The Distinction between Advaya and Advaita

In all the three absolutisms [Madhyamaka, Vijñanavada and Vedanta] the highest knowledge is conceived as Intuition, beyond all traces of duality. A distinction must, however, be made between the advaya of the Madhyamaka and the advaita of the Vedanta, although in the end it may turn out be one of emphasis of approach. Advaya is knowledge free from the duality of the extremes (antas or dristis) of ‘is’ and ‘is not’, ‘being’ and ‘becoming’ etc. It is knowledge freed of conceptual distinctions. Advaita is knowledge of a differenceless entity: Brahman (Pure Being) or Vijñana (Pure consciousness). The Vijñanavada, although it uses the term advaya for its absolute, is really an advaita system.

Advaya is purely an epistemological approach; the advaita is ontological. The sole concern of the Madhyamaka advaya-vada is the purification of the faculty of knowing. The primordial error consists in the intellect being infected by the inveterate tendency to view Reality as identity or difference, permanent or momentary, one or many etc. These views falsify Reality, and the dialectic administers a cathartic corrective. With the purification of the intellect, Intuition (prajña) emerges; the Real is known as it is, as Tathata or bhutakoti. The emphasis is on the correct attitude of our knowing and not on the known..

The Madhyamika has no doctrine of existence, ontology. This would be, according to him, to indulge in dogmatic speculation (dristivada). To the Vedanta and Vijñanavada, the Madhyamika, with his purely epistemological approach and lack of a doctrine of reality, cannot but appear as nihilistic (sarva-vainashika, shunya-vada). The ‘no-doctrine’ attitude of the Madhyamika is construed by Vedanta and Vijñanavada as a ‘no-reality’ doctrine; they accuse the Madhyamika, unjustifiably, of denying the real altogether and as admitting a theory of appearance without any reality as its ground. In fact, the Madhyamika does not deny the real; he only denies doctrines about the real. For him, the real as transcendent to thought can be reached only by the denial of the determinations which systems of philosophy ascribe to it. When the entire conceptual activity of Reason is dissolved by criticism, there is Prajña-Paramita. (from The Central Philosophy of Buddhism, by Prof. T.R.V. Murti, 1955, 1960, London 1968, p.217-218)

Advayavada Study Plan – week 36 (2336) – samyag-ajiva

To continue with this third quarter’s 13-week Advayavada Study Plan (ASP), during this week, week 36 (which is the same as weeks 23 and 10), we shall crucially implement personally and professionally our improved way of life as best as possible. This task is based on the 5th step on the Noble 8fold Path: samma-ajiva (in Pali) or samyag-ajiva (in Sanskrit); in Advayavada Buddhism’s personalized usage, our very best implementation, realization or putting into practice; in Dutch: onze beste uitvoering (de vijfde stap op het edele achtvoudige pad). https://advayavadabuddhism.org/2023/06/05/advayavada-study-plan-week-23-2323-samyag-ajiva/

Advayavada Study Plan – week 31 (2331) – madhyamapratipada

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, physical (including climate change) and social environment and circumstances, etc.

In Secular Buddhism generally, firmly bearing in mind the impermanence and changeability of everything (see week 27) and the selflessness and emptiness (and, therefore, finitude) of all things and beings (see week 28), the focus is on the correct interpretation and realization of the historical Buddha’s so-called ‘four noble truths’ or ‘four truths for the noble’ (catur ariyasacca in Pali, catur aryasatya in Sanskrit).

The first of these truths, as well as being the third of the three or, in Advayavada Buddhism, four signs or marks or basic facts of being (lakshanas), is that of the ubiquity of existential suffering in the world (see week 29); the second truth is that ignorant craving and attachment are the actual and immediate causes of such suffering and the third truth is that this suffering shall cease altogether when we deal with and overcome its causes (both week 30); the fourth truth (this week, week 31’s subject) is that the sure way to achieve this is by following the Noble Eightfold Path.

In Advayavada Buddhism, the Path is understood dynamically, i.e. as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of personal progressive insight, reflecting in our own terms wondrous overall existence becoming over time in its manifest direction; our reference standard is wondrous overall existence becoming over time and not misguided and failing mankind, not ‘this shallow, short-sighted culture that we have created’ (Laudato Si), and that evolution or progress (pragati in Sanskrit) is recognized in Advayavada Buddhism, as explained earlier, as the fourth sign or mark or basic fact of being (the caturtha lakshana).

Our thus personalized Eightfold Path (to be highlighted in the coming weeks) 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 a yet better comprehension or insight (1), and so forth.

Feel free to share this post: these systematic and straightforward teachings are, particularly in these challenging times,  beneficial for anyone (also non-Buddhists), and those who are 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.

The savage Russian invasion of Ukraine, which of course flagrantly contravenes all that we stand for and is the external cause of much duhkha in our times, continues to weigh heavily on our minds and hearts (see e.g. facebook dot com/advayavadastichting and also advayavada dot org/stichting.htm).

Advayavada Study Plan – week 27 (2327) – anityalakshana

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, élan vital, homeostasis). 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 our life, i.e. in our fleeting share in the universal interdependent origination process (madhyamaka-pratityasamutpada) that brings forth wondrous overall existence.

The first preliminary subject of this third quarter of 2023 is again anicca (in Pali) or anitya (in Sanskrit), which means impermanent, changeable, unstable, transitory; it 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. It lies at the very heart of the interdependent origination (pratityasamutpada) and emptiness of all things (shunyata, see next week), and growth, progress and liberation would not be possible without it.

Karma is, in Advayavada Buddhism, the aforementioned incessant universal process of the interdependent origination 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 very challenging times); these events include traditionally the consequences of one’s actions (the kamma niyama), the laws of heredity (the bija niyama), the environment (the utu niyama), the will of mind (the citta niyama) and ‘Nature’s tendency to perfect’ (the dhamma niyama).

Feel free to share this post: these systematic and straightforward teachings are beneficial for anyone (also non-Buddhists), and those who are 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.

The savage Russian invasion of Ukraine, which of course flagrantly contravenes all that we stand for, continues to weigh heavily on our minds and hearts (see e.g. facebook dot com/advayavadastichting and also advayavada dot org/stichting.htm).

Advayavada Study Plan – week 26 (2326) – samyak-samadhi

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, élan vital, homeostasis). 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 our life, i.e. in our 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 and moods, relationships and responsibilities, work and study, physical (including climate change) and social environment and circumstances, etc.

In weeks 14 to 18 we again treated the preliminary subjects; in week 19 we again honestly reviewed and took stock of, and responsibility for, our personal situation at this time (first step on the Noble Eightfold Path); in week 20 we again took an appropriate and timely decision to adjust our course, bearing in mind that truly commendable [short-, medium- and long-term] initiatives are those which are in agreement with wondrous overall existence and take us forward at the fundamental level of our life (second step); in week 21, in order to lay a strong foundation for achieving our goal, we again privately committed our decision and improved objective to paper (e.g. in our pocket diary) as precisely as possible (third step); in week 22 we further cultivated and developed our very best attitude and commitment to be able to improve our way of life as we aspire, in our quest to become a true part of the wondrous whole beyond flawed mankind (fourth step); in week 23 we implemented our improved modus operandi as best as possible (fifth step) and in week 24 we again concentrated on mustering our very best effort and commitment to fulfil our improved course of action (sixth step); in week 25 we again made our best possible evaluation of our efforts until then, including the measure of our compliance with the familiar five basic precepts: not to kill, not to steal, sexual restraint, not to lie, and refraining from alcohol and drugs (seventh step).

During this week, week 26, we shall take the last step in the current 13-week cycle and continue to develop our very best meditation towards the sublime state of Samadhi* and our awareness of Nirvana (the eighth step on the Noble Eightfold Path). This task is based on the last step on the Buddha’s Noble Eightfold Path: right concentration, samma-samadhi (in Pali) or samyak-samadhi (in Sanskrit); in Advayavada Buddhism’s personalized usage: our very best meditation or concentration towards samadhi; in Dutch: onze beste bezinning (de achtste stap op het edele achtvoudige pad).

*Samadhi (Pali and Sanskrit): means a.o. “putting together, joining, combining with, union, harmonious whole, trance” and “concentration of the thoughts, profound or abstract meditation, intense contemplation of any particular object” [Monier Williams], and consider further: perfect concentration (of the mind, enstasy); total absorption in the object of meditation; the merging of subject and object; realization of the sameness of the part and the whole, of the identity of body and mind, of form and emptiness, of emptiness and interdependence (all-conditionality), of Samsara and Nirvana, of phenomena and the Absolute, of the immediate and the ultimate; perfect attunement with wondrous overall existence advancing in its manifest direction; oceanic feeling; wonder, awe, rapture; essential purity; deep love and compassion; awareness of our common ground and the innocence of sex.

Feel free to share this post: these systematic and straightforward teachings are, particularly in these challenging times,  beneficial for anyone (also non-Buddhists), and those who are 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.

The savage Russian invasion of Ukraine, which of course flagrantly contravenes all that we stand for, continues to weigh heavily on our minds and hearts (see e.g. facebook dot com/advayavadastichting and also advayavada dot org/stichting.htm).

Advayavada Study Plan – week 25 (2325) – samyak-smriti

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 the thrive and advance, is recognized in Advayavada Buddhism as the fourth sign of being or caturtha lakshana (cf. conatus, élan vital, homeostasis). 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 our life, i.e. in our 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 and moods, relationships and responsibilities, work and study, physical (including climate change) and social environment and circumstances, etc.

In weeks 14 to 18 we again treated the preliminary subjects; in week 19 we again honestly reviewed and took stock of, and responsibility for, our personal situation at this time (first step on the Noble Eightfold Path); in week 20 we again took an appropriate and timely decision to adjust our course, bearing in mind that truly commendable [short-, medium- and long-term] initiatives are those which are in agreement with wondrous overall existence and take us forward at the fundamental level of our life (second step); in week 21, in order to lay a strong foundation for achieving our goal, we again privately committed our decision and improved objective to paper (e.g. in our pocket diary) as precisely as possible (third step); in week 22 we further cultivated and developed our very best attitude and commitment to be able to improve our way of life as we aspire, in our quest to become a true part of the wondrous whole beyond flawed mankind (fourth step); in week 23 we implemented our improved modus operandi as best as possible (fifth step) and in week 24 we again concentrated on mustering our very best effort and commitment to fulfil our improved course of action (sixth step).

Now, to continue with this second quarter’s 13-week Advayavada Study Plan, during this week, week 25, we shall again make our best possible evaluation of our efforts to date, including the measure of our compliance with the familiar five basic precepts (not to kill, not to steal, sexual restraint, not to lie, and refraining from alcohol and drugs). This task is based on the seventh step on the Buddha’s Noble Eightfold Path: right mindfulness, samma-sati (in Pali) or samyak-smriti (in Sanskrit); in Advayavada Buddhism’s personalized usage: our very best observation or self-reflection and correction; in Dutch: onze beste aandacht (de zevende stap op het edele achtvoudige pad).

During next week, week 26, we shall take the last step in the current 13-week cycle: we shall then continue to develop our very best meditation towards the sublime state of Samadhi and our awareness of Nirvana (the eighth step on the Noble Eightfold Path).

Feel free to share this post: these systematic and straightforward teachings are beneficial for anyone (also non-Buddhists) 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 earlier but recently updated website advayavada dot org contains comprehensive information about our secular, non-dual and life-affirming understanding of Buddhism and has a handy search box at the bottom of each page.

The savage Russian invasion of Ukraine, which of course flagrantly contravenes all that we stand for, continues to weigh heavily on our minds and hearts (see e.g. facebook dot com/advayavadastichting and also advayavada dot org/stichting.htm).

Advayavada Study Plan – week 24 (2324) – samyag-vyayama

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, élan vital, homeostasis). 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 our life, i.e. in our 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 and responsibilities, work, study, physical (including climate change) and social environment and circumstances, etc.

In weeks 14 to 18 we again treated the preliminary subjects; in week 19 we again honestly reviewed and took stock of, and responsibility for, our personal situation at this time (first step on the Noble Eightfold Path); in week 20 we again took an appropriate and timely decision to adjust our course, bearing in mind that truly commendable [short-, medium- and long-term] initiatives are those which are in agreement with wondrous overall existence and take us forward at the fundamental level of our life (second step); in week 21, in order to lay a strong foundation for achieving our goal, we again privately committed our decision and improved objective to paper (e.g. in our pocket diary) as precisely as possible (third step); in week 22 we further cultivated and developed our very best attitude and commitment to be able to improve our way of life as we aspire, in our quest to become a true part of the wondrous whole beyond flawed mankind (fourth step).

 Last week, in week 23, we implemented our improved modus operandi as best as possible and, to continue with this second quarter’s ASP, during this week, week 24, we shall again concentrate on mustering our very best effort and commitment to fulfil our improved course of action. This task is based on the sixth step on the Buddha’s Noble Eightfold Path: samma-vayama (in Pali) or samyag-vyayama (in Sanskrit); in Advayavada Buddhism’s personalized usage: our very best effort and commitment; in Dutch: onze beste inspanning (de zesde stap op het edele achtvoudige pad).

Importantly, as we advance properly along the Buddha’s Middle Way responding to his promise of Nirvana, we shall at the same time be ridding ourselves of the so-called ten fetters (dasa-samyojana) that would restrict us to a samsaric existence: 1) belief in the self, 2) scepticism regarding the Path, 3) attachment to rituals, 4) partiality for certain things, 5) prejudice against certain things, 6) clinging to physical life, 7) hope of a hereafter, 8 ) conceit and pride, 9) intolerance and irritability, and 10) the last remnants of our ignorance of the true nature of reality.

Feel free to share this post: these systematic and straightforward teachings are, particularly in these challenging times,  beneficial for anyone (also non-Buddhists), and those who are 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.

The savage Russian invasion of Ukraine, which of course flagrantly contravenes all that we stand for and is the external cause of much duhkha in our times, continues to weigh heavily on our minds and hearts (see e.g. facebook dot com/advayavadastichting and also advayavada dot org/stichting.htm).

Advayavada Study Plan – week 23 (2323) – samyag-ajiva

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, élan vital, homeostasis). 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 our life, i.e. in our 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 and responsibilities, work, study, physical (including climate change) and social environment and circumstances, etc.

In weeks 14 to 18 we again treated the preliminary subjects; in week 19 we again honestly reviewed and took stock of, and responsibility for, our personal situation at this time (first step on the Noble Eightfold Path); in week 20 we again took an appropriate and timely decision to adjust our course, bearing in mind that truly commendable [short-, medium- and long-term] initiatives are those which are in agreement with wondrous overall existence and take us forward at the fundamental level of our life (second step); in week 21, in order to lay a strong foundation for achieving our goal, we again privately committed our decision and improved objective to paper (e.g. in our pocket diary) as precisely as possible (third step); in week 22 we further cultivated and developed our very best attitude and commitment to be able to improve our way of life as we aspire, in our quest to become a true part of the wondrous whole beyond flawed mankind (fourth step).

To continue with this second quarter’s 13-week Advayavada Study Plan (ASP), during this week, week 23, we shall crucially implement personally and professionally our improved way of life as best as possible. This task is based on the 5th step on the Noble 8fold Path: samma-ajiva (in Pali) or samyag-ajiva (in Sanskrit); in Advayavada Buddhism’s personalized usage, our very best implementation, realization or putting into practice; in Dutch: onze beste uitvoering (de vijfde stap op het edele achtvoudige pad).

Feel free to share this post: these systematic and straightforward teachings are, particularly in these challenging times,  beneficial for anyone (also non-Buddhists), and those who are 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.

The savage Russian invasion of Ukraine, which of course flagrantly contravenes all that we stand for and is the external cause of much duhkha in our times, continues to weigh heavily on our minds and hearts (see e.g. facebook dot com/advayavadastichting and also advayavada dot org/stichting.htm).