"India's Psychospiritual technology has been subject to a ruling paradigm, which can be described as verticalism: Reality is thought to be realizable by inverting attention and then manipulating the inwardly focused consciousness to ascend into ever-higher states in the inner hierarchy of experience until everything is transcended...
This vertical model of spirituality is founded in archaic mythical imagery, which pictures Reality in polar opposition to conditional existence: Heaven above, Earth below. As the contemporary adept Da Free John (Adi Da) has shown, this model is a conceptual representation of the human nervous system. As he put it succinctly:
The key to mystical language and religious metaphor is not
theology or cosmology but anatomy. All the religious and cosmological language of mysticism is metaphorical. And the metaphors are symbols for anatomical features of the higher functional structures of the human individual.
Those who enter deeply into the mystical dimension of experience soon discover that the cosmic design they expected to find in their inward path of ascent to God is in fact simply the design of their own anatomical or psychophysical structures. Indeed, this is the secret divulged to initiates of mystical schools."
More recently, Joe Nigro Sansonese explored the somatic origins of myth in his [...] work The Body of Myth. He defined myths succinctly as "culture-laden descriptions of samadhi."As he explained, each meditation takes the yogin or yogini deep into the body [...]. This somatic journey is then externalised in mythic utterances. There is much truth to Sansonese's statement, but it is not the entire truth. Some states of consciousness go beyond proprioception, beyond the body, and it is precisely these states that the Yoga adepts seek to cultivate. Enlightenment or liberation itself is definitely a body-transcending condition. Here the entire universe becomes a "body" for the liberated being.
The most severe limitation of the verticalist paradigm is that it involves an understanding of spiritual life as a progressive inward journey from unenlightenment to enlightenment. This gives rise to the misconception that Reality is to be found within, away from the world, and that, consequently, to renounce the world means to abandon it.
It is to the credit of India's adepts that this paradigm did not remain unchalleged. For instance, in Tantra, which straddles both Hinduism and Buddhism, a different understanding of spirituality is present. [...] Tantra is founded in the radical assumption that if Reality is anywhere, it must be everywhere and not merely inside the human psyche. The great dictum of Tantrism is that the transcendental Reality and the conditional world are coessential - nirvana equals samsara. In other words, transcendental ecstasy and sensory pleasure are not finally incompatible. Upon enlightenment, pleasure reveals itself to be ecstasy. In the unenlightened state, pleasure is simply a substitute for the ecstasy that is its abiding ground. This insight has led to a philosophy of integration between spiritual concerns and material existence, which is particularly relevant today."
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