#FeelingFunction | Mandala of Love

The Preta Realm – Deprivation, Despair, and Addiction

This is Post 28 in the ‘Meditation Guidance’ series. Summaries of the articles in this series can be found by clicking here.

Each of the four Quadrants of the mandala can be a point of entry into the experience of embodied Consciousness. Each is distinctive, and each is as powerful and as important, as all the others. The Western Quadrant, which we have been examining in the last few posts, takes us into the mystery through the experience of the evaluative and discriminative psychological function of Feeling, which the Buddhist tradition calls the samjñā skandha. The distinctive red male Buddha of the Western Quadrant, who is always seen with his hands resting together in meditation posture, is Amitābha – the Buddha of love, or mettā, or Loving Kindness. The invitation of Amitābha is that we rest as Consciousness and evaluate our experience from that place – to relate to others and evaluate our experience not from egoic Feeling, but from the Feeling aspect of Consciousness, which the Buddhist tradition speaks of in terms of the Discriminating Wisdom, and in terms of mettā.

Pandaravārsini, the female Buddha partner of Amitābha is an archetypal figure of enormous spiritual importance. While we can say that Amitābha personifies the extraverted aspect of love – love poured out towards others – Pandaravārsini personifies the subtle introverted counterpart of that, which is love received. So, Pandaravārsini is a personification of that in us, which is able to rest as Consciousness so completely that our emotional life (the somatic energies of our Emotional Body) are taken over by mettā. She could therefore associated with what may be called our ability to ‘love ourselves’, but this a crude conceptualisation. More accurately, she is that in us which recognises the source of love within with instinctive confidence – and who, through absolute Faith and devotional receptivity rests always in a state of uncaused happiness. Pandaravārsini represents ‘the confidence that we are loved’ in the most absolute and impersonal sense of that notion. The principle that Pandaravārsini embodies is so absolutely foundational for the meditator (and for humanity), that I have chosen in these articles to give this Dharmic principle of primordial contentment, this introverted dimension of Loving Kindness, its own name – Uncaused Happiness.

Consciousness does not evaluate like the egoic mind does – it does not simply distinguish between that which it ‘likes’ and that which it ‘does not like’; or between that which it values and that which it de-values. It might seem, at least at first, that Consciousness makes no evaluation at all. When we allow ourselves to rest as Consciousness however, and familiarise ourselves with Consciousness and with the experience of the Emotional Body through meditative enquiry, we notice that Consciousness is indeed evaluative – but it evaluates unconditionally. It seems that Consciousness unconditionally values everything in our experience. We might say that, paradoxically without lacking discrimination, it feels everything, values everything, accepts everything, embraces everything, loves everything – and even perhaps, is happy with everything. This attitude, and this transformative state of alignment of the Emotional Body layer of our somatic anatomy with the great love that is inherent in Consciousness and inherent in the universe, is what the Buddhist tradition calls mettā, or Loving Kindness.

December 12, 2017

Feeling – The Discernment of Goodness, Value and Beauty

This is Post 25 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found by clicking here.

While there is much more that could be said about the brahmavihāra of Sympathetic Joy and the Southern Quadrant of the mandala, we need now to move clockwise round the mandala to the Western Quadrant, to the function of Feeling (the samjñā skandha of Buddhist tradition), and to the brahmavihāra of Loving Kindness, or mettā (Pali), or maitrī (Sanskrit). Although in general I like to use Sanskrit, the classical language of Indian spiritual discourse, and the language of the magnificent but no longer existing tradition of Indian Mahayana Buddhism, I prefer, out of habit, to use the more familiar Pali word mettā, for Loving Kindness, rather than equivalent Sanskrit word maitrī (pronounced ‘my-tree’).

Even those who are unfamiliar with the four brahmavihāras as a mandala map of Consciousness, such as I have been presenting, may well have heard of mettā, which is the most well-known of the four. And some will perhaps be familiar with a form of the popular Buddhist meditation practice called the mettā bhāvanā, or ‘Cultivation of the Loving Kindness’. Because of this, I have already written one post about mettā (here) in my introduction to the brahmavihāras at the beginning of this ‘Meditation Guidance’ series.

In that previous post, I explained that mettā is most frequently presented in a way that does not clearly distinguish it from karuṇā (Compassion), muditā (Sympathetic Joy), and fails to acknowledge the important connection between mettā and upekṣā (Equanimity). Because I believe so strongly that a deeper understanding the whole mandala of the brahmavihāras constitutes such a powerful framework for self-enquiry and meditation, I would like now to return to the themes of that previous post.

Distinguishing Feeling from Sensation

In order to fully understand and distinguish the nature of mettā, we need first to understand that function of psychological cognition that we call Feeling, and in order to understand Feeling, it is extremely important for us to make a clear distinction between Feeling and Sensation – something that not all psychological models achieve. Indeed these two words are unfortunately often used interchangeably in English and other languages – and this causes much confusion. The distinction I make between the perceptual sensing function of Sensation and evaluative and discriminative function of Feeling follows both Carl Jung and the Buddhist tradition. I also draw on Marshall Rosenberg’s Nonviolent Communication model and various others who have also recognised and described this universal four-fold pattern, which I have some sometimes called the Mandala of Love, or more simply, ‘the mandala’.

November 6, 2017

Mettā – Consciousness as Loving-Kindness

This is Post 11 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found here.

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 early 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