Mandala of Love
  • Home
  • Meditation
    • Summaries of these Articles
    • ‘Meditation’ April 2017
      • A ‘Mandala of Love’ approach to Meditation
      • Self-Inquiry – Familiarising ourselves with Consciousness
      • The Content of the Mind is Not Important
      • Non-Duality – Buddha, Jesus, and Plato
      • Objectivity – Meditation and Thinking
    • ‘Meditation’ May-Jun 2017
      • René Descartes’ Error
      • Mindfulness – The Buddha’s ‘Remembering’ practice
      • Egoic consciousness – Divided against itself
      • Nurturing an Authentic Self
      • The Four Brahmavihāras – Four Attitudes of Consciousness
      • Mettā – Consciousness as Loving-Kindness
      • The Ethical and Relational Nature of Consciousness
      • The Brahmavihāras – the Soul’s Moral Compass
    • ‘Meditation’ Jul-Aug 2017
      • Upekṣā – Equanimity – Touching the Cosmic Stillness
      • Resting the Mental Body in the Field of Consciousness
      • The Mirror of Consciousness and the Mirror of Narcissism
      • The Hara – the Mysterious Second Chakra
      • The ‘Hell Realms’ – Inner Victims and Inner Persecutors
      • Muditā – Sympathetic Joy – A Sense of Wonder
    • ‘Meditation’ Sept-Oct 2017
      • Sympathetic Joy – an Attitude and an Energetic State
      • Zen and the Art of Human Life
      • Zazen – Just Sitting – Resting as Consciousness
      • Plato’s Cave Revisited
      • The Yin and Yang of Embodied Consciousness
    • ‘Meditation’ Nov-Dec 2017
      • Feeling – The Discernment of Goodness, Value and Beauty
      • Mettā – Living as Love and Contentment
      • Mettā – Healing the Egoic Shadow of Love
      • The Preta Realm – Deprivation, Despair, and Addiction
    • ‘Meditation’ Jan-Apr 2018
      • Flowing with the Currents of Feeling – Psychological Parts
      • Mettā – Being Unconditionally Present with Feeling
      • Empathy and Self-Empathy – Communication and Self-Enquiry
      • Feminine and Masculine – Energy and Presence
    • ‘Meditation’ May-Aug 2018
      • The Yin and Yang of Love and Compassion
      • The Asura Realm – Intuition and the Egoic Will
      • The Mandala and the Stupa
      • The Somatic Anatomy of the Energy Bodies
      • The Mandala of the Four Brahmavihāras
    • ‘Meditation’ Sept-Oct 2018
      • Consciousness, Meditation and the Four Qualia
      • The Beneficial Life Energy of Needs
      • Life Energies of Presence and Connection
    • ‘Meditation’ Nov-Dec 2018
      • Compassion and the All-Accomplishing Wisdom
    • ‘Meditation’ 2019 Jan-Oct
      • The Dharmadhātu Wisdom
      • Akashadhateshvari – Luminous Space
    • Meditation Guidance Overview
      • A Mandala Framework for Meditation and Self-Enquiry
      • Resting as Consciousness
  • 5 Wisdoms
    • Summaries of these Articles
    • Skandhas Intro
      • The Dharmadhātu Wisdom
      • Akashadhateshvari / White Tara – Luminous Space
      • The Five Skandhas – Dakini Wisdom
      • The Five Skandhas – the Cognitive-Perceptual Components
    • Rūpa Skandha
      • Part 1: Thinking and Wisdom
      • Part 2: The Mirror-Like Wisdom
      • Part 3: The Body
    • Vedanā Skandha
    • Samjñā Skandha
    • Samskāras Skandha
    • Vijñāna Skandha
  • 10 Buddhas
    • Summaries of these Articles
    • Padmasambhava’s Inspiration-Prayer
    • 10 Buddhas – Introduction
      • Part 1: Three Yānas / Three Myths
      • Part 2: Ten Dharmic Principles
      • Part 3: Resting as Consciousness
      • Part 4: Integration and Positive Emotion
    • 10 Buddhas – Integration
      • Part 5: Pandaravārsini
      • Part 6: Vajrasattva-Akshobya
      • Part 7: The Somatic Body-Mind
    • 10 Buddhas – Positive Emotion
    • 10 Buddhas – Spiritual Death
    • 10 Buddhas – Spiritual Rebirth
  • Buddhism
    • Summaries of these Articles
    • Hui Neng and the Mirror-Like Wisdom – A Zen Story
    • ‘Meditation’ Series Overview
      • A Mandala Framework for Meditation and Self-Enquiry
      • Resting as Consciousness
    • Padmasambhava’s Inspiration-Prayer
  • NVC/Focusing
    • Buddhism and Focusing
      • Part 1 – Eugene Gendlin’s ‘Clear Space’ and the Brahmavihāras
    • Nonviolent Communication (NVC) – Mandala Wisdom
    • Mandala Innerwork and NVC Self-Empathy
    • NVC/Focusing-related articles in other categories
      • Summaries of these articles
      • Feeling – The Discernment of Goodness, Value and Beauty
      • Empathy and Self-Empathy – Communication and Self-Enquiry
      • The Asura Realm – Intuition and the Egoic Will
  • Jung/MBTI
  • Book
    • William Blake’s ‘Jerusalem’
    • Introduction to the Mandala of Love book blog
    • The Cross and the Mandala
    • Carl Jung’s Psychology of the Archetypes
    • The Mandala as the Landscape of the Soul
    • Buddhas and Bodhisattvas – Archetypes of Consciousness
    • Jung’s Phenomenology of the Soul
    • Egoic Consciousness and its Shadow
  • Home
  • Meditation
    • Summaries of these Articles
    • ‘Meditation’ April 2017
      • A ‘Mandala of Love’ approach to Meditation
      • Self-Inquiry – Familiarising ourselves with Consciousness
      • The Content of the Mind is Not Important
      • Non-Duality – Buddha, Jesus, and Plato
      • Objectivity – Meditation and Thinking
    • ‘Meditation’ May-Jun 2017
      • René Descartes’ Error
      • Mindfulness – The Buddha’s ‘Remembering’ practice
      • Egoic consciousness – Divided against itself
      • Nurturing an Authentic Self
      • The Four Brahmavihāras – Four Attitudes of Consciousness
      • Mettā – Consciousness as Loving-Kindness
      • The Ethical and Relational Nature of Consciousness
      • The Brahmavihāras – the Soul’s Moral Compass
    • ‘Meditation’ Jul-Aug 2017
      • Upekṣā – Equanimity – Touching the Cosmic Stillness
      • Resting the Mental Body in the Field of Consciousness
      • The Mirror of Consciousness and the Mirror of Narcissism
      • The Hara – the Mysterious Second Chakra
      • The ‘Hell Realms’ – Inner Victims and Inner Persecutors
      • Muditā – Sympathetic Joy – A Sense of Wonder
    • ‘Meditation’ Sept-Oct 2017
      • Sympathetic Joy – an Attitude and an Energetic State
      • Zen and the Art of Human Life
      • Zazen – Just Sitting – Resting as Consciousness
      • Plato’s Cave Revisited
      • The Yin and Yang of Embodied Consciousness
    • ‘Meditation’ Nov-Dec 2017
      • Feeling – The Discernment of Goodness, Value and Beauty
      • Mettā – Living as Love and Contentment
      • Mettā – Healing the Egoic Shadow of Love
      • The Preta Realm – Deprivation, Despair, and Addiction
    • ‘Meditation’ Jan-Apr 2018
      • Flowing with the Currents of Feeling – Psychological Parts
      • Mettā – Being Unconditionally Present with Feeling
      • Empathy and Self-Empathy – Communication and Self-Enquiry
      • Feminine and Masculine – Energy and Presence
    • ‘Meditation’ May-Aug 2018
      • The Yin and Yang of Love and Compassion
      • The Asura Realm – Intuition and the Egoic Will
      • The Mandala and the Stupa
      • The Somatic Anatomy of the Energy Bodies
      • The Mandala of the Four Brahmavihāras
    • ‘Meditation’ Sept-Oct 2018
      • Consciousness, Meditation and the Four Qualia
      • The Beneficial Life Energy of Needs
      • Life Energies of Presence and Connection
    • ‘Meditation’ Nov-Dec 2018
      • Compassion and the All-Accomplishing Wisdom
    • ‘Meditation’ 2019 Jan-Oct
      • The Dharmadhātu Wisdom
      • Akashadhateshvari – Luminous Space
    • Meditation Guidance Overview
      • A Mandala Framework for Meditation and Self-Enquiry
      • Resting as Consciousness
  • 5 Wisdoms
    • Summaries of these Articles
    • Skandhas Intro
      • The Dharmadhātu Wisdom
      • Akashadhateshvari / White Tara – Luminous Space
      • The Five Skandhas – Dakini Wisdom
      • The Five Skandhas – the Cognitive-Perceptual Components
    • Rūpa Skandha
      • Part 1: Thinking and Wisdom
      • Part 2: The Mirror-Like Wisdom
      • Part 3: The Body
    • Vedanā Skandha
    • Samjñā Skandha
    • Samskāras Skandha
    • Vijñāna Skandha
  • 10 Buddhas
    • Summaries of these Articles
    • Padmasambhava’s Inspiration-Prayer
    • 10 Buddhas – Introduction
      • Part 1: Three Yānas / Three Myths
      • Part 2: Ten Dharmic Principles
      • Part 3: Resting as Consciousness
      • Part 4: Integration and Positive Emotion
    • 10 Buddhas – Integration
      • Part 5: Pandaravārsini
      • Part 6: Vajrasattva-Akshobya
      • Part 7: The Somatic Body-Mind
    • 10 Buddhas – Positive Emotion
    • 10 Buddhas – Spiritual Death
    • 10 Buddhas – Spiritual Rebirth
  • Buddhism
    • Summaries of these Articles
    • Hui Neng and the Mirror-Like Wisdom – A Zen Story
    • ‘Meditation’ Series Overview
      • A Mandala Framework for Meditation and Self-Enquiry
      • Resting as Consciousness
    • Padmasambhava’s Inspiration-Prayer
  • NVC/Focusing
    • Buddhism and Focusing
      • Part 1 – Eugene Gendlin’s ‘Clear Space’ and the Brahmavihāras
    • Nonviolent Communication (NVC) – Mandala Wisdom
    • Mandala Innerwork and NVC Self-Empathy
    • NVC/Focusing-related articles in other categories
      • Summaries of these articles
      • Feeling – The Discernment of Goodness, Value and Beauty
      • Empathy and Self-Empathy – Communication and Self-Enquiry
      • The Asura Realm – Intuition and the Egoic Will
  • Jung/MBTI
  • Book
    • William Blake’s ‘Jerusalem’
    • Introduction to the Mandala of Love book blog
    • The Cross and the Mandala
    • Carl Jung’s Psychology of the Archetypes
    • The Mandala as the Landscape of the Soul
    • Buddhas and Bodhisattvas – Archetypes of Consciousness
    • Jung’s Phenomenology of the Soul
    • Egoic Consciousness and its Shadow
Mandala of Love
  • Home
  • Meditation
    • Summaries of these Articles
    • ‘Meditation’ April 2017
      • A ‘Mandala of Love’ approach to Meditation
      • Self-Inquiry – Familiarising ourselves with Consciousness
      • The Content of the Mind is Not Important
      • Non-Duality – Buddha, Jesus, and Plato
      • Objectivity – Meditation and Thinking
    • ‘Meditation’ May-Jun 2017
      • René Descartes’ Error
      • Mindfulness – The Buddha’s ‘Remembering’ practice
      • Egoic consciousness – Divided against itself
      • Nurturing an Authentic Self
      • The Four Brahmavihāras – Four Attitudes of Consciousness
      • Mettā – Consciousness as Loving-Kindness
      • The Ethical and Relational Nature of Consciousness
      • The Brahmavihāras – the Soul’s Moral Compass
    • ‘Meditation’ Jul-Aug 2017
      • Upekṣā – Equanimity – Touching the Cosmic Stillness
      • Resting the Mental Body in the Field of Consciousness
      • The Mirror of Consciousness and the Mirror of Narcissism
      • The Hara – the Mysterious Second Chakra
      • The ‘Hell Realms’ – Inner Victims and Inner Persecutors
      • Muditā – Sympathetic Joy – A Sense of Wonder
    • ‘Meditation’ Sept-Oct 2017
      • Sympathetic Joy – an Attitude and an Energetic State
      • Zen and the Art of Human Life
      • Zazen – Just Sitting – Resting as Consciousness
      • Plato’s Cave Revisited
      • The Yin and Yang of Embodied Consciousness
    • ‘Meditation’ Nov-Dec 2017
      • Feeling – The Discernment of Goodness, Value and Beauty
      • Mettā – Living as Love and Contentment
      • Mettā – Healing the Egoic Shadow of Love
      • The Preta Realm – Deprivation, Despair, and Addiction
    • ‘Meditation’ Jan-Apr 2018
      • Flowing with the Currents of Feeling – Psychological Parts
      • Mettā – Being Unconditionally Present with Feeling
      • Empathy and Self-Empathy – Communication and Self-Enquiry
      • Feminine and Masculine – Energy and Presence
    • ‘Meditation’ May-Aug 2018
      • The Yin and Yang of Love and Compassion
      • The Asura Realm – Intuition and the Egoic Will
      • The Mandala and the Stupa
      • The Somatic Anatomy of the Energy Bodies
      • The Mandala of the Four Brahmavihāras
    • ‘Meditation’ Sept-Oct 2018
      • Consciousness, Meditation and the Four Qualia
      • The Beneficial Life Energy of Needs
      • Life Energies of Presence and Connection
    • ‘Meditation’ Nov-Dec 2018
      • Compassion and the All-Accomplishing Wisdom
    • ‘Meditation’ 2019 Jan-Oct
      • The Dharmadhātu Wisdom
      • Akashadhateshvari – Luminous Space
    • Meditation Guidance Overview
      • A Mandala Framework for Meditation and Self-Enquiry
      • Resting as Consciousness
  • 5 Wisdoms
    • Summaries of these Articles
    • Skandhas Intro
      • The Dharmadhātu Wisdom
      • Akashadhateshvari / White Tara – Luminous Space
      • The Five Skandhas – Dakini Wisdom
      • The Five Skandhas – the Cognitive-Perceptual Components
    • Rūpa Skandha
      • Part 1: Thinking and Wisdom
      • Part 2: The Mirror-Like Wisdom
      • Part 3: The Body
    • Vedanā Skandha
    • Samjñā Skandha
    • Samskāras Skandha
    • Vijñāna Skandha
  • 10 Buddhas
    • Summaries of these Articles
    • Padmasambhava’s Inspiration-Prayer
    • 10 Buddhas – Introduction
      • Part 1: Three Yānas / Three Myths
      • Part 2: Ten Dharmic Principles
      • Part 3: Resting as Consciousness
      • Part 4: Integration and Positive Emotion
    • 10 Buddhas – Integration
      • Part 5: Pandaravārsini
      • Part 6: Vajrasattva-Akshobya
      • Part 7: The Somatic Body-Mind
    • 10 Buddhas – Positive Emotion
    • 10 Buddhas – Spiritual Death
    • 10 Buddhas – Spiritual Rebirth
  • Buddhism
    • Summaries of these Articles
    • Hui Neng and the Mirror-Like Wisdom – A Zen Story
    • ‘Meditation’ Series Overview
      • A Mandala Framework for Meditation and Self-Enquiry
      • Resting as Consciousness
    • Padmasambhava’s Inspiration-Prayer
  • NVC/Focusing
    • Buddhism and Focusing
      • Part 1 – Eugene Gendlin’s ‘Clear Space’ and the Brahmavihāras
    • Nonviolent Communication (NVC) – Mandala Wisdom
    • Mandala Innerwork and NVC Self-Empathy
    • NVC/Focusing-related articles in other categories
      • Summaries of these articles
      • Feeling – The Discernment of Goodness, Value and Beauty
      • Empathy and Self-Empathy – Communication and Self-Enquiry
      • The Asura Realm – Intuition and the Egoic Will
  • Jung/MBTI
  • Book
    • William Blake’s ‘Jerusalem’
    • Introduction to the Mandala of Love book blog
    • The Cross and the Mandala
    • Carl Jung’s Psychology of the Archetypes
    • The Mandala as the Landscape of the Soul
    • Buddhas and Bodhisattvas – Archetypes of Consciousness
    • Jung’s Phenomenology of the Soul
    • Egoic Consciousness and its Shadow
  • Home
  • Meditation
    • Summaries of these Articles
    • ‘Meditation’ April 2017
      • A ‘Mandala of Love’ approach to Meditation
      • Self-Inquiry – Familiarising ourselves with Consciousness
      • The Content of the Mind is Not Important
      • Non-Duality – Buddha, Jesus, and Plato
      • Objectivity – Meditation and Thinking
    • ‘Meditation’ May-Jun 2017
      • René Descartes’ Error
      • Mindfulness – The Buddha’s ‘Remembering’ practice
      • Egoic consciousness – Divided against itself
      • Nurturing an Authentic Self
      • The Four Brahmavihāras – Four Attitudes of Consciousness
      • Mettā – Consciousness as Loving-Kindness
      • The Ethical and Relational Nature of Consciousness
      • The Brahmavihāras – the Soul’s Moral Compass
    • ‘Meditation’ Jul-Aug 2017
      • Upekṣā – Equanimity – Touching the Cosmic Stillness
      • Resting the Mental Body in the Field of Consciousness
      • The Mirror of Consciousness and the Mirror of Narcissism
      • The Hara – the Mysterious Second Chakra
      • The ‘Hell Realms’ – Inner Victims and Inner Persecutors
      • Muditā – Sympathetic Joy – A Sense of Wonder
    • ‘Meditation’ Sept-Oct 2017
      • Sympathetic Joy – an Attitude and an Energetic State
      • Zen and the Art of Human Life
      • Zazen – Just Sitting – Resting as Consciousness
      • Plato’s Cave Revisited
      • The Yin and Yang of Embodied Consciousness
    • ‘Meditation’ Nov-Dec 2017
      • Feeling – The Discernment of Goodness, Value and Beauty
      • Mettā – Living as Love and Contentment
      • Mettā – Healing the Egoic Shadow of Love
      • The Preta Realm – Deprivation, Despair, and Addiction
    • ‘Meditation’ Jan-Apr 2018
      • Flowing with the Currents of Feeling – Psychological Parts
      • Mettā – Being Unconditionally Present with Feeling
      • Empathy and Self-Empathy – Communication and Self-Enquiry
      • Feminine and Masculine – Energy and Presence
    • ‘Meditation’ May-Aug 2018
      • The Yin and Yang of Love and Compassion
      • The Asura Realm – Intuition and the Egoic Will
      • The Mandala and the Stupa
      • The Somatic Anatomy of the Energy Bodies
      • The Mandala of the Four Brahmavihāras
    • ‘Meditation’ Sept-Oct 2018
      • Consciousness, Meditation and the Four Qualia
      • The Beneficial Life Energy of Needs
      • Life Energies of Presence and Connection
    • ‘Meditation’ Nov-Dec 2018
      • Compassion and the All-Accomplishing Wisdom
    • ‘Meditation’ 2019 Jan-Oct
      • The Dharmadhātu Wisdom
      • Akashadhateshvari – Luminous Space
    • Meditation Guidance Overview
      • A Mandala Framework for Meditation and Self-Enquiry
      • Resting as Consciousness
  • 5 Wisdoms
    • Summaries of these Articles
    • Skandhas Intro
      • The Dharmadhātu Wisdom
      • Akashadhateshvari / White Tara – Luminous Space
      • The Five Skandhas – Dakini Wisdom
      • The Five Skandhas – the Cognitive-Perceptual Components
    • Rūpa Skandha
      • Part 1: Thinking and Wisdom
      • Part 2: The Mirror-Like Wisdom
      • Part 3: The Body
    • Vedanā Skandha
    • Samjñā Skandha
    • Samskāras Skandha
    • Vijñāna Skandha
  • 10 Buddhas
    • Summaries of these Articles
    • Padmasambhava’s Inspiration-Prayer
    • 10 Buddhas – Introduction
      • Part 1: Three Yānas / Three Myths
      • Part 2: Ten Dharmic Principles
      • Part 3: Resting as Consciousness
      • Part 4: Integration and Positive Emotion
    • 10 Buddhas – Integration
      • Part 5: Pandaravārsini
      • Part 6: Vajrasattva-Akshobya
      • Part 7: The Somatic Body-Mind
    • 10 Buddhas – Positive Emotion
    • 10 Buddhas – Spiritual Death
    • 10 Buddhas – Spiritual Rebirth
  • Buddhism
    • Summaries of these Articles
    • Hui Neng and the Mirror-Like Wisdom – A Zen Story
    • ‘Meditation’ Series Overview
      • A Mandala Framework for Meditation and Self-Enquiry
      • Resting as Consciousness
    • Padmasambhava’s Inspiration-Prayer
  • NVC/Focusing
    • Buddhism and Focusing
      • Part 1 – Eugene Gendlin’s ‘Clear Space’ and the Brahmavihāras
    • Nonviolent Communication (NVC) – Mandala Wisdom
    • Mandala Innerwork and NVC Self-Empathy
    • NVC/Focusing-related articles in other categories
      • Summaries of these articles
      • Feeling – The Discernment of Goodness, Value and Beauty
      • Empathy and Self-Empathy – Communication and Self-Enquiry
      • The Asura Realm – Intuition and the Egoic Will
  • Jung/MBTI
  • Book
    • William Blake’s ‘Jerusalem’
    • Introduction to the Mandala of Love book blog
    • The Cross and the Mandala
    • Carl Jung’s Psychology of the Archetypes
    • The Mandala as the Landscape of the Soul
    • Buddhas and Bodhisattvas – Archetypes of Consciousness
    • Jung’s Phenomenology of the Soul
    • Egoic Consciousness and its Shadow

Book

Buddha; Dharma; Sangha, and the Five Wisdoms Mandala – Preface

 

 

The text below is the Preface to a book that I am currently working on – Buddha; Dharma; Sangha, and the Five Wisdoms Mandala – the first chapter of which I will be giving away free to ‘Mandala of Love’ subscribers.

 

Preface

There are three archetypal ideas that have guided Buddhist tradition for twenty-five centuries – Buddha; Dharma; and Sangha. This triad of archetypal principles is often called the ‘Three Jewels’ (triratna) and also the ‘Three Refuges’. In each of the three long essays that are the chapters of this book, I have taken one of these three principles, and in the course of the book, I have set out to weave them together in way that reveals their underlying unity. Most of my readers will have some familiarity with the Three Jewels, but my intention with this book is to challenge myself, and to challenge my readers also, to go deeper into this familiar formulation. I feel a desire to bear witness to the universality of these three principles – to reveal them as universal spiritual principles – principles that go beyond the Buddhist tradition.

I believe that we live in a time of great moral, and indeed mortal, danger – a time in which, even when humanity’s potential for peace and prosperity is at its height, key institutions and cultural forces for good in the world appear to be failing. Buddha, Dharma and Sangha are, in essence, three powerful universal truths that are much needed by humanity at this time of global crisis. There is a wisdom and a natural compassion at the heart of all three of these archetypal principles, without which human civilisation will not survive.

While this idea of framing the Three Refuges as universal and absolutely necessary spiritual principles may seem ambitious, to approach the Three Jewels in a lesser way would be to reduce them, in my view – to reduce them to a merely historical, cultural and religious phenomena. This awareness of Buddhist principles as universal, or archetypal, principles, is easily lost within the dominant post-modern worldview that we are educated into in the West. Although the Buddhist tradition has, historically, seen itself as naming the universal principles at play in our psychology and in our world, I feel grateful to have also gained a particularly keen sense of this sensibility through my reading in the area of archetypal psychology (predominantly through the work of Carl Jung and his students) – which I studied concurrently with Buddhism, in my twenties.

In addition to Buddha, Dharma and Sangha, there are several other major themes that I have set out to weave through these three essays. Most obviously, there is the theme of the Five Wisdoms Mandala. When I speak of the Five Wisdoms Mandala, I am speaking of the universal mandala structure of the body-mind, which the Buddha spoke of in terms of the five cognitive-perceptual skandhas – a model which we find particularly well elucidated in the psychology of Carl Jung. These skandhas give structure to the egoic mind, and when we are completely identified with them, they appear as the components of a fixed and separate ‘self’. When, however, we start to recognise the skandhas as universal and non-personal cognitive-perceptual components, they begin to show us the structure of the Enlightened mind – the Five Wisdoms.

It is one of my most important aims in this book to communicate this dual and reconciliatory function of the ‘mandala wisdom’, The mandala wisdom provides us with both a powerful description of the various dimensions our egoic dysfunction, our suffering, our ignorance, our empathy failure and our cruelty, on one side; and a beautiful description of our sublime potentiality, on the other. The spiritual psychology of the mandala that we find in Tibetan Buddhist tradition, is extremely rich and profound, so I can only provide the barest introduction to this richness and profundity in this short book – but I hope to at least provide an overview of this vast and multidimensional inner terrain.

Not least among the themes of this book, are the closely related themes of the Trikāya Doctrine and the Middle Way. These are two important teachings through which the Buddhist tradition approaches the often-bewildering notion of non-duality. Like many Buddhist teachings it is common for these very practical teachings to be reduced to intellectual abstractions, but they each express, in slightly different conceptually useful ways, a core principle that guided the Buddha and has guided the Buddhist tradition – the principle of reconciliation by which the fundamental dichotomies between the egoic mind on one side; and the non-personal Consciousness out of which the egoic mind arises, on the other, find resolution. For me, the Trikāya Doctrine and the Middle Way have become experiential guides, in meditation and in life, and I would love to help to rescue them from their relative obscurity – especially as they are so valuable to us as we seek to relate to the multiple dichotomies of Ignorance and Wisdom that are presented to us by the mandala wisdom of the Tibetan Buddhist tradition.

This book is concerned with universal spiritual truths, so it is my hope that it is a book can be enjoyed by both Buddhists and non-Buddhists alike – and that no previous knowledge of Buddhism will be necessary for you to find it useful. Those with some knowledge of Buddhism, who may be trying to identify my philosophical and cultural affinities within the Buddhist tradition, will notice that I am coming from a perspective that is most clearly articulated in the context of the Tibetan Vajrayāna. I shall be approaching Tibetan Buddhism in a somewhat unconventional way however – so I shall try to briefly explain myself.

The three historical phases of the Buddhist tradition – the three yānas – are confusing because early Buddhism appears so different, philosophically and culturally, from the later Buddhism of the Tibetan Vajrayāna. Some observers, seeing these incongruities, even regard the development of Buddhism as a decent into confusion from an original clarity. I see an opposite process. I see a refinement process in which the core of the original inspiration of Buddhism in the Wisdom and Compassion of the Gautama Buddha has been re-articulated through successive stages of cultural adaptation, and with ever increasing philosophical clarity and sophistication. I would even venture to identify myself with this process. Like many writers and practitioners within Western Buddhism, I am, in my writing, endeavouring to contribute to the ongoing work of cultural adaptation and philosophical clarification which is the Buddhist tradition.

This question of the three-fold (or perhaps four-fold) nature of Buddhism, as a system of psychological and spiritual philosophy, is foundational. We cannot deeply embrace Buddhism without engaging with the deep incongruities that are inherent in it. This is why I give such importance to the Buddha’s foundational principle of inclusiveness and philosophical reconciliation that he called the ‘Middle Way’. I regard the Buddha’s ‘Middle Way’ as essential, both as a guide to spiritual practice, and as a method of enquiry. Without the Middle Way perspective we fall into disastrous oversimplifications and actual falsifications of the Buddha’s teachings. With the Middle Way, we can progress without falling into those polarising and dichotomous views that would inevitably exclude some aspect of the truth. The Middle Way, allows us to embrace Buddhism in its totality – and to embrace reality in its totality.

As a way of trying to conceptually grasp the historical development of Buddhism, it has been said that early Buddhism appears to present a path of ‘self-development’- or ‘self-power’; that the middle (Mahayāna) phase presents a path of devotional-receptive ‘self-surrender’ – or ‘other-power’; and the Vajrayāna presents a path of ‘self-discovery’ – in which the ‘self-power’ and ‘other-power’ principles are subtly combined and reconciled. In this way we can understand Buddhism as a three-fold and ‘nested’ philosophical system in which three apparently quite different archetypal perspectives are being blended slightly differently in Buddhism’s various cultural forms – but with each of these three elements present, at least to some degree, in every strand of the tradition.

We can therefore – perhaps over-simplifying a little – observe three main groups of practitioners within contemporary Buddhism. The first group – the ‘self-development’, or ‘self-transcendence’ group – are those whose predominant frame of reference could be characterised as a form of idealism. I am talking here of a refined and paradoxical idealism in which the Buddha is adopted as a personification of a transcendental ideal – an ideal to be striven towards by an egoic will which, on achieving the goal, will have been transcended.

While this group of practitioners may recognise that the ultimate goal involves a transcendence of the egoic dichotomy of self and other, there is humanistic faith in the power of the egoic will to achieve this transformation, and a faith in the power of egoic mind’s intelligence to guide the process. Many Westerners are drawn to this humanistic ‘self-development’ perspective, which is seen as a primary feature in the culture of the Hinayāna / Theravāda tradition – since it appears to present a view that is a natural extension of the psychological heroism of Western culture and of Judeo-Christian tradition.

The main distinguishing feature of the second group of practitioners within Buddhism – the ‘self-surrender’ group – is their incorporation of devotional practices, and their identification with the culture of the Mahayāna phase of Buddhist tradition. There are two subgroups within this group. The most obvious of these two subgroups are the ethnic Buddhists of the Mahayāna Buddhist countries of the East – those who feel a natural devotion to the Buddha; towards other Buddhist deities; and towards the revered teachers within those traditions. Within this group there is a cultural attitude that can be characterised in terms of ‘other-power’ or ‘devotional receptivity’.

In the modern West, we can distinguish a second sub-group within the Mahayānist ‘self-surrender’ group. This group, rather than practising in the pre-modern ethnic-Buddhist cultural frame of reference, tend to see ‘self-surrender’ as an extension of the ‘self-development’, or ‘self-transcendence’ perspective. For this group therefore, the ‘self-surrender’ perspective represents a stage of practice, which, at least initially, is probably better characterised as ‘devotional-heroic’, than ‘devotional-receptive’.

Whether this heroic and self-willed approach to devotional practice evolves into a more truly ‘devotional-receptive’ approach depends on the individual’s openness, or not, to recognising a bodily-felt resonance in the body-mind of the transcendental dharmic reality – the benevolent archetypal, or ‘suprapersonal’, forces within Consciousness that ultimately guide and facilitate the process of realisation. I find this notion of a transition from a devotional-heroic to a devotional-receptive perspective, to be fundamental to a deepening of practice for the Western practitioner. The egoic perspective of ‘self-power’, even if it aspires to a ‘self-transcendence’ (Hinayāna) or ‘self-surrender’ (Mahayāna) approach, can, by definition, only bring us to the threshold of realisation. It is our surrender of the hubris of the egoic mind that ultimately carries us over that threshold.

The ultimate purpose of the Mahayānist ‘self-surrender’ perspective finds expression in the ‘self-discovery’ perspective that we find most clearly articulate in the Vajrayāna Buddhism of Tibet and the Himalayan countries. I am not saying that Tibetan Buddhism is the only place where we find this complete, three-fold Buddhist vision – only that these strands within the tradition provide our best historical examples and our best sources of inspiration, within Buddhist culture, of this more comprehensive level of practice.

I hope this brief elucidation of the three archetypal perspectives with Buddhism – sometimes called the ‘three myths’ within Buddhism – helps my readers to understand where I am coming from psychologically and philosophically. While I am embracing key elements of the philosophy and archetypal psychology of the Tibetan Vajrayāna – and doing so with a deep sense of gratitude, appreciation, and devotion – I have not necessarily, in so doing, entered into the cultural identity of ‘being a Tibetan Buddhist’.

Tibetan Buddhist culture is so rich and beautiful and compelling, that Western students can find themselves ‘unable to see the wood for the trees’. I have endeavoured to avoid this pitfall. What I have sought, found, and treasured in Tibetan Buddhism are its universal elements. I hope however, that my readers will come to recognise, like myself, and like Carl Jung, that there is a vast resource of universal spiritual truths – truths that are of great importance for humanity – that are better expressed in Tibetan Buddhism than anywhere else in the history of human spirituality.

I am aware that this book presents, not a standard Buddhist view that you could read elsewhere, but a unique synthesis – the unique synthesis that my spiritual journey has brought me to. Indeed, it has been my conscious wish and intention not to inhibit the idiosyncrasies in my perspective, but to present Buddhism in a fresh and stimulating way. It is my hope that, by presenting information that has been neglected elsewhere, I have contributed to a new and clearer perspective on philosophy and practice within the tradition – a perspective which may challenge some commonly held preconceptions.

This book is not for everyone. Some will say it lacks academic rigour. Others will have preferred more anecdotes from the Pali Canon. Others will say that I am addressing the profound wisdom of Tibetan Vajrayana Buddhism without having received any of these teachings formally in the context of a lineage – and that I therefore have no authority to say anything. What I have however, and what I am offering, is 40 years of passionate engagement with these key themes within Buddhist philosophy and practice, during which I have rigorously tested them in my experience.

Some will say that the approach that I am presenting is too eclectic – that I draw on too wide a range of psychological wisdom from beyond the Buddhist tradition (like that of Carl Jung) and that I give too much weight to those sources of understanding. This, however, is precisely what the ‘Mandala of Love’ approach is. It is my wish to contribute to a modern and Western approach to Buddhist wisdom – an approach that draws on numerous strands of knowledge, both within Buddhism, and outside of the tradition, in order to triangulate upon, and discern, the essence of the precious world treasure which is the universal ‘mandala wisdom’ that the Tibetan masters have given us.

Readers may want to think of me as someone who has been meditating in an isolated mountain cave for several decades – and is now returning to share the fruits of his contemplation. I apologise if some of my assertions, seem bold and insufficiently evidenced, but as meditators we are addressing a domain of experience in which our actual experience is the most valuable thing we can share. Please know that I am keenly aware that the spiritual path is different for everyone, and always needs to be tested in our own experience and adapted to individual needs. I feel bound however, to share what I know with the conviction that I feel. I need to share what is true for me. I am trusting that in doing this I will serve you best – and that you will apply whatever discernment you need to, to what I am saying.

The subtitle of this book is ‘An Introduction to the Mandala of Love – Part One’. So, it is my intention that it will be the first of at least two books, which will together provide a form of introduction or overview of the approach that I have adopted, and which I have found myself advocating on my website. Until the second book is published, you will find much more of my writing available for free on my website at https://mandala-of-love.com.

When I started publishing articles in 2017, I chose ‘Mandala of Love’ as the name of my website. While the most obvious reason for this name is my focus on the ‘mandala wisdom’ that we find in Buddhism and in the tradition of Carl Jung; no less important is my wish to make Love the focus of my writing. It has been said that, while the pursuit of Wisdom may not lead to Love, Love is most certainly the path to Wisdom. While I understand this sentiment, and have, to a large extent, been guided by it, it is not entirely true. Rather, there is a reciprocal relationship to be recognised here, and our approach requires a Middle Way – a path of integration and reconciliation.

Indeed, our lack of understanding in regard to Love, or wisdom in regard to Love, is perhaps the greatest problem facing humanity – even to the point where the world has witnessed a series of ever more violent wars, each one justified by bogus humanitarianism and the supposed goal of protection against violence. We may think we are living in a time when the weak and vulnerable are protected from gangs and psychopaths, but in reality the dynamics of violence and psychopathy are just more hidden from view. They are operating on a larger scale as dynamics within international capitalism, or have simply moved to the international arena. The apparent democracy of nation states fails to create rationality and justice in the foreign policy arena, and since our international institutions are so easily subverted, there has, for some three decades now, been no effective restraint on the violent military and economic hegemony of the US-centred unipolar world order.

I notice that even Buddhism sometimes fails in regard to this need for Wisdom in regard to Love, but this is a wider problem – one that is behind the failure of Christianity, and behind the failure of the Western liberalism that has largely taken Christianity’s place. The Buddha’s understanding of Love was very comprehensive and sophisticated however, and has much to teach us. He adopted the ancient Indian framework of the four brahmavihāras (Compassion, Loving Kindness, Appreciative Joy and Equanimity) and made it his own. Having practiced these meditations myself and found them deeply transformative, I have become a passionate advocate of them, and one of my main aims in this book is to share what they have taught me.

In pursuit of this much-needed reconciliation of Love and Wisdom, I shall be outlining in this book, the correspondences between the brahmavihāras and the skandhas – the brahmavihāras being the Buddha’s primary framework for talking about Love, and the skandhas being his primary framework for talking about Wisdom. This connection between the brahmavihāras and the skandhas is rarely made – and when it is, the correspondences made are often incorrect – but it is of enormous value for meditators, and for those intent on liberation from the constraints and inherent negativity of the self-illusion.

I very much hope that you enjoy this book, and that it will support you on your journey.

William Roy Parker

Brunswick Heads, New South Wales, Australia

 

(c) William Roy Parker 2023

May 14, 2023

Egoic Consciousness and its Shadow

mandalaThis is Post 8 in the ‘Mandala of Love’ book blog series.

Students of Carl Jung’s ideas will be aware that he associated the four physical elements (Earth, Water, Air, and Fire), and the four perceptual-psychological functions (Sensation, Thinking, Feeling, and Intuition-Volition). These four perceptual-psychological functions are usually arranged as a mandala, like a compass rose, with the rational-discriminative functions of Feeling and Thinking forming an opposition across the horizontal axis at West and East; and the perceptual-creative functions of Intuition / Volition and Sensation forming an opposition in the vertical axis at North and South.

On a superficial level Sensation, Thinking, Feeling and Intuition-Volition are egoic functions – the four primary functions by which individuals know and relate to their experience, and construct their identity. Jung, however, named these the Four Functions of Consciousness. Fully aware that these four functions are, in essence, four aspects of the Divine, he presented a rich and compelling analysis of how the potential for Consciousness and self-realisation is, sadly, usually unrealised, and how the same four functions give rise instead, to the various styles of limited egoic consciousness, each with a particular style of unconsciousness that goes with it. Continue reading

May 11, 2017

Jung’s Phenomenology of the Soul

mandalaThis is article No 7 in a series of early articles that I have called my ‘book blog’ series. These articles were originally written for incorporation into a book project which was to be called ‘Mandala of Love: Consciousness, Ethics and Society’, which I abandoned in favour of publishing on this website. 

A prime expression of the mandala archetype, and a good way for us to embark upon an exploration of mandala imagery, is the arrangement of the four classical physical elements, Earth, Air, Water, and Fire, into a four-fold pattern, which resembles the four directions of the compass rose. In Western thought, Fire and Earth, are often found opposed as the north and south quadrants, while Water and Air are opposed in the western and eastern directions respectively. In this mandala of the physical elements, the unifying element, Ether, is often included. Ether, which symbolises the space of Consciousness in which the four classical physical elements arise, takes the central position as the quintessence.

Words are Symbols

Carl Jung had a very keen understanding of the way in which all language is symbolic – that all words are symbols. In particular, he understood that in the pre-modern world-view the concrete physical world was (and is) felt to be, not just symbolically, but actually, connected with inner psychological and spiritual principles. Hence the four elements, which we still find in belief systems around the world from North America to Tibet, are usually associated with ancient and deeply insightful systems of psychological and spiritual thought. In these systems of thought, physical elements are either associated with personality types, or have recognised symbolic associations with psychological and spiritual principles, or components of the creative process. Continue reading

May 8, 2017

Buddhas and Bodhisattvas – Archetypes of Consciousness

mandalaThis is Post 6 in the ‘Mandala of Love’ book blog series.

In previous posts, I have spoken about our need for a psychology that gives us a language with which to talk about soul and spirit and Consciousness, and of my belief that we do not have to be scholars or psychotherapists trained in Carl Jung’s tradition, in order to make use of his powerful psychology of the archetypes, or archetypal psychology. The Mandala of the Five Buddhas, which was such an inspiration to Carl Jung, came out the Mahayana Buddhist tradition, and I would like to talk briefly about that tradition before moving on to talk about the mandala archetype in more general terms.

The Mahayana – the Expansion of the Buddha’s Vision

The Mahayana or ‘Great Vehicle’ is the phase of development of Buddhism that emerged in the Indian subcontinent during the 1st Century BCE, and thereafter spread to most of the countries of Asia. Although the rich and refined culture of the Indian Mahayana was almost entirely destroyed by the invasions of India in the Middle Ages, the vestiges of it remain because it was translated, before its demise in India, into so many other Asian cultural forms – in Nepal, Bhutan, Tibet, Mongolia, China, Taiwan, Japan, Korea, Vietnam, Cambodia, Indonesia, and Singapore. Continue reading

May 6, 2017

The Mandala as the Landscape of the Soul

mandalaThis is Post 5 in the ‘Mandala of Love’ book blog series.

The Sanskrit word mandala is comprised of two words: manda, which means ‘essence’; and la, which means ‘container’. Hence we have the wider association of the word mandala with the idea of a ‘sacred space’, but also the deeper idea of mandalas as visual presentations of the archetypal essences that govern of our lives; of a collection of visual images depicting the essential qualities of the Divine – the essential qualities of Consciousness.

The Mandala as Sacred Container

Importantly, the mandala that I am presenting in this book blog series – the universal mandala that I like to call the Mandala of Love – does not exclude anything from the container. It contains not just the essence of the Divine, but also, since the Divine interpenetrates all things, it contains imagery of the ways in which the same archetypal principles can also manifest their mirror opposite – as egoic patterns, as psychological shadow, and even as the appearance of evil. The psychological possibilities, which might, in religious language, be called ‘Grace’ and the ‘fall from Grace’, are both ever-present – and if we better understand the nature of the choice between these two, a choice that we are making in every moment, the greater is our power to chose between them. Continue reading

May 4, 2017

Carl Jung’s Psychology of the Archetypes

mandalaThis is Post 4 in the ‘Mandala of Love’  book blog series.

Carl Jung was a psychiatrist, and he started his professional life working in large psychiatric institutions. He was a student of the neurologist Sigmund Freud who was developing his psychoanalytic method of treatment at that time. Jung had a close friendship with Freud, but his voracious appetite for understanding lead him to his own distinctive style of psychological thinking, which is of great importance for the modern world. His Analytical Psychology was distinguished two powerful concepts: the archetypes; and the collective unconscious.

Because of his pragmatism and alignment with the emerging scientific materialism in medicine, Freud’s more reductive approach was subsequently more widely adopted during the 20th Century. Jung was altogether more ambitious. It is as if he was writing for the 21st Century – and specifically setting himself against both the scientific materialism and religious fundamentalism of the 20th Century. His perspective was, I believe, aiming to be much more comprehensive and – despite his careful efforts to avoid metaphysical speculation – more spiritual.

Jung the Scientist of the Inner World

While Jung was in some ways actually more rigorously scientific and forward looking than Freud, he was also looking back to the roots of psychology in the literature, mythology and psychological reflections of the classical, medieval and Renaissance periods. His archetypes can be thought of as the eternal principles at work in human psychology, and also as the collective psychological forces at work in nations and human groups – forces that the ancients projected onto their gods. Continue reading

April 28, 2017

The Cross and the Mandala

mandalaThis is Post 3 in the ‘Mandala of Love’ book blog series.

The Mandala is an archetype – a universal symbol or pattern. Images that reflect this archetypal pattern are found in all cultures throughout history, and in the dreams and visions of humanity since the beginning of recorded history. For Carl Jung, the great Swiss psychiatrist and psychotherapist, the mandala was a symbol of the wholeness of the psyche and of the cosmos – even a symbol of God. The Cross, the symbol of Christianity, is the most prominent example of a mandala image in world history. For Jung, the life of Jesus was a profound spiritual mystery – one that preoccupied him for the whole of his life. For him, Jesus was a man who lived a mythic life; and the crucifixion of Jesus was, for Jung, both an historical event and a mythic mandala image. It was one of the most important parts of his life’s work, that humanity should better understand this great symbol. Indeed, he found the lack of understanding of that symbol, and of the person of Jesus, to be both tragic and dangerous for the future of humanity.

Carl Jung’s Mandala Archetype

Carl Jung passionately wanted to bring about a healing and a renewal of Christianity, so that it could meet the modern world with a new wisdom and integrity. His search for understanding of the mandala archetype played a key part in that quest. To understand the depth of Jung’s passion in this regard, it is important to understand that he was the son of a protestant pastor, and that he had witnessed, in the course of his childhood, his father’s loss of faith, a painful experience whose impact never left him. He was also painfully conscious by the end of his life that Christianity had failed to prevent a bloody revolution in Russia, two horrific world wars, the rise of modern fascism, the Holocaust, and the nuclear arms race of the cold war era. Continue reading

April 21, 2017

Introduction to the Mandala of Love book blog

mandalaThis is Post 2 in the ‘Mandala of Love’  book blog series.

I am disturbed by what I see in the world. Even as I am personally seeking to orient myself to that which is eternal and satisfactory, I am keenly aware of the suffering that we are collectively creating for ourselves on this planet. While I hear others expressing wilful optimism, I cannot help but see a world in the grip of a frightening unconsciousness, and making deeply unsustainable choices that will lead to misery. Our world appears to be caught between, on one side, a postmodern world-view that rejects as ideology, the notions of social progress, objective reality, morality, truth and reason (following, it would seem, Friedrich Nietzsche’s dictum – “there is no truth, only interpretations’), leading to various forms of nihilism and narcissism; and, on the other side, fierce amoral world-shaping ideologies such as neoliberalism and religious extremism.

There is however, in the 21st Century, an emerging community of people throughout the world, who are seeking a new ethical basis for humanity; who would wish to seek out and establish a post-postmodern foundation for ethics and social justice. They seek a movement forward culturally and spiritually – one which specifically avoids merely retreating back to either conventional religious belief or the limitations of a merely humanistic moral philosophy. These are the creative and reflective people that will be interested in the content available on this website, where I hope to present understandings and practices that support a grounded spirituality that is deeply ethical because it is rooted in the experiential study of Consciousness. Continue reading

April 20, 2017

Preface to ‘Mandala of Love: Consciousness, Ethics and Society’

This article was written as the first article, and as the Preface to a series of articles, that were written as chapters for a book project, which I provisionally called ‘Mandala of Love: Consciousness, Ethics and Society’. The plan to write and publish a book, soon evolved into the idea of publishing on this ‘Mandala of Love’ website. Essentially, the subject of the book was the four-fold nature of mind; the four-fold nature of the Divine; the four-fold nature of a comprehensive ethical sensibility; and the four-fold nature of creativity – themes that have fascinated me since my twenties. At that time I was living and working in Triratna Buddhist Order communities, and as a result of the very broad and rich cultural and religious education that I was receiving, I fell in love with the work of the visionary English poet William Blake. Blake had his own very profound understanding of the four-fold nature of the Divine – one which in some ways mirrors that found in the Buddhist tradition and in other spiritual traditions down through history.

In my twenties, when I was a passionate full-time student of Buddhism and living and working in a Buddhist community, I was surprised, one day in my meditation, by a strong visionary experience of the energetic presence of Jesus – Blake’s Jesus. I experienced him as a purifying light descending from heaven. This ecstatic and visionary meditative state was evoked not by any devotional form of words from Buddhist tradition, but by a single recitation of William Blake’s words: “Jesus, the Imagination, the forgiver of Sins” that just burst out of me in a spirit of devotion and petitionary prayer. As a Buddhist, I also recognised this pure-white descending light as the energy of Vajrasattva [more on him here], and the cross-cultural ambiguity of this religious experience was one of several around that time that taught me about the universality of the ultimate spiritual reality. It was revealed to me that the ultimate nature of the divine is beyond any culture or religion, and that every genuine religious or spiritual cultural form may be seen as attempting to approach, and surrender to, the same transcendental reality – though clearly some religious cultures are more effective in that approach than others.

One of Blake’s better known poems is ‘Jerusalem’, which is copied below. Blake wrote it as a preface to one of his longer poetic works. Because I resonate so strongly with so many of the themes of Blake’s poetry, and perhaps because I aspire to follow in his footsteps in some modest way, I would like to use it as a preface to these reflections.

And did those feet in ancient time,
Walk upon England’s mountains green.
And was the holy Lamb of God,
On England’s pleasant pastures seen!
And did the Countenance Divine,
Shine forth upon our clouded hills?
And was Jerusalem builded here,
Among these dark Satanic Mills?
Bring me my Bow of burning gold;
Bring me my Arrows of desire;
Bring me my Spear: O clouds unfold!
Bring me my Chariot of fire!
I will not cease from Mental Fight,
Nor shall my Sword sleep in my hand:
Till we have built Jerusalem,
In England’s green & pleasant Land.

by William Blake (1757 − 1827) – part of a preface to his epic poem: Milton (written and illustrated between 1804 and 1810)

William Blake was a dissenting voice in a world that was in the throes of early capitalism – industrialisation, colonialism, scientific materialism, the privatisation of the commons, and the horrors of the Atlantic Slave Trade. He despaired of Christianity’s failure to provide a voice for spiritual truth and social justice in that world. His poems are a call to a humanitarian vision rooted in a spiritual view of man. The ‘Jerusalem’ of this particular poem is a symbolic city – the symbol of a just and sustainable society in Blake’s imaginal world. Continue reading

April 17, 2017
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