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You can read here the new INTRODUCTION to Ven. Ñānavīra and his teaching.

If you like to financially support a MONUMENT in his memory, you can read more about it here.

More about his life can be read in the recent book THE HERMIT OF BUNDLA, written by Ven. Hiriko Ñānasuci.

And his teachings can be found on NANAVIRA THERA DHAMMA PAGE

or in book-forms published by PATH PRESS PUBLICATIONS.

by Michael Rae

NV14c_colNanavira makes it clear at the start of Notes on Dhamma for whom the book is written and to whom it might appeal. This is the person who is reflecting on their situation in life and trying to find some meaning for their existence. At any point in time, this is not everybody and in fact this kind of enquiry may sometimes be brought on by a dramatic or unpleasant event in the person’s life, such as the death of someone dear or a medical scare. For whatever reason, all the usual pleasures of life become meaningless, the roles and activities that we have spent years building up seem shallow and trivial, and we may be filled with despair as we reflect on our superficial and selfish priorities.

This is a situation described by many writers and in the world of philosophy by the existentialist thinkers. In order to address the predicament, the existentialists describe the need for the person to at least be ‘authentic’ in their approach to the problem. They describe how most people are too weak or too scared to face up to the harsh reality of their situation, preferring instead to lose themselves in distractions of one sort or another. These may include losing oneself in the fantasy world of modern media, in addictive behaviours such as work, sex and drugs, or in other escapist fare such as a belief in a ‘personal saviour’. Anything that will take their minds off the horrible reality that stares them in the face in their darkest moments – that each of our lives is ultimately totally meaningless, our personal world is so fragile that it could be destroyed in an instant, and that, no matter how hard we try, we have no final control over our fates. Read the rest of this entry »

A new monument in memory of Ven. Ñānavīra

Posted: July 5, 2015 by pathpress in News

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Dear Friends,

On this day, exactly 50 years since Venerable Ñāṇavīra Thera passed away, we are glad to announce that we have taken on the responsibility of erecting a new monument in memory of Venerable Ñāṇavīra, and also of organizing a Memorial Day at the Bundala kuti in Sri Lanka. This idea has been in our minds for some time, but it is only now that the inspiration has support from some western Mahātheras, that we have taken this matter more seriously.

InsiDSC00887de the monument we will enshrine remains of Venerable Ñāṇavīra, and also the remains of one of his disciples, Venerable Ñāṇasumana. At present, those remains are safe in an unmarked grave but since it is a big anniversary, it seems like the right time to prepare something more suitable to commemorate Venerable Ñāṇavīra’s life.

The date of the Memorial Day has still to be confirmed, but we hope it will be sometime in early March 2016. For the occasion, we are going to invite some Mahātheras and other monks from Sri Lanka and abroad. We also hope that other lay friends who perhaps knew Venerable Ñāṇavīra, his relatives, and those who have respect for his teachings will join us.

Nyanavira Stupa - smallThe monument will not be higher than 180 cm (6 feet) and we would like to use granite. Granite is durable, attractive, sturdy, and can withstand harsh weather conditions. It is also a strong and heavy enough material for an area which gets the occasional visit of elephants.

The design is not fixed – everything depends on how much is donated for the monument. Here is a computerized image of a “draft plan”. It might have two parts: a short “obelisk” with a stupa on the top.

If there is enough money left, we also have an idea to put a memorial plaque on the wall of the kuti where we can include the names of some notable residents of the kuti: Vens. Ñāṇavira, Ñāṇasumana and Ñāṇadipa.

If you would like to help this monument come to fruition, you can make a donation to Path Press; you can either:

  • Use these numbers when you go to your bank:

Name: Path Press Publications
International Bank Account Number (IBAN): NL14 INGB 0004 3210 21
Swift code (BIC): INGBNL2A
People can specify their donation by writing “Bundala” in the description field

or

  • Use the PayPal-facilities (donate-button) on the PPP-homepage.

http://pathpresspublications.com/paypal/donate.php
Under “Note to seller” please write “Bundala

Anumodana and with best wishes,

Path Press Committee

Mrs Willett’s Mediumship by Balfour

Posted: February 21, 2015 by pathpress in News
Tags:

A Study of the Psychological Aspects of Mrs Willett’s Mediumship, and of the Statement of the Communicators Concerning Process
(Proceedings, Vol 43., 1935)
by Gerald William, Earl of Balfour

pdf-download

Path Press is sharing this digital version of the original copy with the permission of the Society for Psychical Research since this book has been recommended by Ven. Ñāṇavīra Thera in his letters, described it as “a fascinating book”, but it could not be obtained in bookshops or on any online library.

Ven. Ñāṇavīra’s recommendation:

“[T]his book seems to me to be quite exceptionally good evidence for [rebirth]; and the various philosophical problems discussed (between the living and the dead) are themselves of no little interest.” (CtP, p.307)

“The book contains an account of some extremely high quality ‘communications’ purporting to come from the deceased members of the Society for Psychical Research (Henry Sidgwick, F.W.H. Myers, E. Gurney, S. H. Butcher, A. W. Verrall, William James) and addressed to Oliver Lodge and Gerald Balfour (the author). The book does not discuss the question of survival at all but accepts for the nonce the ‘communications’ at their face value—i.e. as actually coming from the (late) individuals that they claim to come from—and then, with this assumption, proceeds to discuss how the messages were transmitted and the actual contents of the messages—but the contents of the messages are themselves actually a discussion of how they were transmitted. Anyway, I found the book of remarkable interest from several points of view; and I thought that you might like to see it. I know that some people find such books (i.e. on mediumistic communications) extremely distasteful, and I shall not press it upon you. In any case it is not to be regarded as an attempt to ‘prove re-birth’ to you (re-birth, anyway, cannot be proved as one ‘proves Pythagoras’; whether one accepts—or rejects, as the case may be—the account of some event as ‘evidence’ for re-birth depends upon one’s temperament and one’s presuppositions): I merely remark that since, as you know, I accept re-birth as a matter of course, I found no antecedent obstacle opposing my taking part (by way of marginal comments) in the Myers-Gurney-Balfour controversy about the divisibility of the self. But, whether you read the book or not, would it be too much if I were to ask you if you could possibly get the book bound for me? I think it is worth preserving, and it will not last long with only paper cover.” (CtP, p.475)

Dr. M. John Stella passes away.

Posted: November 30, 2014 by pathpress in News

John StellaWe regret to inform that our friend and member of Path Press, Dr John Stella, passed away on 28th November 2014 in Gainesville, Florida USA, after suffering a massive stroke.

John Stella received an M.A. in English language and literature from Oxford University, a Diploma della Conoscenza della Lingua Italiana from Universita per Stranieri in Perugia, Italy and a Ph.D. from the University of Western Australia. He was an Editorial Advisor for Mots Pluriels, an international journal of contemporary cultural, political, and ethical issues. He has also written extensively on the Dhamma and Western literature, contributing articles to diverse publications such as the Washington Buddhist, Forum Italicum, Rivista di Studi Italiani and the Sri Lanka Journal of the Humanities.

His essay, “One, no one and One Hundred Thousand” was published as the final chapter of Reflections of the Dharma, edited by Dr. Sunthorn Plamitr (Chicago, 1990). Dr Stella’s book Self and Self-Compromise in the Narratives of Pirandello and Moravia (Peter Lang, 2000) incorporates Ven. Ñāṇavira’s approach to the Suttas to offer, additionally, a revolutionary interpretation of Pirandello & Moravia – two of the most significant authors of the twentieth century. John was also Research Associate of the School of European Languages, University of Western Australia, and a lecturer in Western Classics in the USA.

John contributed a Foreword & Introduction to two volumes of the Buddhist Cultural Centre’s edition of Ven. Ñāṇavira’s Clearing the Path, an Introduction “Scratching the Itch” for Ven. Bodhesako’s Beginnings, Collected Essays (BPS, 2008), and an essay “The Mind in Progress” as a chapter for Ven. Hiriko Ñāṇasuci’s book The Hermit of Bundala (PPP, 2014). He was an Editorial Advisor for Path Press and an editor of Ven. Bodhesako’s books.

On 30th September John suffered a massive stroke from which he never recovered. Our thoughts are with his brother Fred and his family, and John’s girlfriend.

John will be greatly missed by many friends and all of us who worked with him at Path Press. He will be remembered as someone who had a great interest in Dhamma and developing the right-view, which he shared in his very interesting and engaging writings. We are very grateful for all that he has done.

May the merit of John’s life and work bring him good fortune in his new abiding.

Path Press Committee

Some of John Stella’s essays:

Scratching the Itch – text
Review of ‘Notes on Dhamma’ – text
Review of Ven. Ñānavīra’ Letters after 1960 – text
More essays can also be found here.

PPPbooks

Image  —  Posted: October 6, 2014 by pathpress in News

Notes on Meditation

Posted: July 30, 2014 by pathpress in Bhikkhu's Notebook, Dhamma Article

pdf-downloadby Ven. Ninoslav Ñāṇamoli

 

1. Mindfulness of breathing, bhikkhus, developed and repeatedly practised, is of great fruit, of great benefit; mindfulness of breathing, bhikkhus, developed and repeatedly practised, perfects the four foundations of mindfulness; the four foundations of mindfulness, developed and repeatedly practised, perfect the seven enlightenment factors; the seven enlightenment factors, developed and repeatedly practised, perfect knowledge and freedom…

2. Here, bhikkhus, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty place, sits down; having folded his legs crosswise, set his body erect, established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out.

3. Breathing in long, he knows, ‘I breathe in long’; or breathing out long, he knows, ‘I breathe out long.’

4. Breathing in short, he knows, ‘I breathe in short’; or breathing out short, he knows, ‘I breathe out short.’

5. ‘Experiencing the whole body, I shall breathe in,’ he trains himself thus; ‘experiencing the whole body, I shall breathe out,’ he trains himself thus.

6. ‘Calming the bodily determination, I shall breathe in,’ he trains himself thus; ‘calming the bodily determination, I shall breathe out,’ he trains himself thus…

Ānāpānasati Sutta, MN 118.

1. The practice of ānāpānasati or mindfulness of breathing represents a phenomenological exercise in developing the principle of simultaneity (akālikā dhamma). This is accomplished by the sufficient establishing of mindfulness and knowledge of what one is supposed to do and discern.1 It is an exercise because it requires one actively engaging in and being aware of the act of breathing, and it develops the principle of simultaneity because while one is actively breathing, one is aware of one’s actions (body, feelings, and thoughts). These are two different, simultaneously present things: the physical or bodily act of breathing, and the mental reflexive thoughts of one doing that very act. One is not supposed to be favoured on account of the other; a person should not be overdoing the breathing (i.e. turning it into a forceful breathing exercise) nor should he be underdoing it (i.e. forgetting about the act of breathing that is being performed, and letting it happen unawares). In the same sense one should not overthink one’s thinking (i.e. get lost in thought). The point is to mindfully breathe while remain fully aware of oneself-mindfully-breathing, or – to put it simply – to remain aware of the present phenomenon of “I am breathing.Read the rest of this entry »

meaningsMeanings

Essays and Letters on Dhamma

Limited Edition in hardback

 

Order a book (only on Path Press Publications website)

Read the book

Download the book (PDF)

 

Doubt always remains present and it continuously needs fixing. But how to realize the ideal meaning, if not by following what others have done and by fulfilling commonly-accepted techniques and views? What is the real meaning of existence and suffering?

Meanings is not a book to give direct answers to such questions. There is nothing here that you can take up as a belief, an empty speculation or a theory. The author, Ven. Ninoslav Ñāṇamoli, refrains from explaining Dhamma, an act which he regards as mere psychological investigation and linearly-connected facts. Here is no intent to set up a fixed theory. What the author does do is describe the nature of experience as it is: not about this or that problem or fact in the world, but the experience as such—Dhamma, which has to be investigated with proper attention e.g. seeing the present simultaneous relationship of an arisen thing and its determination. With proper attention, the being of things is gradually revealed—and not understanding the nature of this being, the author says, is the fundamental ignorance. He then describes nothing but the nature, the dhamma, of things—not by looking for the meaning, but understanding meanings.NyanaPPP

Essays’, the first part of the book, contains just that: descriptions of the experience. This is no doubt difficult material to digest: it demands that the reader recognize those described things in his own experience. Without developed mindfulness and right attention, these writings will be impossible to grasp.

The second part of the book, the ‘Correspondence with Mathias’, provides useful support in understanding the essays. This private correspondence has been taking place with a German friend, Mathias, since 2009.

The third part, ‘Additional Texts’, contains questions posted on http://www.pathpress.org by people who wanted to understand the essays and sought clarification, with answers by Ven. Ñāṇamoli. (From the Preface)