Resting as Consciousness with the mandala wisdom as our guide, everything falls into place at last.
I hope you enjoy my articles. The various inter-related categories of my writing are described below, and my coaching and teaching work is described below that. Hover your mouse pointer over the categories in the menu bar above to reveal the sub-menus and listings of the articles.
******* Three Current Writing Projects: *******
There are currently 43 articles in this introductory series on meditation, self-enquiry, and the psychology of the mandala, which I initially chose to call ‘Meditation Guidance’. I strongly recommend this series of articles to anyone who is new to the Mandala of Love website. The first 34 summaries are now available for this series – by clicking here, or on image below. For more information on this series, see my description further down this page.
Click on the title above to read the first article in a series of twelve articles, which together take a very deep, broad and detailed look at what recognising the emptiness of the rūpa skandha, the ‘form-creating’ skandha, might mean in practice. This series is part of a larger series of articles, which can be found under the ‘5 Wisdoms’ menu above, and in which I will cover each of the five skandhas in turn. To read from the beginning of the ‘5 Wisdoms’ series click here.
The fact that the rūpa skandha is associated, in the Bardo Thodol, with both the Mirror-Like Wisdom and the Buddhist ‘Hell Realms’ (with their archetypal imagery of inhumane mental judgement, condemnation and hatred – leading to horrible tortures and punishments), establishes a very clear archetypal association between identification with the rūpa skandha and the Thinking function of the egoic mind. The rūpa skandha however, is usually rendered, not by more accurate and descriptive words like as ‘conceptualisation’, or ‘conceptual form’, but simply as ‘Form’. This introduces a confusion in which rūpa is therefore also frequently associated with ‘the body’ in the concrete, sensory, corporeal sense of the word – an association that is best reserved for vedanā, the skandha of Sensing, or Sensation. These articles aim to recover the great power of the Buddha’s ‘Five Skandhas‘ teaching by addressing this area of confusion.
During the last couple of years I have had very little time for writing, but have begun work on a new series of longer articles on the ten deities of the Dharmadhātu mandala that were described by Padmasambhava in his Bardo Thodol teachings (which became known to Westerners as the ‘Tibetan Book of the Dead’). I have taken as my starting point, the central five verses in Padmasambhava’s ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’ (which you can read here). I have found these verses inspirational ever since I was introduced to them nearly 40 years ago, and I hope you will find them the same.
In this series, I am aiming to show meditators how each one of the five male Buddhas and the five female Buddhas of the Dharmadhātu Mandala can be felt in the fields of the body as profound suprapersonal sources of somatic healing and wisdom. Those who read the whole series of articles – and it is intended that these articles should be read in sequence – will be able to incorporate these reflections into their meditation practice in a systematic way. The first article in the series can be found here, and brief summaries of all the articles can be found here.
The introductory series of 43 articles on meditation and self-enquiry, which I chose to call the ‘Meditation Guidance’ series, and which is listed under the ‘Meditation’ menu above, was my main focus in 2017 and 2018. I have tried to write these articles in a way that makes them accessible to anyone who may be interested in meditation, self-awareness, and spiritual development. My approach to meditation and Mindfulness is distinctive, and perhaps idiosyncratic, because, although it is based on the Buddhist psychology of non-duality, and on the mandala-wisdom of the Tibetan Buddhist tradition, it also makes use of the language of the English translations of Carl Jung. Jung borrowed very heavily from Buddhism in the development of his own mandala model of the psyche – unfortunately without acknowledging his debt. I am borrowing back from Jung – and I certainly acknowledge a great debt to him.
An important source of inspiration for these articles was my deepening appreciation of the meeting of Quantum Physics and Quantum Biology with Neuroscience, which is now taking place. I find this to be most fully articulated in the brilliant Penrose-Hameroff hypothesis in regard to the nature of the brain-Consciousness interface – a hypothesis that is steadily accumulating experimental support.
Brief summaries of the articles in the ‘Meditation Guidance’ series can be found here, or by clicking the image below.
Although I am most strongly influenced by Buddhist thought, my approach could be characterised as a ‘Western Buddhist’ one – and one in which I have tried as much as possible to address the general reader. Where they can serve to illuminate and ground the deep non-dual psychology of the Buddhist mandala wisdom, I therefore make connections with other psychologies that share the same inspiration – especially that of Carl Jung. I have also been a passionate student of the deep humanistic psychology of Marshall Rosenberg (founder of Nonviolent Communication – NVC), and of Eugene Gendlin (founder of the ‘Focusing‘ self-empathy/self-enquiry dyad practice) and, since I have found these to be of enormous value on my understanding of Buddhist psychology, I have woven these perspectives into this Mandala of Love approach to meditation and self-enquiry.
This series of articles aims to bring fresh insights into several common approaches to meditation – the Mindfulness of Breathing, Mettā Bhavana (‘Cultivation of Loving Kindness’), and the Zen ‘Just Sitting’ practice for example. The initial framework for the Mandala of Love approach, and for this whole series also, is provided by the four brahmavihāras (Loving Kindness, Appreciative Joy, Equanimity and Compassion) – a four-fold meditation-cycle and self-enquiry practice from ancient India, which was given a very important place in the Buddha’s teaching framework, and in the subsequent development of the Buddhist tradition. Central to my approach is the conceptualisation of meditation practice as ‘resting as Consciousness’, and the recognition of the brahmavihāras as ‘attitudes of Consciousness’. The word Consciousness as I use it in its capitalised form refers to the ’empty’ vijñāna skandha of Buddhist tradition, which we find placed at the centre of the Buddhist mandalas. ‘Internally’ the vijñāna skandha is the non-personal experiencing subject; and ‘externally’ it is the space of Consciousness in which all our experiencing arises.
By re-framing meditation and Mindfulness practices as expressions of ‘resting as Consciousness’, and acknowledging the ’empty’ and impersonal nature of all the components of cognition and perception that arise in Consciousness (the skandhas of Buddhist tradition), there is an opportunity to set these practices in a non-dual context – one that is, I hope, much more true to the Buddha’s teaching than many of the modern derivatives. The Buddha bore witness to the impersonal nature of all psychological phenomena, and to the ’empty’ and non-locatable nature of Consciousness, and urged his students to take these insights as the foundation of their practice. When we step out of the egoic perspective, we can re-discover meditation as an activity whose purpose is to reveal our true nature and recover our natural state – the compassion and intelligence of our natural humanity.
Since the beginning of 2019, I have been aiming, in my articles, to provide some more in-depth analysis on the Five Wisdoms; the Buddha’s ‘Emptiness of the Five Skandhas‘ teaching, and on the closely-related ‘Four Foundations of Mindfulness’. I have created a new menu category for some of these articles, which I have called simply, ‘5 Wisdoms’. Under this menu you will find a group of introductory, or overview, articles on the five skandhas, followed by the first of five groups of articles. There will eventually be a group for each of the five skandhas. I have begun the first group; one focused on the all-important, but much misunderstood rūpa skandha – the ’empty’ conceptualising, or ‘form-creating’, function of the mind.
I have been a passionate student of Marshall Rosenberg’s Nonviolent Communication (NVC) model for over twenty years, and have taught several courses based on his work and on the work of Eugene Gendlin, the originator of the Focusing self-empathy dyad practice. I have also developed an innovative approach to the NVC model, which I call the NVC Mandala, and which sees the ‘four components’ of Rosenberg’s model as a beautiful example of the universal mandala wisdom that we find in Tibetan Buddhism, and in the psychology of Carl Jung – though Carl Jung, it should be noted, borrowed much from Tibetan Buddhism in the creation of his mandala model of the psyche.
The ‘NVC Mandala’ that becomes clear when Marshall Rosenberg’s ‘four components’ model is arranged with Observations and Feelings at east and west, and Needs and Requests at north and south, is all the more remarkable for the fact that he developed his model without any knowledge of Tibetan Buddhism or the work of Carl Jung. The obvious connections between the non-dual psychology of the Tibetan Buddhist mandala and the practical psychological analysis of thought and language that is provided by Marshall Rosenberg, provide the basis for an extremely rich synthesis of ideas and very profound support for the Buddhist practice of Mindfulness.
I have placed Marshall Rosenberg’s Nonviolent Communication and Eugene Gendlin’s Focusing under the same heading because I have found it helpful to combine them into a single model. The outer clarity of communication, which Nonviolent Communication aspires to, requires a foundation of deep Presence and self-empathy – and these qualities can be more powerfully cultivated and more fully understood through self-enquiry dyad practice based on the core ideas in Gendlin’s Focusing model.
I hope that the articles in the ‘NVC/Focusing’ series will be thought-provoking for anyone with an interest in bringing harmony and compassion to their relationships and communities; in the psychology and spirituality of everyday life; and in the Buddhist ideals of nonviolence, loving-kindness, and creativity. I would like to find the time to write some in-depth reflections on how both Nonviolent Communication and Focusing can support a deepening of Buddhist practice; and how Buddhist insights that support a deepening of the practice of Nonviolent Communication and Focusing.
You can access the first post in this series by clicking here, or by clicking on ‘NVC/Focusing’ in the top menu.
The Mandala of Love website started as a book project called A Mandala of Love: Consciousness, Ethics and Society. I have published some of the drafts of the early sections of that book (from 2016) in the form of articles in a ‘Book Sections’ series, which can be accessed by clicking on the ‘Book’ menu above.
Alternatively, you can access the first post in the ‘Book Sections’ series by clicking here.
The earliest piece of writing in the site, this is a longer piece from 2012. Even though it is not quite complete, it covers the most significant events on the Hui Neng story. To access it click here, or on the title above. I am hoping that this article will provide inspiration and guidance to students of both meditation and non-duality. I find the story of Hui Neng to be one of the most beautiful and illuminating in the whole of the Buddhist tradition. Among the many deep themes in this rich and multi-dimensional story, you will find, I believe, the essence of Zen.
Those who have been reading my articles on the mandala wisdom on this website, will find that Hui Neng’s story brings us back, in a fresh new way, to the traditional point of entry into the mandala: the blue Eastern Quadrant; the ’empty’ rūpa skandha; the Mirror-Like Wisdom; and the brahmavihāra of Equanimity.
Individual Coaching, Mandala Innerwork, and Meditation Teaching
Although I am currently very busy with personal commitments, I may be able to provide individual meditation guidance and coaching sessions via Zoom to people who are interested in my work. My Mandala Innerwork approach to coaching is a form of self-enquiry that students of meditation will find very supportive. These sessions are also especially valuable to students of the Nonviolent Communication (NVC) model, since these sessions focus on the development of the attitudes and skills of self-empathy, which is foundational to that model. I am particularly keen to work with those who are interested in the Mandala of Love approach to self-enquiry, meditation, and self-empathetic innerwork, and who would value my support to apply the principles that I have been outlining in my articles.
My approach to innerwork draws on various sources of inspiration, but makes extensive use of the work of Eugene Gendlin, and his student Anne Weiser-Cornell. I have also completed the Inner Presence Coaching training of Jerry Donoghue, an NVC teacher who is based in Ashville, North Carolina, in the USA – an NVC teacher who, like me, is engaged with integrating NVC with the non-dual wisdom of the Buddhist tradition.
Jerry Donoghue and I also share the conviction that the practice of self-empathy, which is a foundational element of the NVC model, requires the acknowledgement of psychological parts – a theme that I have addressed frequently in my ‘Meditation Guidance’ articles (including here, here, here, and here). Indeed the self-empathy / self-enquiry approach that I have come to call Mandala Innerwork is founded on my observation, over several decades of my own innerwork practice, that the ability to self-empathetically recognise and work with psychological parts is an essential self-awareness skill, and a necessary skill if we wish to become more conscious; to recover an authentic self; and to integrate non-dual wisdom.
In the context of my individual coaching sessions, I like to integrate my meditation and self-enquiry work with my facilitation of self-empathetic innerwork. Both skills take the idea of ‘resting as Consciousness’ as their starting point. Indeed, my coaching work is best characterised as a form of self-enquiry facilitation, or of Mindfulness with the goal of Insight – seeing through the self-illusion. The depth of that enquiry depends on the choice of those that I am working with, but my own personal framework is rooted in the rich and powerful psychology of the Buddhist non-duality teachings.
If you would like to read more on my approach to NVC Self-Empathy work and Mandala Innerwork, please consider looking at the articles that can be found under the NVC/Focusing menu above. A brief summary of my approach can be found here.