Quadrant (UL) "I" Interior-Individual Intentional e.g. Freud Quadrant (UR) "It" Exterior-Individual Behavioral e.g. B.F. Skinner Quadrant (LL) "We" Interior-Collective Cultural e.g. Gadamer Quadrant (LR) "Its" Exterior-Collective Social e.g. Marxism Each holon has an interior perspective (an inside) and an exterior perspective (an outside). It also has an individual perspective and a collective (or plural) perspective. If you map these into quadrants, you h ...

See also:

AQAL, AQAL - Quadrants, AQAL - Eight indigenous perspectives, AQAL - Lines streams or intelligences, AQAL - Levels or stages, AQAL - States, AQAL - Types

Read more here: » AQAL: Encyclopedia II - AQAL - Quadrants

Buddhakshetra buddhakshetra (Sanskrit) (from buddha awakened + kshetra field, sphere of action)

The sphere of action of an enlightened one. According to theosophy, there are four (or seven) buddhakshetras or fields in which the buddhas manifest and do their sublime work of benevolence which, counting from above, are: 1) the realms in which the dhyani-buddhas live and work; 2) the realms in which the dhyani-bodhisttvas live and work, called by Blavatsky "the domain of ideation"; 3) the realms of the manushya-buddhas, in which these work as nirmanakayas; and 4) the field of action in which the human buddhas work, the ordinary human world -- our physical globe.

Every incarnate buddha lives and works in the fourth or lowest buddhakshetra, as Gautama Buddha did; but at the same time, and more particularly when he has laid aside the physical body, he can live and work at will in the next higher buddhakshetra as a nirmanakaya; again as a dhyani-bodhisattva in his higher intermediate spiritual-psychological principle, he can at will function in the next higher buddhakshetra; while last, the dhyani-buddha within him lives and does its own sublime labor on the highest buddhakshetras as a dhyani-buddha. Here lies the true explanation of the many apparently conflicting statements made about the various kinds of buddhas and their various duties or functions, as found in the Buddhist scriptures, especially in the Mahayana writings of Central and Northern Asia.

Each one of the trikaya (three bodies or vehicles) -- the dharmakaya, sambhogakaya, and nirmanakaya -- has its respective place and function on and in the three highest of the buddhakshetra: the dharmakaya is the luminous or spiritual body or vehicle in which the dhyani-buddha lives and works on the first and highest buddhakshetra; the dhyani-bodhisattva similarly lives and works in the spiritual-intellectual body or vehicle called the sambhogakaya, on the second of the buddhakshetras; while the manushya-buddha, when working in the third buddhakshetras, does so in his nirmanakaya vesture or robe, vehicle, or body. The lowest buddhakshetra is the one in which the human buddha is found clothed in his body of flesh as an incarnate being.

(See also: Buddhakshetra, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Dharmakaya (Sanskrit) (from dharma law, continuance from the verbal root dhri to support, carry, continue + kaya body)

Continuance-body, body of the law. One of the trikaya of Buddhism, which consists of

1)    nirmanakaya,

2)    sambhogakaya, and

3)    dharmakaya.

"It is that spiritual body or state of a high spiritual being in which the restricted sense of soulship and egoity has vanished into a universal (hierarchical) sense, and remains only in the seed, latent -- if even so much. It is pure consciousness, pure bliss, pure intelligence, freed from all personalizing thought" (OG 38).

In the dharmakaya vesture the initiate is on the threshold of nirvana or in the nirvanic state. Sometimes the dharmakaya is called the "nirvana without remains," for once having reached that state the buddha or bodhisattva remains entirely outside of every earthly condition; he will return no more until the commencement of a new manvantara, for he has crossed the cycle of births.

Dharmakaya state is that of parasamadhi, where no progress is possible -- at least as long as the entity remains in it. Such entities may be said to be for the time being crystallized in purity and homogeneity. This is, likewise, one of the states of adi-buddha, and as such is called the mystic, universally diffused essence, the robe or vesture of luminous spirituality.

See also TRIKAYA; TRIRATNA; TRISARANA

(See also: Dharmakaya, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Manusha (Manushya) Buddha manusa buddha (Sanskrit) [from manu man + buddha awakened one]

A human buddha, born in a human body for compassionate work among mankind, generally mahatmas of a high degree and great initiates. There are three forms in which, or planes upon which, the Wondrous Being of the planetary chain manifests itself: 1) adi-buddha in the dharmakaya; 2) dhyani-buddha in the sambhogakaya; and 3) manusha-buddha living at will or need as a nirmanakaya. The last is the lowest, yet in one sense the highest aspect -- highest on account of the immense, willing self-sacrifice involved in its incarnation in human flesh.

The manusha-buddhas are the eighth in the descending scale of the Hierarchy of Compassion. Each one of the seven root-races on this globe is ushered in by a manushya-buddha. Furthermore, preceding the racial cataclysm that ensues around the midpoint of each root-race, a manushya-buddha of less degree appears on earth. Hence, such a buddha is also termed a racial buddha. Gautama was such a manushya-buddha.

Every human being in his constitution contains elements and principles derivative from the universe ranging from the divine to the physical; consequently there is in every human being, expressed or as yet unexpressed, a manushya-buddha, who really is the spiritual-intellectual center of all the noblest impulses, intuitions, and energies active in the human constitution.

Evolution signifies the unfolding of already existing and fully active capacities, powers, functions, principles, and elements, latent in most men merely because the vehicle enabling them to manifest their transcendent powers in the ordinary human being has not yet been built up through evolutionary growth. Thus, the manushya-buddha is in every human being, though only in the rare evolutionary flowers of the human race coming at long intervals is a human being born who because of past striving is an imbodiment of the manushya-buddha within him. As the future brings forth what it has in store for the human race, all human beings living at the end of the seventh round will be human buddhas because already they will have become a dhyani-chohanic host.

(See also: Manusha Buddha, Manushya Buddha, Mysticism, Mysticism Dictionary)

Trisharana (Sanskrit). The same as" Triratna "and accepted by both the Northern and Southern Churches of Buddhism.

After the death of the Buddha it was adopted by the councils as a mere kind of formula fidei, enjoining "to take refuge in Buddha ", "to take refuge in Dharma ", and "to take refuge in Sangha ", or his Church, in the sense in which it is now interpreted; but it is not in this sense that the "Light of Asia" would have taught the formula. Of Trikaya, Mr. E. J. Eitel, of Hongkong, tells us in his Handbook of Chinese Buddhism that this "tricho-tomism was taught with regard to the nature of all Buddhas.

Bodhi being the characteristic of a Buddha"  - a distinction was made between "essential Bodhi" as the attribute of the Dharmakaya, i.e., "essential body"; "reflected Bodhi" as the attribute of Sambhogakaya; and "practical Bodhi" as the attribute of Nirmanakaya. Buddha combining in himself these three conditions of existence, was said to be living at the same time in three different spheres.

Now, this shows how greatly misunderstood is the purely pantheistical and philosophical teaching. Without stopping to enquire how even a Dharmakaya vesture can have any "attribute" in Nirvana, which state is shown, in philosophical Brahmanism as much as in Buddhism, to be absolutely devoid of any attribute as conceived by human finite thought - it will be sufficient to point to the following  -

(1) the Nirmanakaya vesture is preferred by the "Buddhas of Compassion" to that of the Dharmakaya state, precisely because the latter precludes him who attains it from any communication or relation with the finite, i.e., with humanity;

(2) it is not Buddha (Gautama, the mortal man, or any other personal Buddha) who lives ubiquitously in "three different spheres, at the same time ", but Bodhi, the universal and abstract principle of divine wisdom, symbolised in philosophy by Adi-Buddha.

It is the latter that is ubiquitous because it is the universal essence or principle. It is Bodhi, or the spirit of Buddhaship, which, having resolved itself into its primordial homogeneous essence and merged into it, as Brahma (the universe) merges into Parabrahm, the ABSOLUTENESS - that is meant under the name of "essential Bodhi ". For the Nirvanee, or Dhyani Buddha, must be supposed - by living in Arupadhatu, the formless state, and in Dharmakaya - to be that " essential Bodhi" itself. It is the Dhyani Bodhisattvas, the primordial rays of the universal Bodhi, who live in "reflected Bodhi" in Rapadhatu, or the world of subjective "forms" ; and it is the Nirmanakayas (plural) who upon ceasing their lives of " practical Bodhi", in the "enlightened" or Buddha forms, remain voluntarily in the Kamadhatu (the world of desire), whether in objective forms on earth or in subjective states in its sphere (the second Buddhakshetra). This they do in order to watch over, protect and help mankind.

Thus, it is neither one Buddha who is meant, nor any particular avatar of the collective Dhyani Buddhas, but verily Adi-Bodhi - the first Logos, whose primordial ray is Mahabuddhi, the Universal Soul, ALAYA, whose flame is ubiquitous, and whose influence has a different sphere in each of the three forms of existence, because, once again, it is Universal Being itself or the reflex of the Absolute. Hence, if it is philosophical to speak of Bodhi, which "as Dhyani Buddha rules in the domain of the spiritual" (fourth Buddhakshetra or region of Buddha); and of the Dhyani Bodhisattvas "ruling in the third Buddhakshetra "or the domain of ideation; and even of the Manushi Buddhas, who are in the second Buddhakshetra as Nirmanakayas - to apply the "idea of a unity in trinity" to three personalities - is highly unphilosophical.

(See also: Trisharana, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

The concept of levels follows closely on the concept of lines of development. The more highly developed you are in a particular line, the higher level you are at in that line. Wilber's conception of the level is clearly based on several theories of developmental psychology, including: Piaget's theory of cognitive development, Kohlberg's stages of moral development, Maslow's hierarchy of needs, Erikson's stages of psychosocial development, and Jane Loevin ...

See also:

AQAL, AQAL - Quadrants, AQAL - Eight indigenous perspectives, AQAL - Lines streams or intelligences, AQAL - Levels or stages, AQAL - States, AQAL - Types

Read more here: » AQAL: Encyclopedia II - AQAL - Levels or stages

A state is basically a level that is attained only temporarily. Once you have unlimited access to a state of consciousness, then it is a permanent structure, or a developmental level. States of consciousness include: waking, dreaming, dreamless sleep, and nondual. (In the mystical traditions of which Wilber is a part, these four states correspond to four realms: gross, subtle, causal, and nondual.) Thus it is theoretically possible for someone at a low cognitive level to experie ...

See also:

AQAL, AQAL - Quadrants, AQAL - Eight indigenous perspectives, AQAL - Lines streams or intelligences, AQAL - Levels or stages, AQAL - States, AQAL - Types

Read more here: » AQAL: Encyclopedia II - AQAL - States

This is a sitemap for Buddhism - S . Click on a link and you will find multiple definitions and articles related to the word.

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