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.
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.
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
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
This is Post 34 in the ‘Meditation Guidance’ series.
Before we can go further in our exploration of the wisdom of the green Northern Quadrant of the mandala, we need to ask why it is that the perceptual function of Intuition-Volition, which Buddhist tradition speaks of in terms of the samskaras skandha, and which so naturally finds expression as Empathy, and as a compassionate recognition of the needs of ourselves and others, should so often manifest instead as fear and dis-integration, and as actions characterised by deep inhumanity. This takes us to the heart of the distinction between resting as Consciousness on one side, and living in egoic identifications on the other.
When we are in identification with egoic psychological parts, Intuition serves those parts in a crude self-serving way, primarily by anticipating dangers and unmet needs, and therefore generating anxiety and fear. Our reflex response to that intuitive mode of perception is to act to manipulate our internal and external world in the light of those fears. While Intuition and Volition are entirely integrated on the level of Consciousness, in the egoic psyche they give rise to fused pairs of psychological parts. Often the vulnerable, predominantly intuitive part is more deeply exiled from awareness, and the more volitional part, which carries and energy of protection, defence and attack, is more conscious in the personality.
The Psychology of Bullies and Bullying
If these pairs of parts predominate within the psyche, they can form a narcissistic dissociation – a deeply unconscious and defensive psychological dynamic, which usually manifests in a range of extremely unconscious, violent, and unethical behaviours. These destructive and self-destructive behaviours might be described psychologically as sociopathic or psychopathic, but they are actually much more common than those diagnostic terms might suggest – and are very frequently seen as personality traits in many of the ‘successful’ high profile individuals in politics, in business, and in the military and its intelligence agencies – the people who shape the culture of our world.
One part in each of the pairs of psychological parts has an intuitive recognition of a vulnerability or threat, while the other part carries the impulse to control that vulnerability or threat. And the greater the unconscious fear and vulnerability of the intuitive part, the more destructive and heartless will be the volitional impulse of egoic control, to protect from vulnerability by destroying the threat, or otherwise preventing the emergence of the vulnerability into awareness. This is the stark truth of the deep heartlessness that we face in the egoic psychology of the green Northern Quadrant – which is also, paradoxically, the quadrant of Compassion. Continue reading
This is Post 33 in the ‘Meditation Guidance’ series. It continues the theme of the previous article, which you can read here. Summaries of the other articles in this series can be found by clicking here.
In this article we are once again in the territory of the Northern Quadrant – if we use the traditional directions of the Buddhist mandalas – so we are also addressing what Jung called the perceptual function of Intuition. Intuition is probably the most difficult of the four cognitive-perceptual functions to define, but as a starting point we can say that Intuition is that function of Consciousness by which we perceive dynamics, patterns, processes, and motivations – in the world; in the people in our lives; and in ourselves.
Intuition is the function by which we recognise volitional processes. These include our needs, desires, wishes and wants – and also our fears and the energies of aversion and of ‘not-wanting’ that arise in connection with fear. Volitional, in this context, means pertaining to the Will, and to the energies of desire and motivation – energies that can be unconscious or conscious; egoic or suprapersonal. The highest form of intuition is empathy – our responsive, unflinching, and compassionate recognition of the needs and desires of others, and of ourselves. Empathy and Compassion can therefore be seen as two sides of the same experience. They are closely related and are in many ways interchangeable – indeed they are related in exactly the same way that Intuition and Volition are related.
To rest as Consciousness and to recognise, through Intuition, that an energetic reflection of the compassionate and creative energies of Consciousness are always present in the field of the body, has a profoundly transformative effect on our experience of volition – the fearful Egoic Will begins to undergo a healing process. This blissful self-surrender into effortless and fearless compassionate connection, is a key feature of all the genuine spiritual paths.
But while this will begin to arise naturally as we rest as Consciousness, it requires an expansion of our vision of what it is to be human being. We need to acknowledge the mysterious and benevolent energetic dimensions of the universe, which are always present in our lives – and inherent in the ever-present experience of Consciousness.
Intuition and Volition – Empathy and Compassion
When we learn to rest as Consciousness, and become familiar with the somatic experience of the Volitional Body – the deepest of the four surface bodies, and the one associated with the Heart Chakra – we come to recognise, usually with some surprise that, at core, our motivations are always compassionate and life serving. Continue reading
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
This is Post 31 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found by clicking here.
In interpersonal relationships, when we are reflecting silently about someone, especially someone we are concerned about, it is natural to engage empathetically using the the four perceptual components, or functions of Consciousness, in the following way:
‘How do they understand this situation?’ (Thinking); ‘How do they feel about this?’ (Feeling); ‘What is the need in them that is causing them to feel that way?’ (Intuition / Volition); ‘What solution would concretely fulfil that need in a practical way? (Sensation).
So, the mandala of the functions of Consciousness is not only an analysis of the process of perception – it is a framework to guide empathetic connection, communication and action. Those on the path of the inner life can also ask the same questions inside. In the intra-personal relationship between Consciousness and our psychological parts that I have been exploring in the last two posts (here and here), we have been acknowledging the enormous value of connecting self-empathetically in this way. When we do this work of inner empathy, it is the same four perceptual components, or functions of Consciousness, that provide us with a guiding framework.
Self-Empathy with a Companion
In self-empathy the whole process place takes place inwardly and does not have to be externally verbalised. If we were however, to bear witness to our internal self-empathetic connection by describing our experience to a spiritual companion who is ‘holding space’ for us, there are several ways we might approach it – but usually it feels best to silently connect with the part and then speak for the part as we describe our internal dialogue to our friend.
We might for example ask ourselves inwardly: ‘How is this part of me thinking about this situation? What is its point of view?’ (Thinking); ‘What does this part of me feel about this? What is the emotional history of this part, that it should feel this way?’ (Feeling); ‘What is the need that leads this part of me to feel that way?’ (Intuition / Volition); ‘What solution or strategy would concretely fulfil this part’s needs / my needs in a practical way? (Sensation).
To the Trikāya, which is the true nature of all Dharmas, non-dual, limitless, profound and vast, I make obeisance. I worship the unmade, the unlimited, and the eternal. I make confession of the sin of not knowing that my own mind is the Buddha. Rejoicing in the natural state, the self-aware, I request the Buddha to revolve the ungraspable, omnipresent and all-accomplishing Dharma Wheel. I pray that the mundane and the transcendental may be established in oneness. Whatever obeisance and worship I have performed, I transmute into the great shunyatā. May all beings attain both shunyatā and great bliss.
I hope you enjoy my articles. The various inter-related categories of my writing are described below, and my coaching and teaching work is described below that. Keep scrolling to find links to my most recent articles. On a computer you can hover your pointer over the categories in the menu bar above to reveal the sub-menus, and listings of my previous articles. On a mobile, the articles are best read in a ‘landscape’ orientation.
Current Mandala of Love Projects:
I have not been able to find time to add much to the Mandala of Love website in recent months, as I have been in a full-time caring role taking care of a close family member. Below are a few of the projects that I have either been working on recently, or hope to be returning to before too long:
In the limited time that I have had available, in the last year, I have been working on a small book called ‘Buddha, Dharma, Sangha and the Five Wisdoms Mandala’ – I hope to have the book completed by the end of this year. I have for a long time felt the need to write a book that will provide a fairly compact but comprehensive overview of the philosophical and practical approach that I have been presenting in my articles, and I hope that this book will serve that purpose. You can read my Preface to that book here.
I have recently created a new page for email subscriptions (here), and would very much encourage you to add your email to the Mandala of Love list. In addition, if you are interested in the online course program that I have outlined below, please consider subscribing to that list also.
I am currently preparing material for a Zoom-based group training program, so that those who want to engage more deeply with the themes that I have been presenting on the Mandala of Love website articles, can do so. I have chosen to call the program of courses Five Wisdoms Mandala. Click here for more details. The program will be presented via weekly group-Zoom sessions, which will each run for two hours with a short break. The courses will be structured into a series of modules – the initial course will probably have at least three six-week modules, making eighteen Zoom sessions altogether. It will include guided meditations; powerpoint presentations; self-enquiry dyad exercises; group discussion; and group question and answer sessions.
For those interested in these Zoom-based group trainings on the Mandala of Love themes, I have provided a summary of the main components of the program here.
You can sign up for email notifications here if you would like to receive information about these courses.
Those who have followed my writing on meditation and self-enquiry closely, may know that I give particular importance to the individual and collective psychology that we find symbolised in Buddhist tradition by the archetypal asura Realm. The asura Realm is associated with the green, northern quadrant of the mandala, where we see that our innate human potential for empathy and compassion, and for the fearlessness that springs from confidence in the beneficial power of the Transcendental, is lost due to our personalising identification with the samskāras skandha (the volitional energies). This identification leads to the egoic power-drive of the klesha of irshya (envy), and to dominant, conflictual, and manipulative ways of being. For more on this, see my articles here and here.
The Buddhist tradition is telling us, in the language of an archetypal psychology, that our personalising identification with the volitional energies , is personally and collectively very dangerous indeed, because it can lead the world to become lost in a particularly dark, violent and unconscious style of embodiment. The asuras are the powerful and obsessive ‘war gods’ of ancient Indian mythology, who are eternally at war with the benign devas, who are associated with refined ethical sensibility and positive emotion. It could be argued that, more than any other, it is the asura archetype that shapes human history – and yet it is very little known, and given very little attention, even by most Buddhists. While we need to be vigilant regarding the asura tendency in our own nature, I believe that we also need to be recognising it, naming it, and pushing back against it when we see it in our external world. While I have recently begun to write a few anti-war articles on this website, which you can find listed here, most of my anti-war writing can be found on my personal Facebook page which is here.
My ethical and compassionate response to the tragedy of the Ukraine crisis is complex, and is likely to be misunderstood by many people. While I recoil in horror at violence of this sort, or any sort, my training in nonviolence, mediation, and Buddhist meditation and self-enquiry, leads me to be more interested in understanding the conditions that lead to violence, than in mere condemnation of it. Rather than simply rushing to judgement, and joining the calls for more weapons for Ukraine, and for the punishment of the population of the Russian Federation through sanctions, I take a much wider historical perspective on the conflict than we are currently being presented with in the mainstream media. I prefer instead to ask what awareness we can bring, which might contribute to understanding, to resolution, to mediation, and to a break in the cycle of violence rather than a further escalation of it. This seems particularly necessary, since a major cause of the original escalation of the civil war in Ukraine into a direct Russia-Ukraine conflict has been the confusion and misinformation, much of it deliberate, that has surrounded the crisis, and has accompanied the deeply irrational and provocative actions of the US and NATO.
My extensive study of the historical and geopolitical background to this war, leads me to see this as a war in which Russia has, in absolute desperation, used military force to protect its own security, and the security of the Russian-speaking people of eastern Ukraine. The military confrontation that we are seeing was predicted 28 years ago, and it was perhaps inevitable, given NATO’s determination to expand to Russia’s borders, and its complete unwillingness to consider Russia’s reasonable security needs. It was brought very much closer, and perhaps even made inevitable, by the reckless US-facilitated coup in Ukraine in 2014, and by the passivity of the international community as 14,000 Russian-speaking Ukrainians were killed (and 50,000 were injured) by the sniper attacks and shelling from the Ukrainian army and its associated neo-Nazi militias over the 8 years from Feb 2014 to Feb 2022 – over a thousand people were killed by landmines alone. The fanatically anti-Russian neo-Nazi militias have been a minority element in Ukrainian society since WW2. US intelligence services have worked with these groups since that time, but it is the more recent actions of the US, that have allowed them to become the dominant political force that they have become in Ukrainian society today.
An image from the Indian movie ‘Mahabharat’.
The actions of both Ukraine and the US and the other NATO countries, can be seen as expressions of the violent and manipulative spirit of the asura realm playing out very concretely and extremely destructively on the geopolitical stage – as it always will until we learn to recognise it and challenge it. Ultimately, in my view, the resolution of this horrific conflict is to be found, not only in an honest enquiry into its economic and historical causes, but also in reflection on its spiritual/psychological causes. I would like to provide a little of both in the articles on this website.
There are currently 43 articles in my introductory series on meditation, self-enquiry, and the psychology of the mandala, which I initially chose to call ‘Meditation Guidance’. I generally recommend this initial series of articles to anyone who is new to the Mandala of Love website. I have now written summaries for the first 37 articles in this series and this listing is available by clicking here, or on image below. For more information on this ‘Meditation Guidance’ series, please see my description further down this page.
Click on the title above to read the first article in a series of twelve articles, which together take a very deep, broad and detailed look at what recognising the emptiness of the rūpa skandha, the ‘form-creating’ skandha, might mean in practice. This series is part of a larger series of articles, which can be found under the ‘5 Wisdoms’ menu above, and in which I will eventually be covering each of the five skandhas in turn. To read from the beginning of the ‘5 Wisdoms’ series click here.
The fact that the rūpa skandha is associated, in the Bardo Thodol (the so-called ‘Tibetan Book of the Dead’), with both the Mirror-Like Wisdom and the Buddhist ‘Hell Realms’ (with their archetypal imagery of inhumane mental judgement, condemnation and hatred – leading to horrible tortures and punishments), establishes very clearly that the rūpa skandha is best understood to be referring to the Thinking function of the mind. The rūpa skandha however, is usually rendered, not by more accurate and descriptive words like ‘conceptualisation’, or ‘conceptual form’, but simply by the word ‘Form’. This introduces a confusion in which the rūpa skandha, the concretising, form-creating dimension of the mind’s cognitive functioning, and the corresponding ‘form-data’ of mental experience, is frequently associated with ‘the body’ in the concrete, sensory, and corporeal sense of the word – an association that is best reserved for vedanā, the skandha of Sensing, or the perception of Sensation. These articles aim to recover the great power of the Buddha’s ‘Five Skandhas‘ teaching by addressing this area of confusion.
During the last couple of years, I have had very little time for writing, but have begun work on a series of longer articles on the ten deities of the Dharmadhātu mandala that were described by Padmasambhava in his Bardo Thodol teachings. I have taken as my starting point, the central five verses in Padmasambhava’s ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’ (which you can read here). I have found these verses inspirational ever since I was introduced to them nearly 40 years ago, and I hope you will find them the same.
In this series, I am aiming to show meditators how each one of the five male Buddhas and the five female Buddhas 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. The first article in the series can be found here, and brief summaries of all the articles that I have written so far, can be found here.
The introductory series of 43 articles on meditation and self-enquiry, which I chose to call the ‘Meditation Guidance’ series, and which is listed under the ‘Meditation’ menu above, was my main focus in 2017 and 2018. I tried to write these articles in a way that would make them accessible to anyone who might have a general interest in meditation, self-awareness, and spiritual development. My approach to meditation and Mindfulness is distinctive, and perhaps idiosyncratic, because, although it is based on the Buddhist psychology of non-duality, and on the mandala-wisdom of the Tibetan Buddhist tradition, it also makes use of the translations of the Buddhist skandhas that we find in the English translations of Carl Jung. Jung borrowed very heavily from Buddhism in the development of his own mandala model of the psyche – unfortunately without acknowledging his debt. I am borrowing back from Jung – and I certainly acknowledge a great debt to him.
An important source of inspiration for these articles was my deepening appreciation of the meeting of Quantum Physics and Quantum Biology with Neuroscience, which is now taking place. I find this to be most fully articulated in the brilliant Penrose-Hameroff hypothesis in regard to the nature of the brain-Consciousness interface – a hypothesis that is steadily accumulating experimental support.
Brief summaries of the articles in the ‘Meditation Guidance’ series can be found here, or by clicking the image below.
I am most strongly influenced by Buddhist thought, and my approach could be characterised as a ‘Western Buddhist’ one – and one in which I have tried as much as possible to address the general reader. Where they can serve to illuminate and ground the deep non-dual psychology of the Buddhist mandala wisdom, I therefore make connections with other psychologies that share the same inspiration. I engaged in intensive study of Carl Jung concurrently with my Buddhist studies in my twenties and have drawn heavily on that knowledge. I have more recently been a passionate student of the deep humanistic psychology of Marshall Rosenberg (founder of Nonviolent Communication – NVC), and of Eugene Gendlin (founder of the ‘Focusing‘ self-empathy/self-enquiry dyad practice) and, since I have found these to be of enormous value in my understanding of Buddhist psychology, I have woven these perspectives into this Mandala of Love approach to meditation and self-enquiry.
This ‘Meditation Guidance’ series of articles, does not in fact present any detailed explanation of specific meditation practices, but aims to bring fresh insights to several common approaches to meditation – the Mindfulness of Breathing, Mettā Bhavana (‘Cultivation of Loving Kindness’), and the Zen ‘Just Sitting’ practice for example. The initial framework for the Mandala of Love approach, and for this whole series also, is provided by the four brahmavihāras (Loving Kindness, Appreciative Joy, Equanimity and Compassion) – a four-fold meditation-cycle and self-enquiry practice from ancient India, which was given a very important place in the Buddha’s teaching framework, and in the subsequent development of the Buddhist tradition. Central to my approach is the conceptualisation of meditation practice as ‘resting as Consciousness’, and the recognition of the brahmavihāras as ‘attitudes of Consciousness’. I find ‘resting as Consciousness’ to be more descriptive than the traditional Buddhist term ‘Mindfulness’, with which it is essentially synonymous.
The word Consciousness as I use it in its capitalised form in these articles, refers to the ’empty’ vijñāna skandha of Buddhist tradition, which we find placed at the centre of the Buddhist mandalas. To know Consciousness is not easy, since Consciousness is the ‘knower’ of our experience – the awareness that is aware of being aware. Our engagement in self-enquiry and familiarisation with the phenomenon of Consciousness is absolutely key to spiritual practice however – the Buddha told us that “Mindfulness is the Way to the Immortal”. As with all of the skandhas, the Buddhist tradition speaks of the vijñāna skandha having ‘internal’ and ‘external’ aspects. As I understand it, the ‘internal’ aspect is the non-personal experiencing subject – the spaciousness that is the centre and the circumference of our experiencing; and the ‘external’ aspect is the quality of ‘knowing presence’ that is orientated outwardly towards our cognitive-perceptual experience.
By re-framing meditation and Mindfulness practices as expressions of ‘resting as Consciousness’, and acknowledging the ’empty’ and impersonal nature of all the components of cognition and perception that arise in Consciousness (the skandhas of Buddhist tradition), there is an opportunity to set these practices in a non-dual context – one that is, I hope, much more true to the Buddha’s teaching than many of the modern derivatives. The Buddha bore witness to the impersonal nature of all psychological phenomena, and to the ’empty’ and non-locatable nature of Consciousness, and urged his students to take these insights as the foundation of their practice. When we step out of the egoic perspective, we can re-discover meditation as an activity whose purpose is to reveal our true nature and recover our natural state – the compassion and intelligence of our natural humanity.
Since the beginning of 2019, I have been aiming in my articles, to provide some in-depth analysis on the Five Wisdoms; on the Buddha’s ‘Emptiness of the Five Skandhas‘ teaching; and on the closely-related ‘Four Foundations of Mindfulness’. I have created a new menu category for some of these articles, which I have called simply, ‘5 Wisdoms’. Under this menu you will find a group of introductory, or overview articles on the five skandhas. This will eventually be followed by five groups of articles – one for each of the five skandhas. I have begun the first group, which is one focused on the very important, but much misunderstood, rūpa skandha – the ’empty’ conceptualising, or ‘conceptual-form-creating’, function of the mind.
Find this series of articles listed under the ‘5 Wisdoms’ menu, or access brief summaries of the articles in that series by clicking here. You can access the first post in the series by clicking here.
I have been a passionate student of Marshall Rosenberg’sNonviolent Communication (NVC) model for over twenty years, and have taught several courses based on his work and on the closely-related work of Eugene Gendlin, the originator of the Focusing self-empathy dyad practice. I have also developed an innovative approach to the NVC model, which I call the NVC Mandala, and which sees the ‘four components’ of Rosenberg’s model as a beautiful example of the universal mandala wisdom that we find in Tibetan Buddhism, and in the psychology of Carl Jung – although Jung, it should always be noted, borrowed much from Tibetan Buddhism in the creation of his mandala model of the psyche.
The ‘NVC Mandala’ that becomes clear when Marshall Rosenberg’s ‘four components’ model is arranged with Observations and Feelings at east and west, and Needs and Requests at north and south, is all the more remarkable for the fact that he developed his model without any knowledge of Tibetan Buddhism or the work of Carl Jung. The obvious connections between the non-dual psychology of the Tibetan Buddhist mandala and the practical psychological analysis of thought and language that is provided by Marshall Rosenberg, provide the basis for an extremely rich synthesis of ideas and very profound support for the Buddhist practice of Mindfulness.
I have placed Marshall Rosenberg’s Nonviolent Communication and Eugene Gendlin’s Focusing under the same heading because I have found it helpful to combine them into a single model. The outer clarity of communication, which the Nonviolent Communication model aspires to, requires a foundation of deep Presence and self-empathy – and these qualities can be more powerfully cultivated and more fully understood through self-enquiry dyad practice of the sort that Eugene Gendlin showed us when he presented his Focusing model.
Eugene Gendlin (25.12.1926 – 1.05.2017)
I hope that the articles in the ‘NVC/Focusing’ series will be thought-provoking for anyone with an interest in bringing harmony and compassion to their relationships and communities; in the psychology and spirituality of everyday life; and in the Buddhist ideals of nonviolence, loving-kindness, and creativity. I would like to find the time to write some in-depth reflections on how both Nonviolent Communication and Focusing can support a deepening of Buddhist practice; and how Buddhist insights can support a deepening of the practice of Nonviolent Communication and Focusing.
You can access the first post in this series by clicking here, or via the ‘NVC/Focusing’ category in the top menu.
The Mandala of Love website started as a book project called A Mandala of Love: Consciousness, Ethics and Society. I have published some of the drafts of the early sections of that book (from 2016) in the form of articles in a ‘Book Sections’ series, which can be accessed by clicking on the ‘Book’ menu above.
Alternatively, you can access the first post in the ‘Book Sections’ series by clicking here.
The earliest piece of writing in the site, this is a longer piece from 2012. Even though it is not quite complete, it covers the most significant events on the wonderful Hui Neng story. To access it click here, or on the title above. I am hoping that this article will provide inspiration and guidance to students of both meditation and non-duality. I find the story of Hui Neng to be one of the most beautiful and illuminating in the whole of the Buddhist tradition. Among the many deep themes in this rich and multi-dimensional autobiographical work, you will find, I believe, the essence of Zen.
Those who have been reading my articles on the mandala wisdom on this website, will find that Hui Neng’s story brings us back, in a fresh new way, to the traditional point of entry into the mandala: the blue Eastern Quadrant; the ’empty’ rūpa skandha; the Mirror-Like Wisdom; and the brahmavihāra of Equanimity.
Individual Coaching, Mandala Innerwork, and Meditation Teaching
Although I am currently very busy with personal commitments, I may be able to provide individual meditation guidance and coaching sessions via Zoom to people who are interested in my work. My Mandala Innerwork approach to coaching is a form of self-enquiry that students of meditation will find very supportive. These sessions are also especially valuable to students of the Nonviolent Communication (NVC) model, since these sessions focus on the development of the attitudes and skills of self-empathy, which is foundational to that model. I am particularly keen to work with those who are interested in the Mandala of Love approach to self-enquiry, meditation, and self-empathetic innerwork, and who would value my support to apply the principles that I have been outlining in my articles.
My approach to innerwork draws on various sources of inspiration, but makes extensive use of the work of Eugene Gendlin, and his student Anne Weiser-Cornell. I have also completed the Inner Presence Coaching training of Jerry Donoghue, an NVC teacher who is based in Ashville, North Carolina, in the USA – an NVC teacher who, like me, is engaged with integrating NVC with the non-dual wisdom of the Buddhist tradition.
Jerry Donoghue and I also share the conviction that the practice of self-empathy, which is a foundational element of the NVC model, requires the acknowledgement of psychological parts – a theme that I have addressed frequently in my ‘Meditation Guidance’ articles (including here, here, here, and here). Indeed the self-empathy / self-enquiry approach that I have come to call Mandala Innerwork is founded on my observation, over several decades of my own innerwork practice, that the ability to self-empathetically recognise and work with psychological parts is an essential self-awareness skill, and a necessary skill if we wish to become more conscious; to recover an authentic self; and to integrate non-dual wisdom.
In the context of my individual coaching sessions, I like to integrate my meditation and self-enquiry work with my facilitation of self-empathetic innerwork. Both skills take the idea of ‘resting as Consciousness’ as their starting point. Indeed, my coaching work is best characterised as a form of self-enquiry facilitation, or of Mindfulness with the goal of Insight – seeing through the self-illusion. The depth of that enquiry depends on the choice of those that I am working with, but my own personal framework is rooted in the rich and powerful psychology of the Buddhist non-duality teachings.
If you would like to read more on my approach to NVC Self-Empathy work and Mandala Innerwork, please consider looking at the articles that can be found under the NVC/Focusing menu above. A brief summary of my approach can be found here.
This is Post 27 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found by clicking here.
When we rest as Consciousness, the Feeling aspect of that experience is the brahmavihāra of mettā, or Loving Kindness. Mettā is associated in Buddhist tradition with the colour red, with the end of the day, and with sunset. Although, in Western tradition, the Feeling function is associated with the water element, in Indian tradition it is associated with the element of fire.
In the poetry and imagination of India (and that of the first nation peoples of North America) fire is the element that turns the gross into the subtle, that cooks and transforms things, that extracts bright metals from dull ores. When the body is cremated, fire helps the soul on its journey to the heavenly realms. Fire is the element that radiates a nourishing warmth – but we instinctively recoil from it when it threatens to scorch us. It is the upward-rising and aspirational element that dances, and appears to reach up to heaven. All this fire imagery provides eloquent symbolism of the Feeling function. In India, the Hindu religious ascetic, or sannyasin, will usually put on robes that are the colour of fire when he or she abandons the worldly life – signifying the fire of their aspiration, and the self-transformation that they are undertaking.
In the context of the mandalas of the Tibetan Buddhist tradition, the fiery Feeling function in the red Western Quadrant appears to carry us upward from the earthy Sensation function in the yellow Southern Quadrant, to the airy function of Volition / Intuition in the green Northern Quadrant. The downward-flowing water element in the blue, or white, Eastern Quadrant, which symbolises the Thinking function, carries us back down to the yellow Southern Quadrant, the earth element, and the Sensation function, and so completes the cycle. The elements, in this context, are symbols of the cognitive-perceptual functions that Indian tradition calls the skandhas – something that students of the mandala wisdom need to be keenly aware of.
It is traditional among the Tibetan people to orientate their maps to the path of the sun, so they put the blue eastern sunrise point at the bottom of the mandala, and the red western sunset point at the top – so the way in which the element symbolism highlights the cyclical process of the mandala is unfortunately usually lost. While it is very much my wish to honour the Tibetan Buddhist tradition, I find the western-style orientation of the mandala, which puts the north-point at the top, to be much more symbolically meaningful.
The archetypal symbolism of the two axes – the two main pairs of polarities within the mandala – are so important. By placing the Earth-Air axis vertically, with the Earth Element, which in Buddhist tradition symbolises the basic and foundational skandha of vedanā (Sensation) at the bottom; and the Air Element, which symbolises the subtle and energetic skandha of samskaras (Intuition/Volition) at the top, we allow the mandala to express important truths that would otherwise be missed – important truths that in other traditions might be suggested symbolically by the dichotomies of Heaven and Earth, or Spirit and Matter.
A Four-fold Embodiment of Consciousness
The foundational stages of meditation practice require that we familiarise ourselves deeply with embodied Consciousness in all four of the surface bodies, and one of our best guides to this four-fold embodiment is the cycle of the four brahmavihāras. The Emotional Body is the third of the surface bodies, and is associated with the Western Quadrant of the mandala, and with the brahmavihāra of mettā. It is the Emotional Body that is felt most keenly in the region of the maṇipūra, or Solar Plexus Chakra, which is a point in the centre of the trunk of body just below the sternum, which I have written about in the previous post (here). Continue reading
This is Post 41 in the ‘Meditation Guidance’ series.
This is Post 35 in the ‘Meditation Guidance’ series.
This is Post 34 in the ‘Meditation Guidance’ series.
This is Post 32 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found by clicking 
This is Post 27 in the ‘Meditation Guidance’ series. Summaries of the other articles in this series can be found by clicking 
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