Advayavada Study Plan – week 42

[Advayavada Study Plan – week 42] Dukkha (Pali) or duhkha (Sanskrit) means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; it is the first of the four noble truths 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. In Advayavada Buddhism, dukkha or duhkha does not include, in the context of the four noble 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 unremitting persistency of human distress, alienation and conflict is undeniably especially due to the very many everywhere in the world not knowing or not comprehending or simply disbelieving the basically impermanent and finite nature of their individual existence. Feel free to share this post.

Advayavada Study Plan – week 29

[Advayavada Study Plan – week 29] Dukkha (Pali) or duhkha (Sanskrit) means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; it is the first of the four noble truths 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 27), the selflessness and emptiness of all things (see week 28), and evolution or, in human terms, progress (see next week). In Advayavada Buddhism, dukkha or duhkha does not include emotional grief nor physical pain, and is, above all, not seen as a permanent 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 unremitting persistency of human distress, alienation and conflict is undeniably due to the very many everywhere in the world not knowing or not understanding or simply disbelieving the actual, i.e. impermanent and finite, nature of individual existence. Feel free to share this post.

Advayavada Study Plan – week 16

[Advayavada Study Plan – week 16 = week 3 of 13, second quarter] As stated before, 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 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose and the third preliminary subject is dukkha (Pali) or duhkha (Sanskrit), which means suffering, sorrow; dissatisfaction; frustration; stress; gnawing unease; existential distress, caused a.o. by distrust of life and fear of retribution. In Buddhism it is traditionally considered the third of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being and it is also the first of the four noble truths taught by the Buddha. Importantly, in Advayavada Buddhism, dukkha or duhkha does not include emotional grief nor physical pain and is, above all, not seen as a permanent feature of reality: in the context of the four noble truths, it is essentially understood by us as the existential suffering in the sense of a basic frustration, even suffocation, caused by the unhealthy and socially infectious feeling that reality does not conform to the person’s desires and expectations; the unremitting persistency of human distress, alienation and conflict in the world is seen as being mainly due to the very many everywhere indeed not knowing or not understanding or simply disbelieving the actual, i.e. impermanent and finite, nature of individual existence.

Advayavada Study Plan – week 3

[Advayavada Study Plan – week 3 of 13] Dukkha (Pali) or duhkha (Sanskrit) means suffering, sorrow; dissatisfaction; frustration; stress; gnawing unease; existential distress, caused a.o. by distrust of life and fear of retribution; it is the first of the four noble truths of Buddhism. In Advayavada Buddhism, dukkha or duhkha does not include emotional grief nor physical pain and is, above all, not seen as a permanent feature of reality: in the context of the four noble truths, it is essentially understood as the existential suffering in the sense of a basic frustration, even suffocation, caused by the unhealthy and socially infectious feeling that reality does not conform to the person’s desires and expectations; it is, in Advayavada Buddhism, the third of the four signs or marks or basic facts of being, and the unremitting persistency of human distress, alienation and conflict in the world is seen as being mainly due to the very many everywhere indeed not knowing or not understanding or simply disbelieving the real, i.e. durational and finite, nature of personal existence.

Advayavada Study Plan – week 42

[Advayavada Study Plan – week 42] Dukkha (Pali) or duhkha (Sanskrit) means suffering, sorrow; dissatisfaction; frustration; stress; gnawing unease; existential distress, caused a.o. by distrust of life and fear of retribution; it is the first of the four noble truths of Buddhism. In Advayavada Buddhism, dukkha or duhkha does not include emotional grief nor physical pain and is, above all, not seen as a permanent feature of reality: in the context of the four noble truths, it is essentially understood as the existential suffering in the sense of a basic frustration, even suffocation, caused by the unhealthy and socially infectious feeling that reality does not conform to the person’s desires and expectations; it is, in Advayavada Buddhism, the third of the four signs or marks or basic facts of being, and the unremitting persistency of human distress, alienation and conflict in the world is seen as being mainly due to the very many everywhere not knowing or not understanding or simply disbelieving the actual, i.e. durational and finite, nature of existence. ~ @advayavada

Advayavada Study Plan – week 29

[Advayavada Study Plan – week 29] Dukkha (Pali) or duhkha (Sanskrit) means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; the ubiquity of suffering is the third of the three, in Advayavada Buddhism, four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 27), the selflessness and emptiness of all things (see week 28), and evolution or, in human terms, progress. Suffering is also the first of the four noble truths of Buddhism, which, in Advayavada Buddhism, does not include emotional grief nor physical pain, and is, above all, not seen as a permanent feature of reality; it is chiefly understood as the existential distress and distrust of life non-liberated human beings are prone to, and which is essentially caused by the unhealthy and socially infectious feeling that reality does not conform to their desires and mistaken expectations. The unremitting persistency of human distress, alienation and conflict is undeniably due to the very many everywhere not knowing or not understanding or simply disbelieving the true nature of existence. (from advayavada.org/#plan)

Advayavada Study Plan – week 16

[Advayavada Study Plan – week 16] Dukkha (Pali) or duhkha (Sanskrit) means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; it is the first of the four noble truths of Buddhism and also the third of the three, in Advayavada Buddhism, four signs or marks or basic facts of being. In Advayavada Buddhism, it furthermore does not include emotional grief nor physical pain, and is, above all, not seen as a permanent feature of reality; it is chiefly understood as the existential distress and distrust of life non-liberated human beings are prone to, and which is essentially caused by the unhealthy and socially infectious feeling that reality does not conform to their desires and mistaken expectations. The unremitting persistency of human distress, alienation and conflict is undeniably due to the very many everywhere not knowing or not understanding or simply disbelieving the true nature of existence. (from advayavada.org/#plan)

Advayavada Study Plan – week 3

[week 3] Dukkha (Pali) or duhkha (Sanskrit) means suffering, sorrow; dissatisfaction; frustration; stress; gnawing unease; and is the first of the four noble truths of Buddhism. In Advayavada Buddhism, dukkha or duhkha is more essentially the existential distress and distrust of life non-liberated human beings are prone to, does not include emotional grief nor physical pain and is, above all, not seen as a permanent feature of reality; it is rather understood as an existential suffering in the sense of a basic frustration, even suffocation, caused by the unhealthy and socially infectious feeling that reality does not conform to the person’s desires and expectations. The unremitting persistency of human distress, alienation and conflict is undeniably due to the very many everywhere not knowing or not understanding or simply disbelieving the true nature of existence; this makes it the third of the so-called three, in Advayavada Buddhism, four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything, the selflessness of all existents, and evolution or, in human terms, progress. (from advayavada.org/#plan)

Advayavada Study Plan – week 29

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, this quarter, are the subjects of weeks 27 to 31) 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 help improve the didactic presence of Advayavada Buddhism on the social media; what is your specific objective this quarter?

In week 27 we observed and studied the impermanence or changeability of all things, in week 28 we studied the selflessness and finitude of all things, and, to continue this 13-week action plan, in week 29 we again study as thoroughly as possible the ubiquity of existential suffering in the world; in Dutch: het existentieel lijden (het derde kenmerk van het bestaan en de eerste edele waarheid).

This task is based on the concept of dukkha (in Pali) or duhkha (in Sanskrit). Dukkha or duhkha means suffering, sorrow; dissatisfaction; frustration, stress; pervasive unsatisfactoriness; gnawing unease; the existential distress and distrust of life non-liberated human beings are prone to. It is the third 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 nor physical pain and is above all not seen as 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 then rather an existential suffering in the sense of a basic frustration, even suffocation, caused by the unhealthy and socially infectious feeling that ‘reality does not conform to our innermost desires’ (David Loy).

Nirvana is, in Advayavada Buddhism, the total extinction of our existential suffering as a result, instead, 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, in short, dukkha or duhkha, is undeniably due to the very many everywhere not knowing or not understanding or simply disbelieving the true nature of existence.

Please note that these ASP instalments in this format will cease in week 31.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 16

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 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 is 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, and to continue this 13-week action plan, in week 16 we again study as thoroughly as possible the ubiquity of existential suffering in the world; in Dutch: het existentieel lijden (het derde kenmerk van het bestaan en de eerste edele waarheid).

This task is based on the concept of dukkha (in Pali) or duhkha (in Sanskrit). Dukkha or duhkha means suffering, sorrow; dissatisfaction; frustration, stress; pervasive unsatisfactoriness; gnawing unease; the existential distress non-liberated human beings are prone to. It is the third 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 nor physical pain and is not seen as 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 unhealthy and socially infectious feeling that ‘reality does not conform to our innermost desires’ (David Loy).

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 essentially 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