Table of contents hide 1 1st Stage: THE PERFECT VISION 2 2nd Stage THE PERFECT EMOTION. 3 3rd Stage: THE PERFECT SPEECH. 4 4th Stage: PERFECT ACTION 5 5th Stage: PERFECT SUBSISTENCE 6 6th Stage: PERFECT EFFORT 7 7th Stage: PERFECT ATTENTION 8 8th Stage: THE PERFECT SAMADI 9 The 8 stages of liberation

1st Stage: THE PERFECT VISION

This first stage and first part of the path has to do with spiritual intuition. By referring to it as a vision we are marking that it is an experience and not a mere intellectual approach. It is through this vision, from this intuition or experience about how things are that we started or decided to start the journey. Without this initial intuition nothing would happen and it is to the extent that this experience is more or less strong and penetrating that permeates all our be, transforming emotion, speech and each of the things that make us as beings; until we finally emerge renewed and with a luminous, compassionate and free conscience. Then the vision of existence is perfect, complete, without fault. The initial intuition transforms, to some extent, the different parts of our being, this transformation makes the vision clearer and deeper and this increases the transformation ………

We see, then, that the spiritual path is not a mere path of good intentions, or a mere exercise of following rules and disciplines, nor is it about adopting beliefs. But part of a glimpse that gives us momentum. This glimpse can arise in many ways, perhaps a sad and painful event like the loss of a loved one; perhaps to find some teaching that especially impacts us and clears our mind; it may be the maturity that life is giving us or a deep dedication of our time and our life to altruism; perhaps the tiredness of seeing so much beauty and energy squandered after nothing.

The Buddha had an initial glimpse that led him to leave his palaces, his comfort and his power to undertake a deep search that would answer the questions that his glimpse had raised. He lived comfortably and in abundance but began to see the disease, old age, the inevitable death. Are we all subject to this? He asked himself. What good is to surround myself with security and get drunk with pleasure, there will be no answer for this affliction, there will be no more light than this gloom that surrounds us. And if I subject myself as I am to the unsatisfactory, to the impermanent to the insubstantial I will seek the satisfactory, the permanent, the true.

After several years of searching his initial intuition illuminated all his consciousness. His experience of enlightenment revealed to him that each human being could in turn intuit, transform, enlighten himself, but he also realized how difficult this was and made the decision to point the way. But he always made it very clear: He could only point the way, not save us, each being had to undertake his journey, realize the vision, allow the vision to permeate the whole being and from this trip a new consciousness would emerge.

The Buddha pointed the way in many ways: he taught methods for the development of human consciousness, he used concepts to bring us closer to the vision of existence that he had In this way, he used metaphors, myths, symbols and of course he left his example. We will look at some of his teachings to open our vision, but as you read, remember that it is necessary that we ourselves have an intuition, some experience, some vision. It is not enough to understand what we read intellectually, although it is true that an opening of our intellect can also be a glimpse that transforms our being.

An approach through the symbols: The wheel, the Buddha and the road.

The wheel of life :

This symbol shows life, which we could call ordinary, functioning as a wheel does: it turns and turns. It is true that things can go well and be up, but it is no less true that the very nature of the wheel and its continuous rotation will lead us to fall into the depths. On the axis of the wheel there are three animals represented a pig, a Rooster and a snake. Our blindness about existence (the pig that has its ears covering its eyes and the nose stuck in its food, that is to say it does not see beyond its noses) imposes two attitudes that are two sides of the same coin . Avidity (the rooster pecking without truce) we blindly believe that if we achieve this, or that or that, then everything will be fine.

And Hate (represented by the viper) If this disappears, if this person changes! I can't stand this happening to me! etc. This great symbol is telling us that it is not in worldly life that we can meet the needs of our heart or spirit and that it is driven by our blindness, by our neurotic desires and by our rejections or hatreds that we give rise to a level of existence that only turns and turns where we feel trapped.

The Buddha:

The Buddha sitting in the lotus position, under a beautiful tree. The Buddha that radiates light, that has an expression of deep serenity and that draws a subtle smile on his lips. This symbol can also appear in a more esoteric and complex way like the Mandala of the five Buddhas that shows with amazing display of symbology, beauty, breadth and depth the dimension n of the enlightened mind. The important thing is that it is symbolizing our potential, the important thing is that there is something in this being of deep serenity that connects with something in us. Of course this something that you intuit in your interior does not have much to do with the previous symbol of turning and turning.

Here is something deep, spiral, bright, clean.

The road:

The symbol of the path of spiritual development that leads us from the wheel to the Buddha. The perfect vision is first and foremost, a vision of our current real state of chaining to worldly existence, as it remains. represented in the wheel of life. Then there is the vision of our enlightenment potential represented by the Buddha.

Finally, there is the vision of the path that leads from one to another, a vision of the entire future course of the evolution of a human being (Sangharakshita).

A conceptual approach: The three characteristics of worldly existence.

- 1 Unsatisfactory in the latter.

- 2 Subject to impermanence or change.

- 3 devoid of its own substantial identity.

(1) Worldly existence is unsatisfactory: Ordinary life with its many offers of pleasure, abundance, wealth, luxury, satisfied desires, success, power etc. Always enclose a type of pain or dissatisfaction no matter how subtle this may be. Have you not yet noticed? Surely yes, but you wouldn't be reading this.

(2) Worldly existence is subject to impermanence: Nothing remains the same, moment after moment everything changes. Everything is a continuous flow. Blind to this truth, we reject it and hold on to things, to people, to affections; preventing life from happening. Tied to the past, dreaming of the future never present in the changing reality of now. This is a very important aspect of the perfect vision: if we do not open our eyes to this truth of life we ​​cannot open our eyes to anything.

(3) Worldly existence is devoid of its own substantial identity: This is an aspect of the difficult and profound vision in the words of Sangharakshita: Nowhere in worldly existence, nor in ourselves as conditioned beings, can we find a true being, a true individuality, or a reality of some kind.

Other important aspects of the Buddha's vision that he taught and that can shed light on our vision of existence are:

The four noble truths that I already exposed at the beginning of this writing and the concept of Karma and rebirth of which for reasons of space I will say nothing.

2nd Stage THE PERFECT EMOTION.

Only when what we know or what we intuit about the truth of things penetrates our emotional self can we think of transformation. For someone whose vision of existence has been fully opened (a Buddha) the transformation is also perfect, eliminating all traces of neurotic desire, hatred and cruelty; while on the other hand it displays love, compassion, joy for the happiness of others, deep tranquility and generosity without limit.

For us, that we will follow this path as a training path and that our vision is probably just a glimpse, this stage represents the attempt to lower to the heart what we know mentally, this matter is nothing simple. The same aspects that I have described regarding perfect emotion are those in which we have to train.

- Generosity (Dana): It is said that this is the basic quality of a Buddhist, this feeling of wanting to give and share is a good sign that attachment and desire have diminished to some extent. In Buddhist texts this quality of generosity is highly developed and different types of it are specified.

(1st) Give material things.

(2nd) Give time, energy and attention.

(3rd) Give knowledge, culture, knowledge.

(4th) Give, or rather, instill value.

(5th) Give ourselves.

(6th) Give the Dharma (We could also say transmit the tools that help a human being to develop and improve)

* Love (Metta): We can talk about love or we can expand the word and think of positive and creative emotion (instead of reactive).

Then we will have two things: one that we stop being victims of the circumstances and our habitual reactions, and two, that we will have a calming effect on the restless waters of the world.

In Buddhism we do not leave the emotion of love and goodness to arise alone but we cultivate it and this type of practice is a tool of spiritual transformation in itself. There is a meditation practice for this purpose "Metta Bhavana".

- Compassion (Karuna): Compassion is not a feeling of pity for the misfortune of others. Compassion is, what love becomes when faced with suffering. But not only before the suffering that moves us, a child with hunger for example, but also the suffering of a mind obfuscated by anger. When we see someone who is not at peace, who is beset by jealousy or jealousy, who suffers from anger or ignorance instead of, in our turn, hating him or belittling him - despising him or wishing him wrong; love, which is in our heart becomes compassion. If there is compassion in us, all other spiritual qualities will emerge.

- Empathic joy (Mudita): It is the joy we feel for the happiness of others. In this life we ​​all seek happiness, many times I think that if I could really be happy with the successes and joys of others my source of happiness would never be exhausted.

- Tranquility (Upeka): Sometimes there is talk of equanimity, it is important to know that it is not equidistance, it is not a state “That they leave you alone” but that it is a positive and full of vitality state in which our Selfish sense and our preferences, being much more open, blissful and peaceful, whether in front of mine, I, my own and family, in the face of what I do not know, even in the face of the hostile, we remain calm, in peace, equanimous.

There are several questions that are key within this stage of perfect emotion: Since I started my spiritual path, have I left anything behind? Have I been able to give up something or habit? Am I a little more friendly and calm? Has my mood improved at least a little? Is there less cruelty in my actions? If not, it would be better to stop and apply a little more, so that the theories, which we like so much, have their effect on our hearts and it would be good to start taking these practices of “generosity, metta, karuna and mudita” as part integral of the development of our mind.

3rd Stage: THE PERFECT SPEECH.

Ah! He speaks that wonder we use so silly.

In Buddhist texts perfect speech is described as a speech that is: true, affectionate, useful, that fosters harmony, harmony and unity. If we work with our speech or communication we will soon realize that it leads us directly to work with:

- Conscious attention and mental clarity: without the development of this it is impossible to approach truthful speech, because what will we know about what is true or not?

- Self-knowledge: If we don't know each other even if it's just a little, how are we going to know what moves us? And if we don't know anything about ourselves, what will we know about anything?

* With our feelings: preferences and prejudices.

* With projections: I would say better with projection and introjection. With our habits and social habits: superficial speech, critical speech, gossip, gossip.

The cultivation of truthful and positive speech opens all the doors in and out; Sometimes I think that it would be enough to work on this aspect of the path and deepening it gradually we would cover all the other stages. I realize that there is so much energy trapped in our speech and that speech can creatively or negatively condition consciousness. I will tell you a story that can serve as a guide:

“A disciple approaches his teacher and tells him.- Teacher, do you know what they say about you?

-A moment says the teacher. Have you already passed through the three doors what you are going to tell me?

-For the three doors? The young man answers. No, I don't even know what the three doors are.

The teacher continues.

- Are you sure what you are going to tell me is the truth? - Well no, I have heard….

-Well, this is the first door.

-What are you going to tell me is good? -No, no, it's actually a bit unpleasant. -This is the second door.

-What are you going to tell me is useful for someone?

-Not in fact .... The disciple babbles confused.

-This is the third door.

-And tell me: If what you're going to tell me you don't know if it's true, it's not good and it's not useful. Why do you want to tell me, wouldn't it be better to forget it forever? ”

4th Stage: THE PERFECT ACTION

What makes the actions correct or not? Is there any Universal criterion?

The question of how to act in the best way, in what should be the criterion, or the guiding principle of our action, arises inevitably. According to the Buddhist tradition which makes an action done at will be ethical or not the state of mind with which it is performed. If our state of mind is based on

Hate: understanding as hate, both the hate itself, and negative mental states such as anger, anger, frustration, resentment, etc.

Avidity: Understanding as greedily not only greed but also states of neurotic desire, anxiety, dissatisfaction with everything, envy

Ignorance: Of course this ignorance is not referred to academic ignorance or lack of intellectual knowledge, but rather not wanting to know how things are, by putting your head under the wing, to the separating ego, to spiritual ignorance.

If our actions are based in some way on these states then they are, as the Dharma says - awkward -.

On the contrary if the state of mind that sustains our actions is based on:

Metta: That is to say in creative, kind, kind and clear mental states.

+ Generosity: Taking others into account (which does not mean not considering you), being detached, calm with possessions, and willing to give and give.

+ Wisdom: That ultimately it is equal to enlightenment but that for us it has to do with non-obfuscation, with some mental openness, with a broad perspective, with clarity of mind instead of confusion n etc.

So our actions are skillful or creative, or wise.

It is very interesting that in the Buddhist tradition the terms good and bad that denote morals are not used. But the terms Kusala (Skillful) and Akusala (Clumsy) that indicate Wisdom or absence of it; Thus, the ethics within Buddhism are more related to intelligence and the understanding of existence than to morality. The ethics that are the laws that govern human acts made at will (and that does not need any legislator to apply it, since it applies alone like any other natural law) is not given to us from the power of a superior being (God) neither as an end in itself, nor for the purpose of receiving any prize. It is a tool for human development and a filter of our energies, motivations, states of mind, relationship with others etc. that acts as a purifier or refinery making our being clearer, lighter, cleaner, and more delicate.

A Buddha for the fact that he is free, wise, of infallible goodness and with all his available energy would never do certain things :

Damage sentient beings.

Take what is not given

Have a sexual practice that causes pain

Speak without truthfulness and without kindness.

Intoxify your mind anyway.

In our attempt to continue developing as human beings we follow these principles as training principles and not as rules. In doing so, we exercise the mind and purify our hearts and both are transformative, but it is not only an attitude to stop doing this or that, it is also a more creative and clear response. before life and so we train developing

- · Actions of love and kindness.

- · Bounty without limit.

- · Tranquility, simplicity and contentment.

- · Truthful and positive communication.

- · Clear and lucid awareness.

5th Stage: PERFECT SUBSISTENCE

The Buddha was interested in the world, was a man of his time and never turned his back on what was happening in his society. In terms of politics his society had a fairly simple structure, it was not as complex as today, so he did not say much. But he talked about the most relevant issues for the world he lived in: The caste system: No one is a nobleman because of his crib, but because of his actions. He also discussed the philosophical aspects in vogue, such as the existence of a soul (within each being) that was not subject to change, and the belief of a principle or a creative god.

He also spoke and quite a bit about something that still affected and even today concerns everyone: subsistence. I believe that for the current Buddhist, regarding social organization the best option is democracy, separation of state and religious institution, a freedom that allows each individual to have their own religious beliefs, a secular public education that respects this plurality of beliefs, a diverse cultural society, concerned with sustainable development and ecology. Although apparently the Buddha said nothing about this, it seems to me that in his teaching especially "Conditional co-production" and in his development of perfect subsistence he gives us enough clue, and needless to say in his full teachings.

Someone who follows a path of spiritual development should refrain from making a living in certain ways:

- · Trafficking with people or animals.

- · The killing and raising of animals for consumption.

- · The sale or manufacture of weapons.

- · The sale or manufacture of drugs and poisons.

- · Showbiz.

- Earning a living predicting the future.

For today's people, this would also mean becoming aware of where we invest our money, maybe you are not working on the manufacture of weapons but your bank does invest in this, maybe the sports brand you like so much to practice, to lower costs, a certain type of slavery. It is not enough to not work yourself on something that degrades or degrades others or the planet, it is also important to be aware of our possible passive collaboration and try to alleviate it.

Another equally important aspect is related to which central, absorbing and stressful is our dedication to this matter of earning a living. Here, too, some thoughts or questions would fit. Does your work wear you out so much that you can't do anything else except watch TV? Do you have time for culture? And the altruism? Where have your dreams of youth been?

6th Stage: THE PERFECT EFFORT

Too many times when we think of effort, we relate it to a type of attitude that we have to adopt in order to do what we do not want. This association and similar ones lead us to have an unpleasant relationship with the effort. In the context of the noble octuple path the word used is vyama (Sanskrit) and its strict meaning is physical exercise and is closely related to gymnastics.

According to Sangharakshita's reflections: the connotation of this word indicates that the spiritual life is an active life, even dynamic, but this does not mean that one has to be constantly doing things or going quickly from here to there; It means that one must be mentally, spiritually, even aesthetically active. Spiritual life is not about being comfortably lying on the couch reading Milarepa's life, efforts and austerities and thinking how great!

Buddhism is a path that requires effort and spiritual vigor whatever the age we are or the state of the body. This effort to which we are referring has two aspects: a general one that has to do with the effort that we have to make in each of the stages and another specific one.

The specific perfect effort, that is, this sixth stage of the road consists of a series of four exercises:

1st Prevent

2nd Eradicate

3rd Develop

4th Maintain

* (1st) Prevent the emergence of clumsy mental states.

As we have already seen, in Buddhism, clumsy (Akusala) is related to a state of mind where selfish desire, hatred or anger and confusion stuns or ignorance predominates.

In this exercise of prevention, we must realize that it is not anything especially philosophical but rather something very practical. We are in contact with things, others and life all the time and we establish this contact through the senses. We see something nice and we want it, or we see something that bothers us and we get angry, the memory of things from the past can make us sad or angry. We see, hear, feel through the skin, like, smell, think and before we realize we can be entangled in fears, anger and irrational desires.

So that to perform this exercise we must put a "guardian at the door of the senses." In other words, we must exercise our conscious attention in relation to the objects of the senses and the lower mind. We have to realize what we see, hear, think etc. and the effect this has on our mental states and we must try to realize before these states are already installed in us.

* (2nd) Eradicate the awkward mental states we already have.

We could say that anything that prevents us from having a lucid and serene mind could be classified into this list of 5 obstacles:

* Wish;

* Hate / rejection;

* Anxiety / Restlessness;

* Sloth / Lethargy;

* Doubt / indecision.

Imagine, for example, that you are quietly sitting at home reflecting, you may even be meditating, then a loud noise begins over you, once again the neighbors above have very loud music and are moving furniture from one side to another . It is certainly not pleasant and you start to get angry, remember every night that they did not let you sleep well and the times that you went up to talk to them without anything changing and every time you get angry, making it impossible for you to continue with your reflection. This anger probably brings to your mind many other causes of anger in your life. What is the real obstacle to your peace of mind? Noise? I would say no, the noise is unpleasant but it is your feeling of anger that prevents you from relaxing and continuing to meditate.

- · The Obstacle of Desire: We often want more things than we really need, we may use them to alleviate emotional deficiencies. In any case, by doing so, desire becomes somewhat neurotic and we also end up blind to what is really happening to us, not to mention the waste of resources in the world. Needs, whatever they are, go from being something suitable to live and function in the world to be an obstacle to our development.

- · The obstacle of hate. Nobody likes to accept that we feel hate so I will break it down: this is an emotion of rejection, of anger of aggression, of disgust, of acting using power and also includes what we could call just outrage. It can be cold or passionate, saying things quietly and with "good education" does not mean that they are skilled.

- · The obstacle of anxiety. It seems that what we always want is in another place, in another moment, never in the present moment. Anxiety may be disguised as "I have to do this mental to-do list for tomorrow" but most of the time it's just restlessness. When we are working we think of leisure, when it is our rest time we think of work, if you do not have a partner you want one, if you have one, think that you better only…. Sometimes it is impossible for us to sit alone alone for even a few minutes.

- · The obstacle of laziness. This obstacle may have to do with a blockage of energy or emotional that prevents us from acting; The obstacle of laziness is inertia, it is when we feel that nothing matters to us, it is an attitude of rigidity and stagnation and although it may seem strong, it sometimes takes the form of discouragement and disappointment.

- · The obstacle of doubt. This doubt is not the healthy doubt that drives us to investigate, ask and clarify ideas, but rather the corrosive doubt that takes away the initiative and incapacitates us. It has to do with lack of confidence, it has to do with indecision and not wanting to compromise. These are the kind of awkward mental states that are already in one measure or another in our mind and we have to eradicate.

And of course there are antidotes.

* (3rd) The development of skilled mental states has not arisen.

These skilful states are not mere good thoughts but more refined or higher states of consciousness to which we can have access to the practice of meditation, located in a context of spiritual practice.

With the regular practice of meditation we have access to experiences of greater peace and psychic integration. Experiences where discursive thinking does not hinder our concentration. Experiences of deep inner silence; of inspiration and mental clarity; Even experiences where we are protected from those external stimuli that normally affect or hurt us (for example noise).

These experiences of meditative absorption are usually very short in duration but cumulative and have a general and lasting effect on our mind. It is also important to point out that they are not an end in themselves, nor is it good that we put them as the objective of our meditation (probably if we do we will close the possibility of having them). We simply have to keep in mind that the practice of meditation is the tool for the development of positive mental states.

* (4 ) maintain good mental states that have already emerged.

If we prevent or prevent the emergence of clumsy states, if we work with the clumsy states that we already have in mind and cultivate skilful mental states, we can only keep the positive thoughts and mental states that we have developed. And I would say that this consists of moving forward, continuing to practice, continuing to develop awareness and attention. In this exercise the regularity and continuity of purpose are essential and it is very advisable to practice in a patient and kind manner with ourselves.

7 Stage: THE PERFECT ATTENTION

Smrti (scripted) is the word that is usually translated as attention, or conscious attention, and its literal meaning is memory or memory. We can begin by saying that conscious non-attention is a state of lack of memory, of distraction, of poor concentration, of lack of continuity of purpose, of walking aimlessly, of absence of true individuality. Conscious attention has the opposite characteristics: We realize things, remember instead of forgetting, there is not so much dispersion, the concentration is good, there is continuity, constancy, we are individuals that we see for ourselves, and we pursue development

We can examine conscious attention and its levels and aspects more closely to better understand and practice:

1.- Conscious attention in things.

2.- Self-conscious attention

3.- Conscious attention in others.

4.- Conscious attention in reality.

(1 ) Conscious attention to things : In reference to both the material environment and nature. Most of the time we are only vaguely aware of the things around us. And this does not happen only because of the lack of time in our hectic life, we also lack interest, or we think we know that it is the thing that is in front of us, only because we know how to name it and thus not We really look. The most we do is project our own subjectivity or cling to a concept. We must learn to see, learn to look, to be aware, to be receptive. De este modo entraremos en una comunicaci n mas profunda con la vida y de este ejercicio de atenci n en las cosas surgir una experiencia de vida más creativa y rica.

(2ª) Atención consciente en uno mismo : Como somos seres complejos la forma más adecuada de mantener atención consciente en nosotros mismo es atendiendo distintos niveles del ser.

(a)Atención consciente en el cuerpo.

(b) Atención consciente en los sentimientos.

(c) Atención consciente en lo pensamientos.

Todos estos niveles de atención consciente en nosotros serán las herramientas mas valiosas para la transformación de nuestro ser.

(3ª) Atención consciente en los demás : Demasiadas veces ni vemos ni escuchamos ni nos percatamos realmente de los otros. Un buen sitio para comenzar seria mirando de verdad al otro, mirando a tu Interlocutor, conectando con él, al menos con los sentidos. No escuches pensando en qué vas a contestar a tu vez; observa tu propio cuerpo cuando estés hablando con alguien, nota si hay apertura.

(4ª) Atención consciente en la realidad: Cuando hablamos de realidad solemos referirnos a las cosas materiales, a la vida ordinaria. Las cosas de este mundo nos parecen muy reales, sin embargo para el budismo todo esto que nos parece tan real a nosotros es, en si mismo, ilusorio y la realidad tiene mas que ver con nuestro potencial (con la Budeidad), con las cualidades espirituales de sabiduría y compasión, con consciencia, y con una actitud mas contemplativa respecto a la naturaleza de la existencia.A través de la atención consciente en las cosas, nos liberamos del velo de la subjetividad. La atención en uno mismo purifica nuestra energía psíquica. La atención en los demás nos estimula. Finalmente la atención en la realidad nos trasmuta, nos transfigura y nos transforma.(Sangharakshita)

8ª Etapa: EL SAMADI PERFECTO

La palabra Samadi significa “ estado del ser firmemente establecido ”.

Puede entenderse de dos formas: La mente establecida en un solo objeto y esto tiene el sentido de concentración mental meditativa, y por otro lado, yendo mucho mas lejos, es el establecimiento del todo el ser en cierta disposición de consciencia, lo cual seria Samadi en el sentido de Iluminación. En este último sentido Samadi es la etapa del Noble Camino Octuple en la que se han transformado completa y perfectamente todos los niveles y aspectos del ser.

Podríamos decir que es el triunfo de la Visión Perfecta. Pero nosotros estamos andando este camino en un sentido de práctica y en este caso samadi está mas relacionado con un sentido de concentración meditativa que nos lleva al sosiego y quietud (samata) y realizaciones espirituales (samapati), llevándonos ambas experiencias de forma acumulativa a la transformación del Samadi.· Samata: Es un estado meditativo de tranquilidad. Podríamos decir que, al menos por unos instantes, ya no experimentamos ni odio, ni deseo, ni ansiedad, ni pereza, ni duda corrosiva alguna. Serenos y en quietud, la mente se enfoca y las energías psicofísicas se integran.

– · Samapati: Son experiencias que alcanzamos con la práctica de la concentración meditativa. Pueden tratarse de ciertas visiones comúnmente luz, tal vez luces y colores; se puede experimentar una gran liviandad de cuerpo o podemos sentir gozo fisco incluso puede erizarse el cabello. Tal vez las experiencias de Samapati mas importantes sean las de paz interior, destellos de intuición, la comprensión profunda de algo.

– · Samadi: Cuanto más avanzado espiritualmente es lo que intentamos describir menos hay que decir. Samadi es el estado del ser establecido en la Realidad. Una forma de describirlo es diciendo que se trata de la destrucción de los tres venenos (Asrava). Es un estado en el que las experiencias sensoriales y las cosas materiales no significan nada; un estado en el que no existe deseo por ningún tipo de existencia condicionada y en el que no hay verdadero interés por nada que no sea la Iluminación, un estado en el que no hay huella de ignorancia espiritual.

Con esta octava etapa del sendero hemos llegado al final de nuestro mítico viaje y una vez más usaré las palabras de Sangharakshita: El crecimiento espiritual es similar al desarrollo de un árbol.

Primero existe un vástago arraigado en la tierra. Un día la lluvia cae, tal vez torrencialmente. La lluvia es absorbida por las raíces del vástago . La savia se eleva y se distribuye en las ramas y en los brotes y el árbol crece. Hay una pausa y luego la lluvia cae de nuevo; otra vez la savia se eleva, y esta vez no solo fluye por ramas y brotes, sino que las hojas comienzan a desplegarse. Si no llueve por un tiempo, el árbol puede marchitarse un poco, pero eventualmente caerá más lluvia y aún puede suceder que caiga una gran cantidad de lluvia, y entonces la savia no solo se elevara por ramas brotes y hojas, sino que las flores empezarán desarrollarse.

El seguimiento del Sendero Octuple es así . Primero hay una experiencia espiritual, un atisbo de la Realidad, o, en otras palabras, un momento de Visión perfecta. Entonces como el caer de la lluvia y, al igual que la savia se eleva y fluye en ramas y brotes, así la Visión Perfecta gradualmente transforma los diferentes aspectos de nuestro ser. La emoción se transforma, el habla se transforma, las acciones y la vida cotidiana se transforman – y aún las voluntades y la conciencia- Como resultado de un momento de Visión Perfecta, la totalidad del ser se transforma hasta cierto punto.Este proceso se repite, una y otra vez, a niveles cada vez más altos hasta que por fin la totalidad del ser queda transformada. Uno queda enteramente saturado por la luz de la Iluminación.

Este es el estadio de Samadi Perfecto, el estadio en que la totalidad del ser y la conciencia individual habiéndose alineado con la Perfecta Visión, se ha transformado completamente y se ha transmutado completamente desde los niveles más bajos hasta los niveles mas altos.Este estado es, por supuesto, el de Iluminación o Budeidad. El sendero ha sido entonces plenamente completado –de hecho se ha convertido en la meta- y la totalidad del procesos de la Evolución Superior ha sido perfeccionada y completada.

Fuente: origendelvacio.blogspot.com.es, shekinahmerkaba.ning.com

Fuente: https://compartiendoluzconsol.wordpress.com

Las 8 etapas de la liberación