Traditions:Contemplative universals and meditative landmarks - Revision history

OlivierSandilands: OlivierSandilands moved page Contemplative universals and meditative landmarks to Tradition:Contemplative universals and meditative landmarks

2025-04-09T16:59:28Z

OlivierSandilands moved page Contemplative universals and meditative landmarks to Tradition:Contemplative universals and meditative landmarks

← Older revision	Revision as of 11:59, 9 April 2025
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OlivierSandilands at 16:58, 9 April 2025

2025-04-09T16:58:07Z

← Older revision		Revision as of 11:58, 9 April 2025
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	Kenneth Rose's five Contemplative Universals and Meditative Landmarks result from a comparative synthesis of Hindu, Christian, and Buddhist models of development.<ref>Rose, K. (2016). ''Yoga, meditation, and mysticism: contemplative universals and meditative landmarks''. Bloomsbury, pp. 51-55.</ref>		[[category:Developmental models]]
			Kenneth Rose's five Contemplative Universals and Meditative Landmarks result from a comparative synthesis of traditional texts from Hindu, Christian, and Buddhist models of development.<ref>Rose, K. (2016). ''Yoga, meditation, and mysticism: contemplative universals and meditative landmarks''. Bloomsbury, pp. 51-55.</ref>

	== Step 1: Convergence ==		== Step 1: Convergence ==

OlivierSandilands at 16:54, 9 April 2025

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-Kenneth Rose's five Contemplative Universals and Meditative Landmarks result from a comparative synthesis of Hindu, Christian, and Buddhist models of development.<ref>Rose, K. (2016). ''Yoga, meditation, and mysticism: contemplative universals and meditative landmarks''. Bloomsbury, pp. 51-55.</ref> Of note, Rose's presentation of the meditative landmarks that characterise reaching specific "contemplative universals" seen as common to the the three traditions in question, should be seen as this authors' interpretation of each tradition, at least in the summarized passage I have surveyed here. Firstly, his presentation of the Theravada model of progressing through the Jhānas as representing the entirety of the path of development within this tradition is wrong: there are several stages of enlightenment. Furthermore, the fourth "universal" is equated with the attainment of the "cessation of perception and feelings" (NS), and then described as a "state" , which is mistaken. Rose confuses NS with the immaterial Jhānas, it seems; NS is a specific and rare attainment which is in theory only available to some of the practitioners who are beyond the third of four stages of enlightenment in the previously mentioned four path model. See Laukkonen et al., 2023, and the Visuddhimagga. There are other "cessation" attainments, corresponding to the attainment of lower levels of realization - and the culmination of the Jhāna itenerary in the theravadin model - but these are not "experiences" (not even of "immaterial being" or a "spiritual night of disorientation" , or, as stated at p. 82, "a nondual, unitive state of awareness that, as we have seen, Newberg and d’Aquili call “absolute unitary being, ” or an “enhanced non- cognitive state. ") Attachments  The_common_Yogic-Mystical_Itinirary.png Compendium of Phenomena
+Kenneth Rose's five Contemplative Universals and Meditative Landmarks result from a comparative synthesis of Hindu, Christian, and Buddhist models of development.<ref>Rose, K. (2016). ''Yoga, meditation, and mysticism: contemplative universals and meditative landmarks''. Bloomsbury, pp. 51-55.</ref>
 == Step 1: Convergence ==
 == Step 2: Coalescence ==
 == Step 3: Simplification ==
 == Step 4: Quiescence ==
 == Step 5: Beatitude ==
 == References ==

OlivierSandilands at 16:37, 9 April 2025

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← Older revision		Revision as of 11:37, 9 April 2025
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	== Step 5: Beatitude ==		== Step 5: Beatitude ==

			== References ==

OlivierSandilands at 16:36, 9 April 2025

2025-04-09T16:36:52Z

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	~~Quoted~~ from Rose, ~~2018~~. p. 51-55. Of note, Rose's presentation of the meditative landmarks that characterise reaching specific "contemplative universals" seen as common to the the three traditions in question, ~~has some problematic details~~, at least in the summarized passage I have surveyed here. Firstly, his presentation of the Theravada model of progressing through the Jhānas as representing the entirety of the path of development within this tradition is wrong: there are several stages of enlightenment. Furthermore, the fourth "universal" is equated with the attainment of the "cessation of perception and feelings" (NS), and then described as a "state" , which is mistaken. Rose confuses NS with the immaterial Jhānas, it seems; NS is a specific and rare attainment which is in theory only available to some of the practitioners who are beyond the third of four stages of enlightenment in the previously mentioned four path model. See Laukkonen et al., 2023, and the Visuddhimagga. There are other "cessation" attainments, corresponding to the attainment of lower levels of realization - and the culmination of the Jhāna itenerary in the theravadin model - but these are not "experiences" (not even of "immaterial being" or a "spiritual night of disorientation" , or, as stated at p. 82, "a nondual, unitive state of awareness that, as we have seen, Newberg and d’Aquili call “absolute unitary being, ” or an “enhanced non- cognitive state. ") Attachments  The_common_Yogic-Mystical_Itinirary.png Compendium of Phenomena ~~K. Rose's 5 Contemplative Universals and Meditative Landmarks~~		Kenneth Rose's five Contemplative Universals and Meditative Landmarks result from a comparative synthesis of Hindu, Christian, and Buddhist models of development.<ref>Rose, K. (2016). ''Yoga, meditation, and mysticism: contemplative universals and meditative landmarks''. Bloomsbury, pp. 51-55.</ref> Of note, Rose's presentation of the meditative landmarks that characterise reaching specific "contemplative universals" seen as common to the the three traditions in question, should be seen as this authors' interpretation of each tradition, at least in the summarized passage I have surveyed here. Firstly, his presentation of the Theravada model of progressing through the Jhānas as representing the entirety of the path of development within this tradition is wrong: there are several stages of enlightenment. Furthermore, the fourth "universal" is equated with the attainment of the "cessation of perception and feelings" (NS), and then described as a "state" , which is mistaken. Rose confuses NS with the immaterial Jhānas, it seems; NS is a specific and rare attainment which is in theory only available to some of the practitioners who are beyond the third of four stages of enlightenment in the previously mentioned four path model. See Laukkonen et al., 2023, and the Visuddhimagga. There are other "cessation" attainments, corresponding to the attainment of lower levels of realization - and the culmination of the Jhāna itenerary in the theravadin model - but these are not "experiences" (not even of "immaterial being" or a "spiritual night of disorientation" , or, as stated at p. 82, "a nondual, unitive state of awareness that, as we have seen, Newberg and d’Aquili call “absolute unitary being, ” or an “enhanced non- cognitive state. ") Attachments  The_common_Yogic-Mystical_Itinirary.png Compendium of Phenomena

	Step 1: Convergence Step 2: Coalescence Step 3: Simplification Step 4: Quiescence Step 5: Beatitude		== Step 1: Convergence ==

			== Step 2: Coalescence ==

			== Step 3: Simplification ==

			== Step 4: Quiescence ==

			== Step 5: Beatitude ==

OlivierSandilands: Created page with "Quoted from Rose, 2018. p. 51-55. Of note, Rose's presentation of the meditative landmarks that characterise reaching specific "contemplative universals" seen as common to the the three traditions in question, has some problematic details, at least in the summarized passage I have surveyed here. Firstly, his presentation of the Theravada model of progressing through the Jhānas as representing the entirety of the path of development within this tradition is wrong: there..."

2025-04-09T16:32:46Z

Created page with "Quoted from Rose, 2018. p. 51-55. Of note, Rose's presentation of the meditative landmarks that characterise reaching specific "contemplative universals" seen as common to the the three traditions in question, has some problematic details, at least in the summarized passage I have surveyed here. Firstly, his presentation of the Theravada model of progressing through the Jhānas as representing the entirety of the path of development within this tradition is wrong: there..."

New page

Quoted from Rose, 2018. p. 51-55. Of note, Rose's presentation of the meditative landmarks that characterise reaching specific "contemplative universals" seen as common to the the three traditions in question, has some problematic details, at least in the summarized passage I have surveyed here. Firstly, his presentation of the Theravada model of progressing through the Jhānas as representing the entirety of the path of development within this tradition is wrong: there are several stages of enlightenment. Furthermore, the fourth "universal" is equated with the attainment of the "cessation of perception and feelings" (NS), and then described as a "state" , which is mistaken. Rose confuses NS with the immaterial Jhānas, it seems; NS is a specific and rare attainment which is in theory only available to some of the practitioners who are beyond the third of four stages of enlightenment in the previously mentioned four path model. See Laukkonen et al., 2023, and the Visuddhimagga. There are other "cessation" attainments, corresponding to the attainment of lower levels of realization - and the culmination of the Jhāna itenerary in the theravadin model - but these are not "experiences" (not even of "immaterial being" or a "spiritual night of disorientation" , or, as stated at p. 82, "a nondual, unitive state of awareness that, as we have seen, Newberg and d’Aquili call “absolute unitary being, ” or an “enhanced non- cognitive state. ") Attachments  The_common_Yogic-Mystical_Itinirary.png Compendium of Phenomena K. Rose's 5 Contemplative Universals and Meditative Landmarks

Step 1: Convergence Step 2: Coalescence Step 3: Simplification Step 4: Quiescence Step 5: Beatitude