Advayavada Study Plan – week 9

[Advayavada Study Plan – week 9] In Advayavada Buddhism, the Path reflects the Whole: it 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 our personalized Noble Eightfold Path, with wondrous overall existence advancing over time now in its manifest direction. In weeks 1 to 5 we again treated the preliminary subjects; in week 6 we again honestly took stock of, and responsibility for, our personal situation at this time with respect to whatever we are presently doing or are concerned with, or about, such as our health, relationships, work, study, our place in society, etc. (first step on the Noble Eightfold Path); in week 7 we again took an appropriate and timely decision to adjust our course, bearing in mind that commendable undertakings 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 8, in order to lay a strong foundation for achieving our goal, we again privately verbalized our feelings and intentions and committed our decision and improved objective to paper as precisely as possible (third step), and, to continue with this first quarter’s 13-week ASP, throughout this week we shall further cultivate and develop our very best attitude and commitment to continuously improve our way of life as described above. This task is based on the fourth step on the Noble Eightfold Path: samma-kammanta (in Pali) or samyak-karmanta (in Sanskrit); in Advayavada Buddhism’s fully personalized usage: our very best disposition or attitude; in Dutch: onze beste instelling (de vierde stap op het edele achtvoudige pad). Feel free to share this post.

Advayavada Study Plan – week 8

[Advayavada Study Plan – week 8] 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, by means of our personalized Noble Eightfold Path, with wondrous overall existence advancing over time now in its manifest direction. In weeks 1 to 5 we again treated the preliminary subjects; in week 6 we again honestly reviewed and took stock of, and responsibility for, our personal situation at this time with respect to whatever we are presently doing or are concerned with, or about, such as our health, relationships, work, study, our place in society, etc. (first step on the Noble Eightfold Path); in week 7 we again took an appropriate and timely decision to adjust our course, bearing in mind that truly commendable deeds are those which are in agreement with wondrous overall existence and take us forward at the fundamental level of our life (second step on the Path), and, to continue with this first quarter’s 13-week Advayavada Study Plan, this week, in order to lay a strong foundation for achieving our goal, we shall again privately verbalize our feelings and intentions and commit our decision and improved objective to paper as precisely as possible. This task is based on the third step on the Noble Eightfold Path: samma-vacha (in Pali) or samyag-vac (in Sanskrit), in Advayavada Buddhism’s fully personalized usage: our very best enunciation or definition of our intention; in Dutch: onze beste uitleg (de derde stap op het edele achtvoudige pad). Feel free to share this post.

The four noble truths — Zen Flash

Images magiques When we talk about Dhamma, although we may say a lot, it can usually be brought down to four things. They are simply to know suffering, to know the cause of suffering, to know the end of suffering and to know the path of practice leading to the end of suffering. This is […]

via The four noble truths — Zen Flash

Advayavada Study Plan – week 7

[Advayavada Study Plan – week 7] In Advayavada Buddhism, the Noble Eightfold Path is, as explained before, 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 (or four truths for the noble) 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 factor in one’s life. The 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose: in weeks 1 to 5 we again treated the preliminary subjects, in week 6 we again honestly took stock of and responsibility for our personal situation at this time with respect to whatever we are presently doing or are concerned with, or about, such as our health, relationships, work, study, our place in society, etc. and, to continue with this first quarter’s ASP, this week we shall again take an appropriate and timely decision to adjust our course, bearing in mind that truly commendable deeds are those which are in agreement with and reflect wondrous overall existence and take us forward at the fundamental level of our life. This task is based on the 2nd step on the Noble Eightfold Path: samma-sankappa (Pali) or samyak-samkalpa (Sanskrit), in Advayavada Buddhism: our very best resolution or determination; in Dutch: onze beste beslissing (de tweede stap op het edele achtvoudige pad). Feel free to share this post.

Advayavada Study Plan – week 6

[Advayavada Study Plan – week 6] In Advayavada Buddhism, the Noble Eightfold Path is, as explained before, 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 (or four truths for the noble) suffice to start off and proceed on the Path at any time, and when the Path is followed conscientiously, it becomes nothing less than the main karmic factor in one’s life, i.e. in one’s fleeting share in the universal interdependent origination process (madhyamaka-pratityasamutpada). The 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose: in weeks 1 to 5 we therefore again treated the preliminary subjects and, to continue with the current first quarter of 2020, this week we shall again honestly take stock of, and responsibility for, our personal situation at this time with respect to whatever we are presently doing or are concerned with, or about, such as our health, relationships, work, study, our place in society, etc. This task is based on the 1st step on the Noble Eightfold Path: samma-ditthi (Pali) or samyag-dristi (Sanskrit), in Advayavada Buddhism: our very best comprehension or insight; in Dutch: ons beste inzicht (de eerste stap op het edele achtvoudige pad). Feel free to share this post.

Advayavada Study Plan – week 5

[Advayavada Study Plan – week 5] In Secular Buddhism generally, firmly bearing in mind the impermanence and changeability of everything (see week 1) and the selflessness and emptiness (and, therefore, the finitude) of all things and beings (see week 2), 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’, the first of these truths being that of the ubiquity of existential suffering in the world (see week 3), the second that ignorant craving and attachment are the actual and immediate causes of such suffering (see week 4), the third that this suffering shall cease altogether when we deal with and overcome its causes, and the fourth, finally, 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.  Our thus personalized Path 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. Feel free to share this post.

Zengetsu’s advice for his pupils — Zen Flash

Zengetsu, a Chinese master of the T’ang dynasty, wrote the following advice for his pupils: Living in the world yet not forming attachments to the dust of the world is the way of a true Zen student. When witnessing the good action of another encourage yourself to follow his example. Hearing of the mistaken action […]

Zengetsu’s advice for his pupils — Zen Flash

Advayavada Study Plan – week 4

[Advayavada Study Plan – week 4] Non-liberated human beings are essentially prone to existential suffering (see week 3) because they wrongly strive after and try to hold on to things, concepts and situations which they believe to be permanent, but are not. Their mistaken view of things is produced by a thirst, craving or clinging (tanha in Pali, trishna in Sanskrit) which is in turn caused by their fundamental ignorance (avijja in Pali, avidya in Sanskrit) or disbelief of the true nature of existence, particularly the impermanence and changeability of everything (see week 1) and the selflessness and emptiness (and, therefore, finitude) of all things and beings (see week 2). This thirst, craving or clinging, which is the second of the Buddha’s four noble truths or four truths for the noble ones (catur ariyasacca in Pali, catur aryasatya in Sanskrit), blinds them to the actual wonders and blessings of overall existence and can moreover easily take on a more unwholesome form: already as sensuous desire, ill-will (vyapada, also byapada), laziness, impatience or distrust will it seriously hinder the individual’s efforts to better his or her circumstances, as well as contaminate the efforts of others to improve theirs. Advayavada Buddhism, on its part, invites us all to instead intelligently make the very best of our own short lives by attuning as best as possible with actual wondrous overall existence advancing over time now in its manifest direction. We do this by adhering to the five basic precepts (not to kill, not to steal, sexual restraint, not to lie, and refraining from alcohol and drugs) and conscientiously following our personalized Noble Eightfold Path. Feel free to share this post.

Advayavada Study Plan – week 3

[Advayavada Study Plan – week 3] As already asserted, in Advayavada Buddhism the Path reflects the Whole and does not tell you what to do or believe. The purpose of this autonomous Advayavada Study Plan (ASP), which is based on the Buddha’s Noble Eightfold Path, 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.

The third preliminary subject of the ASP is dukkha (Pali) or duhkha (Sanskrit) which means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; it is the first of the four noble truths (or four truths for the noble) 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 1), the selflessness and emptiness of all things (see week 2), and evolution or, in human terms, progress (see next week, week 4).

In Advayavada Buddhism, dukkha or duhkha does not include, in the context of the four 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 often dogmatically denying the basically impermanent and finite nature of their individual existence.

Advayavada Buddhism, on its part, invites us all to instead intelligently make the very best of our own short 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 our personalized Noble Eightfold Path. Feel free to share this post.

Daniel Dennett on consciousness and the hard question — SelfAwarePatterns

This interview is pretty much classic Daniel Dennett. He starts off pointing out that introspection is unreliable, that our beliefs about our inner experience are what need to be explained, not necessarily what the beliefs purport to be reality. He doesn’t name the meta-problem, but it’s clear that, and related concepts, are what he’s talking […]

Daniel Dennett on consciousness and the hard question — SelfAwarePatterns