Part. 7.
However, in order for these temporary states to become permanent traits or
structures, they must enter the stream of development (see below). Of course,
for most people, the dream and deep sleep states are experienced as being
less real than the waking state; but with prolonged meditative practice, it
is said that these states can be entered with full awareness and an expansion
of consciousness, whereupon they yield their higher secrets (Deutsche, 1969;
Gyatso, 1986; Walsh, 1999).
It is said?
Higher secrets!
Would it be academically acceptable to say: "It is said this essay is
intellectual garbage."
With the suggestion of 'Higher secrets' i would suggest my initial joke about
placing T Lobsang Rampa and Wilber in the same area has become unexpectedly
and disturbingly appropriate!
'The third eye,' 'Doctor from Lasa' and 'Your yourself' discuss higher
secrets and where to find them.
In many of the wisdom traditions, the three great normal states (of waking,
dreaming, and deep sleep) are said to correspond to the three great bodies or
realms of being (gross, subtle, and causal). In both Vedanta and Vajrayana,
for example, the bodies are said to be the energy support of the
corresponding mind or state of consciousness (i.e., every mental mode has a
bodily mode, thus preserving a bodymind union at all levels). The gross body
is the body in which we experience the waking state; the subtle body is the
body in which we experience the dream state (and also certain meditative
states, such as savikalpa samadhi, and the bardo state, or the dream-like
state which is said to exist in between rebirths); and the causal body is the
body in which we experience the deep dreamless state (and nirvikalpa samadhi
and the formless state)( Deutsche, 1969; Gyatso, 1986). The point is that,
according to these traditions, each state of consciousness has a
corresponding body which is "made" of various types of gross, subtle, and
very subtle energy (or "wind"), and these bodies or energies "support" the
corresponding mind or consciousness states. In a sense, we can speak of the
gross bodymind, the subtle bodymind, and the causal bodymind (using "mind" in
the very broadest sense as "awareness" or "consciousness").<A HREF="http://wilber.shambhala.com/html/books/psych_model/psych_model10.cfm/xid,2452282/yid,59839981/#fn7">[7]</A> The important
point, which I will provisionally accept for this "master template," is
simply that each state of consciousness is supported by a corresponding body,
so that consciousness is never merely disembodied.<A HREF="http://wilber.shambhala.com/html/books/psych_model/psych_model10.cfm/xid,2452282/yid,59839981/#fn8">[8]</A>
"Each state of consciousness is supported by a corresponding body."
This suggests a grading of integration between Mind and body.
If extrapolated, and with the hint of, 'Higher secrets' mentioned earlier, it
is left as an open inference that Mind may be capable of disintegration from
Body.
This development moves Wilber away from Psychology and dangerously near
realms of the Occult.
This review is becoming increasingly difficult to write as it becomes
disturbingly clear that Wilber may be an even worse Charlatan than even i had
entertained.
Not only that, but the comparison with T Lobsang Rampa is of concern, as
people i had once respected appear to have swallowed Wilber hook, line and
sinker.
Part. 8. Follows.
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