Author Topic: Establishing The Noble Eightfold Path  (Read 210 times)

Online Solodris

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Establishing The Noble Eightfold Path
« on: April 16, 2017, 07:29:42 am »
The Noble Eightfold Path

The different parts of the Path presented is to be practiced as compositions of a whole, just as this is the fourth composition of The Four Noble Truths, which should also be seen as a whole. But the teachings presented it as a step by step approach as this would make beginning the Path easier as a method of analysis. The Four Noble Truths being:

1. The truth of suffering.
2. The origination of suffering.
3. The cessation of suffering.
4. The path leading to the cessation of suffering.

Organized in three parts; wisdom, morality and meditation. Wisdom is a good foundation for morality and morality is a good foundation for meditation.

Wisdom (prajñā)

Right View

As was once stated: In the context of "I want happiness.", the following reasoning came to be; Take away "I" for that is ego and remove the "want", that is desire, then we're left with "happiness".

Only the manifest ego can fabricate desire which give rise to greed, which in turn give rise to aversion and eventually hate. This only guides us away from the path, but by abandoning these traits we can come to eventually give beneficial fruit in the form of happiness.

Right Intention

Now, this entails relinquishing the idea that the persona of self is the main producer of happiness. We would instead move on to search for happiness as a societal and cultural function within the collective as being the supplicant rather than the self.

Morality (śīla)

Right Speech and Right Action

Using compassion as a direct compass towards practical results will be the abandoning of unskillful mental qualities and the acquisition of skillful mental qualities. These results will become apparent once a non-dualistic standpoint towards opinions are met with noble and factual considerations born from loving-kindness.

Right Livelihood

Mental barriers of suffering usually points out unrecognized sources that could potentially give beneficial long-term result if included in the practice as part of the path. Notice that suffering in this context is derived from the Buddhist notion of dukkha, such as stress, anxiety, sorrow, lamentation, pain, grief and despair.

Meditation (samādhi)

Right Effort

When we tap into the right form of mindfulness, what we learn becomes a constant retention on what is skillful and what is unskillful in how we interact with the environment.

Right Mindfulness

When presented with the collective mind as the supplicant for happiness. The surrounding environment becomes an inner construct of constant reasoning on what is beneficial and what is unbeneficial in the pursuit of long-lasting happiness. Contribution instead of competition is a glorious mindfulness approach that never ceases once planted in the mind to grow.

Right Concentration

Various meditation techniques within a meditation posture should be seen as a workout session strengthening the mindfulness muscle that is flexed and used during the day. Eventually we slip into a state of meditative absorption known as Dhyana, which give rise to rapture and pleasure born from seclusion. Free of sensuous desire. This profound stillness of the mind is the key to maintaining and constructing objects and ideas that can further your practice towards the Path.

Please, share your thoughts on how pragmatic this description is and whether it is useful or not for beginning or becoming the path! Additions to this construct are very welcome too!
« Last Edit: April 17, 2017, 06:12:35 am by Solodris »


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