#QuantumMechanics

Life Energies of Presence and Connection

This is Post 40 in the ‘Meditation Guidance’ series.

Consciousness is a phenomenon of the interface, the boundary, and the discontinuity, between the knowable world of Classical Physics, and the unknowable world of Quantum Mechanics. This interface pervades the universe as an infinite pure space that is an eternal present moment, and is equal and everywhere the same. It is also, at the same time, single – a unity. Mathematically it is a single point – a one point field.

The Classical world of matter is, quite literally, a beautiful illusion. Space and time are just relative phenomena, and matter is also just an appearance – an appearance on the surface of a universe that is mostly unknowable energy and information. Thankfully, the ephemeral perception that is our universe, is pervaded by the absolute reality of Consciousness. It is this animating power that makes it knowable, and makes it so beautiful. Without Consciousness, there would be no life, no meaning, no possibility of evolution, and no human self-conscious experience, with all its richness and relational complexity.

Consciousness and the present moment are inseparable phenomena. When we look out through the dense, ‘milky’ band of stars that is our own galaxy and glimpse the galaxies beyond, we are seeing the universe as it was many millions of years ago. The light by which we perceive some of those distant stars left them long before our own planet was even formed, and has been traversing the vast expanse of space for billions of years. It is a little disturbing to perceive that everything in the Classical world appears fundamentally disconnected and separated by time and space. In the simple human experience of Consciousness however, and in the experience of the present moment, the whole vast expanse is completely connected and unified – as Quantum Physics has also now shown us.

While these sorts of reflections may at first appear somewhat abstract, I hope to be able to show that they also have extremely practical implications. For those of us that aspire to express our deepest human potential – in ourselves, our relationships and our communities – there is enormous value in familiarising ourselves experientially with the more fundamental, non-dual level of reality in which we all rest, because it is such a rich source of psychological insights and personal transformation.

While this exploration of the Present Moment, Connectedness, and Consciousness, is associated with the intrapersonal path of meditation, it is also deeply relevant to our interpersonal lives. We need a high degree of familiarity with Presence, Connection and Consciousness if we are to communicate effectively in our relationships and communities. If we fail to acknowledge, and acknowledge deeply, the present moment of Consciousness in which we are already connected, we will be frustrated in our efforts to relate empathetically and collaborate effectively.

Living ‘in’ and ‘as’ the Life Energy of Consciousness

Knowing that the Classical world is just an appearance of subject-object perception, and that the Quantum world is unknowable, gives great importance to the mysterious boundary phenomenon that is Consciousness. Consciousness is the only thing that exists absolutely for us – that is reliable and ultimately trustworthy in our experience. Consciousness, to borrow a phase from the apostle Paul, is that in which we “live and move and have our being” (Acts 17:28), and resting as Consciousness, through the practice of meditation and mindfulness, is our surest path to authenticity, integrity, and to knowing whatever may actually be known. Continue reading

October 5, 2018

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 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), Sensing (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. So, the stupa brings 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

Feminine and Masculine – Energy and Presence

This is Post 32 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found by clicking here.

In this ‘Meditation Guidance’ series, I have frequently drawn on the wisdom that Carl Jung articulated in his mandala-form psychological model of the ‘Four Functions of Consciousness’, as we have been exploring the corresponding mandala of the four brahmavihāras – the ancient Indian ‘attitudes’ of Consciousness that were adopted so enthusiastically by the Buddha. Also, drawing on the Tibetan Buddhist form of the mandala, I have, in recent months been looking in detail at the dichotomies within each of the first three Quadrants of the mandala. Sometimes these dichotomies appears as clear oppositions, but I have endeavoured to show that they can also resolve into relationships in which we recognise the two poles as expressions of the same archetypal principle – but manifesting as dysfunction and limitation on the egoic level, and as wisdom and supreme benefit on the level of Consciousness. We saw this in the apparent opposition of the egoic Thinking function and Equanimity in the East; then the apparent opposition of the egoic Sensation function and Appreciative Joy in the South; and most recently the apparent opposition of the egoic Feeling function and Loving Kindness in the West.

In each of these polarities, I have been highlighting the spiritual choices that are presented to us in life, between the ‘attitudes of Consciousness’ (the brahmavihāras) that we experience when we rest naturally as Consciousness, and the egoic expressions of the same archetypal principles, that we experience when we fall into identification with psychological parts. By exploring the imagery of the Buddha’s Six Realms, we have seen that the extreme of egoic identification through Thinking (rūpa skandha) is expressed in the archetypal psychology of the Hell Realms, or Narakas (here); that the extreme of egoic identification through Sensation (vedanā skandha) is expressed in the archetypal psychology of the Human Realm (here); and that the extreme of egoic identification through Feeling (samjñā skandha) is expressed in the archetypal psychology of the Preta Realms (here).

The Northern Quadrant – Compassion versus the Egoic Will

I would like now to move on clockwise round this mandala, to the Northern Quadrant, where we shall be looking at the egoic function of Intuition / Volition and the corresponding Volitional aspect Consciousness, which expresses itself in the brahmavihāra of Compassion. In Buddhist tradition, the archetypal Buddhas who preside over the Northern Quadrant are the male Buddha Amoghasiddhi and the female Buddha Green Tara, who embody two aspects of the All-Accomplishing Wisdom.

In the next few articles I will be addressing the core of the egoic will, that deep volitional aspect of the egoic mind, which the Buddha personified, in an extreme but very illuminating way, in the archetypal imagery of the Asura Realm – a realm of demonic, power-seeking anti-gods, or ‘Jealous Gods’. It is extremely valuable to have a familiarity with, and an acceptance of the style of egoic identification with Intuition/Volition (samskaras skandha), which the asura archetype represents – our envy-based, and fear-based drives for control. By first recognising this category of obscuring egoic energies (the kleshas of Buddhist tradition), we can in turn learn to let them go, and can thus reveal the universally present and universally benevolent spiritual energies that are hidden by them. Continue reading

May 26, 2018

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

Muditā – Appreciative Joy – A Sense of Wonder

This is Post 19 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found by clicking here.

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 of 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 might speak of in terms of 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 better translation. While I have sometimes been 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 and suprapersonal essence as mahamuditā, or Great Appreciative Joy, is a cosmic principle – an attitude of Consciousness itself. Continue reading

August 22, 2017

Upekshā – Equanimity – Touching the Cosmic Stillness

This is Post 14 in the Meditation Guidance series. Summaries of the other articles in this series can be found here.

Although I have already talked a little about mettā, or Loving-Kindness, I shall be starting at the traditional beginning point of the mandala-cycle in this post, with upekṣā, or Equanimity, which is the brahmavihāra associated with the eastern quadrant; and with the creative use of the Thinking function of the mind – and with the dawn.

Those whose frame of reference is pre-Quantum-Physics scientific materialism, and who do not have a psychological framework that acknowledges a transpersonal or archetypal dimension, are forced to understand the brahmavihāras as personal emotional states. This is certainly not the way the Buddha understood them. With due respect to those who pride themselves on their ability to cram the Buddha’s sublime teachings into a Newtonian / Cartesian world-view, I feel bound to talk about the brahmavihāras as cosmic principles, which find – if we are receptive to them – a reflection in our personal mental and emotional development.

An Archetypal Source of Mental Clarity

Mahupekshā, the Great Equanimity, the archetypal source of upekshā, or Equanimity, is best thought of as the imperturbable cosmic stillness, which pervades the universe, and is single and unified – and has the power to bring integration, unity, and mental stability to those who are willing to recognise it as their own ultimate true nature. Mysteriously, this cosmic principle is also the basis of each individual person’s experience of observing, thinking and knowing. I have talked in previous posts about how, when we rest as Consciousness, the Thinking function of the Mind finds a new intelligence – a mental stability that starts to approach the always illusive quality of objectivity, and that is non-judgemental, solution-focused, relational, collaborative, and inherently creative. Continue reading

July 9, 2017

Nurturing an Authentic Self

This is Post 9 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found here.

Having reflected on the insubstantiality of the egoic parts, I need, in this meditation blog series, to balance that understanding by at least touching on some other helpful concepts in regard to the tricky and paradoxical question of what it is to have, or be, or become, a ‘self’ – one that is perhaps more affirmative. The nature of the human self and the processes by which it develops, or fails to develop, have challenged Psychology since its inception, and challenged our philosophers and spiritual thinkers for very much longer. Donald Winnicott, an innovative British psychoanalyst and writer, who had a passionate interest in the subtle role that parents, and especially mothers, play in the evolution of a child’s sense of self, put it this way:

“Every man or woman who is sane, every man or woman who has the feeling of being a person in the world, and for whom the world means something, every happy person, is in infinite debt to a woman.”

Donald Winnicott, Psychoanalyst and Writer

The largely unrecognised value, of the complex and powerful way in which a mother provides a mirror for her child’s emerging self, and provides a ‘facilitating environment’ through the mother-child bond, was the subject of Winnicott’s life’s work. He was not alone among the psychoanalytic thinkers in this. Jung, as always in my view, went further, recognising that the mother is ultimately an archetypal figure, and that the personal mother constellates the archetypal power of the Mother archetype in her relationship with the child. Characteristically, Jung also recognised that the mother archetype has two sides – that it includes a dark side that may stand in the way of spiritual maturity.

May 19, 2017

Introduction to the Mandala of Love book blog

This is Post 2 in the ‘Mandala of Love’ book blog series.

I am disturbed by what I see in the world. Even as I am personally seeking to orient myself to that which is eternal and satisfactory, I am keenly aware of the suffering that we are collectively creating for ourselves on this planet. While I hear others expressing wilful optimism, I cannot help but see a world in the grip of a frightening unconsciousness, and making deeply unsustainable choices that will lead to misery. Our world appears to be caught between, on one side, a postmodern world-view that rejects as ideology, the notions of social progress, objective reality, morality, truth and reason (following, it would seem, Friedrich Nietzsche’s dictum – “there is no truth, only interpretations’), leading to various forms of nihilism and narcissism; and, on the other side, fierce amoral world-shaping ideologies such as neoliberalism and religious extremism.

There is however, in the 21st Century, an emerging community of people throughout the world, who are seeking a new ethical basis for humanity; who would wish to seek out and establish a post-postmodern foundation for ethics and social justice. They seek a movement forward culturally and spiritually – one which specifically avoids merely retreating back to either conventional religious belief or the limitations of a merely humanistic moral philosophy. These are the creative and reflective people that will be interested in the content available on this website, where I hope to present understandings and practices that support a grounded spirituality that is deeply ethical because it is rooted in the experiential study of Consciousness. Continue reading

April 20, 2017

William Roy Parker

I was born in Bury, Lancashire, in the north west of England, and grew up in Altrincham, Cheshire, which is on the southern edge of Greater Manchester. I currently live in Brunswick Heads near Byron Bay in northern New South Wales, Australia, with my partner Sera.

I became a Buddhist when I was living in Manchester in my early twenties, and lived at the Manchester Buddhist Centre for several years, before moving to the London area. For most of my twenties, I lived (and worked) in a variety of semi-monastic ‘Western Buddhist’ communities, which were part of the Triratna Buddhist Community – a network of Buddhist Centres, retreat centres and businesses, which was initiated in 1967 by an English Buddhist called Sangharakshita (26 August 1925 – 30 October 2018). This period gave me a profound spiritual and cultural education that I have drawn on and reflected on all my life – often critically, but also with great appreciation. Indeed, my writing in this website is, in part, a distillation of the best of what I learned during those years, filtered through, and processed through, three decades of life experience and further spiritual study.

Finding myself somewhat culturally adrift after my full-time Buddhist years in my twenties, I was fortunate enough to find and embrace English Quakerism for ten years from my early 30s to early 40s, and was a warden at the Quaker Meeting House in Hampstead, North London, for much of that time. Originally a Christian tradition, the English Quakers have been an intensely practical and effective force for good in the world since the mid-17th Century. The inspiration for their relentless campaigns for peace and social justice over three and half centuries, has come from a meditative and mystical approach to worship. The English Quakers still sit in silence and open to the presence of the Divine – and they have no creed or required beliefs. My years sitting in silence in Quaker meetings provided one of many threads of spiritual experience that have influenced me to advocate the attitude of meditative receptivity towards the Transcendental, which I have characterised in my articles as ‘Resting as Consciousness’.

Although I have not maintained my connection with the Quaker tradition since moving to Australia, it is still a source of inspiration, and looking back I recognise with gratitude that Quaker meetings provided me with a very deep experience of spiritual community. The spiritual history of Quakerism continues to fascinate me – it has much to teach us about how an ethical sensibility arises in an uncontrived way from the simple practice of resting as Consciousness. We all need to remember that most of the members of the Committee for the Abolition of Slavery were Quakers – and that they campaigned against slavery relentlessly for decades, while the rest of the Christian world just rationalised and presented justifications of the Atlantic Slave Trade based on de-contextualised Biblical quotations.

Although I am no longer working in that profession, much of my time in London was spent working as an Occupational Therapist – running therapeutic programs, and doing counselling, coaching and support work in mental health services. I loved that work, and I dearly loved the staff and patients that I worked with in those contexts, and I loved the humanistic psychological framework of that work, but found myself predominantly drawing on my spiritual understandings, and on the depth psychology of Carl Jung (whose work I had studied during my Buddhist years) and other psychological approaches that were incongruous with the standard psychiatric understandings of mind and behaviour. I was also especially deeply affected by the work of philosopher and psychotherapist, Eugene Gendlin – whose wonderful ‘Focusing’ practice I studied in depth, and practised regularly for many years.

Gendlin’s ‘Focusing’ is a self-empathy / self-inquiry / psycho-therapeutic innerwork practice, that is very little known. I practiced Focusing in the context of a wonderful circle of fellow student practitioners who became my dearest friends. That experience of practising Focusing on a weekly basis with a close circle of friends, was the strongest experience of spiritual community in my life – even deeper in some ways, than my experience of residential Buddhist communities in my twenties, or any other spiritual community that I have come across since. Although Focusing is usually presented, and understood, in humanistic terms, it is, in my view, a profoundly soulful and spiritual practice, and I came to see it as a practice that is closely aligned with Carl Jung’s archetypal psychology, which I continued to study at the same time. In my experience, the practice of Focusing consistently raises us far above a merely humanistic world-view. Our innerwork processes in that practice group frequently led us not only to psychological healing, but to profound spiritual insights and spiritual comfort.

An important part of my journey in the last two decades, has been a long period of seriously debilitating metabolic illness. I now recognise that these patterns of ill health have been with me since my twenties, but have worsened as I got older. This process has forced me into an understanding of health and mental health that is truly holistic. I find myself enormously grateful to several of the doctors in general practice in my local area, who practice various forms of more broad-based functional medicine that incorporates, or works alongside, nutritional, naturopathic, and complementary approaches.

What has lifted my level of well-being most effectively; and what has supported me in living with my limitations most profoundly; and what has prompted me to create this website, has been my return to regular meditation practice in 2016. The approach that I have found is a synthesis of understandings from many sources, and I would dearly like to share it with others.

My approach to meditation is essentially a Buddhist one – it springs primarily from Buddhist sources of inspiration and understanding. Its foundation is in the Buddha’s teachings – especially the brahmavihāras – and in the Five Wisdoms teachings of Indian Mahayana Buddhism (which evolved out of the Buddha’s ’emptiness of the Five Skandhas’ teachings). Like many Western practitioners of Buddhism, I think of myself as a Buddhist universalist however – by which I mean that I do not believe that Buddhism is the only source of valid spiritual truths. There are many other teachers, and several other traditions that have supported my understanding. I was very effected for example, by the work of Eugene Gendlin, which I mentioned above; by the Nonviolent Communication model of Marshall Rosenberg; by the very simple and direct advaita vedanta teachings of ‘Sailor Bob’ Adamson, who was a student of Nisagadatta Maharaj (and also of Dzogchen); by the spiritual exercises developed by Douglas Harding (who was a student Zen); and by the work of Roger Penrose and Stuart Hameroff (who have collaborated to create a brilliant and convincing hypotheses to explain the ‘hard problem’ of Consciousness – via the quantum mechanical functioning of the molecular micro-tubules in the nerve-cells of the brain).

I have also greatly valued the non-duality teachings of Ziji Rimpoche (previously known as Candice O’Denver), and the global community that she has created. Although Candice O’Denver’s affinity with the Dzogchen teachings of Tibetan Buddhism, led to her adoption by the Tibetan lineage of Wangdor Rimpoche. Ziji Rimpoche’s approach strips Dzogchen back to its culture-free essence and makes in very accessible for Westerners. While I hesitate to attempt to sum up these profound teachings, this essence might be characterised as an invitation to recognise Consciousness repeatedly, if only for short moments, in the midst of life – and to gratefully acknowledge its profoundly beneficial and profoundly supportive qualities. Ziji Rimpoche’s network of teachers and students appear to have broken new ground with this approach – and with their innovative use of internet-based video-conferencing technologies – to create a vibrant global self-enquiry community.

While Ziji Rimpoche is now teaching and practicing in the context of Buddhist lineage, and I love her ultra-simple and ultra-direct approach to Mindfulness; my own path, and the path that I find myself advocating in my articles on this website is a more Buddhist one. My approach could be characterised as ‘Western Buddhist’, in that do not limit myself to any particular cultural form of Buddhism, or historical phase – and I am very happy to draw on parallel threads of spiritual inspiration in Western literature, poetry, religion, philosophy, and psychology; or on the mythology and spirituality of other cultures.

My approach to self-enquiry and meditation practice takes the Buddhist mandala as its starting point, an my preferred entry point into that mandala is the four brahmavihāras – an ancient Indian mandala model that was adopted and modified by the Buddha. I regard the four brahmavihāras model as presenting, not only an ideal to strived for, but more importantly, a superb description of the tenderness of the Transcendental – an objective and collective reality to be received as a universal blessing on all mankind.

My advocacy of a meditative engagement with the complexities of the bodies and chakras is also based on my studies and meditative explorations of Tibetan Buddhism in my twenties (mainly Lama Anagarika Govinda – author of the widely read Foundations of Tibetan Mysticism), but with the addition of very precious and very crucial pieces of additional information from Rahasya (Dr Fritjof Kraft) – a local non-duality teacher in the Byron Bay area (who teaches a variety of approaches including a form of meditation based on the teachings of 11th Century Buddhist master Atisa). I have found his observations – about the alternating polarity of the subtle bodies and chakras, and about how these alternating polarities are opposite in women and men – to be a profoundly supportive to my understanding of the symbolism of the masculine and feminine in Vajrayana meditation practice.

I need also to acknowledge the intimate and kind support that I have experienced from Issac Shapiro, a non-duality teacher in the Byron Bay area, whose lineage is that of Ramana Maharshi. Although I have only attended his satsang meetings very infrequently, they have always profoundly affected me. It is precious to live in a corner of the world where you never know when you might bump into a bodhisattva at the local farmer’s market.

The road of my spiritual life has taken yet another turn in the last few years. When I began writing on this website, I did not think of myself as a Buddhist and I had no Buddhist friends. Because of the eclectic nature of my spiritual journey, I thought of myself only as someone with a great love of the historical Buddha and of the Buddhist tradition in general, and as someone whose formative years of spiritual education were in the context of Buddhist community and Buddhist meditation retreats. I was however, a solitary spiritual practitioner with no affiliations within any particular spiritual community.

In 2020, I noticed a choice taking place in me. I noticed myself longing for community – for Sangha – for a communal context for my life and for my spiritual aspirations. Most importantly there has been a great wish in me to contribute to the spiritual understanding of others, and to teach what I have learned. This has led me to reconnect with old friends and associates from my twenties, and I have found myself wholehearted embracing Buddhism again – and recovering a connection with the particular cultural inspiration and network of spiritual friendships that set me on the spiritual journey back in my twenties. My love of the transcendental Bodhisattva principle, and my recognition of Buddha, Dharma, and Sangha (the ‘Three Jewels’ of Buddhist tradition) as the universal principles that have been guiding me, has led me back to the Triratna Buddhist Community. I have even reconnected with the Croydon Buddhist Centre (in South London, UK) where I lived and worked in the 1980s when I was in my twenties, and I now participate in one of that Centre’s Dharma Study groups, and other activities, via Zoom. I have also begun to connect with the Australian (and New Zealand) Triratna Buddhist Community, and have developed an affiliation with the Melbourne Triratna Buddhist Centre.

For more autobiographical reflections and information on the approach I have taken in my writing, please consider reading the two ‘Overview’ articles, the first of which is A Mandala Framework for Mediation and Self-Enquiry, which can be found here.

April 18, 2017