Vedanta

 

In Vedanta one state supports several Levels/Structures/Sheaths

Five Levels and Three Bodies

 

Sheaths

1.   Anna maya kosha ( Material)

2.   Prana maya kosha ( Emotional-Sexual)

3.   Mano maya kosha (Middle mind)

4.   Vijnana maya kosha (Higher mind)

5.   Ananda maya kosha (Bliss mind))

 

Bodies/States

1.   Gross- awake

2.   Subtle- dream

3.   Causal- deep sleep

4.   Turiyatita

 

 

Subtle Body sukshmasharira supports the prana-maya-kosha, mano-maya-kosha, and vijnanamaya kosha. Three Levels/Structures are supported by one State/Body. The sukshmasharira is the vehicle of the Dream state and the Bardo State. The correct view is that one state can support several levels/structures/sheaths.

 

Mahayana Vajrayana  also has a similar  system

 

Nine (5)Levels of Consciousness

1.The Five senses

2. Manovijnana

3.   Manas

4.   Alayavijnana

5.   Pure alaya

 

1.  Nirmanakaya

2.  Sambhogakaya

3.   Dharmakaya

4.  Svabhavikakaya

 

KW note 12 page 268 Integral Psychology

 

KW note 14 pg. 235 Integral Psychology

One of the easiest ways to tell if a ‘unity experience’ is gross realm (nature mysticism), subtle realm (deity mysticism), causal realm (formless mysticism), or genuine nondual consciousness (union of the form in all realm with the pure formless) is to note the nature of consciousness in dreaming and deep sleep. If the writer talks of a unity experience while awake, that is usually gross-realm nature mysticism. If that unity consciousness continues into the dream state—so that the writer talks of lucid dreaming, union with interior luminosities as well as gross exterior nature—that is usually subtle-realm mysticism. If that consciousness continues into the deep sleep state—so that the writer realizes a Self that is fully present in all three states of waking, dreaming and deep sleep—that is usually causal-realm formless mysticism (turiya). If that formless Self is then discovered to be one with the form in all realms—gross to subtle to causal—that is pure nondual consciousness (turiyatita).

 

Many writers confuse the Nirmanakaya with Svabhavikaya, which ignores the major realms of interior development that lie between the two (e.g., Sambhogakaya and Dharmakaya)