#BardoThodol

The Ten Archetypal Buddhas of the Mandala – Part 6: Vajrasattva-Akshobya

This article is the sixth 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; you can read the previous article in the series here; and you can read the five verses here.

The Mandala of ‘Receptive’ Deities Continued

This series of articles is essentially a systematic description of the ten deities of the Dharmadhātu mandala, and in this article I shall be going one step deeper into what I have chosen to call the mandala of the five ‘receptive’ deities. This division of the ten deities into two groups – five ‘yin’, or ‘receptive’, deities, and five ‘yang’, or ‘expansive’ ones – is not a traditional formulation as far as I know, though it has several parallels in the traditional teachings. I feel very motivated to share it however, because I have found it to be such a powerful framework in my own meditation practice. It is my hope that readers will wish to experiment with meditating systematically on the somatic resonance of each of these deities as I have done. While you may wish to simply meditate on the deities as a ‘meditation cycle’, as I initially did, I hope to be able to demonstrate that these deities are best approached in pairs – since the pairs of Dharmic principles that are behind the west-east and south-north pairs of deities, represent profound spiritual oppositions that must be reconciled and integrated if we are to fully embody the energies of the Five Wisdoms.

The two-stage model that I have adopted (meditating on the ‘receptive’ Dharmic principles first, followed by the ‘expansive’ ones) correspond to the two initial stages – ‘Integration’ and ‘Positive Emotion’ – in the ‘System of Meditation Practice’ that was first proposed by Sangharakshita in the 1970s. The five deities in the first group, which we are currently investigating, are ‘receptive’ in that they are associated with ‘yin’ ,or ‘receptive’, energies in the somatic anatomy of the body, and because of this can serve to create a foundation of psychological integration in the early stages of meditation practice. They represent five key Dharmic principles, in the necessarily more introverted and self-empathetic process of our initial self-healing, and of gaining familiarity with the experience of ‘resting as’ embodied Consciousness.

September 30, 2020

The Rūpa Skandha – Part 3: The Body

This is Article No. 7 in the ‘Buddhism’ series.

It is also the third of ten articles, which explore the ’emptiness’, or non-personal nature, of the ‘Form’, or ‘conceptual form’, aspect of our cognitive-perceptual experience – that which Buddhist tradition calls the rūpa skandha. Together these articles make up a single longer article, or ten-part mini-series of 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 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

Bringing Awareness ‘Into the Body’

I find the notion of Being, which I introduced in my last article (here) to be an extremely useful notion for making a deeper connection with the practice of Mindfulness of ‘the Form of the Body’ (kaya), which is the first of the ‘ Four Foundations of Mindfulness’ and corresponds with the rūpa skandha. In that article, I also pointed out the way the Buddha, not only took the existing ancient Indian ‘Five Skandhas’ teaching and gave his own interpretation of it – but adapted the same five-fold enquiry framework in the creation of his ‘Four Foundations of Mindfulness’ model. The diagram below shows the correspondences between the skandhas and ‘Foundations’.

The implicit choice on the part of the Buddha, to address the rūpa skandha, or ‘Form’, or Thinking aspect of the mind, by the advice to bring awareness into the ‘Form of the Body’ (Kaya) is deeply significant, and has, for me, a wonderfully contemporary feel about it. Many modern psychotherapists, heirs to the various traditions within psychoanalysis and humanistic psychotherapy, would say the same. We could even think of this first ‘Foundation of Mindfulness’ as the first ‘exercise’ at the Buddha’s Mindfulness workshop. The first step in his ’embodied Consciousness’ training – in the Buddha’s systematic and comprehensive program of personal, transpersonal and spiritual healing – was to ‘bring awareness into the body’ by being aware of our body’s position in space as we go about our lives.

‘Bringing awareness into the body’ does not stop there however – with the rūpa skandha and the first ‘Foundation of Mindfulness’, which is kaya, or Mindfulness of ‘the Form of the Body’. It is important to understand, that what the Buddha is addressing in his ‘Four Foundations of Mindfulness’ framework, is not a model in which the first ‘Foundation’, and first skandha, relates to the ‘body’ and all the rest are aspects of ‘mind’. On the contrary, all the Foundations, and all the skandhas, are aspects of an integrated ‘body-mind’ experience. Moreover, the whole four-fold process is one of deepening into the experience of embodied Consciousness, at successively deeper levels – starting with Mindfulness of ‘the Form of the Body’ (kaya), and then working round the mandala in a clockwise direction.

This notion of embodied Consciousness is fundamental to our understanding – there is no Mind / Body split in the Buddha’s model, and it would be a terrible mistake for us to introduce one. This is why it is so important that we do not mistake the rūpa skandha for ‘body’, and do not take Mindfulness of Kaya literally and narrowly as somehow denoting the totality of bodily experience. We would do well perhaps, to think of ‘the form of the body’ (rūpa / kaya), not as ‘the body’ but as our doorway into the body-mind – our doorway into that deeper and fuller experience of ourselves which can be spoken of in terms of ‘ the somatic’, or of ’embodiment’. The form of the body is the venue for, and the starting point for, our exploration – and while as the apparent container of our somatic process, it is, more importantly, itself contained by Consciousness.

June 6, 2020

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

This is Article No. 6 in the ‘Buddhism’ series.

It is also the second of ten articles, which explore the ’emptiness’, or non-personal nature, of the ‘Form’, or ‘conceptual form’, aspect of our cognitive-perceptual experience – that which Buddhist tradition calls the rūpa skandha. Together these articles make up a single longer article, or ten-part mini-series of 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 Rūpa Skandha – Part 1: Thinking and Wisdom

This is Article No. 5 in the ‘Buddhism’ series.

It is also the first of ten articles, which explore the ’emptiness’, or non-personal nature, of the ‘Form’, or ‘conceptual form’, aspect of our cognitive-perceptual experience – that which Buddhist tradition calls the rūpa skandha. Together these articles make up a single longer article, or ten-part mini-series of 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) in this ‘Buddhism’ series, 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 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; you can read the previous article in the series 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).

April 30, 2020

The Ten Archetypal Buddhas of the Mandala – Part 2: The Inspiration-Prayer

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 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 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.

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

Empathy and Self-Empathy – Communication and Self-Enquiry

This is Post 31 in the ‘Meditation Guidance’ series.

In interpersonal relationships, when we are reflecting silently about someone, especially someone we are concerned about, it is natural to engage empathetically using the the four perceptual components, or functions of Consciousness, in the following way: ‘How do they understand this situation?’ (Thinking); ‘How do they feel about this?’ (Feeling); ‘What is the need in them that is causing them to feel that way?’ (Intuition / Volition); ‘What solution would concretely fulfil that need in a practical way? (Sensation).

So, the mandala of the functions of Consciousness is not only an analysis of the process of perception – it is a framework to guide empathetic connection and communication. But we can also ask the same questions inside. In the intrapersonal relationship between Consciousness and our psychological parts that I have been exploring in the last two posts (here and here), we have been acknowledging the enormous value of connecting self-empathetically in this way. When we do this work of inner empathy, it is the same four perceptual components, or functions of Consciousness, that provide us with a guiding framework.

Self-Empathy with a Companion

In self-empathy the whole process place takes place inwardly and does not have to be externally verbalised. If we were however, to bear witness to our internal self-empathetic connection by describing our experience to a spiritual companion who is ‘holding space’ for us, there are several ways we might approach it – but usually it feels best to silently connect with the part and then speak for the part as we describe our internal dialogue to our friend. Continue reading

April 18, 2018

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 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, in my twenties, was in a Western Buddhist tradition that integrated 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. I then became a Quaker for 10 years, and subsequently studied with a number of different Advaita Vedanta (non-Buddhist non-duality) teachers.

Although I worked in General Psychiatry settings for many years (as an Occupational Therapist), the main psychological perspectives that I have drawn on personally are those are Carl Jung, Eugene Gendlin (original developer of the ‘Focusing’ self-empathy/self-enquiry practice), and Marshall Rosenberg (originator of the Nonviolent Communication model).

Returning to Meditation – A Fresh Approach

Since my return to meditation in 2016, my daily practice has been experimental, personal, and driven by my own self-enquiry into the nature of Consciousness. Although it has been informed to some extent by my reflections on my Buddhist studies in my twenties, the new approach that has emerged from my meditative enquiry bares almost no relation to anything that I was formally taught at that time. The success of this new approach – in supporting my own mental and emotional development – has been so marked that I have felt strongly motivated to share my experience as best I can.

The Mandala as a Psychological Map

Like Carl Jung, I love to make connections, and to notice the archetypal patterns that inform our lives and inform our psychological and spiritual models. A particular fascination since I discovered the archetype in my early twenties, has been the mandala. A great diversity of mandala images, representing forms of cosmology and psychology that are based on a four-fold model of the Divine, are seen in vastly different cultures across history and across the globe. The most refined expressions of the mandala archetype, in Carl Jung’s view, and in mine, are the mandala images that can still be seen today in Tibetan Buddhism, but which originally emerged in the form that we are familiar with, during the Indian Mahayana period.

The Bardo Thodol – Tibetan Book of the Dead

Carl Jung found the mandala that is described in the Bardo Thodol (or Tibetan Book of the Dead) to be a revelation. Among other things, the mandala wisdom of the Bardo Thodol integrates, and establishes correspondences between, three key symbolic formulations, each of which can be arranged as a mandala or quaternity: the Five Wisdoms; the Five Skandhas; and five of the Six Realms (all except the Animal Realm). The combination of his understanding of the Tibetan symbolic system, and his years of dream analysis with his patients, gave Jung the conviction he needed to publish his ground-breaking and comprehensively detailed Psychological Types essay, which described a mandala-form model of the psyche.

Carl Jung’s Genius and Gift to Humanity

The importance of Jung’s Psychological Types is not widely appreciated. What made the ideas in that essay so important as a spiritual document was the way it explained the egoic Shadow in such detail, and so comprehensively described the oppositions within the archetypal mandala structure of the egoic mind. It explained, via these oppositions, the various ways in which the natural human ethical sensibility is so easily lost, so that profound inhumanity becomes possible, and has been witnessed so frequently in human history. The weight of the understanding that Jung presented in that paper, was equal to, and similar in importance in my view, to the Buddha’s Four Noble Truths, since, like that teaching, it demonstrated both the nature of our psychological dysfunction and egoic bondage, and the means of our liberation from it, through Consciousness.

Jung_Functions

These oppositions (between Feeling and Thinking; and between Intuition/Volition and Sensation in particular) are a key feature of Jung’s mandala – symbolising the way that Consciousness allows us to ‘hold the tension’ between these opposites. This need to achieve a separation of these opposites and a reconciliation of them at a higher level, that was so well descried by Jung – is seldom highlighted, even in the Tibetan Buddhist tradition where knowledge of these dynamics is identified symbolically as a key aspect of the All-Accomplishing Wisdom, which plays such an important part in that model.

The Five Skandas – Lost in Translation?

In the articles in the ‘Meditation Guidance’ series, I have for the sake of brevity, avoided engaging with the understandable but disastrous historical mistranslations and loss of meaning that has made the wonderful Five Skandhas teaching so impenetrable and almost valueless for most modern students of Buddhism. Instead I have made use of Jung’s Four Functions of Consciousness, which I believe play the same role in Jung’s mandala structure of the psyche that the Five Skandhas teaching is intended to do in the Buddhist tradition.

Skandhas_Jung

Both Carl Jung’s four perceptual functions, and the ancient Indian Skandhas provide a framework for analysing the way in which, in the absence of a deep recognition of the nature of Consciousness, the component elements of the perceptual process collapse into the illusion of a separate self. I would very much like to present an analysis of where the Skandhas appear to have got lost in the course of history. Although I have not yet published on this, I have written about it, I would very much like to post an article on this important theme in the future.

The Male and Female Archetypal Buddhas of the Mandala

Although I have personally found the beautiful symbolic personifications of Consciousness in the Bardo Thodol to be very valuable, a have also chosen, at least in the context of the ‘Meditation Guidance’ series, to avoid reference to the five pairs of male and female buddhas, which the Five Wisdoms are associated with. While it might be interesting to explore these beautiful archetypal figures at a future time, my concern has been that the symbolic imagery of these forms tends to overwhelm us. The cultural richness of Tibetan Buddhist iconography can easily become a distraction from the simple and bodily-felt nature of the non-dual wisdom that these images are intended to point us towards. It is always important, in my view, for spiritual students to be able extract the universal spiritual knowledge from the cultural form in which it comes – as the highest-level Buddhist practitioners have always been able to do, even in regard to their own tradition.

The Four Brahmavihāras and the Five Wisdoms

In place of the Five Wisdoms therefore, I have initially used the Four Brahmavihāras, which are very similar, very closely associated, and very much more accessible as a framework for self-enquiry. Indeed they are so closely related in their symbolic associations, and in the somatic experience that they present in the body, that we can only assume that the brahmavihāras were a precursor in the earlier teachings of the historical Buddha, of the later Mahayana Buddhist teaching of the Five Wisdoms. I have found that studying the two systems concurrently and recognising their inseparability has brought a richness and clarity to my understanding of both – and I thoroughly recommend this study to others.

Brahma_Wisdoms

The Inherently Ethical Nature of Consciousness

In my view the four Brahmavihāras also have the advantage over the four corresponding Wisdoms among the Five Wisdoms, of being much more obviously relational and connected to ethical principles. They point very clearly and concretely to the inherently ethical and beneficial nature of Consciousness, and the way in which, as we explore them in meditation and self-enquiry, the cultivation of a familiarity with the somatic experience of the brahmavihāras is inseparable from the development a natural ethical sensibility and naturally compassionate orientation in life.

The Six Realms – Extreme Cultural Manifestations of the Egoic Mind

It is important to recognise, that while the brahmavihāras are aspects of Consciousness – and can be regarded as a description of the ultimate nature of mind – they also have great practical relevance in everyday life. Indeed the brahmavihāras provide us with foundational insights about conscious communication and ethical behaviour.

Brahma_Realms

These insights become especially keen and incisive when the brahmavihāras are considered in opposition to their counterparts among the Six Realms. The implication when we make these connections, is that the five key Realms can be seen as cultural tendencies that arise out of our collective failure to recognise Consciousness and the four ‘attitudes’ of Consciousness that are the brahmavihāras. The brahmavihāras on the other hand, can be seen as specific antidotes to the Realms – to the psychological and cultural problems that are inevitably generated by the egoic mind – antidotes that are inherent in the nature of Consciousness and always available to us.

The Realms, the Skandas, and the Functions of Consciousness

By opposing the brahmavihāras and the Realms, I have been addressing exactly the same fundamental spiritual choices that we are shown in the symbolic language of Tibetan Buddhism, but hopefully in more accessible form. Indeed the Bardo Thodol associates five of the Six Realms with the Five Skandhas, to give us a powerful way of reflecting on how, to the extent that they are not informed by Consciousness, and recognised as ’empty’, these five components of the cognitive-perceptual process, or categories of cognitive-perceptual data, lead inevitably to five unhelpful egoic mental states and forms of unconscious behaviour that can be seen in individuals and groups – and can be seen represented in the Realms.

So we have five opposed pairs: the Hell Realms or Narakas represent the egoic tendency that is inherent in the Thinking function, and a failure to recognise the brahmavihāra of Equanimity; the Human Realm represents the egoic tendency that is inherent in the Sensation function, and a failure to recognise the brahmavihāra of Sympathetic Joy; the Preta Realm represents the egoic tendency that is inherent in the Feeling function, and a failure to recognise the brahmavihāra of Loving Kindness; the Asura Realm represents the egoic tendency that is inherent in the function of Intuition / Volition, and a failure to recognise the brahmavihāra of Compassion; and the Deva Realms represent an egoic appropriation of Consciousness itself, and a failure to recognise its ultimately impersonal nature.

Brahma_Realm_Function

Gaining Familiarity with the Shadow – Personal and Collective

The immense value of this set of associations does not appear to be widely known, mainly because it is undermined by the previously mentioned problems with the Five Skandhas teaching. The recovery of meaning that we achieve by replacing that formulation with Jung’s Four Functions of Consciousness, is further enhanced by opposing the Realms and brahmavihāras rather that the Realms and the Wisdoms.

The five Realms are powerfully illuminated by these juxtapositions, and hopefully rescued from their status as merely a perplexing curiosity of Buddhist cosmology. When we use Jung’s Functions in place of the Skandhas, and start to see the Realms as the collective psychological landscapes that are generated by the corresponding egoic Functions of Consciousness. By seeing the Realms as the archetypal landscapes of the ever-present psychological Shadow in the individual and collective psyche, we come closer, I believe, both to the Buddha’s intention, and to the intention of the great Padmasambhava, the author of the Bardo Thodol.

The Brahmavihāras – Consciousness Embodied

The fact that the brahmavihāras are very obviously and precisely related to bodily felt states in the first four subtle bodies makes them extremely important for anyone interested in meditation. Essentially, they are four aspects of the deeply paradoxical, but very beautiful way, in which an energetic reflection of the boundless and universal field of Consciousness is embodied in us as a personal and bodily-felt, or ‘somatic’, experience. I shall be providing a summary of this in my next article in this ‘Overview’ series.

Although the subtle bodies have well established associations in Tibetan Buddhist tradition with the Wisdoms, and these can also be recognised in our felt experience when we explore them, the associations with the brahmavihāras that I have been emphasising in this ‘Meditation Guidance’ series are less known, but are actually much more obvious in our felt experience than are the associations with the Wisdoms.

Effortless Transformation by Resting as Consciousness

The associations between the brahmavihāras and the subtle bodies are as follows: Muditā, or Sympathetic Joy, is felt as the resonance of Consciousness in the Physical Body (and Base Chakra); Upekṣā, or Equanimity is felt as the resonance of Consciousness in the Mental Body (and Hara Chakra); Mettā, or Loving Kindness, is felt as the resonance of Consciousness in the Emotional Body (and Solar Plexus Chakra); Karuṇā, or Compassion is felt as the resonance of Consciousness in the Volitional / Intuition Body (or Heart Chakra). Viewing the brahmavihāras as the embodiment of, or as the resonance of, Consciousness, allows us to recognise their entirely impersonal nature. It also releases us from the suggestion that we should be cultivating the brahmavihāras by an effort of the egoic will.

Brahma_Bodies

Rather the brahmavihāras can be seen as innate – as aspects of Consciousness and as aspects of our natural state, that can easily be recognised in self-enquiry. The ‘cultivation’ of them therefore, does not happen by the egoic will holding an intention to do so, but primarily by a recognition of that which has previously been obscured – and by the spontaneous self-release of the energetic residue of egoic habits of mind that have previously been held in place by our egoic identifications. Hence my essential characterisation of meditation practice as resting as Consciousness.

The Direct Path – Every-day Non-Duality

I will be giving more time in future articles to the way in which our unconscious identification with egoic parts – even identification with positive and aspirational egoic parts – locks us down energetically and prevents psychological change. When we approach meditation via the notion of resting as Consciousness, we have a wonderfully simple way of entering experientially into the sort of non-dual way of being that is necessary to break this deadlock, and a powerful way of facilitating the inner energetic transformation that we are seeking.

To read the next article in this overview series – Overview Part 2 – Embodied Consciousness – click here.

December 23, 2017

The Mandala as the Landscape of the Soul

This 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

This 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