October | 2019 | Mandala of Love

This is Article No. 4 in the ‘5 Wisdoms’ series.

This is the second of several articles on the ‘Five Skandhas‘ of ancient Indian tradition, which were the five ‘heaps’ of materials, or cognitive-perceptual components, from which the metaphorical ‘house of the self’ was believed to have been built. The mandala of the Five Wisdoms in Mahayana Buddhist tradition is based on the idea that each of the Five Wisdoms arises from recognising the Emptiness of one the skandhas. In the first two articles in this ‘5 Wisdoms’ series (here and here), I have introduced the first of the Wisdoms – the Dharmadhātu Wisdom – and the notion of Emptiness (Skt: Shunyatā). I would like, in future, to provide more articles on the Dharmadhātu Wisdom, and several articles on each of the other Wisdoms, but I need first to provide an overview of the Buddha’s ‘Emptiness of the Five Skandhas‘ teaching, and this will include an outline of the Five Wisdoms.

I have been referring to the skandhas as ‘cognitive-perceptual components’, or as ‘cognitive-perceptual functions’. This term ‘cognitive-perceptual’ is borrowed from modern science – from medicine and psychology. I trained as an Occupational Therapist and worked in both physical rehabilitation services and mental health services for many years, so I have a very good understanding, and a deep appreciation, if not a sense of wonder, in regard to the biological dimensions of cognition and perception. For professionals in the fields of Neurology and Psychiatry, the two-part word ‘cognitive-perceptual’ refers in part to the different functioning of the two hemispheres of the brain – the left brain being, loosely speaking, more ‘cognitive’ and the right brain being, loosely speaking, more ‘perceptual’. What we are talking about in regard to the skandhas however, is something much deeper. We are talking about the underlying archetypal pattern, or eternal structure, by which Consciousness unfolds into manifestation – the mandala structure within Consciousness that caused the human brain to evolve in the spectacular way that it did.

Carl Jung – a Passionate Student of Tibetan Buddhism

To be clear, we need to define what we mean, in this context, by ‘cognitive-perceptual’. The Buddha’s approach is very much closer to that of Carl Jung and his ‘Four Functions of Consciousness’, than it is to the scientific materialism of modern medicine and psychology. As I have mentioned frequently in previous articles, our unconscious identification with the pre-Quantum-Physics worldview of scientific materialism is a major obstacle to our understanding of the Buddha’s non-duality teachings. Carl Jung was a student of both the early Quantum Physics (he had a long-standing personal friendship with Wolfgang Pauli), and of the universal spiritual psychology that underlies all the spiritual traditions – and one of his most valued sources in his pursuit of that knowledge, was Tibetan Buddhism. It is unfortunately little known that Jung was passionate about the Bardo Thodol, or Tibetan Book of the Dead, and was reported by Marie-Louise Von Franz to have carried a translation of it with him whenever he was traveling. The contents of that book profoundly affected the development of his ideas, including his psychological typology framework, which has a mandala structure, and is essentially identical with the mandala of the Skandhas/Realms/Wisdoms that I am currently exploring in these articles.

This is Article No 3 in the ‘5 Wisdoms’ series. It is one of three introductory articles to a longer series of articles in which I shall be exploring each the five ’empty’ skandhas of Buddhist tradition – the five non-personal cognitive-perceptual components, which come together to create the illusion of a separate self.

The Dharmādhatu Wisdom, the central Wisdom in the Five Wisdoms mandala, refers to the non-dual understanding that the historical Buddha referred to in terms of Emptiness (Pali – suññatā; Sanskrit – shūnyatā) – the absence of any separate self-nature in all beings and in all things. So the Dharmādhatu Wisdom can be thought of as the ability to rest as Consciousness knowing that the root of that experience is entirely impersonal. It can also be characterised as the knowledge that Consciousness is like a single universal light; or an all-pervading expanse of benevolent intelligence; or as a infinite compassionate space in which we, and everything else, are held and loved.

The Dharmādhatu Wisdom is also the wisdom of Mindfulness, the wisdom of Balance, the wisdom of Humility – but especially, it is the wisdom of Emptiness. Importantly, Buddhist tradition tells us that if we manage to acheive a degree of spiritual development without endeavouring to also recognise Emptiness, we will personalise our experience of Consciousness, and will be trapped in the spiritual delusion and refined narcissism that are the culture and consciousness of the Deva Lokas, or God Realms – which I briefly described in my previous article (here).

Consciousness, Mindfulness, and ‘Remembering’

Mindfulness and Consciousness are very closely related, but not synonymous. The objective and collective space of Consciousness does not need to be cultivated, but Mindfulness does. To be Mindful is to be choosing to rest as Consciousness in the midst of life. We cultivate Mindfulness by a process of more fully ‘embodying’ Consciousness in various ways. The Buddha talked about this process of embodying Consciousness in a variety of ways – often using four-fold mandala formulations like the brahmavihāras, or five-fold mandala formulations like the ‘Five Skandhas‘ and the ‘Five Spiritual Faculties’ (indriyas). One of the Buddha’s most important formulations however, was the four ‘Foundations of Mindfulness’ (satipatthāna – Pali; smrtyupasthāna – Sanskrit) – yet another expression of the mandala archetype. I shall be exploring these four categories in detail in future articles, but have listed them in the table below, and in the second of the two mandala diagrams below that.

While we might at first think that we become conscious, or realise Consciousness, by a heroic effort of personal will power, this is an inadequate way of describing the process. Rather, we become conscious by acknowledging that Consciousness is who we are – in essence. The path therefore is better characterised as one in which we ‘rest’, and allow Consciousness to pervade all our activities. This allowing, this surrender to our true nature, this ‘letting go’ process, by which the light and space of Consciousness is received into every fibre of our being, and pervades every nook and cranny of our lives, is Mindfulness. This process of the embodiment of Consciousness via an attitude of receptivity, relaxation, surrender, and ‘resting’, can be characterised as feminine, relative to the intentional, purposeful, willful attitude, which is more often associated with Mindfulness, and which can be characterised as masculine. The validation of this more neglected attitude, which we can think of as archetypally feminine, is one of the main themes of this article.

Monthly Archive: October 2019

The Five Skandhas – the Cognitive-Perceptual Components

Carl Jung – a Passionate Student of Tibetan Buddhism

The Five Skandhas – Dakini Wisdom

Consciousness, Mindfulness, and ‘Remembering’