This is Article No. 7 in the ‘5 Wisdoms’ series, and is Part 3 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 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.
This is Post 18 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found here.
In order to fully understand the brahmavihāra, or attitude of Consciousness, that the Buddha called upekṣā, or Equanimity, it is very valuable to contrast it with its polar opposite in egoic consciousness. Indeed each of the four brahmavihāras is essentially an archetypal or transpersonal power by which a particular aspect of the egoic mind is healed. To help us consistently experience the transformative effect of the four brahmavihāras we need to understand the nature of the close relationship between these four beneficent cosmic principles on the one hand – and the four corresponding tendencies in the egoic mind on the other.
A Spiritual Choice within each Quadrant of the Mandala
In previous posts I have talked about the choices we face, in every moment, between each of the qualities of Consciousness on one hand, and each of the corresponding qualities of the egoic mind on the other. In regard to the Thinking function and the Mental Body, we find that Equanimity and the quality of Objectivity that is integral to it, are in polar opposition to the egoic tendency towards judgement and the inability to just be with things (and people) and let them be as they are. An important way in which this opposition was previously highlighted (in a previous post – here) was in the stark contrast between the positive mirror of Consciousness and the negative mirror of narcissism.
As we start to practice the mandala wisdom we recognise that each quadrant of the mandala presents us with a spiritual choice – and to recognise that we have a choice where we previously were not even aware that choice was possible, is always an experience of empowerment. We live in a world that claims to give us choices, and which even overwhelms us with choices, but ultimately the only thing that really gives us choices is Consciousness. Continue reading
This is Post 17 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found here.
The Mental Body entirely pervades, and extends slightly beyond, the physical body, but the felt experience of the Mental Body is most keenly felt in the lower belly three or four finger widths below the naval. Throughout the cultures of the East, from India to Japan, this point or area is widely understood to have a close association with mental stability, physical vitality, and with the sort of mental focus that supports high-level feats of physical coordination.
The Swadhisthāna Chakra – a Place of Rest and Beneficial Alignment
The same understanding is found in the Western tradition of Classical Ballet, and elsewhere in the West, but in the East, with its traditions of meditation and self-inquiry, its intuitive and energetic approaches to medicine, and its deep and subtle martial arts, this understanding has gone very deep. In Indian tradition this area of the belly is called the swadhiṣṭhāna chakra, while in Japanese tradition it is called the hara, or ‘belly’. If we wanted to be culture-free we could simply call it the second chakra, but I find the Japanese word hara to have wide recognition.
The entomology of the Sanskrit word swadhiṣṭhāna is worth acknowledging. The prefix swa denotes ‘my’ and adhiṣṭhāna expresses the idea of a resting place, or seat, or base, or dwelling place, especially a place from which it is possible to have an overview. I am not a Sanskrit scholar, but there are associations with this word that convey the idea of a position of benevolent and protective authority, or an objective point of view – and an empowerment or blessing that is not personal, but comes from the Divine. All this speaks volumes about the experience of allowing the Mental Body to rest as Consciousness, and the felt experience of being centred in the swadhiṣṭhāna chakra or hara. This alignment and empowerment ultimately requires that the other bodies are also allowed to rest as Consciousness, preferably at the same time – but this is a very good place to start. Continue reading
This is Post 16 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found here.
In the previous posts about the the Buddha’s Equanimity practice – a practice which aims to bring the Mental Body and the Thinking function into alignment with Consciousness, I have briefly touched on the symbol of the mirror. The mirror deserves more time however, because it is such a profound symbolic pointer to spiritual truth. It is a deeply paradoxical and indeed an ambivalent image – both extremely positive and extremely negative.
As a positive image, we find the mirror as a symbol of Consciousness, as in Zen or Tibetan Buddhism (which I have spoken of in a previous post – here); again in the Ancient Greek myth of the hero Perseus; and elsewhere. The mirror is also a symbol of narcissism – an extremely important psychological concept, and one that has profoundly negative personal and cultural implications.
Perseus and Medusa
The mythic hero Perseus encountered the Gorgon Medusa in a landscape littered with the crumbling remains of countless heroes who had been turned into stone by her gaze. So great was the force of her narcissistic objectification of those who meet her gaze – that they are immediately reduced to literal objects. Perseus manages however, to avoid her petrifying stare by only looking at her reflected image in the mirror shield that he has been given by the Goddess Athene. Only the heroes with divine help succeed – those with the capacity for reflection that Consciousness gives them. All the rest fail. Continue reading
This is Post 15 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found here.
One of the most common misconceptions about meditation is the idea that it is a merely mental activity. Anyone who would characterise meditation in this way has been taught incorrectly. Meditation is more akin to dance than ordinary egoic thinking. We meditate with the body.
But we need a much larger and more sophisticated conception of what the body is, than scientific materialism has afforded us. We need an understanding of the subtle bodies, especially the first four subtle bodies: the Physical body; the Mental body; the Emotional body; and the Volitional body – which may be called the surface bodies. This seeming digression from my thread of discussion about the brahmavihāras is necessary if we are to fully understand the actual experience of the brahmavihāras and embrace them as transformational processes in our felt experience of resting as Consciousness.
We need ways of thinking about the body that are experientially true – conceptualisations that fit our actual experience. Prior to modern medicine and the domination of our thinking by the Newtonian / Cartesian dualism of a physical body and a mind that is entirely separate, various ancient cultures had very rich and complex ways of imagining the soul or mind/body system.
Psycho-Physical Anatomy – The Seven Bodies
For me, the most experientially true account of our psycho-physical anatomy is given to us by the great meditation traditions of India and Tibet, which identify seven subtle bodies, or ‘energy bodies’, or auras. While we can say that the first of these is most obviously connected with the physical body (which we now know from Science to be much more subtle than we had thought – pure energy and empty space in fact), and the other six are certainly not separate from the physical body. To be true to our experience we need to speak of the whole integrated system not as body and mind but as a body-mind – an integrated body-mind that is described both by the mandala and by the hierarchy of subtle bodies.
As Carl Jung recognised, the depth of human psychological experience cannot be understood unless we conceptualise it as being simultaneously individual and universal – ultimately characterised by a mysterious internal relationship between these two poles, which leads to an integration of these two poles. He gave us a vision of soul that includes a spectrum of experience – the personal, physical and instinctual at one end of that spectrum, and the universal, spiritual and archetypal at the other. This is how we experience ourselves in meditation. Far from leaving the body behind, we find ourselves greatly expanding our sense of what the body is, and opening to more and more subtle dimensions of bodily experience.
The Tibetan Buddhist Body-Mind Model as a Middle Way
The seven layers of our psycho-physical anatomy are a way of objectifying and conceptualising the paradoxical nature of our range of felt experience when we turn our attention inwards in meditative-inquiry. The range of our experience in meditation is vast – we have the experience of being a person in a physical body, but we may also recognise that the core of our experience of self is Consciousness – a non-locatable field phenomenon, that appears as a unity, and seems to pervades the universe.
The universal Consciousness in which we rest is generally ignored because it is non-personal and felt to be incongruous with our concrete experience of a separate physical body. By seeing the body as not single but seven-fold, and predominately energetic and subtle, we are able to overcome that fundamental incongruity and give ourselves a way of making the universal Consciousness central to our experience, while also emphasising the energetic dimensions in the way we think about our inner life.
Many modern Western students of Buddhism, not finding a clearly articulated body-mind model in the early Buddhist texts, tend to shy away from the challenge of giving conceptual form to our experience of the body-mind. There is some value in this attitude of avoiding conceptualisation – just letting our experience be as it is. This approach can however, paradoxically lead to extremely crude and un-thought-through conceptualisations – and at worst leads to an unconscious embrace of a scientific materialist view that is far from that proposed by the Buddha.
It is important to remember that the Buddha rejected the anti-body view that he had initially embraced when he embarked on his spiritual search. The insights gained at the time of his Enlightenment found expression in a ‘Middle Way’. This was an extremely subtle view of the path to realisation, in which the body was embraced, and seen as the vehicle of, and venue for, realisation – and valued both as the crucible in which spiritual transformation takes place, and as the vehicle for the compassionate activity of Enlightenment.
The venue for the practice of samadhi, or meditation, is the body; and the states of dhyana, or meditative absorption, are bodily-felt experiences. It is however, with a keen awareness of the reservations that some may have about this, that I have I am going to be taking the body-mind model that is found in Tibetan Buddhist tradition as the starting point for some ideas that I have found helpful. In my experience the model works. We can think of it as a somatic ‘anatomy’ – but hopefully not in a literalistic way. The main thing is that we release the literalism, and the extreme constraint that unconscious scientific materialism places on our ability to fully receive the rich, complex, and multi-layered experience of embodied Consciousness.
The Mental Body – the Somatic Reflection of the Thinking function
The somatic dimension that we can call the Mental Body is the second of the seven that are spoken of in esoteric literature. All these subtle bodies are ‘mental bodies’ of a sort, but have different felt-qualities and associations, so I will try to distinguish what we might mean by this term. This subtle body is experienced as, and ‘seen’ by some, as very slightly larger than physical body. This means that the first subtle body – the complex psycho-physical reality that we can call the Physical Body – rests inside the Mental Body. Thus it is entirely enclosed and interpenetrated by it, and subject to its contents – a fact that all healers, acupuncturists, shiatsu practitioners and applied kinesiologists would attest to. While we cannot know the mechanisms involved, it seems clear that all the subtle bodies interpenetrate and resonate with each other to some degree – and that the Physical Body and the Mental Body are a particularly closely related pair.
Artwork by Doreen Kinistino. This image will post to social media when you click the share buttons below.
The Physical Body and the Mental Body exist in polarity with each other in that one is yin, or feminine, or receptive, while the other is yang, or masculine, or expansive. Understanding these polarities is of great assistance in meditation. I shall be returning to this phenomena in future posts, and shall be addressing the little known fact that the Mental Body is experienced as yin, or receptive, in men, and yang, or expansive, in women.
The Thinking Mind is Both Energetic and Neurological
Even if the mechanisms of this are not knowable, it is helpful for meditators to think of the egoic mind as an energetic and somatic phenomena – one in which thinking has an energetic reality, not just a neurological one. It seems that even though thoughts take place in the neuronal networks of the brain, there is an energetic reflection of thought in this somatic phenomenon that I am calling the Mental Body.
So, in addition to the more concrete and well-understood neurological and hormonal connections between the subjective experience of the thinking mind and physiological processes of the body, there is also a profound energetic one. And whereas the neurological re-wiring of our brains, and the calming of our endocrine systems that has been traumatised by fear-based thinking can take a little time, the energetic realignment of our Mental Body, can be achieved relatively quickly if we allow the Mental Body to rest receptively in relationship with the primordial stillness of Consciousness.
The Buddha’s Equanimity practice – Healing the Thinking Mind
This is the power of the Buddha’s Equanimity practice. It allows the Mental Body, and hence the personal thinking mind, to be held in the healing field of Consciousness itself. The transformation that takes place is a purification of the Thinking function, which starts with the Mental Body, and then via its profound effect on the Mental Body, initiates a process in which the dysfunctional wiring of the brain is progressively undone.
When we rest as Consciousness and acknowledge that from the point of view of meditation practice, the Thinking function of the mind is primarily energetic and only secondarily neurological, we open ourselves to a powerful new path of psychological transformation. By choosing to allow the Mental Body to rest as Consciousness and be informed by the field of Consciousness, we do not immediately wash it clean of all its egoic habits of punishment, judgement, justification and projection of shadow, but we do very concretely initiate that profound process.
Purifying the Mind and Integrating Mental Clarity
When we rest in a receptive relationship to Consciousness, we may not suddenly experience the perfect peace of the Great Equanimity immediately, but we can open ourselves to it, and we can readily experience a deep sense of Being, and a sense of alignment with a transpersonal healing power. It is as if we can rest under an inner waterfall of white healing light that is running through our body purifying us and washing us clean of the mental negativities that are inherent in egoic thinking. The more we rest in the mental silence and the mental stillness of the field of Consciousness, the more our mind is cleansed by it, and the more we integrate its qualities of objectivity and mental clarity.
The Buddhist tradition speaks of the purification process within our meditation practice as one in which egoic kleshas are released. These kleshas can be thought of as the energies of the egoic mind – somatic energies that accumulate in the subtle bodies. To the extent that life in self-identification we will accumulate kleshas, and those kleshas have a momentum – they will keep us in habitual egoic identification until we release them though meditation. The category of kleshas that Buddhist tradition associates with the Thinking aspect of the mind is called dvesha, or ‘hatred’ – but this includes the egoic habits of punishment, judgement, justification and projection of shadow, which I mentioned above. The more extreme kleshas that accumulate in the Mental Body show the characteristic quality of ‘hatred’, but they all fall into the category of dvesha. I shall be returning to this important theme in future articles.
Being as the Basis of Identity – Not Thought
Our experience of the Mental Body when we rest as Consciousness, is not primarily one of thought, but of Being. We are still aware of the momentum of our thought processes and of our reflections on our experience, but these are felt to be secondary to the experience of Being. Consciousness and Being are in the foreground of our experience, and thought is arising secondarily, and in that context.
The effect of resting as Consciousness is to fill the Mental Body with the experience of Being. What we experience over time is a new basis for our identity. Our identity is no longer predominantly a mental construction as the Cartesian error (“I think, therefore I am”) would suggest, but instead is rooted in Being, and in the field of Consciousness. It is as if Consciousness stands behind us like a constantly affirming friend, except that we are that Consciousness – we are that friend.
William Parker 2017
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For more on the themes addressed in this post consider reading these previous articles:
This is Post 4 in the ‘Meditation Guidance’ series.
The unity of Consciousness and that which arises in Consciousness, is often spoken of in terms of non-duality or oneness, but what we actually experience in the self-inquiry experience, might better be characterised as a relational unity. Each of the great spiritual teachers have found different ways of pointing to this fundamental unity or oneness. When Jesus said “I and the Father are One” he was expressing this truth in the context of Jewish tradition. Similarly, the Buddha challenged us to notice that the conventionally assumed atman or soul in Hindu tradition cannot be located, and is actually ‘empty’ of self-nature. Now Quantum Physics is pointing to the same fundamentally unitary reality in which everything arises.
There is great practical psychological value for each one of us in trying to find our own experiential way into the actual perceptual reality behind these confusing and challenging ideas. For me, the core idea experientially behind these teachings, is that we are invited to acknowledge Consciousness – that which is generally overlooked in the perceptual process – and are invited to notice the ethical and relational qualities that are inherent in Consciousness, and to recognise that our assumed state of absolute separateness is a superficial phenomena – one that is denied, or at least relativised, by our more fundamental unity and connectedness on the level of Consciousness.
Plato’s Cave – an Allegorical Description of Consciousness
The unconscious and habitual tendency, which characterises ordinary egoic awareness, is such that we fail to acknowledge Consciousness. All our senses are directed almost exclusively towards objects. In regard to our sense of sight for example, we look ‘forward’ – with our attention solely on the object of our awareness – and do not acknowledge the Consciousness that is ‘seeing’. When we look forward in this way (without reference to what is looking) our perception is always limited and – paradoxically – can accurately be described as ’subjective’.
It is only when we allow ourselves to draw back and include Consciousness in our experiencing, that we become capable of perceiving reality as it is – that is, objectively. This way of experiencing, where we draw our attention back into the observing Consciousness, so as to include, or even give primacy to, the observing Consciousness in the perceptual relationship, is what the Buddhist tradition has come to refer to as Mindfulness. Continue reading
This is Post 3 in the ‘Meditation Guidance’ series.
The title of this article ‘The Content of the Mind is Not Important’ is intentionally somewhat provocative and paradoxical, especially for most meditators because, of course, most meditation practitioners have the explicit or implicit primary goal of becoming more mentally clear, or more emotionally positive, or more focused, or more effective in some way.
While I could guarantee that those results will naturally flow from this approach to meditation, I want to emphasise from the start that these results are not the primary focus of the practice. This is because the practice does not aim merely to change the contents of the mind by a sustained effort of will – but is focused instead on Consciousness itself. When, through self-enquiry, we become deeply familiar with Consciousness and start to fully recognise it, and familiarise ourselves with its nature, the wished for changes to the personal content of the mind will inevitably follow.
This is Post 18 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found 
This is Post 17 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found 
This is Post 16 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found 
This is Post 15 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found 
This is Post 4 in the ‘Meditation Guidance’ series.
This is Post 3 in the ‘Meditation Guidance’ series.
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