#AppreciativeJoy

Consciousness, Meditation and the Four Qualia

This is Post 38 in the ‘Meditation Guidance’ series.

The four brahmavihāras are a description of Consciousness, and of our innately compassionate nature, and together they give us a very powerful approach to meditation. This extremely important ancient Indian framework for personal transformation is unfortunately however, very little known and poorly understood. I am very keen to do what I can to help the brahmavihāras to be better known – the world sorely needs this practice and this understanding.

In my efforts to find ways of making this approach to meditation more accessible, I have developed a somewhat simpler, and more experiential approach, which supports the original brahmavihāras framework, and which I call the Four Qualia. I have been introducing this Four Qualia framework in detail in recent posts (here, here and here), and I recommend that you read those articles first – as they will provide context for this one. I hope, students of meditation and non-duality will find that these four Qualia – these four ever-present, but subtle and difficult-to-define experiences – provide a useful foundation from which the brahmavihāras can more easily be integrated into their practice and their understanding.

The Four Qualia are a mandala framework, and can be approached in meditation as a mandala-cycle – usually starting with the Eastern Quadrant. The exploration of the Four Qualia that I have set out below however, is presented in the order that is suggested by the stupa – by the natural hierarchy of the subtle bodies and chakras – and which I have described previously (here). Those wishing to incorporate this approach into their meditative enquiry, may wish to return to this article several times.

Embodiment, the Physical Body, and Appreciative Joy

The Qualia associated with the experienced reflection of Consciousness in the Physical Body, is Embodiment. When we sit to meditate, and we bring the word Embodiment to mind, we find that we can use it as a pointer to the whole experience of embodied Consciousness in the field of the Physical Body. Continue reading

August 30, 2018

The Mandala of the Four Brahmavihāras

This is Post 37 in the ‘Meditation Guidance’ series.

The overall framework for the articles in this ‘Meditation Guidance’ series has been provided by the mandala of the four brahmavihāras: Equanimity (upekshā), Appreciative Joy (muditā), Loving Kindness (mettā), and Compassion (karunā). In order to make these four ‘attitudes of Consciousness’ more accessible, and in order to help people recognise them in their experience, I have, in recent articles, been exploring to the Four Qualia – a formulation of my own, which I have found to be very useful.

The qualia are difficult-to-define, difficult-to-describe, difficult-to-account-for experiences, and there a four of them that together provide a helpful experiential framework for meditation practice: Embodiment; Being; Uncaused Happiness; and Life Energy. Deepening into our experience of resting as Consciousness using this ‘Four Qualia’ formulation as our guide, is essentially an easier, more modest, and more experiential way of approaching the sublime brahmavihāras.

In the next article in this series, I shall be presenting some more detailed reflections on each of the Four Qualia and their corresponding brahmavihāras, for those wishing to experiment with them in their meditation practice, but first, in this article, I would like to reflect on the importance of these practices, and also on why, given their great value, they appear to have been relatively neglected.

Why are the brahmavihāras not better known?

The brahmavihāras are literally the vihāras or ‘dwelling places’ of the great four-faced creator god Brahma – they are the states in which Brahma was believed to abide. Importantly the word vihāra does not denote a permanent home, but a lodging or retreat, like the accommodation for travellers to rest overnight while on a pilgrimage. So the term immediately suggests a staged form of meditation, in which the practitioner moves systematically through a series of four stages corresponding to the brahmavihāras, in order perhaps to achieve a fifth stage, the state of balance, wholeness and internal energetic coherence that Indian tradition calls samadhi. We are being invited, in the brahmavihāras meditation-cycle, to ‘rest’ for a period of time in each vihāra – to rest and find refreshment and renewal in our true nature, both in our meditation practice, and on the journey of life. Continue reading

August 22, 2018

The Mandala and the Stupa

This is Post 35 in the ‘Meditation Guidance’ series.

Taking the mandala as our guide, I have been presenting the journey of self-enquiry into the nature of mind, as a four-fold one, and as a circumambulation of the mandala – a clockwise series of enquiries into Thinking (east), Sensation (south), Feeling (west), and now Intuition-Volition (north). There has been a traditional logic in this sequence, but in meditation practice there are many orders of priority that can be used, as we systematically progress our integration – or simply respond intuitively and spontaneously to the needs of our integration process.

In this post I shall be exploring, in conjunction with the symbolism and psychological dynamics of the mandala, the psychological symbolism of the stupa – the traditional symbolic monument that is seen in various forms across the Buddhist world. Much like the mandala, the stupa is a five-fold symbolic representation of an ideal state of psychological and spiritual integration. It is a very useful pointer to the nature of mind, because it brings us back to the enormous importance of the energy anatomy of the subtle bodies.

The Stupa – a Monument to the Experience of the Liberation

Whereas the mandala can perhaps be thought of as a larger symbol, which represents both Consciousness itself and also the tensions, or polarities, that exist within the egoic mind, the stupa represents the somatic embodiment, or reflection, or resonance, of Consciousness in the energetic fields of the body, in the so-called ‘subtle bodies’, and highlights the hierarchical dimension of the relationship between them – at the same time bringing a hierarchical dimension to the way we approach the corresponding brahmavihāras, and the egoic cognitive-perceptual functions (which Buddhist tradition calls the skandhas, as mentioned previously here). While different cultures have elaborated their symbolism in different ways, ultimately the stupas of the east are monuments that celebrate the profound mystery of the energetic embodiment of Consciousness in this world – in the lives of individual human beings.

Consciousness exists everywhere. Indeed it is because of Consciousness that life exists, and because of Consciousness that we are capable of knowing and experiencing life. Paradoxically however, although we are all resting in the field of Consciousness, very few of us have ‘recognised’ Consciousness and fully embraced the non-dual reality that pervades all experiencing. But it is only by deeply acknowledging Consciousness, and learning to ‘turn towards’, or ‘rest back into’ Consciousness, that we allow Consciousness to become energetically embodied in us. Continue reading

August 2, 2018

Zen and the Art of Human Life

This is Post 21 in the ‘Meditation Guidance’ series.

As previously, when reflecting on the brahmavihāras, I feel a need to emphasise that muditā, which is often translated as Sympathetic Joy, but better translated as Appreciative Joy, is not merely a mental state, but an attitude of Consciousness, and a way of being that gives expression to Consciousness in relation to the practicalities and specifics of human life. While we need to acknowledge that it is a cosmic attitude, it is also the attitude that an individual person can come to embody if they choose to adopt the practice of resting as Consciousness. It involves being in this physical world in way that is informed by, and supported by, the healing, evolutionary, and compassionate energy of that transpersonal source.

Muditā is perhaps best understood by contrasting it with its egoic counterpart, which is the ordinary egoic Sensation function. Through meditative self-inquiry we come to recognise that we bring multiple assumptions to the experience of Sensation and the experience of being in a physical body – assumptions that we come to recognise as untrue. Foremost among these incorrect assumptions, is the way we take the physical body to be absolute evidence of our ultimate separateness. This sense of separateness and the ways in which we live with that, or seek to overcome it, is fundamental to, and characteristic of, the experience of being human.

The Human Realm – Separateness healed by Appreciative Joy

Of the Buddha’s Six Realms, which I have talked about briefly in a previous post (here), the realm associated with the Southern Quadrant of the mandala, is the Human Realm. This Human Realm, in which we find ourselves, occupies an archetypal position in the mandala of egoic styles, and can be regarded as the egoic counterpart, and polar opposite, of Appreciative Joy. The Human Realm is regarded, in Buddhist tradition, as a very special and fortuitous place to be reborn, but it is also the realm associated of the egoic Sensation function, and has particular problems for us, and a particular style of unconsciousness, which we need to explore and become familiar with. Continue reading

September 3, 2017

Appreciative Joy – an Attitude and an Energetic State

This is Post 20 in the ‘Meditation Guidance’ series.

Each of the four brahmavihāras is a doorway into meditation and a doorway into a key aspect of spiritual truth. Muditā, which is usually translated as Sympathetic Joy, but would be better translated as Appreciative Joy, is a particularly important doorway for us however. As I have been explaining in the last two of posts, the body, because of its seeming obviousness, is easily misunderstood and overlooked, when in reality it is our entry point into the mysterious somatic dimension, without which meditation and the experience of embodied Consciousness cannot be understood.

The Body – our Doorway to Somatic Transformation

I have talked in a previous post (here) about the importance of acknowledging and becoming deeply familiar with the seven subtle bodies (and the seven chakras) – especially the first four bodies, which correspond to the quadrants of the mandala, and which we may call the four surface bodies. The subtle bodies are important because they provide us with a way of understanding that, while meditation takes the apparently physical body as its starting point, its power is in the fact that it gives us a way of engaging directly with these ‘subtle’, or non-physical, dimensions of our experience, which are nevertheless felt in the body.

Using the map that the mandala provides, these energetic or somatic dimensions can be distinguished and discerned in meditation. When we first start to meditate we experience the way the subtle bodies have a felt quality that reflects the psychological parts that we have fallen into identification with. As we learn to rest as Consciousness however, the energies of the subtle bodies can start to transform. Even if we only practice resting as Consciousness for short moments of time whenever we remember to do so, this is very significant, because we come to recognise our choice and our power to transform ourselves in this way. Continue reading

September 1, 2017

Muditā – Appreciative Joy – A Sense of Wonder

This is Post 19 in the ‘Meditation Guidance’ series.

In the previous five posts I have been talking about the inner landscape of the blue Eastern Quadrant of the mandala – the Thinking function; the Mental Body; the Hara chakra (second chakra); the brahmavihāra of Equanimity; the qualia of Being; the attitude of objectivity; the ethical characteristics of honesty and integrity; and the mirror as a symbol of Consciousness and non-dual wisdom. We also started to explore the polarity between, or the choice between: the peaceful, objectively observing, and embodied, style of consciousness, which is associated with Equanimity and Being; and the fragile, judgemental, mentally-constructed, and obsessively self-referencing form of identity, which psychology calls narcissism.

Cosmic Appreciation and Gratitude

Circumambulating clockwise round the mandala, we come next to the Southern Quadrant of the mandala and to the brahmavihāra of muditā. In Tibetan Buddhist tradition the Southern Quadrant is yellow – the colour of gold and of the earth. Muditā is often translated as Sympathetic Joy, and occasionally translated as Empathetic Joy, but Appreciative Joy is, in my view, a much better translation. While I used to be happy to translate muditā as Sympathetic Joy, as I was first taught, many years ago, I now prefer to use Appreciative Joy.

Traditionally muditā is understood to refer to our innate sympathetic response to the happiness and achievements of others. It is certainly this, and it is naturally present in all those types of social interactions and responses to events in the world that are in any way genuine expressions of appreciation and gratitude. It is important however, to recognise that muditā, in its archetypal essence as mahamuditā, or Great Appreciative Joy, is a cosmic principle – an attitude of Consciousness itself. Continue reading

August 22, 2017

The Brahmavihāras – the Soul’s Moral Compass

This is Post 13 in the ‘Meditation Guidance’ series.

When we look within, we find that Consciousness, the ultimate nature of the human mind, appears to be structured like a mandala – like a compass rose. And at each of the directions of this inner compass are ethical principles that are inherent in the nature of Consciousness. In the last few posts, I have been starting to explore one cultural form of this archetypal mandala structure – an ancient pre-Buddhist formulation called the four brahmavihāras – the four ‘abodes of Brahma’, sometimes called the four immeasurables.

Meditation as a Mandala-Cycle

Traditionally in the Indian and Himalayan countries our circumambulation of, or progression around, the mandala, follows the path of the sun in the northern hemisphere, so we enter the mandala in the east, which is associated with sunrise; then move round clockwise to the south, which is associated with mid-day; then move round clockwise again to the west, which is associated with sunset; then move round clockwise again to the north, which is associated with midnight; and then return to the east point and the sunrise once again. I shall be adopting this traditional order as I go deeper into the four brahmavihāras in the future articles is this series over the coming weeks. When we have a full understanding of all four brahmavihāras there is great value in practicing all four in sequence, as a mandala-cycle. Continue reading

June 21, 2017

Mettā – Consciousness as Loving-Kindness

This is Post 11 in the ‘Meditation Guidance’ series.

It is understandable that mettā, or Loving-Kindness, would be the best understood of the four brahmavihāras. It is the one which has its own short recorded discourse in the Pali Cannon of Buddhist tradition, but more importantly, it is the one which most resonates with our experience in ordinary life. Mettā extends our ordinary notions of love to express an attitude of unconditionally valuing everything in our experience, and unconditionally valuing all of the people in our world. People who practice the mettābhāvanā meditation practice, would generally describe mettā as being characterised by a feeling or attitude of warmth, kindness, care, and of love – in the sense of a deep valuing and well-wishing. The most common translation of mettā is Loving Kindness, but it includes qualities of ‘unconditional love’, ‘unconditional valuing’, and ‘unconditional acceptance’.

The mettābhāvanā practice is often felt by practitioners to be powerfully transformative – a powerful support to psychological integration, and to social interaction. Because mettā is that attitude of Consciousness, which unconditionally values and accepts our experience, it powerfully transforms the evaluative, or ‘Feeling’ function of the human mind. In ordinary egoic consciousness, the evaluative, or ‘Feeling’, function discerns that which is of value to us by attending to the internal flow of pleasant and unpleasant feeling states that are our emotional guidance system throughout life.

This discernment between that which is of value to us and that which is not, may be conscious or unconscious, and plays a very important role in the egoic construction of identity, and in the establishment of the defensive threshold between egoic feeling, which we are happy to identify with, and the feeling aspect of the unconscious – emotional content of the mind that we would rather not feel, or that which we would rather not remember, or that which we would rather not recognise as an aspect of ourselves.

Mettā – Healing and Evolving the Emotional Body

In regard to how this Feeling aspect of the personal unconscious is experienced, there is a useful notion in esoteric Buddhism and other spiritual traditions – the Emotional Body. In my view, the idea that we have a psycho-spiritual anatomy made up of subtle energy bodies and ‘chakra’ points or areas, where the energetic state of the subtle bodies is most keenly felt, is a very useful one – and is one that fits the experience of myself and other meditators. I am in general very critical of the way this ‘somatic’ anatomy is described, and shall be attempting to bring some clarity to this area ‘Meditation Guidance’ series. Continue reading

June 6, 2017

The Four Brahmavihāras – Four Attitudes of Consciousness

This is Post 10 in the ‘Meditation Guidance’ series.

One of the Buddha’s respectful borrowings from the earlier spiritual traditions of ancient India, was the four brahmavihāras (Sanskrit). I regard this teaching as fundamental to our understanding of meditation, and I shall be devoting a long series of posts to exploring it. In my view, the four brahmavihāras are not only essential for understanding and practising meditation – they are essential for understanding life.

As a starting point we can say that the four brahmavihāras are very refined and positive mental-emotional states associated with the Divine in Indian tradition. I hope to show, in the course of these articles, that it is important to think of the four brahmavihāras as more than this. They are better thought of as the characteristic mental-emotional attitudes of Consciousness, or qualities of Consciousness, not merely mental states. Correctly conceptualised they constitute a universal moral compass that is inherent in Consciousness, and if they were correctly and widely understood in this way they could change the way humanity sees itself, and change the course of history. The importance of this particular ancient description of the divine cannot be overstated. The four brahmavihāras are probably one of the most refined expressions of the mandala archetype, and also one of the most perfect and most illuminating expressions of Jung’s four functions of Consciousness, in the whole of human history.

Brahma – An Archetypal Image of Consciousness

In Indian spiritual tradition, the Sanskrit word Brahman denotes the absolute Divine, and the god Brahma is the deity who personifies that ultimate reality – and who occupies the highest place in cosmic order of the ancient Indian pantheon. He is held to be the creator of the universe in Hindu tradition, so he is very like the Judaeo-Christian Yahweh in that regard, but in other ways he is very different. Continue reading

May 24, 2017