Overview

This module focuses on techniques used in Tibetan Buddhist contemplative practices that incorporate the physical body to cultivate a connection. The body is a container of wisdom, in other words, “our bodies know things.” In this context, learning is not merely done through study or logic but also through the body, and therefore, the body becomes an avenue of developing wisdom. We are familiar with phrases like, “what is your gut reaction?” or the feeling of butterflies in one’s stomach in reaction to a nervous situation or excitement. What if we take notice of these physical sensations and incorporate them into the way we engage with the world? What might we learn about ourselves and our experience? Would feeling into our bodies allow us to gain some wisdom or insight into our situation? For some Buddhists, this is the case. The body opens to wisdom.

Meditation and perhaps Buddhism is quickly associated with the mind. Oftentimes, I am in a conversation with someone relatively new with meditation or Buddhism, and his or her response to meditation is sometimes, “I am a terrible meditator because I cannot stop thinking.” To me, this brings up the notion that Buddhism is quickly associated with mind and thoughts, and having thoughts is the problem. However, I hope that we see how meditation and Buddhism extend beyond mind and that mind and body are linked, so that working with the mind effects the body and as said earlier, working with the body transforms the mind.

The main objective of this module is to create a connection between how we may touch into our physical body through an embodied contemplative practice to how Tantric Buddhist contemplative practices function in a similar way. The point here is to have a felt-sense experience of what it may be like to use the body in a contemplative practice.Here, felt-sense refers to those examples above that mention “butterflies in the stomach” or a “gut reaction.”

We will then touch upon some introductory features of several topics:

• Body-mind connection in Tantric Buddhism
• Meeting Padmasambhava
• Contemplative practices in Tantric Tibetan Buddhism
• Tantra Buddhism on the path to liberation

Each topic will be introduced in the video and then supplementary literature and resources are available for further reading.

The mind-body connection in Tibetan Tantric Buddhism lies upon several key concepts. Firstly, it is founded upon that all phenomena are empty of an essence. To say that something is empty of an essence means in this context that it is not singular, not permanent, and not independent. It is similar to how we understand atomical structures in that an atom can be broken down into parts:proton, electron, and neutron. These smaller particles can also be broken into smaller parts. In the same fashion, Buddhist ontology for Tibetan Tantric systems understands that there is no particle that cannot be broken down. There is no permanent or isolated essence that is found in anything.The mind is also understood in this way, so that there is no essence of phenomena and no essence of person. The mind is empty of an essence, and the body is empty of an essence.This gives space then that mind and body are not separate.

Secondly, the mind and body in Tibetan Tantric Buddhism is also supported by the subtle body. In simple terms, the subtle body is a matrix of components translated as “channels, winds, and orbs” and is the link between consciousness and the coarse physical body. Sometimes it is described that, “consciousness rides on wind” like a warrior rides on a horse. Additionally, the subtle body is what allows the physical body to develop inside the mother’s womb. While these descriptions of the subtle body do not fit into our Western mind-body dualism, they are finely explained in many Tibetan texts including medical texts, and this module gives access to some clear introductions to this topic.

The second topic introduced in this module is “meeting Padmasambhava.” Padmasambhavais heralded by Tibetan Buddhists as the harbinger of Buddhism to Tibet, in that he introduced the Tibetans to Buddhism in the 8th century. Not only does he hold historical importance to Tibetan Buddhist culture, but also, he is found as a deity form throughout Tibet and beyond in statues, thangkas (a special type of artwork), and natural landscapes where his presence was claimed to be at some point.

In respect to contemplative practices, Padmasambhava’s figure plays an integral role. Guruyoga (bla ma’i rnal ‘byor) is a Tantric meditation practice that uses Padmsambhava as a focus point for a meditator. The meditator then incorporates the image and felt-sense of Padmasambhava or other key deity.There are some writings and images about Padmasambhava, historically and contemplatively, included in this module.

A video leading a contemplative practice is also within this module. Based upon key Tantric elements, this practice serves as an introduction to how a body is used within something that seemingly works only with the mind. This practice is not “Buddhist,” and there is no intention to feel that practicing it changes one’s religion or worldviews. The instructions are meant to introduce one to Tantric-like practices that work with one’s body.

Finally, there is some information included in this module to show how Tibetan Tantric Buddhist practices and the use of the body may fit into a larger schema of understanding enlightenment in a Buddhist context. This is to spark one’s curiosity to delve further into other elements found within this Buddhist Bodies Collective and other fields of study