Part. 6.
Evidence strongly suggests that a person at virtually any stage or level of
development can have an altered state or peak experience--including a
spiritual experience (Wilber, 1983, 2000b). Thus, the idea that spiritual
experiences are available only at the higher stages of development is
incorrect. States themselves rarely show development, and their occurrence is
often random; yet they seem to be some of the most profound experiences human
beings ever encounter. Clearly, those important aspects of spirituality that
involve altered states do not follow any sort of linear, sequential, or
stage-like unfolding. What types of higher states are there? Considerable
cross-cultural comparisons (Forman, 1990, 1998a; Murphy, 1992; Smart, 1984;
Smith, 1976; Walsh, 1999; Wilber, 2000b), taken as a whole, suggests that
there are at least four higher or transpersonal states of consciousness,
which I call psychic, subtle, causal, and nondual. (As we will see in a
moment, when these temporary states become permanent traits, these transitory
states are converted into permanent structures of consciousness, and I call
those permanent structures, levels, or waves by the same four names.)
Static cultural analogues of direct experience are categorised.
The basis of the categorisation and possible exceptions and anomalies not
presented or argued.
Briefly, the psychic state is a type of nature mysticism (where individuals
report a phenomenological experience of being one with the entire
natural-sensory world; e.g., Thoreau, Whitman.
And anyone who walks regularly in his/her local park?
It is called "psychic," not because paranormal events occur--although
evidence suggests that they sometimes do--but because it seems to be
increasingly understood that what appeared to be a merely physical world is
actually a psychophysical world, with conscious, psychic, or noetic
capacities being an intrinsic part of the fabric of the universe, and this
often results in an actual phenomenological experience of oneness with the
natural world [Fox, 1990]).
Pansychism again.
The subtle state is a type of deity mysticism (where individuals report an
experience of being one with the source or ground of the sensory-natural
world; e.g. St. Teresa of Avila, Hildegard of Bingen). The causal state is a
type of formless mysticism (where individuals experience cessation, or
immersion in unmanifest, formless consciousness; e.g., The Cloud of Unknowing
, Patanjali, pseudo-Dionysus; see Forman, 1990). And the nondual is a type of
integral mysticism (which is experienced as the union of the manifest and the
unmanifest, or the union of Form and Emptiness; e.g., Lady Tsogyal, Sri
Ramana Maharshi, Hui Neng [Forman, 1998b]).As I have suggested in Integral
Psychology (Wilber, 2000b), these apparently are all variations on the
natural states of waking, dreaming, and deep sleep--which seems to be why a
person at virtually any stage of development can experience any of these
nonordinary states (because everybody, even an infant, wakes, dreams, and
sleeps).
Apparently?
Seem?
Would it be academically acceptable to say: "This essay apparently seems to
be exceptionally poor quality?"
NO it would not.
Part. 7. follows.
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