alaya vijnana

in omori sogen's book on zen meditation, there is reference to a concept in buddhist philosophy/psychology known as "alaya vijnana" or "storehouse consciousness." it is from a classification of consciousness known as "astavijnana" or the eight consciousness model. it is a system that stratifies consciousness into "layers" which must be progressively "penetrated" to achieve enlightenment.

the first five "layers" or "consciousnesses" are tied to each of the five senses. the sixth layer relates to "manas." and no, the "sixth sense" is not psychic ability. it is simply the thinking consciousness which coordinates the previous five sense consciousness, and formulates "thoughts" based on (and often times independent of) what it perceives. the seventh layer can roughly be correlated to the jungian concept of the individual unconsciousness. it is variously perceived as an "obstruction" or "defilement" layer. this is perhaps the most difficult layer to penetrate. if, however, it is passed, then the practitioner reaches the eighth consciousness, known as "alaya vijnana" or "storehouse consciousness." omori sogen ties this level to the collective unconsciousness. according to buddhist theory, realization of this layer allows one to perceive the "seeds" of all karma.

aside from providing for a "model" of consciousness, astavijnana also has an explanatory role for one of the most dangerous and "sneaky" problems involved in meditation: "maya" or the "illusory end." if a meditation practitioner "clears" the first six levels (the five senses and mind), then, paradoxically, the objective of enlightenment suddenly becomes HARDER. this is because the seventh layer, that of the individual unconsciousness (and variously associated with defilement or obstruction), freed of the shackles of the previous six layers, is able to impose its individualist, "selfish", egocentric "hold" on consciousness. it will produce all manner of "maya" or illusions to maintain its grasping/attachment on reality. some of these maya are unpleasant (nightmares, demons), but the more insidious and dangerous are those maya that are pleasurable (for example, psychic phenomena). the practitioner is urged to "push onwards" and pay little attention to either the "good" or "bad" products of the seventh layer. it is only through consistent and unflagging efforts that the practitioner has any chance of reaching the "alaya vijnana" and complete enlightenment.