There are 4 rounds (gati) of existence below the human level: the niraya or [downward path]
of a hell for infernal beings, the asura-nikaya, or level of demons, the peta-loka or ghost level and the animal creation (tiracchana yoni). The human level of conscious existence (manussa-loka) is fifth in ascending order of rounds. Above the human are the divine gati or deva lokas of heavenly beings. These rounds of existence take place in a corresponding objectified lower world called [kama loka]
or the sensuous-sphere. The conscious existences in this sphere exemplify a continuum of lower states of consciousness, therefore they may be considered together as the [sensuous-sphere consciousness]
. Above this are three higher states: the [fine-material-sphere]
(rupaloka) consciousness; the [immaterial-sphere]
(arupaloka) consciousness; and the fourth state, the [supermundane]
(lokuttara). The trances or mental absorptions (jhana) of huma meditations take place in the [fine-material-sphere]
, and rise to the [immaterial sphere]
where the six higher spiritual powers (abhinma) begin to be acquired. The sixth power takes the adept to the fourth state (lokuttara), or the [supermundane sphere]
, and eventually to nirvana.
The devas or heavenly beings are classified as being of 6 grades in the sensuous-sphere, of 12 grades in the fine-material-sphere and of 4 grades in the immaterial-sphere. In the fourth state of consciousness of the supermundane (lokuttara) sphere the grades of gods or devas (divinity) are not given; but according to one reckoning it comprises nine conditions or sub-states of consciousness, and according to another, five. The total number of sub-classes of divine beings is 22 in the three lower spheres. Each of these is also said to have its own heaven. In the 2 lowest spheres are humans and the four lowest classes or rounds of beings with conscious existence. Thus six general classes of conscious beings may be counted; many more if sub-classes and gods are enumerated (perhaps 33 in all). Each being has a consciousness normative to its sphere. In the case of men, at least, each has also the possibility of the consciousness of the three higher spheres, depending on the disposition, or as a function, of the phenomena (dhammas) and particularly of the khandhas (the elements of mental interaction). The disposition of the elements in turn depends on karma and the dispensation of spiritual forces directed towards those disciples who have entered the stream (sotapan).
