Mandala of Love

The Rūpa Skandha – Part 2: The Mirror-Like Wisdom

This is Article No. 6 in the ‘5 Wisdoms’ series, and is Part 2 of the Rūpa Skandha mini series.

The aim of this Rūpa Skandha mini series is to outline what is meant by the ’emptiness’, or non-personal nature, of the ‘concretising’, form-creating’, ‘conceptualising’, or ‘conceptual form’, aspect of our cognitive-perceptual experiencing process, which Buddhist tradition calls the rūpa skandha – usually translated simply as ‘Form’. Together these articles make up a single exploration over several articles, which are best read in order. When all these articles are published, you will be able to click on the titles below to access the other parts.

The Rūpa Skandha – Part 1: Thinking and Wisdom

The Rūpa Skandha – Part 2: The Mirror-Like Wisdom

The Rūpa Skandha – Part 3: The Body

The Rūpa Skandha – Part 4: Mindfulness and Emptiness

The Rūpa Skandha – Part 5: Dharma and Truth

The Rūpa Skandha – Part 6: Consciousness and Qualia

The Rūpa Skandha – Part 7: The Heart Sutra

The Rūpa Skandha – Part 8: Perfect Speech

The Rūpa Skandha – Part 9: Equanimity and Being

Objectivity, Clarity, Equanimity and Being

In the previous article in this series I began to explore what is meant in Buddhist tradition by a recognition of the ’emptiness’ of the rūpa skandha. This recognition is also called the Mirror-Like Wisdom, and in the mandalas of Indian Mahayana Buddhist tradition and early Tibetan Buddhist tradition, it is represented by the blue eastern quadrant. In later versions of the Tibetan meditation mandalas we see the blue eastern quadrant replaced by a white one – I shall be endeavouring to explain this in a later article in this series. In the Tibetan Bardo Thodol teachings, which were given to us by the great Padmasambhava, we are given the wonderful image of the ‘luminous light-path’ of the Mirror-Like Wisdom. This notion of a light-path can also be thought of a transformational journey, or a purification process, that we undergo as we move from our habitual and unconscious identification with the rūpa skandha to a state of mental objectivity, clarity, and equanimity.

I have suggested that rūpa, which is conventionally translated as ‘Form’, is perhaps best thought of in terms of its association with the Thinking function of the mind. ‘Form’ is that aspect of our experience that can be conceptually described by thoughts, and thoughts are always thought-forms – conceptual forms of various degrees of subtlety. So, rūpa is that aspect of the mind which creates conceptual forms, or works with conceptual forms, and manages our experience, and makes our decisions using conceptual forms.

The rūpa skandha is that aspect of mind that names and manipulates concepts using words, language and various forms of verbal communication – sometimes very crudely, sometimes with great sophistication, and often very dishonestly. Mirror-Like Wisdom, on the other hand, involves a different order of thinking – a different quality of intelligence, which arises directly from the experience of Being, and which creatively addresses the central questions of the nature of mind and its implications for human suffering, human development and human freedom.

We are also told, as I explained in the previous article, that our identification with the rūpa skandha, generates and sustains an energetic residue in the mind – the kleshas of dvesha, or hatred. Dvesha, or hatred, is the characteristic mental state of the Hell Realms, and it is our identification with the rūpa skandha that leads to the Hell Realms – and it is only by releasing that identification that we can finally and completely free ourselves from the mental tendency towards the particularly extreme forms of mental suffering that the Hell Realms represent. We need to cleanse ourselves of the judgemental, hostile and aggressive kleshas in the dvesha category, in order to return to rest in the experience of Being, and to the Mirror-Like Wisdom.

Vajrasattva-Akshobhya and Buddhalocanā

If we are lucky enough to have the Bardo Thodol teachings recited over our body in the hours and days after our death, we may hear our spirit being invited to recognise the emptiness of the rūpa skandha, so that we are released into the Mirrror-Like Wisdom. The ‘hearing in the bardo’ teachings coach us through the experience of being newly deceased but not yet re-born, systematically warning us about each of the Realms of Conditioned Existence, and reminding us that the intermediate state is precious opportunity for complete liberation. For example, we are told to be aware of the great danger that our accumulated kleshas of dvesha, or hatred, may cause us to be drawn to the dull blue light of the Hell Realms. At the same time we are urged to allow ourselves to be drawn to the beautiful blue-white light of the Buddha Vajrasattva-Akshobhya and his female Buddha partner Buddhalocanā (pronounced buddha-loach-anar). Buddhalocanā’s name means ‘She of the Buddha Eye’, or ‘Eye of Awakening’ – I shall be reflecting on this name later in this article.

May 21, 2020

The Ten Archetypal Buddhas of the Mandala – Part 3: Resting as Consciousness

This article is the third of fifteen articles inspired by the central five verses of the ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’, in which I shall be aiming to show meditators how each one of the ten deities 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; brief summaries of all the articles can be found here; and you can read the five verses here.

In the five central verses of the ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’ (you can read those verses here), we are shown the five ‘light-paths’ that lead us from ignorance to wisdom – from identification with the skandhas, and with the self-illusion, to a recognition of the ’emptiness’ of the skandhas and to the realisation of the five Wisdoms. In order to begin to explore each skandha / Wisdom light-path, I shall be describing each of the five kleshas and five Realms; and each of the five Wisdoms, and the five ‘Buddha couples’ that correspond to them.

The Vijñāna Skandha, the Klesha of Spiritual Ignorance (avidyā), and the Deva Realms

When, through spiritual ignorance, I wander in samsara,
on the luminous light-path of the dharmadhātu wisdom,
may Blessed Vairocana go before me,
and White Tara behind me.

We need to start in the centre of the mandala, with the central skandha / Wisdom light-path, which is the white light-path of the ’empty’ vijñāna skandha, which is Consciousness. In conventional egoic perception, we identify with the vijñāna skandha and personalise it – we take Consciousness to be personal. It could be said that this ignorance of the suprapersonal nature of Consciousness is the foundational klesha – the ‘spiritual ignorance’ from which all the other kleshas inevitably follow. To release this personalisation of Consciousness, and the egoic self-view idea that springs from it, is the beginning of Wisdom. When we are truly mindful, and learn to ‘rest as Consciousness’ in meditation, we are resting in the recognition that Consciousness is in fact an objective and collective reality. By ‘seeing through’ our habitual personalisation of Consciousness we begin to recognise that personal self-hood is just an illusion that we have created – an illusion that we will inevitably continue to create, and will move in an out of, until we are fully realised.

In the Buddhist texts there are two words used for this spiritual ignorance. These are moha and avidyā, and both are sometimes used in the ‘five kleshas‘ list. While the term moha is also taken to mean delusion, confusion, and dullness, or unconsciousness in general, the term avidyā is preferable, in my view, because it generally refers more specifically to the spiritual ignorance of personalising Consciousness, and to the egoic belief in a separate self.

It is clarifying to remember that the klesha of ‘spiritual ignorance’ is the deep rooted habit of egoic personalisation that is the distinguishing characteristic of the Deva Realms – and is the reason for the devas’ bondage to conditioned existence, despite their ability to dwell in ultra-refined and extremely ‘positive’ mental states. When we are talking in the context of the five-fold mandala model of mind, which crystalised during the Mahayana period of Indian Buddhism, and became the underlying structure for the Vajrayana teachings of Tibetan Buddhism, it is also helpful to think of this klesha as the ‘spiritual ignorance’ that is the opposite of the Dharmadhātu Wisdom. In other words, avidyā is that ignorance which is our failure to recognise the ’emptiness’, or non-personal nature of Consciousness – the ’emptiness’ of the vijñāna skandha. So avidyā is the klesha that leads us, when we are in the ‘intermediate state’ – the bardo between lives – to be drawn toward rebirth in the Deva Realms, rather than toward recognition of our true nature as the white light of the Dharmadhātu Wisdom, which shines from the figures of Vairocana and White Tara (originally Ākāshadhātvishvari).

May 15, 2020

The Rūpa Skandha – Part 1: Thinking and Wisdom

This is Article No. 5 in the ‘5 Wisdoms’ series, and is Part 1 of the Rūpa Skandha mini- series.

The aim of this Rūpa Skandha mini-series is to outline what is meant by the ’emptiness’, or non-personal nature, of the ‘concretising’, form-creating’, ‘conceptualising’, or ‘conceptual form’, aspect of our cognitive-perceptual experiencing process, which Buddhist tradition calls the rūpa skandha – usually translated simply as ‘Form’. Together these articles make up a single exploration over several articles, which are best read in order. When all these articles are published, you will be able to click on the titles below to access the other parts.

The Rūpa Skandha – Part 1: Thinking and Wisdom

The Rūpa Skandha – Part 2: The Mirror-Like Wisdom

The Rūpa Skandha – Part 3: The Body

The Rūpa Skandha – Part 4: Mindfulness and Emptiness

The Rūpa Skandha – Part 5: Dharma and Truth

The Rūpa Skandha – Part 6: Consciousness and Qualia

The Rūpa Skandha – Part 7: The Heart Sutra

The Rūpa Skandha – Part 8: Perfect Speech

The Rūpa Skandha – Part 9: Equanimity and Being

In my last article (here), I attempted a broad outline of the Buddha’s ‘Five Skandhas‘ teaching as I have come to understand it. I recommend that you read that article first if you have not done so already. Those who have been reading the previous articles in this series, know that I have been drawing on the larger body of Mahayana Buddhist mandala wisdom, of which the skandhas form the basis – and receiving quite a bit of assistance from Carl Jung. We are very blessed, as modern students of Buddhism, to be able to draw on the whole of the Buddhist tradition – its Theravada, Mahayana, and Vajrayana stages – when we wish to be able to understand any particular aspect of it. This is particularly valuable in the case of the ‘Emptiness (Skt: shunyatā) of the Five Skandhas‘ teaching, because the Pali Canon does not give us enough of the detail of the Buddha’s analysis, and much of the meaning appears to have been lost. By drawing on the wisdom of the later enlightened teachers in the Buddhist tradition – especially Padmasambhava’s teachings in the Bardo Thodol (Tibetan Book of the Dead) – we are better able to understand the meaning of what the Buddha was saying.

In this enquiry we are also blessed to have the perspective of Carl Jung (1875 – 1961), who was a keen student of Buddhism, and whose scholarship and wisdom is unfortunately poorly understood, but was an extraordinary gift to humanity. Jung’s views are particularly valuable in this context, because he took the skandhas and incorporated them into the heart of his mandala model of the psyche, and into his very profound psychological typology framework.

The Rūpa Skandha and the Mirror-Like Wisdom

Traditionally the first skandha is rūpa, and it is usually translated as ‘Form’. When a Buddhist practitioner sits in meditation before a carved image of a Buddha, that image is often called a ‘rūpa’, yet many interpreters associate the word rūpa with ‘the body’, without adequately explaining that rūpa refers to the ‘form of the body’, and not to the sensory experience of the body, which is associated with the vedanā skandha. This error is in part because ‘the body’ is often conceptualised in a narrow way – one that fails to acknowledge the subtle, interior, and energetic dimensions of bodily felt experience that come under the broad heading of the somatic. I have explained this distinction in some detail in my previous article (here), and shall be explaining further below.

To avoid the multiple misunderstandings that arise when we confuse ‘Form’ with the physical, sensory body, I have been suggesting that ‘conceptual form’ is a better translation. By adding the word ‘conceptual’ we are making it more clear that rūpa includes the all-important thinking, judging, and conceptualising function of the mind. Padmasambhava’s teachings in the Bardo Thodol (Tibetan Book of the Dead), make it very clear that this was the Buddha’s intention, because they show us the rūpa skandha as an egoic reflection of that ultimate degree of mental clarity and objectivity that is described as the Mirror-Like Wisdom – the ‘Thinking’ aspect of the enlightened mind that emerges when all conceptualisations and points of view are recognised as ’empty’.

May 7, 2020

The Ten Archetypal Buddhas of the Mandala – Part 2: Ten Dharmic Principles

This article is the second of fifteen articles inspired by the ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’, in which I shall be aiming to show meditators how each one of the ten deities 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; brief summaries of all the articles can be found here; and you can read the five verses here.

Padmasambhava – The Second Buddha

I have a great love of the Bardo Thodol, or ‘Tibetan Book of the Dead’. It contains powerful truths about the nature of mind. I regard Padmasambhava, it’s author, as the second Buddha, as the Tibetan Buddhists do. I see the Bardo Thodol as a wonderful distillation of many of the essential elements of the Mahayana phase of Buddhism, at a crucial time when its Vajrayana phase was being born. While I love early Buddhism and the historical Buddha, my belief is that, if we are seeking radical transformation and self-realisation in this lifetime, our approach to meditation and insight practice benefits enormously from the incorporation of the key Mahayana and Vajrayana insights that can be found in the Bardo Thodol.

An important thing to understand about the Bardo Thodol is that we do not have to believe in it as a literal description of how rebirth takes place, to find it nevertheless, to be of the utmost value. The profound wisdom that it contains is in the form of an archetypal psychology. It speaks to us, in the language of imagery and symbolism, of things that can only be pointed to, and felt as a resonance in the fields of the body – not known objectively and conceptually.

The fact that the Bardo Thodol came to be called the ‘Tibetan Book of the Dead’ is probably unfortunate. That was the name, given to it by early Western students of Tibetan Buddhism, of the collection of Padmasambhava’s teachings that includes verses to be read over the corpse after a person has died. It is nothing like the ‘Egyptian Book of the Dead’ with which comparison was made at that time. Bardo, or more correctly the two words bar do, are Tibetan for ‘intermediate state’; and Thodol, is also actually two Tibetan words – thos, which is Tibetan for ‘hearing’ as well as ‘philosophical studies’, and grol, which means ‘liberation’. Hence a better translation of Bardo Thodol would be Liberation Through Hearing in the Intermediate State.

Padmasambhava, the ‘Lotus Born’ – also called Guru Rinpoche. This image will post to social media if you choose to share this article.

To understand the great value and importance to the Bardo Thodol, we need to understand that a bardo is more than just an intermediate state between lives – i.e. when we have died and are in the process of being reincarnated. Rather, a bardo is any moment of transition, any moment of choice – indeed any moment of Consciousness. To be truly conscious is to recognise that every moment of every life situation is a bardo – a moment of freedom and potentiality in which profound transformation is possible.

April 15, 2020

The Ten Archetypal Buddhas of the Mandala – Part 1: Three Yānas / Three Myths

This article is the first of fifteen articles inspired by the central five verses of the ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’, in which I shall be aiming to show meditators how each one of the ten deities 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. Brief summaries of all the articles can be found here and you can read the five verses here.

As I begin this new series of articles, I would like to express gratitude to Dharmachari Subhuti, a member of the Triratna Buddhist Order. It was Subhuti who set me on the five-fold light-path of the Five Wisdoms, when I attended a seminar on the Bardo Thodol with him in the1980s. Having said that, I should however make it very clear, that the perspective that I am presenting here is entirely my own, and is not intended to reflect any current consensus of thinking that may exist within the Triratna Buddhist Order. All I am doing here is sharing the fruits of my own enquiry – and hoping that this may stimulate others to engage in their own.

I also need to thank Subhuti for the central idea in this introductory article – the notion that the three yānas, the three phases of development of the Buddhist tradition, are like three ‘myths’, or defining frames of reference, within Buddhism – an idea which comes from a talk that he gave in 2003 (and later published online here in 2004). Once again however, I need to make it clear that I have reframed this conceptualisation somewhat, and elaborated it in my own way.

Three Ways of Relating to the Archetypal Buddhas

There is a foundational conceptual framework, which I would like to share as we embark on this exploration of the Dharmadhātu mandala – the great Five Wisdoms mandala of Mahayāna and Vajrayāna Buddhism, with its five pairs of Buddhas. This is the three-fold conceptual framework of the three yānas. While most Buddhists will be aware of the three yānas – the three great historical phases of the development of the Buddhist tradition: Hinayāna; Mahayāna; and Vajrayāna – it is less common to see these three yānas associated with the three stages of our progressively deepening engagement with the archetypal Buddhas. This however, is a conceptualisation that I find very useful, and I would like to share it at the outset, because it not only guides us in our evolving relationship with the mandala deities; it also guides us in our deepening familiarity with mind and Consciousness, as we progress in our meditation practice.

Essentially there are three ways of relating to the mandala deities. Firstly, we can think of them as personifications of the various extremely positive characteristics of Enlightenment – as personifications of the various aspects of Enlightenment, which we aspire to, and would like to cultivate in ourselves. This perspective, we can say, is an expression of the attitudes of striving and idealism that we associate with early Buddhism – with the stage that the later Mahayāna (the Greater Vehicle) came to call the Hinayāna (the Lesser Vehicle). I do not really like this pejorative and somewhat disdainful characterisation – especially as the spirit of the Mahayāna and Vajrayāna phases are clearly discernible in the Pali records of the Buddha’s life and teachings. The term Hinayāna does however, allow us to make an important distinction. It denotes a set of more limited cultural attitudes and psychological frames of reference in which the later elements of Buddhist tradition (i.e, the Mahayāna and Vajrayāna elements) although they are present in a germinal form, are not yet fully explored and articulated.

In the second, Mahayāna, phase, we can think of the archetypal Buddhas as existing objectively ‘out there’ in the universe – in a very real but non-material world beyond this material one in which we exist. The popular Mahayāna world-view of many ethnic Buddhists in the east, appears to see the archetypal Buddhas in a personalising way – as if they are divine persons. The more accurate and more sophisticated understanding within Mahayāna tradition however, sees them as ’empty’ and non-personal. In the terminology of modern psychology, we can say that the Buddhist deities exist as archetypes within the collective psyche. Although we encounter them subjectively and inwardly, the more we familiarise ourselves with them, the more we naturally come to think of them as objectively existing archetypal realities. When we say that they are archetypal, we mean that they are beyond the egoic mind but at the same time are not separate from us at all. Indeed they are personifications of our most essential nature.

Through the Buddha’s invitation to recognise that all things are insubstantial and ’empty’, we come full circle. The idealisation of the Hinayāna and the projection of the Mahayāna are resolved as we recognise that all things are ‘appearances’. The Vajrayāna perspective, deeply rooted as it is in the recognition of Emptiness (shunyatā), acknowledges that while these archetypes appear as objectively existing beings ‘out there’ in an objectively existing imaginal realm, they also speak, in the language of imagery and symbolism, of the way Consciousness (the ’empty’ vijñāna skandha) unfolds into four cognitive-perceptual functions, whose relationship with each other has a mandala structure. Further to this, they lead us into the mystery of how those archetypal energies find somatic embodiment in us as bodily-felt energies.

Just as the Mahayāna perspective is a natural extension of the Hinayana one, so the Vajrayāna is a natural extension of the Mahayāna view. I shall be trying to characterise it in more detail below, but very briefly we can characterise the Vajrayāna as a perspective that sees the archetypal Buddhas as personifications of energies of Enlightenment that already exist in some way, embodied within ourselves – albeit obscured by the energies of the egoic mind. The Vajrayāna is concerned above all with deep transformation, and with the energetic and bodily-felt processes by which we come to know our true nature – the Buddha within – and begin to recognise that the play of the Transcendental is ever-present, and indeed imminently present, in Consciousness, and in this world.

The Three Yānas as Aspects of the Bodhisattva Archetype

So, the Buddhist tradition presents three somewhat different perspectives on meditation practice and on the spiritual life – and there is great value in taking the Buddhist tradition in its totality, and therefore developing the ability to move easily between these three perspectives, understanding the way they fit together into a whole. It is also important for us to be fully cognisant of which conceptual perspective we are thinking from, or thinking within, at any one time – and to recognise that each of those perspectives lacks comprehensiveness and objectivity when taken on its own.

March 15, 2020

The Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo

I created this page in connection with the series of articles which I have called ‘The Ten Archetypal Buddhas of the Mandala’, which can be accessed via the ’10 Buddhas’ menu above. The first article in the series can be accessed here, and summaries of the articles can be accessed here.

Below are the five central verses from the ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’. I regard these five verses as a presentation of the essential core of the profound collection of Padmasambhava’s teachings on the Dharmadhātu mandala, which have come down to us in a collection of texts called the Bardo Thodol, or bar do thos grol, or Liberation Through Hearing During the Intermediate State (often referred to in the English speaking world as the ‘Tibetan Book of the Dead’). These verses introduce us to the ten archetypal Buddhas of the mandala – five female and five male – and these are the subject of the 10 Buddhas series of . The words that I have highlighted in bold are the five kleshas – the five groups of egoic patterns, which are called ‘defilements’, or ‘obscurations’ – in the sense that they defile or obscure our true nature.

I have outlined the kleshas in many of my earlier articles, and in some detail in the ’10 Buddhas’ series – they are much more important than is commonly acknowledged. The more keen our familiarity is with these energies, the more able we are to deliver ourselves ‘from the Dangerous Pathway of the Bardo’ – from the bondage of Samsara.

Even when, though basic self-awareness and self-restraint, we no longer engage in grossly unethical acts of body, or speech – we will nevertheless, if we are conscious enough, be aware of the presence of these five kleshas, and of their incongruous and obscuring energetic momentum in the somatic fields of the body-mind. They give energetic substance to the illusion of separate self-hood, so we need to recognise them, and release them in a systematic way. In the text below, Padmasambhava shows us ten archetypal Buddhas, and ten corresponding Dharmic principles, which can do just that. My ’10 Buddhas’ series takes up Padmasambhava’s challenge and takes the reader on a mandala journey of meditative self-enquiry, with these ten Buddhas as our guides.

When, through spiritual ignorance, I wander in samsara,
on the luminous light-path of the Dharmadhātu Wisdom,
may Blessed Vairocana go before me,
and White Tara behind me;
help me to cross the bardo’s dangerous pathway
and bring me to the perfect buddha state.

When, through hatred, I wander in samsara,
on the luminous light-path of the Mirror-like Wisdom,
may Blessed Vajrasattva go before me,
and Buddha-Locana behind me;
help me to cross the bardo’s dangerous pathway
and bring me to the perfect buddha state.

When, through pride, I wander in samsara,
on the luminous light-path of the Wisdom of Equality,
may Blessed Ratnasambhava go before me,
and Mamaki behind me;
help me to cross the bardo’s dangerous pathway
and bring me to the perfect buddha state.

When, through craving, I wander in samsara,
on the luminous light-path of Discriminating Wisdom,
may Blessed Amitabha go before me,
and Pandaravarsini behind me;
help me to cross the bardo’s dangerous pathway
and bring me to the perfect buddha state.

When, through envy, I wander in samsara,
on the luminous light-path of All-Accomplishing Wisdom,
may Blessed Amoghasiddhi go before me,
and Samaya-Tara behind me;
help me to cross the bardo’s dangerous pathway
and bring me to the perfect buddha state.

February 15, 2020

Overview Part 2 – Resting as Consciousness

This is the second of two articles that were written with the intention of providing an overview of the approach to meditation and self-enquiry, that I took in the ‘Meditation Guidance’ series. To access the first article, please click here.

I believe that the true practice of meditation, such as was taught by the Buddha, must be rooted in his psychology of non-dual wisdom. Hence my characterisation of meditation as resting as Consciousness. I have used these words frequently, to point to a core idea that is easy to miss. I have tried to explain them several times, but will take the time here to outline this principle once again. In the terms of the Buddhist ‘Five Skandhas‘ self-enquiry framework, what I am referring to as Consciousness (i.e. capitalised), is the ’empty’ vijñāna skandha – the non-personal, non-locatable, and indeed Transcendental principle that is at the centre of mandala of the five skandhas.

A Deeper Conceptual Framework for Mindfulness Practice

While the adoption of this sort of approach at the outset, as our entry point into meditation practice, is unfortunately currently relatively unusual, it is by no means without precedent in Buddhist tradition. Indeed it is, in my view, the approach that is now being adopted by all the best meditation teachers around the world. The modern audience of spiritual students is sophisticated, and is exposed, via the internet, to high-level non-duality teachings that only fifty years ago, would only have been available to dedicated ‘seekers’ – usually through prolonged periods of meditation and study in the East. For example, the traditional Buddhist dzogchen and mahamudra teachings, which express this idea of resting as Consciousness, are now available on YouTube in most languages.

The spiritual practitioners of the modern West (and the westernised East), as it begins to face into the psychological implications of the way that Quantum Physics describes reality, are I believe, ready for these so called ‘advanced’ or ‘high-level’ teachings – perspectives on practice that were previously only available to the most experienced and the most committed. Indeed, the whole idea that these are ‘advanced’ ‘high-level’ teachings seems erroneous – since they are just more sophisticated of talking about Mindfulness practice. Non-duality is a confusing notion to grasp however. This is partly because non-duality runs so strongly counter to everything that we generally assume about the nature of ourselves and our world. But we should not expect Mindfulness, the practice that the Buddha called ‘the Way to the Immortal’ to be unchallenging to the basic assumptions of the egoic mind.

There is perhaps, a failure on the part of many meditation teachers to engage with, and to effectively explain, the huge practical benefits of a non-dual approach to human psychology. There is a tendency to put non-duality, and the Buddha’s challenging anattā (no-self) doctrine in the ‘too hard’ basket, and to make it irrelevant by thinking of it as a difficult-to-understand feature of the distant goal, rather than a foundation for meditation practice – a perspective to embraced at the earliest possible stage. The Buddha’s ‘Noble Eightfold Path’ is best conceived a path made up of two stages or processes – an initial process of Vision, followed by a longer process of Transformation. Hence, the first limb of the Noble Eightfold Path, Perfect Vision, is the process of Vision, and the remaining seven limbs constitute the process of Transformation. This framing of the Buddha’s model gives great importance to the attainment the clearest possible vision of the goal, as a precondition for our effective practice of the subsequent stages.

It is not surprising that Buddhist non-duality teachings have tended to find themselves in the ‘too hard’ basket. Ultimately non-duality cannot be completely ‘understood’ in the ordinary way by the thinking mind. We can ‘point’ to it with concepts and with symbols, but ultimately we need to seek the actual experience of it within ourselves in meditation or meditative enquiry. The mandala is particularly valuable as a guide for those engaged in such an experiential exploration of non-dual wisdom, because it shows the multiple dimensions of our meditative experiencing in a very systematic and comprehensive way, and gives a great many pointers to the ultimate nature of mind – several pointers from each of the four directions of the mandala.

Resting as Consciousness – a brief explanation

In my ‘Meditation Guidance’ articles, on this website, I have been using the notion of resting as Consciousness as a shorthand for an approach to meditation that can tentatively be termed a ‘non-dual’ approach, and once you have experienced resting as Consciousness you will recognise that this phrase is very descriptive. I hope you find the explanation that follows in the paragraphs below to be helpful elucidation of this illusive idea.

January 16, 2020

Overview Part 1 – A Mandala Framework for Meditation and Self-Enquiry

The approach to meditation that I have adopted in the ‘Meditation Guidance’ series of articles, is unusual because it brings together elements from philosophical, spiritual, and psychological traditions that do not usually cross-pollinate, and tend not to understand each other. My aim in this article is to provide an overview of my approach, and to show why I have found the relatively unknown brahmavihāras (Equanimity, Loving Kindness, Compassion, Appreciative Joy) to be so essential to my framework for meditation and self-enquiry.

My Psychological and Spiritual Influences

Although I was born into a nominally Christian family and a nominally Christian culture, my first real spiritual education, during my twenties, was in the context of the Triratna Buddhist Community, a Western Buddhist tradition that integrates Theravada, Mahayana, and Vajrayana elements, with a special emphasis on re-creating something of the spirit of the lost Indian Mahayana in a Western cultural context – especially the spirit of the Bodhisattva Ideal. During that time I have a number of very strong and deeply affecting visionary experiences during meditation sessions. I also, in my mid-twenties, made a deep study of Padmasambhava’s Bardo Thodol texts, the so-called ‘Tibetan Book of the Dead’ – symbolic teachings that I continued to reflect on over the decades since.

In my thirties I became a Quaker for 10 years, and subsequently studied Eugene Gendlin’s ‘Focusing’, Marshal Rosenberg’s ‘Nonviolent Communication’ (NVC), with a few different non-Buddhist non-duality teachers, before returning to Buddhism in my early sixties.

I worked in General Psychiatry settings for many years, where I became an Occupational Therapist and made use of the very Buddhist ‘open system’ model of the person, developed by the Occupational Therapist, Gary Kielhofner. During those years, when my profession required me to speak the language of medical model psychiatry and the various models in use by Clinical Psychologists, but I maintained a keen sense that human experience cannot fully explained by merely humanistic or brain-based models. For me a comprehensive psychology has to include a transcendental dimension, so it was perhaps inevitable that I would return to Padmasambhava’s Buddhist non-dual psychology of the mandala.

January 2, 2020

The Five Skandhas – the Cognitive-Perceptual Components

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.

October 29, 2019

The Five Skandhas – Dakini Wisdom

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.

October 6, 2019