Appendix A: part II Kosmos: Descent and Ascent of Spirit In Advaita Vedanta and Mahayana Buddhism* Life Stage/Mind State Consciousness Dimension/State (avastha) Corresponding Energy-Body/ Kosha (evolutionary, developmental) (non-developmental, inherent in all beings.) Dimension/ Vijnana 1, 2, 3 Egocentric (Body, Mind, Soul, Spirit) Physical, Emotional, Mental Stage ; Waking State (Exoteric) Gross Body Individuation of lower mind. Dualistic (vaishvanara/jagrat) (sthula-sarira) material seeking strategies dominate the Intentional, ego-motivated, desire-mind Gross physical matter-energy body view and behavior. Sleepwaiting denial of awareness, estranged and ignorant ( avidya ) (annamaya-kosha). Life, Prana or Emotional spirit-presence. Exoteric, relative- of nondual Atman that is Brahman. Body (pranamaya-kosha). The Quantum conventional response. Gross ignorance of Empirical reality. Subject-object separation potential. Mental Body (manomaya-kosha), the essencelessness and impermanence of and dependence. The physical and lower manas desire-mind/sense-mind (citta or the five skandhas of existence and the five mental phenomenal worlds. Physical and sems). Brahman as Virat. Conditional self sense consciousnesses. emotional body of desire. Lifeworld ruled and its identities. The five skandhas/ sense Om Gate . . . by fear and hope. Prepersonal to personal. consciousnesses (panchdvara-vijnana) plus 4 The Bardo of Living. mind (manovijnana) Ethnocentric Nirmanakaya Om . . . Spiritual development ground and path Dream State (Esoteric) Subtle Body (sukshma-sarira) stage ; dualist conventional religious and (svapna) (vijnanamaya-kosha) beginning mystical seeking; finding the Prepersonal, preconscious, subtle body of Transcends & embraces previous koshas. master; conditional savikalpa Samadhi ; the desire. Non-empirical illusory (maya) Buddhi, higher mental, citta, reflecting and lesser esoteric response. Shamatha subject-object independence. Objective, discriminating mind. The will. Intelletual mindfulness practice. The Mahatman or relative-conventional realism. Beginning and subtle dharma understanding. essence-self recognition; deity practice. compassion. Fear and hope. Personal to Beginning insight and bhakti/devotional Spiritual materialism. Path of form. transpersonal. "State effects" not yet "trait meditation (dhyana). Path of the Kindness. Quiescence practice. effects." The Bardo of Becoming. yogis/saints (love wisdom). Brahman as Para gate. . . Nirmanakaya Prajapati or Hiranyagarbha. Klishta- Manovijnana, subtle body, the root of ego-I. 5, 6 Worldcentric Mani . . . Spiritual completion fruition stage ;deity, Deep Sleep State (Greater Esoteric) Causal Body (karana-sarira) formless and kosmic mysticism; the greater (formless sushupti/prajna) (anandam aya-kosha) esoteric inner most secret response, Transpersonal, transrational; profound, Soul, transcendent mental, wisdom-spirit- vipashyana practice. Moksha-nirvikalpa wise compassion. A lifeworld devoted to bliss; path of sages and arhats, bodhisattva samadhi. Karma ceases only when in turiya surrender, renunciation and service. late bhumi levels. Nondual witness practice (vidya/rigpa); compassionate transcendent Subjective idealism. Transpersonal subtle bridging causal dimension to nondual Witness practice, Dzogchen , Essence to causal cognition. Path of the siddhas, Absolute. Saguna Brahman as prana-vayu Mahamudra Frequent “clicking” from rishis, arhats, saints and bodhisattvas. or sutratman. Alayavijnana (store asleep to awake states. Transcendent Witness Presence awareness. consciousness). Very subtle body. Parasam gate . . . The Bardo of Dharmata. Realization of the unity of the Two Truths. Sambhogakaya Padme . . . 7 Theocentric Spiritual perfection stage; final, fruition, Turiya (“The Fourth”) Atman alpha pure nondual response and (The innermost secret, nondual The nondual untainted divine presence realization; full bodhi; Atman identity with transcendent Witness) (vidya, rigpa, logos) , Supreme Identity, the Brahman; no more learing; muni; Realization (liberation) of personal identity Witness (saksin) that is identical to Nirguna transcendent integration of conditional self with Absolute Reality, Brahman, Dharma- Brahman, the Supreme Source. Transcends in lifeworld (moksha-sahaj samadhi), beyond kaya, Buddhahood, primordial, nondual and embraces previous samadhis , koshas and fear and hope. Karma ceases; Maha-rishi, Spirit Itself in whom arises all phenomena all conditional experience. Mouna, the Christ-Buddhahood. Realization of Kham Great compassion. Transcends and great Peace in the Silence. Om Shanti Om. Brahm, “The Bright,” Ultimate Spirit Itsel f, includes the previous relative states. The Tao, shyunyata /emptiness, Dharmakaya . The Tao, Dharmakaya, Dharmata. timeless “fourth time,”prior unity of unobstructed Pure Alaya (amala- Bodhi Svaha Svabhavakakaya/Trikaya of the Base; vijnana). Vuddha Nature Ultimate Mind emptiness (shunyata) realized through Nature (sems nyid/cittata, gnosis). Tao yeshe/jnana/gnosis, the nondual Primordial Hum. Awarness Wisdom. This final realization is turiyatita (sahaj) the fifth state. Dharmakaya *The multidimensional pie of Spirit descending as phenomenal reality and the ascending realization of our non-dual Source is sliced in slightly different ways by different wisdom traditions, and even within traditions. Moreover, although the koshas of Vedanta and the vijnanas and kayas of Buddhism generally correlate, there is at present, no agreement on the definitions and correlation of consciousness dimensions, lifestages, bodies, levels, structures, and mindstates. Excerpted from The Nature of Mind: The New Reformation in Religion, Science and Culture.©2010, David Paul Boaz, Copper Mountain Institute 505-898-9592 www.coppermount.org or www.davidpaulboaz.org