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The Rūpa Skandha – Part 3: The Body

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 1: Thinking and Wisdom

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

The Rūpa Skandha – Part 4: Mindfulness and Emptiness

The Rūpa Skandha – Part 5: Dharma and Truth

The Rūpa Skandha – Part 6: Consciousness and Qualia

The Rūpa Skandha – Part 7: The Heart Sutra

The Rūpa Skandha – Part 8: Perfect Speech

The Rūpa Skandha – Part 9: Equanimity and Being

Bringing Awareness ‘Into the Body’

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

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

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

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

June 6, 2020

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

This is Article No. 6 in the ‘5 Wisdoms’ series, and is Part 2 of the Rūpa Skandha mini series.

The Rūpa Skandha – Part 1: Thinking and Wisdom

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

The Rūpa Skandha – Part 3: The Body

The Rūpa Skandha – Part 4: Mindfulness and Emptiness

The Rūpa Skandha – Part 5: Dharma and Truth

The Rūpa Skandha – Part 6: Consciousness and Qualia

The Rūpa Skandha – Part 7: The Heart Sutra

The Rūpa Skandha – Part 8: Perfect Speech

The Rūpa Skandha – Part 9: Equanimity and Being

Objectivity, Clarity, Equanimity and Being

In the previous article in this series I began to explore what is meant in Buddhist tradition by a recognition of the ’emptiness’ of the rūpa skandha. This recognition is also called the Mirror-Like Wisdom, and in the mandalas of Indian Mahayana Buddhist tradition and early Tibetan Buddhist tradition, it is represented by the blue eastern quadrant. In later versions of the Tibetan meditation mandalas we see the blue eastern quadrant replaced by a white one – I shall be endeavouring to explain this in a later article in this series. In the Tibetan Bardo Thodol teachings, which were given to us by the great Padmasambhava, we are given the wonderful image of the ‘luminous light-path’ of the Mirror-Like Wisdom. This notion of a light-path can also be thought of a transformational journey, or a purification process, that we undergo as we move from our habitual and unconscious identification with the rūpa skandha to a state of mental objectivity, clarity, and equanimity.

I have suggested that rūpa, which is conventionally translated as ‘Form’, is perhaps best thought of in terms of its association with the Thinking function of the mind. ‘Form’ is that aspect of our experience that can be conceptually described by thoughts, and thoughts are always thought-forms – conceptual forms of various degrees of subtlety. So, rūpa is that aspect of the mind which creates conceptual forms, or works with conceptual forms, and manages our experience, and makes our decisions using conceptual forms.

The rūpa skandha is that aspect of mind that names and manipulates concepts using words, language and various forms of verbal communication – sometimes very crudely, sometimes with great sophistication, and often very dishonestly. Mirror-Like Wisdom, on the other hand, involves a different order of thinking – a different quality of intelligence, which arises directly from the experience of Being, and which creatively addresses the central questions of the nature of mind and its implications for human suffering, human development and human freedom.

We are also told, as I explained in the previous article, that our identification with the rūpa skandha, generates and sustains an energetic residue in the mind – the kleshas of dvesha, or hatred. Dvesha, or hatred, is the characteristic mental state of the Hell Realms, and it is our identification with the rūpa skandha that leads to the Hell Realms – and it is only by releasing that identification that we can finally and completely free ourselves from the mental tendency towards the particularly extreme forms of mental suffering that the Hell Realms represent. We need to cleanse ourselves of the judgemental, hostile and aggressive kleshas in the dvesha category, in order to return to rest in the experience of Being, and to the Mirror-Like Wisdom.

Vajrasattva-Akshobhya and Buddhalocanā

If we are lucky enough to have the Bardo Thodol teachings recited over our body in the hours and days after our death, we may hear our spirit being invited to recognise the emptiness of the rūpa skandha, so that we are released into the Mirrror-Like Wisdom. The ‘hearing in the bardo’ teachings coach us through the experience of being newly deceased but not yet re-born, systematically warning us about each of the Realms of Conditioned Existence, and reminding us that the intermediate state is precious opportunity for complete liberation. For example, we are told to be aware of the great danger that our accumulated kleshas of dvesha, or hatred, may cause us to be drawn to the dull blue light of the Hell Realms. At the same time we are urged to allow ourselves to be drawn to the beautiful blue-white light of the Buddha Vajrasattva-Akshobhya and his female Buddha partner Buddhalocanā (pronounced buddha-loach-anar). Buddhalocanā’s name means ‘She of the Buddha Eye’, or ‘Eye of Awakening’ – I shall be reflecting on this name later in this article.

May 21, 2020

The Ten Archetypal Buddhas of the Mandala – Part 1: Three Yānas / Three Myths

This article is the first of fifteen articles inspired by the central five verses of the ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’, in which I shall be aiming to show meditators how each one of the ten deities of the Dharmadhātu Mandala can be felt in the fields of the body as profound suprapersonal sources of somatic healing and wisdom. Those who read the whole series of articles – and it is intended that these articles should be read in sequence – will be able to incorporate these reflections into their meditation practice in a systematic way. Brief summaries of all the articles can be found here and you can read the five verses here.

As I begin this new series of articles, I would like to express gratitude to Dharmachari Subhuti, a member of the Triratna Buddhist Order. It was Subhuti who set me on the five-fold light-path of the Five Wisdoms, when I attended a seminar on the Bardo Thodol with him in the1980s. Having said that, I should however make it very clear, that the perspective that I am presenting here is entirely my own, and is not intended to reflect any current consensus of thinking that may exist within the Triratna Buddhist Order. All I am doing here is sharing the fruits of my own enquiry – and hoping that this may stimulate others to engage in their own.

I also need to thank Subhuti for the central idea in this introductory article – the notion that the three yānas, the three phases of development of the Buddhist tradition, are like three ‘myths’, or defining frames of reference, within Buddhism – an idea which comes from a talk that he gave in 2003 (and later published online here in 2004). Once again however, I need to make it clear that I have reframed this conceptualisation somewhat, and elaborated it in my own way.

Three Ways of Relating to the Archetypal Buddhas

There is a foundational conceptual framework, which I would like to share as we embark on this exploration of the Dharmadhātu mandala – the great Five Wisdoms mandala of Mahayāna and Vajrayāna Buddhism, with its five pairs of Buddhas. This is the three-fold conceptual framework of the three yānas. While most Buddhists will be aware of the three yānas – the three great historical phases of the development of the Buddhist tradition: Hinayāna; Mahayāna; and Vajrayāna – it is less common to see these three yānas associated with the three stages of our progressively deepening engagement with the archetypal Buddhas. This however, is a conceptualisation that I find very useful, and I would like to share it at the outset, because it not only guides us in our evolving relationship with the mandala deities; it also guides us in our deepening familiarity with mind and Consciousness, as we progress in our meditation practice.

Essentially there are three ways of relating to the mandala deities. Firstly, we can think of them as personifications of the various extremely positive characteristics of Enlightenment – as personifications of the various aspects of Enlightenment, which we aspire to, and would like to cultivate in ourselves. This perspective, we can say, is an expression of the attitudes of striving and idealism that we associate with early Buddhism – with the stage that the later Mahayāna (the Greater Vehicle) came to call the Hinayāna (the Lesser Vehicle). I do not really like this pejorative and somewhat disdainful characterisation – especially as the spirit of the Mahayāna and Vajrayāna phases are clearly discernible in the Pali records of the Buddha’s life and teachings. The term Hinayāna does however, allow us to make an important distinction. It denotes a set of more limited cultural attitudes and psychological frames of reference in which the later elements of Buddhist tradition (i.e, the Mahayāna and Vajrayāna elements) although they are present in a germinal form, are not yet fully explored and articulated.

In the second, Mahayāna, phase, we can think of the archetypal Buddhas as existing objectively ‘out there’ in the universe – in a very real but non-material world beyond this material one in which we exist. The popular Mahayāna world-view of many ethnic Buddhists in the east, appears to see the archetypal Buddhas in a personalising way – as if they are divine persons. The more accurate and more sophisticated understanding within Mahayāna tradition however, sees them as ’empty’ and non-personal. In the terminology of modern psychology, we can say that the Buddhist deities exist as archetypes within the collective psyche. Although we encounter them subjectively and inwardly, the more we familiarise ourselves with them, the more we naturally come to think of them as objectively existing archetypal realities. When we say that they are archetypal, we mean that they are beyond the egoic mind but at the same time are not separate from us at all. Indeed they are personifications of our most essential nature.

Through the Buddha’s invitation to recognise that all things are insubstantial and ’empty’, we come full circle. The idealisation of the Hinayāna and the projection of the Mahayāna are resolved as we recognise that all things are ‘appearances’. The Vajrayāna perspective, deeply rooted as it is in the recognition of Emptiness (shunyatā), acknowledges that while these archetypes appear as objectively existing beings ‘out there’ in an objectively existing imaginal realm, they also speak, in the language of imagery and symbolism, of the way Consciousness (the ’empty’ vijñāna skandha) unfolds into four cognitive-perceptual functions, whose relationship with each other has a mandala structure. Further to this, they lead us into the mystery of how those archetypal energies find somatic embodiment in us as bodily-felt energies.

Just as the Mahayāna perspective is a natural extension of the Hinayana one, so the Vajrayāna is a natural extension of the Mahayāna view. I shall be trying to characterise it in more detail below, but very briefly we can characterise the Vajrayāna as a perspective that sees the archetypal Buddhas as personifications of energies of Enlightenment that already exist in some way, embodied within ourselves – albeit obscured by the energies of the egoic mind. The Vajrayāna is concerned above all with deep transformation, and with the energetic and bodily-felt processes by which we come to know our true nature – the Buddha within – and begin to recognise that the play of the Transcendental is ever-present, and indeed imminently present, in Consciousness, and in this world.

The Three Yānas as Aspects of the Bodhisattva Archetype

So, the Buddhist tradition presents three somewhat different perspectives on meditation practice and on the spiritual life – and there is great value in taking the Buddhist tradition in its totality, and therefore developing the ability to move easily between these three perspectives, understanding the way they fit together into a whole. It is also important for us to be fully cognisant of which conceptual perspective we are thinking from, or thinking within, at any one time – and to recognise that each of those perspectives lacks comprehensiveness and objectivity when taken on its own.

March 15, 2020

The Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo

I created this page in connection with the series of articles which I have called ‘The Ten Archetypal Buddhas of the Mandala’, which can be accessed via the ’10 Buddhas’ menu above. The first article in the series can be accessed here, and summaries of the articles can be accessed here.

Below are the five central verses from the ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’. I regard these five verses as a presentation of the essential core of the profound collection of Padmasambhava’s teachings on the Dharmadhātu mandala, which have come down to us in a collection of texts called the Bardo Thodol, or bar do thos grol, or Liberation Through Hearing During the Intermediate State (often referred to in the English speaking world as the ‘Tibetan Book of the Dead’). These verses introduce us to the ten archetypal Buddhas of the mandala – five female and five male – and these are the subject of the 10 Buddhas series of . The words that I have highlighted in bold are the five kleshas – the five groups of egoic patterns, which are called ‘defilements’, or ‘obscurations’ – in the sense that they defile or obscure our true nature.

I have outlined the kleshas in many of my earlier articles, and in some detail in the ’10 Buddhas’ series – they are much more important than is commonly acknowledged. The more keen our familiarity is with these energies, the more able we are to deliver ourselves ‘from the Dangerous Pathway of the Bardo’ – from the bondage of Samsara.

Even when, though basic self-awareness and self-restraint, we no longer engage in grossly unethical acts of body, or speech – we will nevertheless, if we are conscious enough, be aware of the presence of these five kleshas, and of their incongruous and obscuring energetic momentum in the somatic fields of the body-mind. They give energetic substance to the illusion of separate self-hood, so we need to recognise them, and release them in a systematic way. In the text below, Padmasambhava shows us ten archetypal Buddhas, and ten corresponding Dharmic principles, which can do just that. My ’10 Buddhas’ series takes up Padmasambhava’s challenge and takes the reader on a mandala journey of meditative self-enquiry, with these ten Buddhas as our guides.

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;
help me to cross the bardo’s dangerous pathway
and bring me to the perfect buddha state.

When, through hatred, I wander in samsara,
on the luminous light-path of the Mirror-like Wisdom,
may Blessed Vajrasattva go before me,
and Buddha-Locana behind me;
help me to cross the bardo’s dangerous pathway
and bring me to the perfect buddha state.

When, through pride, I wander in samsara,
on the luminous light-path of the Wisdom of Equality,
may Blessed Ratnasambhava go before me,
and Mamaki behind me;
help me to cross the bardo’s dangerous pathway
and bring me to the perfect buddha state.

When, through craving, I wander in samsara,
on the luminous light-path of Discriminating Wisdom,
may Blessed Amitabha go before me,
and Pandaravarsini behind me;
help me to cross the bardo’s dangerous pathway
and bring me to the perfect buddha state.

When, through envy, I wander in samsara,
on the luminous light-path of All-Accomplishing Wisdom,
may Blessed Amoghasiddhi go before me,
and Samaya-Tara behind me;
help me to cross the bardo’s dangerous pathway
and bring me to the perfect buddha state.

February 15, 2020

Overview Part 1 – A Mandala Framework for Meditation and Self-Enquiry

The approach to meditation that I have adopted in the ‘Meditation Guidance’ series of articles, is unusual because it brings together elements from philosophical, spiritual, and psychological traditions that do not usually cross-pollinate, and tend not to understand each other. My aim in this article is to provide an overview of my approach, and to show why I have found the relatively unknown brahmavihāras (Equanimity, Loving Kindness, Compassion, Appreciative Joy) to be so essential to my framework for meditation and self-enquiry.

My Psychological and Spiritual Influences

Although I was born into a nominally Christian family and a nominally Christian culture, my first real spiritual education, during my twenties, was in the context of the Triratna Buddhist Community, a Western Buddhist tradition that integrates Theravada, Mahayana, and Vajrayana elements, with a special emphasis on re-creating something of the spirit of the lost Indian Mahayana in a Western cultural context – especially the spirit of the Bodhisattva Ideal. During that time I have a number of very strong and deeply affecting visionary experiences during meditation sessions. I also, in my mid-twenties, made a deep study of Padmasambhava’s Bardo Thodol texts, the so-called ‘Tibetan Book of the Dead’ – symbolic teachings that I continued to reflect on over the decades since.

In my thirties I became a Quaker for 10 years, and subsequently studied Eugene Gendlin’s ‘Focusing’, Marshal Rosenberg’s ‘Nonviolent Communication’ (NVC), with a few different non-Buddhist non-duality teachers, before returning to Buddhism in my early sixties.

I worked in General Psychiatry settings for many years, where I became an Occupational Therapist and made use of the very Buddhist ‘open system’ model of the person, developed by the Occupational Therapist, Gary Kielhofner. During those years, when my profession required me to speak the language of medical model psychiatry and the various models in use by Clinical Psychologists, but I maintained a keen sense that human experience cannot fully explained by merely humanistic or brain-based models. For me a comprehensive psychology has to include a transcendental dimension, so it was perhaps inevitable that I would return to Padmasambhava’s Buddhist non-dual psychology of the mandala.

January 2, 2020

The Five Skandhas – Dakini Wisdom

This is Article No 3 in the ‘5 Wisdoms’ series. It is one of three introductory articles to a longer series of articles in which I shall be exploring each the five ’empty’ skandhas of Buddhist tradition – the five non-personal cognitive-perceptual components, which come together to create the illusion of a separate self.

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 manage to acheive a degree of spiritual development without endeavouring to also 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 better characterised as one in which we ‘rest’, and allow 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’, can be characterised as feminine, relative to the intentional, purposeful, willful attitude, which is more often associated with Mindfulness, and which can be characterised as masculine. The validation of this more neglected attitude, which we can think of as archetypally feminine, is one of the main themes of this article.

October 6, 2019

Akashadhateshvari / White Tara – Luminous Space

This article was written as Post 43 in the ‘Meditation Guidance’ series, but like the previous one (here) it also serves as part of a series of introductory articles in the ‘5 Wisdoms’ series, in which my intention is to guide my readers even deeper into some focused reflection on what the Buddha meant when he spoke of the ’emptiness of the five skandhas’, and of the illusory nature of the self.

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 article was written as Post 42 in the ‘Meditation Guidance’ series, but it also it also serves as bridge to, and is the first article in, a series of introductory articles in the ‘5 Wisdoms’ series, in which my intention is to guide my readers even deeper into some focused reflection on what the Buddha meant when he spoke of the ’emptiness of the five skandhas’, and of the illusory nature of the self.

In my last article (here) I looked at Compassion through the lens of the All-Accomplishing Wisdom, the wisdom which supports healing, wholeness and compassionate activity, by grounding it in a 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 curious pointers that the tradition gives us in regard to the All-Accomplishing Wisdom is its association 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 – and 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 the ‘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

Compassion and the All-Accomplishing Wisdom

This is Post 41 in the ‘Meditation Guidance’ series.

Making use of the rich mandala-form analysis of the dynamics of cognition and perception that Carl Jung called the ‘Four Functions of Consciousness’ (which parallels the ancient Indian skandhas), we recognise that the green Northern Quadrant in the Buddhist meditation mandalas, is related to the perceptual function of Intuition-Volition. Carl Jung, who identified himself as an Introverted Intuitive type, was writing in the face of great intellectual resistance from the scientific materialist consensus, when he presented his mandala-form psychological model – a model that is distinguished not just by its inclusion of the function of Intuition, but by its embrace of the archetypal and energetic dimensions of psychological reality.

All Life Energies are Compassionate and Life-Serving

In my last two articles (here and here) I have also been drawing heavily on the psychological model of Nonviolent Communication (NVC) which was developed by Marshall Rosenberg, as a way of illuminating the non-dual wisdom of the green Northern Quadrant, which the Buddhist tradition calls the All-Accomplishing Wisdom. The NVC model stands out as another mandala-form psychological framework, which not only includes the Intuition-Volition component, but includes this dimension in the most practical and powerful way in relation to the practice of self-empathy.

NVC does this by recognising that what we experience as a situation of need or apparent lack, is arising not only from an objective Current Reality in the world of Sensation (Southern Quadrant), but from volitional Life Energies (Northern Quadrant), which are apprehended by the function of Intuition in those who are observing the situation. We can say therefore, that it is our internal relationship to the Life Energies of desire, longing and aspiration, that gives us our perception of a Need – and is the key to the creative and self-empathetic attitude that will bring healing to our psychological parts on the inside, and the communication style that will ‘get our needs met’ on the outside.

December 16, 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