Traditions:Contemplative universals and meditative landmarks

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