advayavada Study Plan - week 18 (madhyama-pratipada)

Friends,

 

In Advayavada Buddhism, the Noble Eightfold Path is interpreted dynamically as an ongoing and autonomous, non-prescriptive, investigative and creative process of progressive insight reflecting in human terms overall existence advancing over time.

 

The Noble Eightfold Path in Advayavada Buddhism 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 Four Signs of Being and the Buddha's Four Noble Truths, as explained in this recurring plan, suffice to start off on the Path at any time.

 

Nirvana means, in Advayavada Buddhism, the total extinction of existential suffering (duhkha, dukkha) by becoming one with the overall process of change and progress beyond the atavistic constraints of the failing societies surrounding us everywhere.

 

The Path or Middle Way we follow to this end is (1) that of our very best (samyak, samma) 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.

 

By following the Noble Eightfold Path in this way you get in tune with wondrous overall existence; old mistakes are left behind; sorrow, doubt and remorse immediately start disappearing; and your life at once gathers new and unfettered impetus.

 

(week 17) Last week’s ASP subjects were the Second and the Third Noble Truths of Buddhism, which are the immediate cause of suffering, which is craving, grasping, clinging and attachment (= trishna, tanha), and the need and indeed possibility of its elimination (= nirodha) by means of Noble Eightfold Path.

 

(week 18) This week’s ASP subjects are the Fourth Noble Truth, i.e. the Noble Eightfold Path to eliminate ignorance and craving, and the Fourth Sign of Being (fact of life), i.e. Progress, the overall process of change and progress we now again adhere to by following that Path.

 

(week 19) Next week’s ASP subject will again be the important First Step on the Noble Eightfold Path: our very best (samyak, samma) comprehension of or insight into our own life at the present moment in time - in other words, what is, very honestly, my personal situation right now?

 

The purpose of this Advayavada Study Plan is that we study (and debate in the group, family circle and/or with good friends) the meaning and implications of the recurring weekly subject, in the context of whatever we ourselves are presently doing or are concerned with, or about, such as our health, relationships, work, study, and our place and responsibilities in the family, group, sangha, society at large, etc.

 

Tip: Write down this week's subject ("the 8fold Path and Progress.”) in your pocket diary!

 

John Willemsens,

Advayavada Foundation.

http://www.euronet.nl/~advaya/index.htm#plan

Advayavada Study Plan - week 17 (trishna, nirodha)

Friends,

 

In Advayavada Buddhism, the Noble Eightfold Path is interpreted dynamically as an ongoing and autonomous, non-prescriptive, investigative and creative process of progressive insight reflecting in human terms overall existence advancing over time.

 

The Noble Eightfold Path in Advayavada Buddhism 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 avoidance of alcohol and drugs) and a well-considered understanding of the Four Signs of Being and the Buddha's Four Noble Truths, as explained in this recurring plan, suffice to start off on the Path at any time.

 

Nirvana means, in Advayavada Buddhism, the total extinction of existential suffering (duhkha, dukkha) by becoming one with the universal process of change and progress beyond the atavistic constraints of the failing societies surrounding us everywhere.

 

The Path or Middle Way we follow to this end is (1) that of our very best (samyak, samma) 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.

 

By following the Noble Eightfold Path in this way you get in tune with wondrous overall existence advancing over time; old mistakes are left behind; sorrow, doubt and remorse immediately start disappearing; and your life at once gathers new and unfettered impetus.

 

(week 16) Last week's ASP subject was the ubiquity of suffering (duhkha, dukkha) in the world, which is simultaneously the Third Sign of Being (fact of life) and the First Noble Truth of Buddhism. According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, a transcendent and immutable Absolute) nor in the atman or atta (soul, immortal self) and taught that human beings suffer because they do not understand and accept that all things in life are instead utterly changeable and transitory - they are prone to suffering (duhkha, dukkha) quite simply because they wrongly strive after and try to hold on to things, concepts and situations which they believe are or ought to be permanent, but are not.

 

In Advayavada Buddhism, the concept of duhkha does not include emotional grief nor physical pain. It refers solely to the existential suffering, angst and regret non-enlightened human beings are prone to - the enlightened person has no feelings of discord with life as it really is and accepts with understanding and compassion the grief and pain which are part and parcel of human existence; equanimity does not mean insensitivity to our own feelings and those of others.

 

(week 17) This week’s ASP subjects are the Second and the Third Noble Truths of Buddhism, which are the cause of suffering, which is craving, grasping, clinging and attachment (= trishna, tanha), and the need and indeed possibility of its elimination (= nirodha) by means of Noble Eightfold Path as explained above.

 

(week 18) Next week’s ASP subjects will be again be the Fourth Noble Truth, i.e. the Noble Eightfold Path to eliminate ignorance and craving, and the Fourth Sign of Being (fact of life), i.e. Progress, the universal process of change and progress we must instead actively seek to adhere to.

 

The purpose of this Advayavada Study Plan is that we study (and debate in the group, family circle and/or with good friends) the meaning and implications of the recurring weekly subject, in the context of whatever we ourselves are presently doing or are concerned with, or about, such as our health, relationships, work, study, and our place and responsibilities in the family, group, sangha, society at large, etc.

 

Tip: Write down this week's subject ("Craving and its Elimination.”) in your pocket diary!

 

John Willemsens,

Advayavada Foundation.

http://www.euronet.nl/~advaya/index.htm#plan

Advayavada Study Plan - week 16 (duhkhata)

Friends,

 

In Advayavada Buddhism, the Noble Eightfold Path is interpreted dynamically as an ongoing and autonomous, non-prescriptive, investigative and creative process of progressive insight reflecting in human terms overall existence advancing over time.

 

The Noble Eightfold Path in Advayavada Buddhism 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 avoidance of alcohol and drugs) and a well-considered understanding of the Four Signs of Being and the Buddha's Four Noble Truths, as explained in this recurring plan, suffice to start off on the Path at any time.

 

Nirvana means, in Advayavada Buddhism, the total extinction of existential suffering (duhkha, dukkha) by becoming one with the universal process of change and progress beyond the atavistic constraints of the failing societies everywhere.

 

The Path or Middle Way we follow to this end is (1) that of our very best (samyak, samma) 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.

 

By following the Noble Eightfold Path in this way you get in tune with wondrous overall existence advancing over time; old mistakes are left behind; sorrow, doubt and remorse immediately start disappearing; and your life at once gathers new and unfettered impetus.

 

(week 15) The past week’s ASP subject was the Second Sign of Being, the second fact of life: the selflessness (anatmata, anatta) and emptiness (shunyata, suссata) of everything, and therefore the finitude or transitoriness of all individual existents, including ourselves. It is important to understand and accept that all things, including human beings, are produced and sustained by causes and conditions and are therefore all empty of self-nature (svabhava) - nothing has an independent and lasting self, soul, or essence.

 

(week 16) The coming week's ASP subject will again be the ubiquity of suffering (duhkha, dukkha) in the world, which is simultaneously the Third Sign of Being (fact of life) and the First Noble Truth of Buddhism. According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, a transcendent and immutable Absolute) nor in the atman or atta (soul, immortal self) and taught that human beings suffer because they do not understand and accept that all things in life are instead utterly changeable and transitory - they are prone to suffering (duhkha, dukkha) quite simply because they wrongly strive after and try to hold on to things, concepts and situations which they believe are or ought to be permanent, but are not.

In Advayavada Buddhism, the concept of duhkha does not include emotional grief nor physical pain. It refers solely to the existential suffering, angst and regret non-enlightened human beings are prone to - the enlightened person has no feelings of discord with life as it is and accepts with understanding and compassion the grief and pain which are part and parcel of human existence; equanimity does not mean insensitivity to our own feelings and those of others.

 

(week 17) The following week’s ASP subjects will be the Second and the Third Noble Truths of Buddhism, which are the cause of suffering, which is craving, grasping, clinging and attachment (= trishna, tanha), and the need and indeed possibility of its elimination (= nirodha).

 

The purpose of this Advayavada Study Plan is that we study (and debate in the group, family circle and/or with good friends) the meaning and implications of the recurring weekly subject, in the context of whatever we ourselves are presently doing or are concerned with, or about, such as our health, relationships, work, study, and our place and responsibilities in the family, group, sangha, society at large, etc.

 

Tip: Write down this week's subject ("Duhkha is existential suffering.”) in your pocket diary!

 

John Willemsens,

Advayavada Foundation.

http://www.euronet.nl/~advaya/index.htm#plan

Advayavada Study Plan - week 15 (anatmata)

Friends,

 

In Advayavada Buddhism, the Noble Eightfold Path is interpreted dynamically as an ongoing and autonomous, non-prescriptive, investigative and creative process of progressive insight reflecting in human terms overall existence advancing over time.

 

The Noble Eightfold Path in Advayavada Buddhism 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 avoidance of alcohol and drugs) and a well-considered understanding of the Four Signs of Being and the Buddha's Four Noble Truths, as explained in this recurring plan, suffice to start off on the Path at any time.

 

Nirvana means, in Advayavada Buddhism, the total extinction of existential suffering (duhkha, dukkha) by becoming one with the universal process of change and progress beyond the atavistic constraints of the failing societies everywhere.

 

The Path or Middle Way we follow to this end is (1) that of our very best (samyak, samma) 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.

 

By following the Noble Eightfold Path in this way you get in tune with wondrous overall existence advancing over time; old mistakes are left behind; sorrow, doubt and remorse immediately start disappearing; and your life at once gathers new and unfettered impetus.

 

(week 14) Last week's ASP subject was the First Sign of Being, i.e. the first fact of life: omnia mutantur, everything changes, the impermanence and changeability (anityata, aniccata) of all existents, including ourselves. Impermanence is certainly the most important property of everything existing, as without actual and potential change, progress and liberation would not be possible.

 

(week 15) This week’s ASP is again the Second Sign of Being, the second fact of life: the selflessness (anatmata, anatta) and emptiness (shunyata, suссata) of everything, and therefore the finitude or transitoriness of all individual existents, including ourselves. It is important to understand and accept that all things, including human beings, are produced and sustained by causes and conditions and are therefore all empty of self-nature (svabhava) - nothing has an independent and lasting self, soul, or essence.

 

(week 16) Next week's ASP subject will again be the ubiquity of suffering (duhkha, dukkha) in the world, which is simultaneously the Third Sign of Being (fact of life) and the First Noble Truth of Buddhism.

 

The purpose of this Advayavada Study Plan is that we study (and debate in the group, family circle and/or with good friends) the meaning and implications of the recurring weekly subject, in the context of whatever we ourselves are presently doing or are concerned with, or about, such as our health, relationships, work, study, and our place and responsibilities in the family, group, sangha, society at large, etc.

 

Tip: Write down this week's subject ("There is no lasting self or soul.”) in your pocket diary!

 

John Willemsens,

Advayavada Foundation.

http://www.euronet.nl/~advaya/index.htm#plan

Advayavada Study Plan - week 14 (anityata)

Friends,

 

In Advayavada Buddhism, the Noble Eightfold Path is interpreted dynamically as an ongoing and autonomous, non-prescriptive, investigative and creative process of progressive insight reflecting in human terms overall existence advancing over time.

 

The Noble Eightfold Path in Advayavada Buddhism 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 avoidance of alcohol and drugs) and a well-considered understanding of the Four Signs of Being and the Buddha's Four Noble Truths, as explained in this recurring plan, suffice to start off on the Path at any time.

 

Nirvana means, in Advayavada Buddhism, the total extinction of existential suffering (duhkha, dukkha) by becoming one with the universal process of change and progress beyond the atavistic constraints of the failing societies everywhere.

 

The Path or Middle Way we follow to this end is (1) that of our very best (samyak, samma) 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.

 

By following the Noble Eightfold Path in this way you get in tune with wondrous overall existence advancing over time; old mistakes are left behind; sorrow, doubt and remorse immediately start disappearing; and your life at once gathers new impetus.

 

(week 13) Last week's ASP subject was the Eighth Step on the Noble Eighfold Path: our very best (samyak, samma) meditation or concentration towards an increasingly real experience of samadhi, i.e. the total concentration of the mind (cf. enstasy).

 

(week 14) This week's ASP subject is again be the First Sign of Being, i.e. the first fact of life: omnia mutantur, everything changes, the impermanence and changeability (anityata, aniccata) of all existents, including ourselves. Impermanence is certainly the most important property of everything existing, as without actual and potential change, progress and liberation would not be possible.

 

(week 15) Next week’s ASP will again be the Second Sign of Being, the second fact of life: the selflessness (anatmata, anatta) and emptiness (shunyata, suссata) of everything, and therefore the finitude or transitoriness of all individual existents, including ourselves.

 

The purpose of this Advayavada Study Plan is that we study (and debate in the group, family circle and/or with good friends) the meaning and implications of the recurring weekly subject, in the context of whatever we ourselves are presently doing or are concerned with, or about, such as our health, relationships, work, study, and our place and responsibilities in the family, group, sangha, society at large, etc.

 

Tip: Write down this week's subject ("everything changes all the time") in your pocket diary!

 

John Willemsens,

Advayavada Foundation.

http://www.euronet.nl/~advaya/index.htm#plan

Advayavada Study Plan - week 13 (samyak-samadhi)

Friends,

 

In Advayavada Buddhism, the Noble Eightfold Path is interpreted dynamically as an ongoing and autonomous, non-prescriptive, investigative and creative process of progressive insight reflecting in human terms overall existence advancing over time.

 

The Noble Eightfold Path in Advayavada Buddhism 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 avoidance of alcohol and drugs) and a well-considered understanding of the Four Signs of Being and the Buddha's Four Noble Truths as explained in this recurring plan suffice to start off on the Path at any time.

 

Nirvana means, in Advayavada Buddhism, the total extinction of existential suffering (duhkha, dukkha) by becoming one with the universal process of change and progress beyond the atavistic constraints of our failing society.

 

The Path or Middle Way we follow to this end is (1) that of our very best (samyak, samma) 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.

 

By following the Noble Eightfold Path in this way you get in tune with wondrous overall existence advancing over time; old mistakes are left behind; sorrow, doubt and remorse immediately start disappearing; and your life at once gathers new impetus.

 

(week 12) Last week's ASP subject was the Seventh Step on the Noble Eightfold Path: our very best (samyak, samma) observation or evaluation and self-correction of our efforts in carrying out our plan or intention.

 

(week 13) This week's ASP subject is therefore the Eighth Step on the Noble Eighfold Path: our very best (samyak, samma) meditation or concentration towards an increasingly real experience of samadhi, i.e. the total concentration of the mind (cf. enstasy).

 

samadhi = total concentration (of the mind, cf. enstasy); non-dualistic state of consciousness in which the experiencing subject becomes one with the experienced object; total absortion 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 attunement with wondrous overall existence; oceanic feeling; wonder, awe, rapture; essential purity; deep love and compassion; awareness of our common ground.

 

(week 14) Next week's ASP subject will again be the First Sign of Being, i.e. the first fact of life: omnia mutantur, everything changes, the impermanence and changeability (anityata, aniccata) of all existents, including ourselves. Impermanence is certainly the most important property of everything existing, as without actual and potential change, progress and liberation would not be possible.

 

The purpose of this Advayavada Study Plan is that we study (and debate in the group, family circle and/or with good friends) the meaning and implications of the recurring weekly subject, in the context of whatever we ourselves are presently doing or are concerned with, or about, such as our health, relationships, work, study, and our place and responsibilities in the family, group, sangha, society at large, etc.

 

Tip: Write down this week's subject ("my very best meditation!") in your pocket diary!

 

John Willemsens,

Advayavada Foundation.

http://www.euronet.nl/~advaya/index.htm#plan