Advayavada Study Plan – week 28

[Advayavada Study Plan – week 28] 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, by means of the Noble Eightfold Path, with wondrous overall existence advancing over time now in its manifest direction; we seek to become a true part of the whole in this way and our reference standard is wondrous overall existence and not misguided and failing mankind.

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 and of the, in Advayavada Buddhism, four signs or marks or basic facts of being (lakshanas), suffice to start off and proceed on the Noble Eightfold Path at any time.

Evolution or, in human terms, our natural impulse or drive to thrive and advance, is recognized, in Advayavada Buddhism, as the fourth sign of being or caturtha lakshana (cf. conatus). To follow the personalized Noble Eightfold Path is our way of responding to it and 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 in a calendar year, 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.

Last week the first preliminary subject of this third quarter of 2021 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 third 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) lakshanas. The Buddhist anatta or anatmata doctrine teaches that no immutable and immortal soul, spirit or self exists ‘in the sense of a permanent, eternal, integral, and independent substance within an individual existent’.

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); thus the ego e.g. is ‘no more than a transitory and changeable empirical personality put together from the five aggregates (skandhas): form, feeling, perception, mental formations, and consciousness’.

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, as stated above, the second of the four lakshanas, the other three being the impermanence or changeability of everything (as explained last week, week 27), the ubiquity of existential suffering (see next week, week 29), and evolution or, in human terms, progress (see week 30).

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 and of conspiracy theories generally – herd immunity, also known as population immunity, is a must. 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. Our recently updated website advayavada dot org contains comprehensive information about the Advayavada understanding of Buddhism and has a handy search box at the bottom of each page.

Advayavada Study Plan – week 15

[Advayavada Study Plan – week 15] 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. 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.

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; cf. conatus), 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 is based on the personalized Noble Eightfold Path and 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.

Last week the first preliminary subject of this second quarter of 2021 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 second 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 sense of a permanent, eternal, integral, and independent substance within an individual existent’.

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 (lakshanas), the other three being the impermanence or changeability of everything (as explained last week, week 14), the ubiquity of existential suffering (see next week, week 16), and evolution or, in human terms, progress (see week 17).

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 and of conspiracy theories generally. 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. Our recently updated website advayavada dot org contains comprehensive information about the Advayavada understanding of Buddhism and has a handy search box at the bottom of each page.

Advayavada Study Plan – week 41

[Advayavada Study Plan – week 41] 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, week 40, the first preliminary subject of this fourth quarter 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 (lakshana); 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 fourth quarter is again this week, week 41, 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 (lakshana). The Buddhist anatta or anatmata doctrine teaches that no immutable and immortal soul, spirit or self exists in the person, i.o.w. 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 40), the ubiquity of existential suffering (see next week, week 42), and evolution or, in human terms, progress (see week 43). 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 on, for instance, advayavadabuddhism dot org

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 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 second preliminary subject of this first quarter of the new year is again 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. The Buddhist anatta or anatmata doctrine teaches that no 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 in fact all things without exception are produced by interdependent origination, every single thing is therefore empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy: in Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 1), the ubiquity of existential suffering (see next week), and evolution or, in human terms, progress (see the week after that). Feel free to share this post. ~ advayavada.org/#plan advayavada.wordpress.com/

The Self in Buddhism and Western Philosophy (Moore)

The Self in Buddhism and Western Philosophy (from Political Theory in Canonical Buddhism, by Matthew J. Moore, in Philosophy East and West, January 2015)

Yet, not surprisingly, the Western philosophical tradition contains several different strands of thought about the self, which are more or less close to the [no-self] Buddhist position. The view that is the furthest from the Buddhist no-self theory is the Greek and Christian idea that human beings are or posses selves, and that these selves are indestructible, immortal natural essences (i.e. souls). A view that takes one step toward the Buddhist position is the idea that human beings are or posses selves, but that these selves arise more-or-less contingently from the functioning of the body and/or mind. In this group we get thinkers like William James, who argues that the self is ultimately merely a way of talking about some aspects of the body, like Kant, who argues that the mind’s perception of a single, unified self is merely the logically necessary but empirically unverifiable corollary of the mind’s perception of external objects extended in space and time, and finally like the contemporary “embodied mind” school of thought [cf. embodied cognition], which builds off of phenomenology to suggest that our experience of being selves may be rooted in both bodily and cognitive processes. The closest that Western thinking about the self gets to the Buddhist perspective comes in the work of Hume, who suggests that the self is an illusion but one that we cannot get rid of, and Nietzsche, who suggests that the self is an illusion that we might turn to our own purposes. One influential line of contemporary Western thought (which roughly corresponds to “postmodernism”) has built on the insights of Hume, Kant, and Nietzsche to argue that identity is either largely or wholly contingent or constructed.

Given this range of ideas, we can see, first, that while the Buddhist no-self position goes further in one direction than any influential Westerm theory, there are similarities between the two traditions, and, second, that the Buddhist position extends one of the Western approaches to its logical conclusion. The anatta doctrine would not be shocking to Hume, Kant, or Nietzsche, though none of them would be prepared to embrace it, and it, at the same time, represents the logical next step for contemporary theories of the constructed and contingent nature of identity. Thus, the Buddhist theory is not so foreign that it could not enter into conversation with Western theories, and it presents the opportunity to extend more familiar theories in their natural direction of development. For both reasons, it is simultaneously distinct from Western theories and an appealing alternative (or supplement) to them. (this excerpt compiled by advayavada.org)