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.

Related articles

What’s stopping us from dissolving everything into emptiness?

How to soar in the space of meditation

For whom emptiness is possible, everything is possible




For whom emptiness is possible, everything is possible

During an idyllic mountain retreat on the emptiness of the mind not long ago, we spent all weekend looking for our mind and failing to find it; and then I drove home. On the way I picked up a watery coffee in a garage, thought, “I guess I should just practice WIFI.jpgcontentment with this horrible coffee”, but then a few miles down the road was magnetically drawn into a passing Starbucks against my will. This was in a distant mountain town called, rather charmingly, Loveland.

A first-world problem

As it happens, giving into my attachment like that might have been a mistake. I walked from the car to the coffee shop, ordered my flat white, oh yeah!, and then glanced down at my hands. They were holding a credit card, but that was all.

I looked at my empty hands and thought “Oh dear, help!” The barista looked at me staring strangely at my empty hands and thought “That is a mad woman.” She just saw empty hands. But I saw a very significant object, the lack of car keys.

A very meaningful absence

driving-homeNew terminology alert! Bear with me for a moment …

Emptiness is also known as a “non-affirming negative phenomenon”. It is the mere absence of inherent existence or, to put it another way, the mere absence of the things we normally see. It is “non-affirming” because it does not affirm any other phenomenon.

For example, if I tell you, “My cousin is not female”, that would be called an “affirming negative phenomenon” as the object you perceive is the lack of my cousin being female with the implied observation that my cousin is male. (It is called a “negative phenomenon” not because it is bad, by the way, but because you have to negate something else to get to it, namely a female cousin).

But if I say, “There is no elephant in this room”, all that brings to mind is the lack of an elephant in this room, it does not imply there is a bishop, for example, here instead. You’re just left looking at a mere lack or absence of an elephant in this room, without any other object being implied or affirmed in its place.

Some absences or lacks can be quite significant. If you park your car, do some shopping, and then go back to the parking lot with heavy bags to find an empty space where your car was, what are you seeing? Are you seeing an empty space or are you seeing a lack of car? A mountains-1passer by will be seeing just an empty space, but you will be freaking out because what you are seeing is a very meaningful absence. Not dissimilar to the absence of car keys in my hand.

This sounds a bit technical, I know, but it is actually exceedingly helpful to know that “emptiness” (also known as “selflessness”) is just a mere lack of something. What exactly? Emptiness is the mere lack of everything we have ever thought existed! Knowing this lack is quite significant, to be honest – it is profound knowledge that will free our mind if we become familiar with it.

Why? Well, you know that thing you are worried about? It’s not there. That person you are so hung up on? They are not there. That body which feels sick, not there. The politics you are so mad at, not there. They only appear to be really there because of our ignorance. Everything exists in a state of freedom. Everything is mere appearance to our mind with no substantiality, nothing behind the appearance. So, change your mind, change your world.

It takes time to get a direct or non-conceptual realization of emptiness, at which point all our problems are over forever; but even a slight taste gives us a liberating sense of possibility.

Centered in the solution

After this recent article my dad said: “Still trying to understand what the following means. ‘Buddhas never focus on the problem out of the context of being centered in the solution.’”

mountains-3What is the solution? The simple answer is that it is the realization that everything depends upon the mind, so change the mind and the worry goes away. We already know this a bit because when we are able to calm down and get perspective, for example by taking a few minutes out to breathe and connect to the peace in our heartand perhaps connect to blessings, the situation always seems to improve, become manageable. This means not just that our perception of the situation improves, but the situation itself improves, because there is no situation outside of our perception of it, as explained here.

At its most profound, the solution is realizing emptiness, the mere absence of the things we normally perceive. Because the things we normally perceive are not there at all – which is a meaningful non-affirming negative or absence — we don’t have to get upset, worried, anxious, angry, etc., on our own or others’ behalf, any more than we have to get upset in a dream, if we only knew we were dreaming. For when we wake up, we realize that the situation that seems to be so real is not there — it is mere appearance with no existence from its own side. This doesn’t mean that situations, whether asleep or awake, don’t exist at all, but it does mean they exist in a state of fluidity and freedom, and that just by changing our thoughts we will change the situation.

My dad also asked what was mean by Nagarjuna’s quote, “For whom emptiness is possible, everything is possible.” You know that scene in Kung Fu Panda where Po defeats Tai Lung wuxi-finger-hold-1after a lot of tedious fist fighting. They are fighting each other “out there” to begin with — pretty tiring and tiresome if you ask me — but then with a little twist of Po’s finger, the Wuxi finger hold, everything is dissolved away in all directions. I find that a nice visual for the power of realizing that everything is empty and therefore depends entirely upon our mind, meaning we can change everything effortlessly and immediately if only we realize this.

Does that answer your questions, Dad? If not, let me know 😉

That’s why as soon as we realize we are mere appearance not other than the emptiness of all phenomena, like Buddha Heruka, we can send light rays out to purify and transform HUM.jpgeach and every living being instantaneously and effortlessly. For they are not outside the mind. (And I may as well point out that we are not outside our mind either, and nor is our mind outside our mind – a subject for another day.)

Emptiness — the mere lack of the things we normally perceive — can be accessed through searching for things with wisdom, through reasoning our way into reality in the traditional meditation on emptiness. You can read how to do this search in Transform Your Life and other books, and I’ll try to come back to it later if I live long enough.

Back to my predicament …

Back to my predicament in Loveland… Well, I ran out to look for the car keys and, dear reader, I had parked all of 100 feet away but they were nowhere to be found. Nowhere — even when another young barista decided to come out and help me comb the grass for them. So then, in my usual turn-to when I lose something, I started saying Tara mantras, requesting her help. Immediately a charming man appeared and, hearing of my predicament, helped me look and then said he’d stay and call people for me.

Because of course I had left everything in the locked car, including my phone. And mountains-2including, as it happened, every single telephone number that I might ever have use for. That is one moral of this tale. Failing to dredge up even one phone number from my computer-addled mind, we tried emailing the only two emails I could remember. To no avail. We stood there for a while, me foolishly, both wondering, and then a cop showed up randomly.

Happened they knew each other. And then the cop started googling for break-in companies because he said he was not allowed to break into cars himself any more. But then Tara blessed his mind or something, for he changed his mind, “Hang on, I think I have a colleague who will break in for us.” (Yes, he really said “us”.) So I then had one charming man and half the Loveland police department trying to solve my problem, and lo and behold they did break safely into the car. Whereupon I was able to call one of my usual guardian angels, who appeared a mere 45 minutes later with a spare set of keys. During which 45 minutes I managed to memorize all of 3 phone numbers, including my own, for future eventualities. I wonder if I still remember them …

Moral of the tale

Okay, what was all that about? That mini-first-world panic went to demonstrate:

(1) A great example of a meaningful absence.

(2) The kindness of strangers and how we ALWAYS depend on others, it’s just that we can forget that when seemingly ensconced in our comfort zone cocoons/cars.

(3) An external problem doesn’t have to lead to an internal problem and can even be a source of happiness. For I was happier after all this happened then before it started, and I was already in a great mood from the retreat. I could not help but feel the warm fuzzies due to those 5 Lovelandy men spending their Monday afternoon helping me. And in another twist there was a huge thunderstorm while I was waiting in the car, but instead of being a problem it actually cleaned the car beautifully from the red sticky dust of the unpaved mountain roads.

(If my skin had been a different color it may [or may not] have been a different story – I was conscious of that too; and it gave me some more ideas for an article I have been wanting to write on the subject of discrimination.)

More articles on the emptiness of the mind coming up soonish. Meanwhile, your comments are most welcome.

Related articles:

Emptiness of the mind 

The kindness of others 

The non-thingyness of things