Our bodies barely exist

“It’s a good day to have a good day”, said the sign on the side of the carpet van I just saw in Charlotte, NC. I couldn’t agree more. But it’s not always easy because our delusions keep interfering with us, destroying our inner peace and happiness. As ignorance underpins all good day to have a good day.jpegour delusions, the best way to have a good day today — and every day — is to break free from ignorance and stop going round and round in circles. How? By realizing the true nature of things. So, with the wish for you all to have a really lovely day, I’m going to continue these articles on the emptiness, or true nature, of our body. And please bear with the new terms if you are not yet used to them, it’s worth it.

That experience of not finding our body, as explained in this last article, is the experience of emptiness. We are experiencing the non-existence of the body we normally perceive, the non-existence of the inherently existent or objectively existing body. We are not looking at nothingness, but at the mere absence of inherent existence of the body. This is a deeply meaningful absence and the most profound object of knowledge.

So, what is my body?

Our body does not exist in the way that it appears, which is findable and real and outside the mind. This does not mean that our body does not exist at all, but that it “barely exists”, as Geshe Kelsang has said – it exists as mere appearance or projection of mind. We normally don’t think of our body as mere appearance — we believe it is really there, just as we believe that objects in a dream are really there (until we wake up). And that wrong belief or wrong conception is ignorance.

And we don’t just do this with our body – we are doing it with everything. It is absurd. And it is causing all our suffering.

We think there is a reality out there, existing from its own side, appearing at us, solid. And so we grasp with ignorance – when things appear attractive we have to have them, for example, and when they appear unattractive we want rid of them. In dependence upon these three poisons of ignorance, attachment, and anger, and their subsidiary delusions, we create karma that causes us to keep circling in dream-like samsara. We are failing to recognize that we are creating our whole reality with our thoughts.

“Look, everyone!”

It’s like believing there’s something real out there when watching a movie, as if there really are people there, as if something really is happening, as if there is something coming from the side of the screen. Whereas in reality everything little-boy-at-moviecomes from the mind — is dependent upon conceptual imputation or label or projection. 

A small boy standing in the gangway at a movie was looking at the screen and then back at the projector and then back at the screen again, with a growing expression of surprise on his face. Then, pointing at the screen, he yelled happily, and loud enough for all of us to hear, “Look, mommy! The movie isn’t coming from out there!” Then, practically jumping up and down with glee, he pointed at the projector: “It’s coming from over here!!!” We all laughed. He may have ruined the magical illusion of the movie for some, but to me he seemed like a little Buddha emanation granting the relief of realizing that things do not exist from the side of the object but are projected by our mind.

A lot of Western scientists believe that consciousness is a by-product of matter, even if they haven’t quite figured out how. But it is in fact the complete opposite – our body and the entire physical world are created by our mind, like a dream.

Pile of stones


Although it is beyond wonderful that Buddha explained all this, we don’t have to take his word for it. We can see the truth for ourselves, using our own wisdom.

In Step One, identifying the negated object, we get to the point when we think, “If this body is not real, what is real?! This is the body I’ve cherished my entire life. Whenever it feels uncomfortable or sick or fat or rejected by someone, I feel sad. Are you telling me I have been wasting all this energy, all these moods!, on a mere figment, a mental elaboration?

In the remaining three steps we try to find something that matches exactly this vividly appearing real body. But when we look for our body, we find nothing that corresponds to the vividly appearing body that we normally perceive. We look everywhere that it could possibly be, so, if we don’t find it, we have to conclude that it doesn’t exist. It is like mistaking a pile of stones at dusk for a man, as Shantideva says:

Therefore, there is no body, but out of ignorance
The thought of “body” arises through perceiving hands and so forth;
Just like developing the thought of a man
Through perceiving a pile of stones. ~ How to Transform Your Life

Within the parts of the body we think there is a real body — but if we go looking for it we cannot find it anywhere. It is an hallucination, like being startled upon seeing a man out there in a pile of stones, only to relax by realizing we made him up.

Maybe if I just look a little deeper?! …

But maybe, we think, if I just looked a little deeper I would find something out there. For example, maybe we think that the parts of the body are real, so there is some sense after all in imputing a body onto them and holding onto it. There is something out there on which to pin my body. My arms and legs, for example, must be real, or my hands. Of course stones are not a suitable basis for thinking “body”, but the parts of my body surely are!!!?

emptiness-quote(By the way, we need to bring our contemplation on the non-existence of the real body to a conclusion and meditate on that emptiness before we delve further into looking for its parts. These are different contemplations — emptiness of the body, emptiness of the hand, etc.)

To be continued in the next exciting article, when we’re going to look for the very building blocks of the universe … !

Once again, if you are enjoying this subject, please download this free ebook, How to Transform Your Life, and take your time reading the chapter on Ultimate Truth, where it is explained clearly and perfectly.

Related articles

Appearance and reality

The Non-Thingyness of Things

There is no depth other than emptiness

Meditating on the emptiness of our body

We have the target, the body we normally perceive, the independent body. Here is my body appearing to me, existing from its own side, generating sky-2awareness of itself. It’s really there. Like a lump. A monolithic lump. Can’t miss it.

As Geshe Kelsang says in Joyful Path of Good Fortune:

We have a mental image of our body as something different from its parts. When we think “My body is attractive” we are not thinking “My feet are attractive, my elbows are attractive, my forehead is attractive …”, and so forth, but we apprehend an independent body.

And we believe with all our heart that this body we are apprehending does exist. Our life revolves around it. Could I point to it? Yes, of course I could, it’s right here isn’t it?!

Carrying on from this article on the four essential points.

At this point, once we have identified the negated object, we are ready to go looking for it using Steps Two to Four.

Ditching samsara

Just a couple of things first, though, before we continue. When we do this meditation on emptiness, it’s important to remember why we’re doing it. This would be because samsara sucks and we are trying to dissolve it away for everyone. How? By realizing it is empty of inherent existence.

I was thinking recently how innocent the term “samsara” might sound to the new ear. A Buddhist once ruefully told me he had named his two kids Sam and Sara before he knew better. Sweet kids, too. Samsara even has a perfume named after it. But there is nothing sweet about samsara. Monstrousara, evilara, deceptivara, sufferingara, cesspitara, crazyara, etc is more like it. A prize for the best word …

dissolving-body-4Also, when we do this contemplation, it is good to do it in our heart not our head, and not in a big hurry at first — for example after a little breathing or clarity of mind meditation, taking refuge in our own inner peace and pure potential mixed with the wisdom of Buddha.

Step Two: Ascertaining the pervasion

So if our body is as solid and real as it appears, if there is a body there appearing to me, then I will be able to find it if I look for it. In fact, the more I investigate, the clearer it’ll become. If there is mayonnaise in the fridge, for example, then a search should reveal it more and more clearly.

And if my body exists inherently or objectively — if it can be found outside the mind, existing from its own side, as it appears — then I must be able to find it or point to it without pointing at something that is NOT it. That’s only fair, isn’t it? If I’m looking for the mayo in the fridge, I can’t go pointing at the ketchup and say “Found it!”

And there are only two places where my body could possibly be — within its parts or somewhere else. No third possibility. Agreed?

(“Ascertaining the pervasion” is just a fancy way of saying that we become certain that our search pervades or covers everywhere our body could possibly be.)

So in this step we set up the parameters of our search so that we can know when to stop looking. I’m going to look for my body within its parts or somewhere else and, if I don’t find it there, I know I have looked everywhere it could possibly be and so there is no point in looking for it further.

lost-glassesFor example, if I have lost my glasses somewhere in the house, they are either in my bedroom or outside my bedroom. If I look in both places and fail to find them, I can conclude that there are no glasses in the house.

Once we are sure of this, we are ready for the next step in the meditation. We are going to look for the body within its parts and separate from its parts to find out, “Is my body really there, or is it just appearing to be really there?”

And we need to search “without prejudice”, as Geshe-la says in Joyful Path, not “Oh yeah, Buddha already told us that the body is unfindable, so I only need to go through the motions to come to that conclusion.” There is no point being half-assed about the search, but rather we can be like a child playing hide and seek — if anything expecting to find what we are looking for. Then the experience of not finding it — if that indeed is what happens — is all the more impactful, “What the heck?! Where’d it go? Are you telling me I have been grasping at an illusion all this time?! Phew, that’s actually seriously cool.”

Step Three: Ascertaining the absence of oneness

This is where we look for our body within its parts – is there anything in the parts of our body that matches up with the image of the body we’re looking for?

body-word-mat-2Is my back the body? No. It’s a back. My head? My arms? My internal organs? Etc. No. They are all just parts of the body, and the body is the part-possessor.

Each part is in fact a not-body.

What about if we add all these parts together? Eh voilà, a body?! No. We still only have a collection of not-bodies. If you collect a lot of not-sheep together, such as goats, you don’t suddenly, magically, get a sheep. You just have a bunch of goats.

(“Ascertaining the absence of oneness” is just a fancy way of saying that we become certain that our body is not one with, or identical to, its parts.)

The body is labelled on its parts, or imputed on its parts, like a forest imputed on a collection of trees, as explained here – but we can find absolutely nothing within the parts that corresponds to the body we are searching for.

Step Four: Ascertaining the absence of difference

If our body is different from its parts, then we should be able to get rid of all the parts and still be left with a body.

dissolving-body-2We can imagine our head, trunk, arms, legs, etc all dissolving away into nothingness. Is there anything left that is the body? No.

If you check, whenever we try to point to our body, we point at a part of our body.

(“Ascertaining the absence of difference just means we become certain that our body is not separate from its parts.)

Conclusion of our search

So, we’ve looked for our body everywhere it could possibly be found, as ascertained in Step Two — both one with or separate from its parts. And we have found nothing that corresponds to, or matches up with (“Snap!”), the vividly appearing body we normally cherish so much. This means that this body doesn’t exist — there is no body existing from its own side.

This absence of the body we normally perceive is the emptiness or ultimate nature of the body. It is a very meaningful absence, as explained here. It is the only truth of the body. As Geshe Kelsang says in How to Transform Your Life:

It is almost as if our body does not exist. Indeed, the only sense in which we can say that our body does exist is if we are satisfied with the mere name “body” and do not expect to find a real body behind the name. If we try to find, or point to, a real body to which the name “body” refers, we shall not find anything at all.

emptiness of the car.png
Where is the car?

We should focus on this space-like unfindability or emptiness of the body – the mere absence of the body we normally perceive – for as long as we can. Every second we mix our mind with this emptiness we are reducing our ignorance that grasps at or believes in a real or inherently existent body, and are moving along the path toward permanent bliss.

It is worth it

You know, this meditation is not so difficult if you go through these steps. And when we get it right, there is nothing that compares with the relief and joy of meditating on emptiness. We can also see for ourselves how it is the truth. It might be the first time since beginningless time that we have been privy to the truth.

There is nothing abstract or airy fairy about this meditation. Emptiness is reality itself. It is going around grasping at things that are not there, things created by ignorance, which is our fantasy. The more we stop our self-grasping ignorance, therefore, the happier and freer we become. And when, for example, our body is ill, it no longer bothers us; which has got to be a good thing as I, for one, hate physical pain.

Out of space. More coming soon. If you like this subject, please download this free ebook, How to Transform Your Life, and read the chapter on Ultimate Truth – I don’t think there’s an easier explanation anywhere.

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For whom emptiness is possible, everything is possible




Reasoning our way into reality


We have been making one crucial error since beginningless time. An error that is responsible for every bit of our suffering. And Geshe Kelsang sums it up with astounding concision in his latest book:

What does taking rebirth in samsara mean? It means that in each of our lives due to ignorance we grasp at our body or mind as our self, thinking, “I, I”, where there is no I, or self. Through this we experience the sufferings of this life and countless future lives as hallucinations endlessly. ~ Oral Instructions of the Mahamudra

We are not our body – we say “my body”, it is our possession. We are not our mind – we say “my mind”, it is our possession. We are neither a body nor a mind, we are a person.

Yet whenever we perceive our body or our mind we think we are totally in there. We conflate or identify ourselves as them. So when the non-me-body gets sick, we get unhappy, “I’m sick!” and when the non-me-thoughts get unhappy, we get unhappy, “I’m unhappy!”

We have thoughts, ideas, memories, etc; but we are not these. You’ve heard of all that mindfulness-based stress reduction therapy that’s around these days? A lot of it is based on Buddha’s wisdom that we are not our thoughts. When we observe our thoughts at the beginning of the clarity of mind meditation, for example, there is space between us and them. I don’t have to follow them, I don’t have to be helplessly swept up by them, I don’t have to identify with them, I don’t even have to think them. I can let them all go. Why? Because they are not me and I am not them.

I think we could also say “when” in the quote above, ie, “when there is no I, or self”. This is because there has never been an I or self to be found anywhere, ever – in the body, in the mind, in the collection of the body and mind, or anywhere else.one-day-son

There is also no body to be found. Or mind. Or other people. Or Trump world for that matter. Try pointing to it — you can only point at a version, your subjective version. 

There are no inherently existent or real things. When we look, we can’t find anything anywhere ever. We are left looking at space-like emptiness. This is because nothing exists from its own side.

Carrying on from There is nothing out there out there.

The emptiness of our body

To understand and believe this, we need to go looking for things ourselves. This doesn’t have to be too difficult if we know how.

And the way we can do this is through what is called “the four essential points” or steps, of the traditional meditation on emptiness, by which we can come to understand the true nature of our self, our body, and everything else. These are:

  1. Identifying the negated object
  2. Ascertaining the pervasion
  3. Ascertaining the absence of oneness
  4. Ascertaining the absence of difference

It is easiest to do this contemplation first with our body, perhaps because, as a physical object, it generally feels chunkier than our self or our mind and so is easier to examine.

Step One: Identifying the negated object

seek-wisdomWe start by ‘identifying the negated object”, setting up the target carefully so that we can then shoot it down with the arrow of wisdom. No target, no point shooting any arrows. In the case of the body, we need to bring to mind the body that we normally perceive.

Our body takes up an inordinate amount of our attention at the moment. We don’t like it when it is stiff, or puts on weight, or is sick. We like it when others say nice things about it, even if they’re not strictly accurate. We are a little bit obsessed with our own body, to be honest, and sometimes someone else’s as well, especially if there is any hope or fantasy of it commingling with ours. Attachment to bodies is one of the three main attachments of samsara (the other two being places and enjoyments).

(I’m not saying we shouldn’t take care of our body, of course. Please keep eating and showering 😉 But we can stop being quite so preoccupied with our body, abandon attachment to it, enjoying enormously the space, ease, and confidence that opens up when we do.)

What exactly is it that we are so attached to? What comes to mind when you think “My body”? You can use an exaggerated version first – for example, someone tells you, “Whoah, you’ve put on weight!” The fat-seeming body suddenly feels very real and solid, existing from its own side. Get a sense of that.

bodyThen what comes to mind when you think, “My body that is just sitting here”?

This is a real body, my real body. It seems to be really sitting here, a solid, singular, monolithic entity, independent of everything, including its parts, including thought. And I cherish and protect it above all else. I don’t want it to have the slightest pain or ugliness or insult. This particular body is very important, more so than anyone else’s. If a neighbor’s body is sick, “Oh, they’ll get over it.” But my body?!

You can also check out this first article, Body image: a Buddhist perspective for more on how to identify our body.

Okay, that’ll have to do for now. More on this emptiness meditation next time. Meanwhile, your comments are welcome, and you might also want to check out Introduction to Buddhism where these four points are explained very clearly.

Also, contemplating the dreamlike nature of reality (as described more here for example) helps tremendously in loosening us up and preparing us to think about emptiness logically, to reason our way into reality using analytical wisdom.

Related articles

Appearance and reality

The Non-Thingyness of Things

There is no depth other than emptiness