The Expanded or Collective being goes beyond the dualistic ego to the mystic and the cosmic states of existence. This is the state of consciousness that one must pass through in order to attain realisation. It has been given various names in different philosophies and cosmologies.
From the perspective of involution, the Collective state constitute the loss of the omnipotent Godhead-consciousness. In Kashmir Shaivite metaphysics, this corresponds in part to the Shuddhashuddha-tattvas ("Pure-Impure" principles) or Vidya-kala ("knowledge state") . Here there is the origin of individual consciousnesses or purushas (seperate centre of consciousness) and Maya (the origin of form). Here the macrocosmic Shiva-Shakti becomes a microcosmic purusha-prakriti.
But from the perspective of the ordinary consciousness this is a cosmic exansion and awakening, which we can call Expanded Consciousness. Here the consciousness moves beyond the boundaries of the individual's own limited sphere, and become seemingly universal in extent.
Different esoteric techniques enter this consciousness from different directions.
The path of Patanjali Yoga, Buddhist meditation, and similiar systems constitute a dual movement of inwardness (from Outer to Inner Being) and expansion (from Dualistic to the Cosmic) in the Mental body of Physical existence. During deep meditation the mind is stilled and consciousness expands until it becomes potentially limitless (this is the next stage - the Cosmic).
Tantra in the true sense, as opposed to the degenerate Western sex-aid spin-offs, constitutes the inner and expansive development of the Etheric body. Through these techniques, one moves beyond the Dualistic state through the awakening of the latent Shakti power (or kundalini) within each individual, and culminating in the attainment of Cosmic or Universal Shiva-Consciousness. Taoist practices of Internal Alchemy (nei-tan), Natha Tantra, and Tibetan Buddhism also incorporate these dimensions of being.
The Magical path of the Western Hermetic tradition constitutes the development of a Psychic Expanded Consciousness. It is in fact impossible to have any really dramatic and important occult-magical experiences unless you attained, or at least tapped into, the Collective-Psychic state. But unlike the above Oriental yogas, there is no specifically Inward movement. In fact, Magic by its very nature is an Outward-directed phenomena. Some occult traditions remain at the inner Outer Being level, whilst others such as Chaos Magic and Kenneth Grant's Maatian approach tend more and more to the Outer dimension; the primordial chaos beyond the cosmos.
In Kashmir Shaivism, from the perspective of involution, the Shuddhashuddha-tattvas ("Pure-Impure" principles) or Vidya-kala ("knowledge state") constitute the loss of the omnipotent Godhead-consciousness. Here there is the origin of individual consciousnesses or purushas (seperate centre of consciousness), called Vijnanakalas (unit of consciousness), and Maya (the origin of form). Here the macrocosmic Shiva-Shakti becomes a microcosmic purusha-prakriti.
But from the perspective of the ordinary consciousness, ascending or expanding to the Godhead, this is an expansion and awakening, the first stage of Enlightenment, whereby one realises one's difference from the objects of consciousness.
In Ken Wilber's involution-evolution psychology this stage would seem to corerspond in part to the "High Subtle" and "Low Causal" states.
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