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 coming week 31). 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 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 denying the basically impermanent and finite nature of their individual existence. 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. We do this by conscientiously following the Noble Eightfold Path. Feel free to share this post.

Advayavada Study Plan – week 28

[Advayavada Study Plan – week 28] As already asserted, 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 new quarter 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, indeed every single thing is consequently 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 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 last week, week 27), the ubiquity of existential suffering (see next week, week 29), and evolution or, in human terms, progress. Feel free to share this post.

Advayavada Study Plan – week 27

[Advayavada Study Plan – week 27] 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 first preliminary subject of this third quarter 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. 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 evolution, progress, transmission and liberation would not be possible without it; karma is, in Advayavada Buddhism, this incessant universal process of interdependent origination of all things as it is undergone and experienced by sentient beings, our individual share of it being the unique and everchanging knotlet of biopsychosocial (bps) events in which we are personally embedded. Feel free to share this post.