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.

Advayavada Study Plan – week 30

[Advayavada Study Plan – week 30] Non-liberated human beings are essentially prone to existential suffering (see week 29) 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 27) and the selflessness and emptiness (and, therefore, finitude) of all things (see week 28). 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 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. Feel free to share this post.

Advayavada Study Plan – week 17

[Advayavada Study Plan – week 17] Non-liberated human beings are essentially prone to existential suffering (see week 16) 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 14) and the selflessness and emptiness (and, therefore, finitude) of all things (see week 15). 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. Feel free to share this post.

Advayavada Study Plan – week 4

[Advayavada Study Plan – week 4] 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 of everything (see week 1) and the selflessness 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. Feel free to share this post.

Advayavada Study Plan – week 43

[Advayavada Study Plan – week 43] 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 of everything (see week 40) and the selflessness 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 of overall existence and can moreover easily take on a more unwholesome form: already as sensuous desire, ill-will, 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. Feel free to share this post.

Advayavada Study Plan – week 30

[Advayavada Study Plan – week 30] Non-liberated human beings are essentially prone to existential suffering (see week 29) 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 changeability of everything (see week 27) and the selflessness and emptiness of all things (see week 28). This thirst, craving or clinging, which is the second noble truth of Buddhism, blinds them to the wonders of overall existence and can moreover easily take on a more unwholesome form: already as sensuous desire, ill-will, 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. Feel free to share this post.

Advayavada Study Plan – week 4

[Advayavada Study Plan – week 4 of 13] Human beings experience existential suffering (see week 3) most often because they wrongly strive after and try to hold on to things, concepts and situations which they believe to be permanent and unchanging, but are not. Their mistaken view and understanding of things is essentially the result of a thirst, craving or clinging (called tanha in Pali and trishna in Sanskrit) which is in turn caused by their fundamental ignorance (avijja, avidya) or disbelief of the true nature of existence, particularly the changeability of everything (see week 1) and the selflessness and emptiness of all things (see week 2), and this thirst, craving or clinging, which is the second of the four noble truths of Buddhism, 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 affect the efforts of others to improve theirs.

Advayavada Study Plan – week 43

[Advayavada Study Plan – week 43] Human beings experience existential suffering (see week 42) most often because they wrongly strive after and try to hold on to things, concepts and situations which they believe to be permanent and unchanging, but are not. Their mistaken view and understanding of things is essentially the result of a thirst, craving or clinging (called tanha in Pali and trishna in Sanskrit) which is in turn caused by their fundamental ignorance (avijja, avidya) or disbelief of the true nature of existence, particularly the changeability of everything (see week 40) and the selflessness and emptiness of all things (see week 41), and this thirst, craving or clinging, which is the second of the four noble truths of Buddhism, 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 affect the efforts of others to improve theirs. ~ @advayavada

Advayavada Study Plan – week 30

[Advayavada Study Plan – week 30] Human beings are essentially prone to existential suffering (see week 29) 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 changeability of everything (see week 27) and the selflessness and emptiness of all things (see week 28). This thirst, craving or clinging, which is the second noble truth of Buddhism, can moreover easily take on a more unwholesome form: already as sensuous desire, ill-will, 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. (from advayavada.org/#plan)