Advayavada Study Plan – week 4

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 are the subjects of weeks 1 to 5, 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 new quarter is to observe and interpret as closely as possible the workings in my own life of pratityasamutpada, i.e. the process of universal relativity or interdependent origination, as in Madhyamaka, where ‘all causes are effects and all effects are causes’, and karma, understood as the everchanging knotlet of biopsychosocial events in which I am personally embedded – what’s yours?)

To continue this weekly series, in week 4 we continue to deepen our understanding that ignorant craving and attachment are the causes of existential suffering (the second noble truth of Buddhism) and that this suffering shall cease altogether (nirodha in both Pali and Sanskrit) when we deal with and overcome its causes (the third noble truth); in Dutch: het hechten is de oorzaak van het lijden en door ons te onthechten verlossen wij ons daarvan (de tweede en de derde edele waarheid)

According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, transcendent and immutable Absolute) or in the atta or atman (soul, immortal self, in Pali and Sanskrit) and taught that man ultimately suffers because he does not understand and accept that all things in life are instead utterly changeable and transitory; if the Buddha had ever expressed belief in Brahman and the atta or atman, such a crucial fact would have been unequivocally recorded in History.

Man is prone to suffering (dukkha, duhkha) quite simply because he wrongly strives after and tries to hold on to things, concepts and situations which he believes to be permanent, but are not, and his mistaken view of things is produced by a thirst, craving or clinging (called tanha in Pali and trishna in Sanskrit) which is in turn caused by his fundamental ignorance (avijja, avidya) of the true nature of reality. And this thirst, craving or clinging can easily take on a more unwholesome form: already as sensuous desire, ill-will, laziness, impatience or distrust will it seriously hinder any efforts to better his or her circumstances, as well as affect the efforts of others to improve theirs.

Feel free to share these weekly ASP instalments.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 43

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 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.

(As stated earlier, my personal specific objective this quarter is to further investigate and explain to my fellow Buddhists in my country and elsewhere what is meant by the ‘whole’ in the non-dual and life-affirming philosophy and way of life we call Advayavada Buddhism – what’s yours?)

To continue this weekly series, in week 43 we continue to deepen our understanding that ignorant craving and attachment are the causes of existential suffering (the second noble truth of Buddhism) and that this suffering shall cease altogether (nirodha in both Pali and Sanskrit) when we deal with and overcome its causes (the third noble truth); in Dutch: het hechten is de oorzaak van het lijden en door ons te onthechten verlossen wij ons daarvan (de tweede en de derde edele waarheid)

Man is prone to suffering (dukkha, duhkha) quite simply because he wrongly strives after and tries to hold on to things, concepts and situations which he believes to be permanent, but are not. Man’s mistaken view of things is produced by a thirst, craving or clinging (called tanha in Pali and trishna in Sanskrit) which is in turn caused by his fundamental ignorance (avijja, avidya) of the true nature of reality. And this thirst, craving or clinging can easily take on a more unwholesome form: already as sensuous desire, ill-will, laziness, impatience or distrust will it seriously hinder any efforts to better his circumstances.

(Fundamental ignorance > clinging, ill-will, etc. > mistaken views > wrong action > suffering)

According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, transcendent and immutable Absolute) or in the atta or atman (soul, immortal self, in Pali and Sanskrit) and taught that man ultimately suffers because he does not understand and accept that all things in life are instead utterly changeable and transitory; if the Buddha had ever expressed belief in Brahman and the atta or atman, such a fact would have been unequivocally recorded in History.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 30

Dear friends,

The purpose of Advayavada Buddhism is to become a true part of the whole.

The purpose of the 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, such as our health, relationships, work, study, our place in society, etc.

Advayavada Buddhism does not tell you what to do or believe, but how 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 ASP is repeated four times a year.

As stated earlier, my personal specific objective this quarter is to further explain the tenets of the non-dual and life-affirming philosophy and way of life we call Advayavada Buddhism to my fellow Buddhists in my country and elsewhere – what’s yours?

To continue this weekly series, this week (30) we continue to deepen our understanding that ignorant craving and attachment are the real causes of existential suffering (the second noble truth of Buddhism) and that this suffering shall cease altogether when we deal with and overcome its causes (the third noble truth).

According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, transcendent and immutable Absolute) or in the atta or atman (soul, immortal self) and taught that man suffers because he does not understand and accept that all things in life are instead utterly changeable and transitory; if the Buddha had ever expressed belief in Brahman and the atta (Pali) or atman (Sanskrit), such a fact would have been unequivocally recorded in History. Man is prone to suffering (dukkha, duhkha) quite simply because he wrongly strives after and tries to hold on to things, concepts and situations which he believes to be permanent, but are not.

Man’s mistaken view of things is produced by a thirst or craving (called tanha in Pali and trishna in Sanskrit) which is in turn caused by his fundamental ignorance (avijja, avidya) of the true nature of reality. And this thirst or craving can easily take on a more unwholesome form: already as sensuous desire, ill-will, laziness, impatience or distrust will it seriously hinder any efforts to better his circumstances.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 17

Dear friends,

The purpose of Advayavada Buddhism is to become a true part of the whole.

The purpose of the 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, such as our health, relationships, work, study, our place in society, etc.

Advayavada Buddhism does not tell you what to do or believe, but how 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 ASP is repeated four times a year.

As stated before, my personal objective this quarter is to further develop my good relations with fellow Buddhists in my country – no doubt you have your own specific objective.

To continue this weekly series, this week (17) we continue to deepen our understanding that ignorant craving and attachment are the real causes of suffering (the second noble truth of Buddhism) and that this suffering shall cease altogether when we deal with and overcome its causes (the third noble truth).

According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, transcendent and immutable Absolute) or in the atta or atman (soul, immortal self) and taught that man suffers because he does not understand and accept that all things in life are instead utterly changeable and transitory; if the Buddha had ever expressed belief in Brahman and the atta (Pali) or atman (Sanskrit), such a fact would have been unequivocally recorded in History. Man is prone to suffering (dukkha, duhkha) quite simply because he wrongly strives after and tries to hold on to things, concepts and situations which he believes to be permanent, but are not.

Man’s mistaken view of things is produced by a thirst or craving (called tanha in Pali and trishna in Sanskrit) which is in turn caused by his fundamental ignorance (avijja, avidya) of the true nature of reality. And this thirst or craving can easily take on a more unwholesome form: already as sensuous desire, ill-will, laziness, impatience or distrust will it seriously hinder any efforts to better his circumstances.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 4

Dear friends,

The purpose of Advayavada Buddhism is to become a true part of the whole.

The purpose of the 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, such as our health, relationships, work, study, our place in society, etc.

Advayavada Buddhism does not tell you what to do or believe, but how 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.

This week (4) we continue to deepen our understanding that ignorant craving and attachment are the real causes of suffering (the second noble truth of Buddhism) and that this suffering shall cease altogether when we deal with and overcome its causes (the third noble truth).

According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, transcendent and immutable Absolute) or in the atta or atman (soul, immortal self) and taught that man suffers because he does not understand and accept that all things in life are instead utterly changeable and transitory; if the Buddha had ever expressed belief in Brahman and the atta (Pali) or atman (Sanskrit), such a fact would have been unequivocally recorded in History. Man is prone to suffering (dukkha, duhkha) quite simply because he wrongly strives after and tries to hold on to things, concepts and situations which he believes to be permanent, but are not.

Man’s mistaken view of things is produced by a thirst or craving (called tanha in Pali and trishna in Sanskrit) which is in turn caused by his fundamental ignorance (avijja, avidya) of the true nature of reality. And this thirst or craving can easily take on a more unwholesome form: already as sensuous desire, ill-will, laziness, impatience or distrust will it seriously hinder any efforts to better his circumstances.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 43

Dear friends,

The purpose of Advayavada Buddhism is to become a true part of the whole.

This week (43) we further deepen our understanding that ignorant craving is the real cause of existential suffering.

According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, transcendent and immutable Absolute) or in the atta or atman (soul, immortal self) and taught that man suffers because he does not understand and accept that all things in life are instead utterly changeable and transitory; if the Buddha had ever expressed belief in Brahman and the atta or atman, such a fact would have been unequivocally recorded in History. Man is prone to existential suffering (dukkha, duhkha) quite simply because he wrongly strives after and tries to hold on to things, concepts and situations which he believes to be permanent, but are not.

Man’s mistaken view of things is produced by a thirst or craving (called tanha in Pali and trishna in Sanskrit) which is in turn caused by his fundamental ignorance (avijja, avidya) of the true nature of reality. This fact is the second of the four noble truths of Buddhism. And this thirst or craving can easily take on a more unwholesome form: already as sensuous desire, ill-will, laziness, impatience or distrust will it seriously hinder any efforts to better his circumstances.

Kind regards,
John Willemsens
Advayavada Foundation
@advayavada

Advayavada Study Plan – week 30

Dear friends,

This week (30) we further deepen our understanding that ignorant craving is the real cause of suffering.

According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, transcendent and immutable Absolute) or in the atman or atta (soul, immortal self) and taught that man suffers because he does not understand and accept that all things in life are instead utterly changeable and transitory; if the Buddha had ever expressed belief in Brahman and the atman or atta, such a fact would have been unequivocally recorded in History. Man is prone to suffering (duhkha, dukkha) quite simply because he wrongly strives after and tries to hold on to things, concepts and situations which he believes to be permanent, but are not.

Man’s mistaken view of things is produced by a thirst or craving (called trishna in Sanskrit and tanha in Pali) which is in turn caused by his fundamental ignorance (avidya, avijja) of the true nature of reality. And this thirst or craving can easily take on a more unwholesome form: already as sensuous desire, ill-will, laziness, impatience or distrust will it seriously hinder any efforts to better his circumstances.

Kind regards,
John Willemsens
Advayavada Foundation
@advayavada

Advayavada Study Plan – week 28

Dear friends,

This week (28) we again study the selflessness (anatmata, nissvabhava) of all things as thoroughly as possible.

anatman (Skt.) without a self or self-nature, selfless; therefore finite; denial of the atman; the Buddhist anatmata doctrine teaches that ‘no self exists in the sense of a permanent, eternal, integral, and independent substance within an individual existent’; a fundamental tenet in Buddhism that ‘since there is no subsistent reality to be found in or underlying appearances, there cannot be a subsistent self or soul in the human appearance’; everything arises, abides, changes, and extinguishes according to pratityasamutpada; one of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being (anitya, anatman, duhkha, and pratipada or progress).

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

Advayavada Study Plan – week 17

Dear friends,

This week (17) we further deepen our understanding that ignorant craving is the real cause of suffering.

According to Advayavada Buddhism, it is indisputable that the Buddha did not believe in Brahman (God, transcendent and immutable Absolute) or in the atman or atta (soul, immortal self) and taught that man suffers because he does not understand and accept that all things in life are instead utterly changeable and transitory; if the Buddha had ever expressed belief in Brahman and the atman or atta, such a fact would have been unequivocally recorded in History. Man is prone to suffering (duhkha, dukkha) quite simply because he wrongly strives after and tries to hold on to things, concepts and situations which he believes to be permanent, but are not.

Man’s mistaken view of things is produced by a thirst or craving (called trishna in Sanskrit and tanha in Pali) which is in turn caused by his fundamental ignorance (avidya, avijja) of the true nature of reality. And this thirst or craving can easily take on a more unwholesome form: already as sensuous desire, ill-will, laziness, impatience or distrust will it seriously hinder any efforts to better his circumstances.

Kind regards,
John Willemsens
Advayavada Foundation
@advayavada