Advayavada Study Plan – week 3

[Advayavada Study Plan – week 3] As already explained, 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 attuning as best as possible, with the help of our personalized Noble Eightfold Path, with wondrous overall existence advancing over time now in its manifest direction; our reference standard is wondrous overall existence and not misguided and failing mankind.

The purpose of this 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, or affected by, such as our health, relationships, work, study, social environment and circumstances, etc.

The 13-week ASP can conveniently be repeated four times a year and this week the third preliminary subject of the ASP is again dukkha (Pali) or duhkha (Sanskrit), which means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; it is the first of the Buddha’s four noble truths (or four truths for the noble) and also the third of the three or, in Advayavada Buddhism, four signs or marks or basic facts of being (lakshanas), the other three being the impermanence or changeability of everything (see week 1), the selflessness and emptiness of all things (see week 2), and evolution or, in human terms, progress (see next week, week 4).

In Advayavada Buddhism, dukkha or duhkha does not include, in the context of the four truths, emotional grief nor physical pain, which are part and parcel of sentient existence, 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 ubiquity and unremitting persistency of human distress, alienation and conflict is undeniably especially due to the very many everywhere in the world not being taught or not comprehending or simply disbelieving and often dogmatically denying the basically impermanent and finite nature of their individual existence.

This might again be as good a place as any to mention that for many people social drinking is a potential source of much future suffering. Bear in mind in this context the persistent irrational taboo of not admitting to alcohol abuse by ourselves or those close to us. Can one beat alcoholism? One can certainly fully neutralize alcohol addiction by stopping to drink alcoholic beverages altogether, one day at the time, with the help of (a) your GP, (b) a personal psychological coach or counsellor, and (c) by joining a reputable support group to help you develop the necessary emotional counterpunch. This ASP provides an appropriate overall training to overcome the harm caused by that costly and disruptive biopsychosocial (bps) disease.

Please take care of yourself and others by following the official pandemic guidelines, particularly those concerning hand washing, social distancing and where and when to use a mask! Please be supportive of the vaccination programmes as they are rolled out; beware of false information about the different vaccines. Feel free to share this post: these systematic teachings are beneficial for anyone and those interested can follow this weekly ASP themselves on, for instance, advayavadabuddhism dot org and/or by joining our research network on Facebook. See also our comprehensive website advayavada dot org for more information about the Advayavada understanding of Buddhism.

Advayavada Study Plan – week 2

[Advayavada Study Plan – week 2] As already explained, 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 attuning as best as possible, with the help of our personalized Noble Eightfold Path, with wondrous overall existence advancing over time now in its manifest direction; our reference standard is wondrous overall existence and not misguided and failing mankind.

The purpose of this 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, or affected by, such as our health, relationships, work, study, social environment and circumstances, etc.

The 13-week ASP can conveniently be repeated four times a year and last week the first preliminary subject of this first quarter of the new year was again anicca (Pali) or anitya (Sanskrit), which means impermanent, changeable, unstable, transitory, and is traditionally considered the first of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being (lakshanas); the Buddhist aniccata or anityata doctrine teaches that impermanence or changeability is the most fundamental property of everything existing.

The second preliminary subject of this first quarter is again this week anatta (Pali) or anatman (Sanskrit), which literally means no-self and is traditionally considered the second of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being (lakshanas). The Buddhist anatta or anatmata doctrine teaches that no immutable and immortal soul, spirit or self exists in the person, in the sense of a permanent, eternal, integral, and independent substance.

In Mahayana Buddhism, the nissvabhava doctrine teaches further that, as all things without exception are produced by interdependent origination (pratityasamutpada, all-conditionality), indeed all are, in fact, empty (shunya) of self-nature (svabhava). Svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy: in Advayavada Buddhism, the selflessness [and, therefore, finitude] of all things is one of the four signs or marks or basic facts of being (lakshana), the other three being the impermanence or changeability of everything (see last week, week 1), the ubiquity of existential suffering (see next week, week 3), and evolution or, in human terms, progress (see week 4).

Please take care of yourself and others and follow the official pandemic guidelines, particularly those concerning social distancing and where and when to use a mask! Feel free to share this post: these systematic teachings are beneficial for anyone and those interested can follow this weekly ASP themselves on, for instance, advayavadabuddhism dot org and/or join our research network on Facebook.

Advayavada Study Plan – week 1

[Advayavada Study Plan – week 1] 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), a well-considered understanding of the Buddha’s four noble truths (or four truths for the noble), and of the four signs or marks or basic facts of being (in Advayavada Buddhism, evolution or, in human terms, progress, is the fourth sign or caturtha lakshana), suffice to start off and proceed on the Noble Eightfold Path at any time. When the Path is followed conscientiously, it becomes nothing less than the main karmic (and neuroplastic) factor in one’s life, i.e. in one’s fleeting share in the universal interdependent origination process (madhyamaka-pratityasamutpada) that brings forth wondrous overall existence.

The purpose of this autonomous and open-ended 13-week Advayavada Study Plan (ASP), which can conveniently be repeated four times a year, is that we study and maybe 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, or affected by, favourably and unfavourably, such as our health, relationships, study, work, social environment and circumstances, etc.

The first preliminary subject of this first quarter of 2021 is again anicca (Pali) or anitya (Sanskrit), which means impermanent, changeable, unstable, transitory, and is traditionally considered the first of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being (lakshana). The Buddhist aniccata or anityata doctrine teaches that impermanence or changeability is the most fundamental property of everything existing. It lies at the very heart of the interdependent origination and emptiness of all things (see next week), and growth, progress and liberation, or, indeed, to become a true part of the whole, would not be possible without it.

Karma is, in Advayavada Buddhism, the above incessant universal process of interdependent origination (relativity, all-conditionality) of all things as it is undergone and experienced by sentient beings, our own individual share of it being the unique and everchanging knotlet of biopsychosocial (bps) events in which we are personally embedded (i.e. in which we participate and are subject to, as is particularly evident in these challenging times).

Please take care of yourself and others by following the official pandemic guidelines, particularly those concerning hand washing, social distancing and where and when to use a mask! Please be supportive of the vaccination programmes as they are rolled out; beware of false information about the vaccines. Feel free to share this post: these systematic teachings are beneficial for anyone and those interested can follow this weekly ASP themselves on, for instance, advayavadabuddhism dot org and/or join our research network on Facebook. Happy New Year!