[Advayavada Study Plan – week 5 of 13] In Secular Buddhism generally, the focus is on the correct interpretation and realization of the historical Buddha’s ‘four noble truths’: 1) the truth of the ubiquity of existential suffering in the world, 2) the truth that ignorant craving and attachment are the actual and immediate causes of such suffering, 3) the truth that this suffering shall cease altogether when we deal with and overcome its causes, and 4) the truth that the proven way to achieve this is by following the Noble Eightfold Path or Middle Way. In Advayavada Buddhism, the Path is understood dynamically, as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of progressive insight, reflecting in human terms wondrous overall existence becoming over time in its manifest direction, this evolution or progress constituting, then, the fourth sign or mark or basic fact of being. It is composed stepwise of (1) our very best (samma in Pali and samyak in Sanskrit) 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.
Tag Archives: Secular Buddhism
Advayavada Study Plan – week 44
[Advayavada Study Plan – week 44] In Secular Buddhism generally, the focus is on the correct interpretation and realization of the historical Buddha’s ‘four noble truths’: 1) the truth of the ubiquity of existential suffering in the world, 2) the truth that ignorant craving and attachment are the actual and immediate causes of such suffering, 3) the truth that this suffering shall cease altogether when we deal with and overcome its causes, and 4) the truth that the sure way to achieve this is by following the Noble Eightfold Path or Middle Way. In Advayavada Buddhism, the Path is understood dynamically, as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of progressive insight, reflecting in human terms wondrous overall existence becoming over time in its manifest direction, this evolution or progress constituting, then, the fourth sign or mark or basic fact of being. It is composed stepwise of (1) our very best (samma in Pali and samyak in Sanskrit) 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. ~ @advayavada
Advayavada Study Plan – week 31
[Advayavada Study Plan – week 31] In Secular Buddhism generally, firmly bearing in mind the impermanence of everything and the selflessness and emptiness of all things, the focus is on the correct interpretation and realization of the historical Buddha’s so-called ‘four noble truths’: 1) the truth of the ubiquity of existential suffering in the world, 2) the truth that ignorant craving and attachment are the actual and immediate causes of such suffering, 3) the truth that this suffering shall cease altogether when we deal with and overcome its causes, and 4) the truth that the sure way to achieve this is by following the Noble Eightfold Path, which, in Advayavada Buddhism, is understood dynamically, as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of progressive insight, reflecting in human terms wondrous overall existence becoming over time in its manifest direction, this evolution or progress being, then, the fourth sign or mark or basic fact of being. It is composed stepwise of (1) our very best (samma in Pali and samyak in Sanskrit) 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. (from advayavada.org/#plan)
Advayavada Study Plan – week 18
[Advayavada Study Plan – week 18] In Secular Buddhism generally, firmly bearing in mind the impermanence and selflessness or emptiness of all things, the focus is on the correct interpretation and realization of the historical Buddha’s so-called ‘four noble truths’: 1) that of the ubiquity of existential suffering in the world, 2) that ignorant craving and attachment are the actual and immediate causes of such suffering, 3) that this suffering shall cease altogether when we deal with and overcome its causes, and 4) that the sure way to achieve this is by following the Noble Eightfold Path, which, in Advayavada Buddhism, is understood as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of progressive insight, reflecting in human terms wondrous overall existence becoming over time in its manifest direction, this evolution or progress being, then, the fourth sign or mark or basic fact of being. (from advayavada.org/#plan)
Advayavada Study Plan – week 5
[week 5] In Secular Buddhism generally, firmly bearing in mind the impermanence and the selflessness and, therefore, transitoriness, of all things without exception, the focus is on the correct interpretation and realization of the historical Buddha’s so-called ‘four noble truths’: 1) that of the ubiquity of existential suffering in the world, 2) that ignorant craving and attachment are the actual and immediate causes of such suffering, 3) that this suffering shall cease altogether when we deal with and overcome its causes, and 4) that the sure way to achieve this is by following the Noble Eightfold Path, which, in Advayavada Buddhism, is understood as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of progressive insight, reflecting in human terms wondrous overall existence becoming over time in its manifest direction. (from advayavada.org/#plan)
Advayavada Study Plan – week 31
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 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, in week 29 we studied the ubiquity of existential suffering in the world, in week 30 we continued to deepen our understanding that ignorant craving and attachment are the immediate causes of existential suffering, and, to continue this 13-week action plan, in week 31 we again closely survey the Noble Eightfold Path that eliminates the immediate causes of existential suffering (the fourth noble truth of Buddhism) and attunes us as best as possible with overall existence advancing over time in its manifest direction (in Advayavada Buddhism, progress is the fourth sign of being); in Dutch: het edele achtvoudige pad (de vierde waarheid van de Boeddha) en de vooruitgang (in het Advayavada-boeddhisme, het vierde kenmerk van het bestaan).
In Secular Buddhism generally, firmly bearing in mind the impermanence and selflessness of all composite things, the focus is on the correct interpretation and realization of the historical Buddha’s so-called ‘four noble truths’: 1) that of the ubiquity of existential suffering in the world, 2) that ignorant craving and attachment are the actual and immediate causes of such suffering, 3) that this suffering shall cease altogether when we deal with and overcome its causes, and 4) that the sure way to achieve this is by following the Noble Eightfold Path or Middle Way.
In Advayavada Buddhism, the Path is understood as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of progressive insight, reflecting in human terms wondrous overall existence becoming over time in its manifest direction. When followed conscientiously, it becomes nothing less than the main karmic factor in one’s share in the universal interdependent origination process (madhyamaka-pratityasamutpada). It is composed stepwise of (1) our very best (samma in Pali and samyak in Sanskrit) 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 oneness with the universe, which brings us to (1) a yet better comprehension or insight, and so forth.
Please note that this is the last weekly ASP instalment in this elaborate format for the time being.
Kind regards,
John Willemsens,
Advayavada Foundation.
advayavada.org/#plan
Secular Buddhism
Firmly bearing in mind the impermanence and selflessness of all composite things, in Secular Buddhism, as we understand it, the focus is on the correct interpretation and realization of the historical Buddha’s so-called Four Noble Truths: 1) that of the ubiquity of existential suffering in the world, 2) that craving and attachment are the real and ultimate causes of such suffering, 3) that this suffering shall cease altogether when we deal with and overcome its causes, and 4) that the sure way to achieve this is by following the Noble Eightfold Path or Middle Way.
Secular Buddhist Meeting Place
An Interview with Stephen Batchelor
More Questions and Answers
question Do you not agree that the vast common ground shared by all people without exception everywhere is predominantly secular? Is it not crucial to develop awareness in society of this fact so that it may become the universally accepted basis for conflict prevention and resolution all over the world?
answer The common ground shared by all ‘isms’ is indeed essentially secular or non-religious. Whether they admit to it or not, all religions and beliefs contain and share a very large secular, nonmetaphysical component. Take, say, the universal struggle against evil, caring for our children or, more simply, eating. We must all eat, whatever our religion or belief. The need to eat, the biological requirement to nourish ourselves, obviously belongs to the neutral common ground of all people without exception. Now, some people say grace before eating. Clearly, only this ritual of saying grace can be said to belong in any way legitimately to the particular religious belief involved, but certainly not the basic need to eat as such. The universal need to eat pertains entirely to the shared secular component we speak of, and it is in our view quite presumptuous for any religion to interfere with this natural human necessity and others, like clothing and sexuality, which all obviously belong unconditionally to the whole of existence. (cf. radical mediocrity)
We therefore say ‘First our common ground, then our religion or belief’, and the ten principles underpinning all our Foundation’s initiatives all essentially belong to, and sustain, the common ground we speak of. They are, for your ready reference, the following unequivocal principles of (1) the secular state; (2) a multicultural society; (3) liberal democratic government; (4) the Universal Declaration of Human Rights; (5) gender equality and education for all; (6) fair trading and sharing; (7) non-violence and peace; (8) Common Ground conflict resolution; (9) the care for health and environment; and (10) international cooperation and solidarity.
question The human community cannot reclaim its common ground until it can move religion completely off of the property. The various religions of the world are sitting directly on top of it, having hijacked the common ground from its rightful owners. I am referring to the community property of morality and ethics and to the common cause and condition that is fully addressed by the Four Noble Truths, The Eightfold Path and The Four Signs of Being of Buddhism and certain other secular sources of practical wisdom.
answer Though officially less radical than you, deep in his heart the writer could not agree more – what religion as the main rationale for the present socio-economic organisation of humanity is doing to his beautiful world, to the only world we have, is a source of much pain to him. Nevertheless, he of course accepts and supports that, as stated in Article 18 of the Universal Declaration of Human Rights, ‘everyone has the right to freedom of thought, conscience and religion; that this right includes freedom to change his or her religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his or her religion or belief in teaching, worship and observance’. When we speak of a multicultural society we indeed mean one freely allowing cultural and religious pluralism and diversity of choice.
question What is ‘radical mediocrity’?
answer La condition humaine postmoderne (Henk Oosterling), utopia vulgaris (John Willemsens). Radical mediocrity, as we understand the term, is our common ground with the cultural overlay caused by our dependency on modern media (tools and appliances, travel, communication, and access to information) which stifles our individuality and, with it, our critical ability. Some see the concept ‘radical mediocrity’ more positively, as having a potential for a new kind of person, an ‘interbeing’ or ‘zwischenmensch’, a ‘dividual’, instead of an ‘individual’, the challenge being to uncover and develop the spiritual and creative dimension of such a postmodern society – the core of radical mediocrity would be affirmative because ‘we want to be connected to all others’. (cf. Chapter 80 of the Tao Te Ching, which propounds the opposite.)