#SelfEnquiry

The Rūpa Skandha – Part 3: The Body

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

It is also the third of six 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 six-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: The Heart Sutra

The Rūpa Skandha – Part 6: 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 is 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 six 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 six-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: The Heart Sutra

The Rūpa Skandha – Part 6: 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 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 they urge us 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 Ten Archetypal Buddhas of the Mandala – Part 3: Integration and Positive Emotion

This article is the third 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 Dharmadātu 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, and brief summaries of all the articles can be found here.

In this article, I make reference to the five-fold ‘System of Practice’, that has been used, within the Triratna Buddhist Community, as a framework for thinking about the dimensions of meditation practice and the Dharma life more generally. This model originally identified Integration, Positive Emotion, Spiritual Death (i.e. Insight), and Spiritual Rebirth, as four key stages. To these four, a fifth component was later added – Receptivity.

I need to acknowledge, and indeed emphasise, that where I have suggested that Receptivity should be given greater primacy, and have suggested that five of the ten deities are particularly supportive of the initial ‘Integration’ phase, and that another five can strongly support us during the subsequent ‘Positive Emotion’ stage, this is an invention from my own explorations, and certainly goes beyond the standard interpretation of Sangharakshita’s model. I do not however, believe my ideas are in conflict with Sangharakshita’s emphasis. I prefer to think of them as a respectful engagement with his ideas – building on the foundation of Sangharakshita’s work, by continuing to forge the Triratna meditation practice model in the furnace of experience.

In this article, I hope I can begin to tentatively explore how the kleshas and Wisdom energies, that I spoke about in the last article in this series (here), are located in the fields of the body, and on how we can begin to ‘hold the tension’ between those opposite groups of energies – as they appear as polarities within our bodily-felt experience in meditation practice.

The Dharmadhātu Mandala as a Ten-Fold Meditation Cycle

I prefer to meditate on the ten dieties, not only as five apparent ‘couples’ as in the ‘Inspiration-Prayer’ – with one male-female pair representing each of the Five Wisdoms – or as five female Buddhas and five male Buddhas. Rather, I meditate first on what I have come to think of as the five ‘receptive’ deities (three female Buddhas and two male ones), and then on the five ‘expansive’ deities (three male Buddhas and two female ones). The two diagrams below, show these two groups of five deities – each with the ‘Dharmic Principles’ that I find useful for identifying the aspect of the Five Wisdoms that they personify, represent, or embody.

In the course of the articles in this series, I shall be explaining the words that I have chosen for the ‘Dharmic Principles’ – there are two ‘Dharmic Principles’ for each Wisdom – and expanding upon them. Briefly however, the eight ‘Dharmic principles’ that are shown in the four quadrants of the two mandala are either brahmavihāras (Equanimity, Appreciative Joy, Loving Kindness, and Compassion), or are closely related to the brahmavihāras (Being, Embodiment, Uncaused Happiness, and Life Energy). While the Five Wisdoms are usually defined as the aspects of the wisdom that arise as the emptiness of each of the skandhas is recognised, I, like many others, regard the brahmavihāras as an equally important way in to an understanding of them – and absolutely key to our bodily-felt experience of the Wisdoms in meditation. In previous articles on this website, I have already written quite extensively on each of these Dharmic principles, but will be expanding on each one as we progress in this series of articles.

May 16, 2020

The Rūpa Skandha – Part 1: Thinking and Wisdom

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

It is also the first of six 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 six-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: The Heart Sutra

The Rūpa Skandha – Part 6: 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 2: Resting as Consciousness

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 Dharmadātu 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 this series can be found here, and brief summaries of all the articles can be found here.

In the five central verses of the ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’ (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 examine 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 ‘spiritual 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 though’ 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 klesha‘ 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 ‘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 ’empty’ vijñāna skandha. So avidyā is the klesha that leads us, when we are in the ‘intermediate state’, which is 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 1: The Inspiration-Prayer

This article is the first 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 Dharmadātu 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.

I would like to dedicate this series of articles to Dharmachari Subhuti, a Member of the Triratna Buddhist Order. It was Subhuti who set me on the five-fold track of the Five Wisdoms, when I attended a seminar on the Bardo Thodol with him in the early 1980s.

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, its author, as the second Buddha, as the Tibetan Buddhists do. I see the Bardo Thodol as a wonderful distillation 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 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 body after a person has died. It is nothing like the ‘Egyptian Book of the Dead’ to which comparison has often been made. 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 During 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 – 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

The Five Skandhas – Dakini Wisdom

This is Article No 3 in the ‘Buddhism’ series.

The Dharmādhatu Wisdom, the central Wisdom in the Five Wisdoms mandala, refers to the non-dual understanding that the historical Buddha referred to in terms of Emptiness (Pali – suññatā; Sanskrit – shūnyatā) – the absence of any separate self-nature in all beings and in all things. So the Dharmādhatu Wisdom can be thought of as the ability to rest as Consciousness knowing that the root of that experience is entirely impersonal. It can also be characterised as the knowledge that Consciousness is like a single universal light; or an all-pervading expanse of benevolent intelligence; or as a infinite compassionate space in which we, and everything else, are held and loved.

The Dharmādhatu Wisdom is also the wisdom of Mindfulness, the wisdom of Balance, the wisdom of Humility – but especially, it is the wisdom of Emptiness. Importantly, Buddhist tradition tells us that if we attempt to develop spiritually without endeavouring to recognise Emptiness, we will personalise our experience of Consciousness, and will be trapped in the spiritual delusion and refined narcissism that are the culture and consciousness of the Deva Lokas, or God Realms – which I briefly described in my previous article (here).

Consciousness, Mindfulness, and ‘Remembering’

Mindfulness and Consciousness are very closely related, but not synonymous. The objective and collective space of Consciousness does not need to be cultivated, but Mindfulness does. To be Mindful is to be choosing to rest as Consciousness in the midst of life. We cultivate Mindfulness by a process of more fully ‘embodying’ Consciousness in various ways. The Buddha talked about this process of embodying Consciousness in a variety of ways – often using four-fold mandala formulations like the brahmavihāras, or five-fold mandala formulations like the ‘Five Skandhas‘ and the ‘Five Spiritual Faculties’ (indriyas). One of the Buddha’s most important formulations however, was the four ‘Foundations of Mindfulness’ (satipatthāna – Pali; smrtyupasthāna – Sanskrit) – yet another expression of the mandala archetype. I shall be exploring these four categories in detail in future articles, but have listed them in the table below, and in the second of the two mandala diagrams below that.

While we might at first think that we become conscious, or realise Consciousness, by a heroic effort of personal will power, this is an inadequate way of describing the process. Rather, we become conscious by acknowledging that Consciousness is who we are – in essence. The path therefore is one of ‘resting’, and allowing Consciousness to pervade all our activities. This allowing, this surrender to our true nature, this ‘letting go’ process, by which the light and space of Consciousness is received into every fibre of our being, and pervades every nook and cranny of our lives, is Mindfulness. This process of the embodiment of Consciousness via an attitude of receptivity, relaxation, surrender, and ‘resting’, which can be characterised as feminine, relative to the intentional, purposeful, willful attitude, which is more often associated with Mindfulness, and which might be characterised as masculine. The validation of this more neglected attitude, which we can think of as archetypally feminine, is the main theme of this article.

October 6, 2019

Akashadhateshvari / White Tara – Luminous Space

This is Article No. 2 in the ‘Buddhism’ series.

Following on from my last article (here), there is much more that we need to explore in regard to the Dharmadhātu Wisdom. This is the Wisdom which is associated with the recognition of Consciousness, and with the centre of the mandala, and may be regarded as representing the source of the other four Wisdoms. Metaphorically, we can think of the relationship between the white centre of the Buddhist mandalas and its associated Dharmadhātu Wisdom, and the four colours of the quadrants – the other four Wisdoms – in a somewhat similar way to the way we might think of a source of pure white sunlight being split into the colours of the rainbow.

The Dharmadhātu Wisdom is the Wisdom that Buddhist tradition personifies in the figure of the archetypal Buddha Vairocana, the ‘Illuminator’, or more accurately in his female Buddha partner, the mysterious and powerful figure of Akashadhatvishvari (please see my note at the end of this article on the two different spellings of this name). Strictly speaking the male Buddha Vairocana represents the compassionate activities of wisdom teaching that arise from the experience or the Dharmadhātu Wisdom, whereas the female buddha Akashadhatvishvari personifies the Dharmadhātu Wisdom itself. The Sanskrit word ākāsha has a ring of profound mystery about it. It is akin to the quintessence, or ether, in western alchemical thought – the subtle, intelligent substance that pervades all space, and from which the other four elements are created. Perhaps the best modern equivalent would be something like ‘Quantum Space’ or ‘the Quantum Field’. Vibrant with energy and information, ākāsha is the primordial space of Consciousness that is the basis of everything. A reasonable English translation therefore, of Akashadhatvishvari, would be something like ‘Sovereign Lady of Infinite Space’.

Consciousness: Presence and Connection; Light and Space

I have previously talked of the Buddha couple in the centre of the mandala as personifications of Presence and Connection (here), which are the principles at the centre of my ‘NVC mandala’ (the four components in Marshall Rosenberg’s Nonviolent Communication model – more on that here), but these archetypal Buddhas are multidimensional figures, and are much more than this – indeed all conceptualisations in regard to them are only ways of drawing a little closer to an indefinable mystery. My first response personally, when I reflect on this central ‘divine marriage’ image and its traditional names and associations, is to think of them as representing the metaphorical union of Light and Space in the experience of Consciousness.

The experience of Consciousness, or awareness of being aware, is difficult to describe. The words and images that various spiritual traditions have used to approach that experience are often misleading – being religious projections rather than attempts at objective description. Buddhist tradition, especially that of the Indian Mahayana, whose libraries and culture were unfortunately destroyed by Moslem invasions, is clearly distinguishable from other religions by both its commitment to objectivity in its intellectual analysis, and by the subtlety of the myths, images and metaphors by which it points to the unconditioned reality of Consciousness. Central among these metaphorical pointers were Light and Space.

It is as if Consciousness is an ever-present light within – a bright inner luminosity that never fails us, but is rarely acknowledged or examined. It is the diamond in our pocket that we do not know about; the beautiful gift that has been delivered to us, never to be actually received and unwrapped. It is not surprising perhaps, that in general, humanity fails to recognise Consciousness. While Consciousness is an objective reality, it is not an object like any other, and neither is it the subjective personal self that we often take it to be. The Buddha described it as ’empty’ – empty of self. As the Buddhist tradition established itself over the centuries, it increasingly acknowledged that this impersonal emptiness was also luminous and spacious – still difficult metaphors, but they bring us closer to the experience. And the word shunyata, Sanskrit for Emptiness, came to have these extremely positive associations of luminosity and spaciousness – connoting an infinitely abundant collective source of all truth, goodness, healing and positive transformation.

June 15, 2019

The Dharmadhātu Wisdom

This is Article No.1 in the ‘Buddhism’ series.

In the last article (here) we looked at Compassion through the lens of the All-Accomplishing Wisdom, the wisdom which supports healing, wholeness and compassionate activity, by grounding it in balanced, all-encompassing and multidimensional awareness of the energetic dimensions of our experience. This balanced and comprehensive quality is symbolised by the mandalas of Buddhist tradition. One of the curiosities of the All-Accomplishing Wisdom is that it is associated with the mandala-like symbol of the vishva vajra – the universal vajra, or Vajra Cross – which is usually understood to symbolise ‘the separation and reconciliation of the opposites‘. The mandala, we are being told, is a vishva vajra, and the vishva vajra is a mandala. Non-dual wisdom, it would seem therefore, is most comprehensive, and finds its most practical and effective expression as Compassion, when it is recognised as having five dimensions. And because of the particular dynamics between the components of the egoic mind and their relationship to Consciousness, it is well symbolised by a mandala or a cross.

My intention with the previous articles – in the ‘Meditation Guidance’ series – has been to provide information that may be of interest to readers with a general interest in meditation, self-enquiry practice, and non-duality teachings, while also drawing on relevant information from Marshall Rosenberg’s Nonviolent Communication (NVC) model, and from other relevant psychological models, especially that of Carl Jung . While I hope to engage the same broad audience in my future articles, this article is the first of a series of longer articles that is aiming to go much deeper into the Buddha’s teachings, so I have created a new ‘Buddhism’ category for them.

The Four Brahmavihāras and the Five Wisdoms

Although my previous writing in this ‘Meditation Guidance’ series has been informed by an awareness of the corresponding Wisdoms in the Five Wisdoms framework from Mahayana Buddhism, the main mandala framework used in the early articles was that of the ancient Indian brahmavihāras: Equanimity, Appreciative Joy, Loving Kindness and Compassion. The Five Wisdoms, which I introduced in a previous article here, have some advantages over the four-fold brahmavihāras framework, but the brahmavihāras give us a simpler ‘way in’ to the experience of meditation, and they give us a necessary initial focus on the ethical and relational aspects of the personal transformation that arises from resting as Consciousness.

The brahmavihāras also represent an earlier, foundational stage in the development of the mandala wisdom within the Buddhist tradition. The Buddha appears to have adopted them enthusiastically and re-framed them, adapting them to the new context of his anatma (no-self) doctrine – more on this below. In the four-fold brahmavihāras framework, the central, fifth part of the model, which is Consciousness, is implied – the brahmavihāras can be seen as the four ‘attitudes’ of Consciousness. In the five-fold Five Wisdoms model, the central principle, of Consciousness, is explicitly included as one of the Wisdoms – the Dharmadhātu Wisdom.

January 1, 2019

The Beneficial Life Energy of Needs

This is Post 39 in the ‘Meditation Guidance’ series.

The four-fold archetypal psychology of the mandala invites us to distinguish the intuitive and volitional function, which Carl Jung called Intuition, and which I have been calling Intuition-Volition, from the evaluative function of Feeling. This distinction is enormously important, but is in general much neglected in modern psychology. The Cognitive Behavioural psychology that has been predominant in the last few decades, has usually chosen to reduce the person to the interaction of three components: thinking, behaviour and physiology – with each of these three components often rather narrowly understood.

Carl Rogers and Abraham Maslow

Even the great Carl Rogers, who caused a revolution in the world of psychology, when he abandoned Psychoanalysis and created his Person-Centred model for therapeutic counselling, failed to adequately distinguish between the evaluative and volitional dimensions of our emotional life.

September 10, 2018