Category Archives: Advayavada Study Plan

Advayavada Study Plan – week 18 (2218) – madhyamapratipada

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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 catuttha lakkhana in Pali and caturtha lakshana in Sanskrit (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 one’s life, i.e. in one’s 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, work, study, physical and social environment and circumstances, etc.

In Secular Buddhism generally, firmly bearing in mind the impermanence and changeability of everything (see week 14) and the selflessness and emptiness (and, therefore, finitude) of all things and beings (see week 15), 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 16); 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 17); and the fourth truth (this week’s subject) is that the sure way to achieve this is by following the Noble Eightfold Path.

In Advayavada Buddhism, the Path is understood, as said, 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, as stated above, 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 above, 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.

Please take care of yourself and others by following the official pandemic guidelines, where yet necessary. Feel free to share this post: these systematic teachings are beneficial for anyone (also non-Buddhists) and those interested can then 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 Russian invasion of Ukraine weighs heavily on our minds and hearts.

Advayavada Study Plan – week 17 (2217) – trishna

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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 catuttha lakkhana in Pali and caturtha lakshana in Sanskrit (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 one’s life, i.e. in one’s 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, work, study, physical and social environment and circumstances, etc.

In week 16, we again saw that non-liberated human beings are essentially prone to existential suffering 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 mainly 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 14) and the selflessness and emptiness (and, therefore, the finitude) of all things and beings (see week 15).

That 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, laziness, impatience or distrust (panca nivaranani) 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 and logically make the very best of our own lives by attuning as best as possible with actual wondrous overall existence becoming over time now in its manifest direction – this evolution or, in human terms, our natural impulse or drive to thrive and advance, is understood in Advayavada Buddhism, as explained, as the fourth sign or mark or basic fact of being. We seek to become a true part of the wondrous whole 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 by conscientiously following the personalized Noble Eightfold Path throughout our lifetime.

Please take care of yourself and others by following the official pandemic guidelines, wherever yet applicable. Feel free to share this post: these systematic teachings are beneficial for anyone (also non-Buddhists) and those interested can then 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.

Advayavada Study Plan – week 16 (2216) – duhkhalakshana

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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 one’s life, i.e. in one’s 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, work, study, physical and social environment and circumstances, etc.

This week, week 16 of the year 2022, the third preliminary subject of the ASP is again dukkha (Pali) or duhkha (Sanskrit), which means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; it is the first of the Buddha’s four noble truths or four truths for the noble ones, and also the third of the, in Advayavada Buddhism, four signs or marks or basic facts of being (duhkhalakshana), the other three being the impermanence or changeability of everything (anityalakshana, see week 14), the selflessness and emptiness of all things (anatmalakshana, see week 15), and evolution or progress (pragatilakshana? in Advayavada Buddhism the caturtha lakshana, see next week, week 17 – cf. tattva-lakshana).

The basic causes of suffering are known traditionally as the ‘three poisons’ (three kleshas): greed, ignorance and hatred, which are often represented as a rooster, a pig and a snake. In Advayavada Buddhism, dukkha or duhkha does not include, in the context of the four truths, emotional grief nor physical pain, which are part and parcel of sentient existence, and it 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 sentiment that reality does not conform to their petty desires and mistaken expectations. The ubiquity and unremitting persistency of human dissatisfaction and alienation is, in our view, particularly due to the very many everywhere not being taught or not comprehending or simply disbelieving and often dogmatically denying the basically interrelated, impermanent and finite nature of their short individual existence of about 4,000 weeks; note in this context the inevitable further ‘devaluation of actual life due to the malignant (Pinker) belief in an afterlife’.

This might again be as good a place as any to mention that for many people social drinking is a potential source of much future suffering (cf. viparyasa). Bear in mind in this context most specially the persistent irrational taboo about admitting to alcohol abuse by ourselves or those close to us. Can one beat alcoholism? One can certainly fully neutralize alcohol addiction by ceasing to drink alcoholic beverages altogether, one day at the time, with the help of (a) our GP, (b) a personal psychological coach or counsellor, and (c) by joining a reputable support group to help us develop the necessary emotional counterpunch. This ASP provides an appropriate overall regular training to further help us undo the harm and trauma caused by this costly and disruptive biopsychosocial (bps) disease.

Please take care of yourself and others by following the official pandemic guidelines, particularly those concerning hand washing, social distancing and where and when to use a mask! Please be supportive of the vaccination programmes as they are rolled out; beware of false information about the vaccines and of conspiracy theories generally – population immunity is a must. Feel free to share this post: these systematic 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.

Advayavada Study Plan – week 15 (2215) – anatmalakshana

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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.

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 state of mind, relationships and responsibilities, work, study, as well as our physical and social environment and circumstances, etc.

The second preliminary subject of this second quarter of 2022 is again this week, week 15, anatta (Pali) or anatman (Sanskrit), which literally means no-self and is traditionally considered the second of the three (in Advayavada Buddhism, four) lakshanas. The Buddhist anatta or anatmata doctrine teaches that no immutable and immortal soul, spirit or self exists ‘in the sense of a permanent, eternal, integral, and independent substance within an individual existent’.

In Mahayana Buddhism, the nissvabhava doctrine teaches further that, as all things without exception are produced by interdependent origination (pratityasamutpada, all-conditionality), indeed all are, therefore, in fact, empty (shunya) of self-nature (svabhava); thus the ego (pudgala) e.g. is ‘no more than a transitory and changeable empirical personality put together from the five aggregates (skandhas): form, feeling, perception, mental formations, and consciousness’.

Svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy: in Advayavada Buddhism, the selflessness [and, therefore, finitude] of all things is, as stated above, the second of the four lakshanas, the other three being the impermanence or changeability of everything (as explained last week, week 14), the ubiquity of existential suffering (see next week, week 16), and evolution or, in human terms, progress (in Sanskrit pragati, see week 17).

Feel free to share this post: these systematic 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.

Advayavada Study Plan – week 14 (2214) – anityalakshana

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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.

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 state of mind, relationships and responsibilities, work, study, as well as our physical and social environment and circumstances, etc.

The first preliminary subject of this second quarter of 2022 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, or indeed to become a true part of the whole, would not be possible without it.

Karma is, in Advayavada Buddhism, the aforementioned incessant universal process of the interdependent origination (relativity, all-conditionality) 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 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 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.

Advayavada Study Plan – week 13 (2213) – samyak-samadhi

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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 state of mind, relationships and responsibilities, work, study, as well as our physical and social environment and circumstances, etc.

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 and expectations at this time (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 initiatives are those which are in agreement with wondrous overall existence and take us forward at the fundamental level of our lives (second step); in week 8, in order to lay a strong foundation for achieving our goal, we again privately committed our decision and improved objective to paper as precisely as possible (third step); and in week 9 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 personal quest to become a true part of the wondrous whole (fourth step); in week 10, we implemented our improved modus operandi as best as possible (fifth step); in week 11 we again concentrated on mustering our very best effort and commitment to fulfil our improved objective (sixth step); and in week 12, we again made our best possible evaluation of our efforts to date, including the measure of our compliance with the familiar five basic precepts (seventh step).

To conclude this first quarter’s ASP, throughout this week, week 13, we shall continue to develop and deepen our very best meditation towards Samadhi* and our awareness of Nirvana. 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 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.

Advayavada Study Plan – week 12 (2212) – samyak smriti

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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 state of mind, relationships and responsibilities, work, study, as well as our physical and social environment and circumstances, etc.

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 and expectations at this time (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 initiatives are those which are in agreement with wondrous overall existence and take us forward at the fundamental level of our lives (second step); in week 8, in order to lay a strong foundation for achieving our goal, we again privately committed our decision and improved objective to paper as precisely as possible (third step); and in week 9 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 personal quest to become a true part of the wondrous whole (fourth step); in week 10, we implemented our improved modus operandi as best as possible (fifth step); and in week 11 we again concentrated on mustering our very best effort and commitment to fulfil our improved objective (sixth step).

Now, to continue with this first quarter’s 13-week Advayavada Study Plan, during this week, week 12, 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 13, 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.

Feel free to share this post: these systematic 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 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.

Advayavada Study Plan – week 11 (2211) – samyag vyayama

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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 state of mind, relationships and responsibilities, work, study, as well as our physical and social environment and circumstances, etc.

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 and expectations at this time (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 initiatives are those which are in agreement with wondrous overall existence and take us forward at the fundamental level of our lives (second step); in week 8, in order to lay a strong foundation for achieving our goal, we again privately committed our decision and improved objective to paper as precisely as possible (third step); and in week 9 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 personal quest to become a true part of the wondrous whole (fourth step).

Last week, in week 10, we implemented our improved modus operandi as best as possible and, to continue with this first quarter’s ASP, during this week, week 11, we shall again concentrate on mustering our very best effort and commitment to fulfil our improved objective. 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 samsaric life: 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 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 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.

Advayavada Study Plan – week 10 (2210) – samyag ajiva

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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 state of mind, relationships and responsibilities, work, study, as well as our physical and social environment and circumstances, etc.

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 and expectations at this time (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 initiatives are those which are in agreement with wondrous overall existence and take us forward at the fundamental level of our lives (second step); in week 8, in order to lay a strong foundation for achieving our goal, we again privately committed our decision and improved objective to paper as precisely as possible (third step); and in week 9 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 personal quest to become a true part of the wondrous whole (fourth step).

To continue with this first quarter’s 13-week Advayavada Study Plan (ASP), during this week, week 10, we shall crucially implement 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).

Please take care of yourself and others by following the official pandemic guidelines, particularly those concerning hand washing, social distancing and where and when to use a mask! Please be supportive of the vaccination programmes as they are rolled out; beware of false information about the vaccines and of conspiracy theories generally – population immunity is a must. Feel free to share this post: these systematic 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 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.

Advayavada Study Plan – week 9 (2209) – samyak-karmanta

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(Advayavada Study Plan – week 9 (2209) – samyak-karmanta) The purpose of the 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, and study, as well as our physical and social environment and circumstances, etc.

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 (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 individual initiatives are those which are in agreement with wondrous overall existence and take us forward at the fundamental level of our life (second step); and in week 8, in order to lay a strong foundation for achieving our goal, we again privately committed our decision and improved objective to paper as precisely as possible (third step).

To continue with this first quarter’s 13-week ASP, during this week, week 9, we shall further cultivate and develop 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.

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 of houding (de vierde stap op het edele achtvoudige pad). Adherence to the five precepts (not to kill, not to steal, sexual restraint, not to lie, and refraining from alcohol and drugs) and to follow this weekly ASP conscientiously is, of course, already proof of a serious and positive attitude.

See further advayavada dot org/#plan and/or ‘The purpose of the Advayavada Study Plan’ on advayavadabuddhism dot org . Please feel free to share this post.