CHAPTER VIII

The Three-Fold Body of Buddha

When one realizes the great void is full of chi,
One realizes that there is no such thing as nothingness.
-Needham (1956: IV:33) quoting Chaing Tsai
The Avatamsaka Sutra tells us that Buddha (which we take to mean All that Is1 ) has a three-fold body:
1) an aspect of Essence (dharma-kaya)
2) an aspect of potentiality (sambhoga-kaya)
3) an aspect of manifestation (nirmana-kaya).


These notes, made during a trip to Japan (May 1978), detail some gleanings on the relationship between these three aspects.

Following Husserl (1962), we may restrict the verb "to be" (or "is-ness") to signify manifestation in the here and now, in other words, existence condensed into one time and space. This usage will distinguish it from potentiality, which is diffused through time and space, and consists of a plenum of possibilities, like an electron cloud. Hence, the usage "can be" or "may become" is appropriate in English, although we shall use also the integration symbol "S"in front of "is" (viz. Sis). These two levels, the punctual and the durative, underlie all thought, and a distinction between them is necessary for clear discourse.

But there is a third, or anterior level of Essence, which appears to us only as "voidness" or sunyata (emptyness). There is no way to convey this concept in English accurately, so we will use the double integral sign before "to be" (viz: 'God SSis.")

It is important to stress that when consciousness is awake at a particular level, levels above the reach of consciousness will seem void. Since this rule should work oppositely, we coin the word "diov," (void backward), to indicate how a level below the reach of consciousness will appear. If Essence appears void to form, then manifestation appears diov to spirit. Or we can set up a table of opposites:

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TABLE OF OPPOSITES - VOID vs DIOV

In this formulation, the realm of potentiality would be viewed as an intermediate change state in which imagery and thought forms condense from the void so that they can later manifest in the material world. Fung (1958:279 quotes Chaing Tsai on this:
 

When the chi condenses, its visibility becomes apparent, so that there are then the shapes of individual things. When it disperses, its visibility is no longer apparent, and there are no shapes. At the time of its condensation, can one say otherwise than that this is but temporary? But at the time of its dispersing can one hastily say that it does not exist?


Peirce (Gardner 1978) was only one of many savants to notice the essential triplicities in nature. Many thinkers have used various names to distinguish the components of this grand triplicity. We append a table:

TABLE VIII-1 TRIPLICITIES2

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We quote Prof. Price in his introduction to Whiteman (1961:xvi):
 

According to Dr. Whiteman, St. Paul holds that there are two non-physical bodies, a 'psychical body' and a 'spiritual body.' Does Dr. Whiteman himself accept this view? In some passages it seems that he does.... He also expresses approval of the Buddhist doctrine of the Trikaya, the three bodies of a Buddha.


In the previous chapter we have noted that the emergence of form is caused by the devolution of cosmic substance from essence to potentiality to physical manifestation, which in turn is caused by inattention. This inattention allows the natural pressure towards formation first to condense into the various pseudo creative thought-forms and imagery which populate the multidimensional vivency of all possibilities. This never-never land of "maybe," which consciousness visits in dreams and other altered states, provides a first level of manifestation for the myriad mirage thought forms each of which is a denial that consciousness is one, and hence, therefore, is its own statement of an independent, abortive, and often malignant creation.

The primary responsibility of consciousness is to prevent such thought forms from arising, but as this is too difficult for most, a secondary objective (especially for the novice) is through orthocognition (Gowan 1 975:320ff) to prevent the thought-forms in the realm of "may-be" from manifesting themselves in the physical body or the environment. Thus these thought forms are like tulpas (David-Neel, 1931); and Bearden (1977) is correct in surmising that there is a constant tulpoid pressure for external manifestation. For example, a cancer is really an internal tulpa, and the business of consciousness is to dissolve these manifested thought-forms and force them back to the vivency of potentiality. Mrs. Eddy (1896:392) was correct in advising us to "stand porter at the door of thought." Wilber (1977:312-4) advised active mobilization to prevent unwanted thought - forms from arising. This involves "attention, stopping, and passive awareness."

In general the beauty and level of consciousness of a manifested thing, person or event (TEPE) indicates the level of its generating entity in the next higher vivency. We may think of these generating entities as devas, tutelary deities, or guardian angels,

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although it constrains our understanding of their function to anthropomorphize them. Given the existence of such archetypes, there arises an unsolved question between the difference (if any) between those which produce an order or genus of natural phenomena (e.g., insects, crabs), and those which produce tulpoid manifestations. Is the birth or hatching process itself a type of tulpoid activity? What is evident is the constant pressure for generation and manifestation. There must be something about form in the here-and-now which is attractive to the life-force. Perhaps it is that the grounding of consciousness in the focus of here and now is necessary for the developing ego before it can awaken to the diffused aspects of being out of time and space in the realm of potentiality.

In connection of the manifestation and demanifestation of tulpoid thought forms, it was serendipic to read in Hearn (1971: 57) on the definition of the Japanese word nazoraeru, which means according to him: "To substitute in imagination one object or action for another so as to bring about some magical or miraculous result." Here is a graphic description of orthocognition, though without the positive aspects which we have associated with it. The action opens the consciousness to the possibilities of the realm of potentiality.



In The Paradox of Instruction, Bubba Free John (Franklin Jones 1977) gives a clear picture of the three levels and the yogas or practices which approach them:
 
There are three manifest dimensions: gross, subtle, and causal. And there are three traditional ways of practice toward release, each involved in manipulation and experiences in one of the three dimensions. These are the gross path (the way of yogis), the subtle path (the way of saints), and the causal path (the way of sages). Each path, being a portion of the whole or great path, pursues a specific and absolute Goal, via a method of regression or return, toward the Condition which pertains at the original or terminal position of the dimension it assumes.


The practitioners of the gross path take their stand in the gross physical condition and seek the Goal by activity there. In general, they seek either a religious and magical harmony in the gross condition or else ascent to the subtle. Kundalini yoga
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is perhaps the most effective and also easiest (if worked through the extraordinary agency of an accomplished yogi) of the ascending methods developed in this path, and achieves entrance into the subtle dimensions by exploitation and manipulation of the life-current as vital force (prana), or the finer elements of gross or lower life. The gross path of ascent involves manipulation of all the faculties below the brows, and seeks entrance to the subtle dimension, which begins at the place between and behind the brows (midbrain).


The subtle path, exemplified by traditions such as shabd yoga (or nada yoga), bypasses all involvement with gross or lower energy manipulation, including the kundalini, and begins with concentration on the life-current as internal sound and light at the door of the subtle dimension behind the brows (ajna chakra), thus controlling and absorbing the mind. Since the Goal of such approaches is escape to cognition above the gross level, their methods need not magically improve the karmas below, and so they merely step aside from yogic attention to the gross aspect of the Play. The traditions of the subtle path, like the kundalini and other examples of the gross path, pursue the Goal by entering the subtle realms.


The causal path, exemplified by the tradition of jnana yoga, sees no more reason to begin in the subtle dimension than the tradition of shabd or nada yoga sees reason to begin in the gross dimension. The practitioners of jnana yoga bypass the subtle dimension as well as the gross dimensions, and apply themselves to the causal dimension, the dimension of manifest consciousness without subtle or gross appearances. Jnana yoga proceeds by a penetrating enquiry into the nature of one's conscious existence, and thus involves neither manipulation of gross or subtle energies, nor manipulation of the mind corresponding to each of these two dimensions, but only investigation of the causal field of simple consciousness in its first modification (prior to the subtle and gross appearances), which is the separate self sense, the ego-I.
We quote Gaddis (1967:278) referring to Gustav's Stromberg's Soul of the Universe, (D. McKay 1948):
 
Dr. Stromberg conceived of a realm or dimension that exists beyond our senses and from which the world we see around us has emerged. This realm is of a non-physical or quasi-physical
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nature. From it emerge fields of force or energy that are the pattern-molds that form all living things - men, animals and vegetation. These patterns are filled in by the 'matter' of our world. They are the organizing principles of all life, and determine whether a fertilized ovum will produce a human being, a horse or a dog. He believed that the electromagnetic fields in all living things discovered by Dr. H. S. Burr and his associates were parts of these energy patterns. . . It was the doctor's opinion that the mind and consciousness of man exist in this energy pattern, and the physical brain is merely the instrument of mind. Memory, then must be carried in this pattern structure.


This remarkable statement of a brilliant scientist is notable for identifying the psychic realm as the plenum of potentiality from which thought-forms emerge, and prescient in its description of holographic patterns which determine consciousness and so sensory reality.3

Stace (1960:14) tells us that the mystical consciousness involves "the apprehension of an ultimate non-sensuous unity in all things." This consciousness (ibid:20) is beyond the senses, beyond the understanding, beyond all expression... pure unitary consciousness wherein all awareness of the world and its multiplicity is completely obliterated. It is ineffable peace.

Jung (1973) in his investigations of synchronicity stated that, "The void is the organizer of sensuous reality," (p. 71 ) and categorized (p. 73) the successive steps in the devolution of cosmic substance as follows:

1) Tao present, existence not begun;
2) Things exist, but not begun to be separated;
3) Things separated but affirmation and negation not
begun;
4) Affirmation and negation in being; Tao faded.


Consider how near the modern physicist has approached this point from the scientific side. Zukav (1979:90) quotes Heisenberg on probability waves. Such a wave is defined as:
 

It meant a tendency for something. It was a quantative version of the old concept of 'potentia' of Aristotle. It introduced something standing in the middle between the idea of an event and the actual event, a strange kind of physical reality just in the middle between possibility and actuality.
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Describing Finkelstein's new theory of process, Zukav (1979:295) says: "The basic events of Finkelstein's theory do not exist in space and time. They are prior to space and time... Space, time, mass, and energy are secondary qualities....

As Henry Stapp concludes after a review of Bell's theorem (quoted by Zukav 1979:311): "Everything we know about nature is in accord with the idea that the fundamental processes of nature lie outside space-time, but generate events that can be located in space-time."

Speaking of newest discoveries in physics, Zukav (1979: 296) finds "hitherto unsuspected powers of the mind to mould reality. . ." and concludes, "The philosophy of physics is becoming indistinguishable from the philosophy of Buddhism, which is the philosophy of enlightenment."



What is human life but an experience for consciousness to be awake and aware at the level of manifestation? Troward (1909) tells us that the subjective consciousness acts as if it were under hypnosis. But what is this except the same consciousness asleep at the potentiality level? Our aim, the aim of consciousness, must be to awaken at the potentiality level as well, so that it becomes master of manifestation, and not merely a reactive creature to it. That accomplished, the final task of consciousness is to awaken at the essential level (or level of essence). When consciousness permeates fully all these levels of essence, potentiality, and manifestation, the whole body of the Buddha is evident, and complete, as the Sutra says.

The opening of consciousness to such an experience is, of course, what we have described as a grace, theophany or peak experience. Suddenly, and for a few seconds, which afterwards seems much longer, consciousness awakens in the realm of potentiality, finding itself outside of time and space, with all things possible. The English mystic Traherne has left us an account of this state (Happold 1970:368-70):
 

Certainly Adam in Paradise had not more sweet and curious apprehension of the world than I ... All appeared new and strange at first, inexpressibly rare and delightful... All things were spotless, pure, and glorious... All time was eternity...
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The corn was orient and the immortal wheat, which never should be reaped nor was ever sown... All things abided eternally as they were in their proper places. Eternity was manifest in the light of day....


Like nine-day kittens, our eyes are opened; and consciousness is awakened in this vivency of manifestation which we call physical reality, proof of which is conveyed to us solely by the senses. Yet intuition suggests that other vivencies of (which are to us) potentiality and essence also exist. Can consciousness awake in these realms, and if so, with what meta-senses must it be equipped? Thoreau (1955) tells us that, "Only that day dawns to which we are awake." To what realm does consciousness awake: the aspect of manifestation, of potentiality or of essence? Most of our lives when awake is spent with consciousness only aware of the manifestation level. The task of consciousness must be to perfect those meta-senses which may be required in the higher vivencies to bring those realms from potentiality and essence to manifestation, so that consciousness may also dawn in them. How shall this be done? Creativity is a prime mover; orthocognition is a second, and meditation is a third (Gowan 1975:ch. 4). All broaden the reach of consciousness by awakening it to its regnant powers of creativity, not just in ideas but in manifestation. "Thy will be done on earth (manifestation) as it is in heaven (essence)."

We come close here to the Socratic concept of ideals. And as Socrates says in closing The Symposium: "Dwelling in that communion only, he would create not images of Beauty, but Beauty herself, and so would become immortal and become the friend of God." Notice that if attention "dwells in that communion only," then the creation of the mind is not merely of images, but is transcended to the creation of a real object - Beauty - and this lifts consciousness to the godlike level.



I looked at the lion, all dignity and magnificence. I thought: "There is a noble spirit imprisoned here in this beast, but the lion's consciousness is so busy playing lion, it does not realize the fact." I looked at the monkey all intelligence and comedy. I thought: "There is a lively spirit imprisoned here, but the monkey's consciousness is so busy playing monkey, that it does not realize the fact."
Then I looked in the mirror. There is more in man than the

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magnificence of the lion or the intelligence of the monkey; there is art, music, science, and most of all the realization that his consciousness does not have to spend all its time playing to the brutish humors and appetites which unite our species to the animal world. For I can help to loosen that imprisoned splendor, and for a little while, each day at least, to let consciousness play at being God.



FOOTNOTES:

1 Or more accurately, all that is, Sis and SSis. The Buddha can also be considered as the ideal perfected person.

2 Let A, B, C, represent a triplicity with each taking three phases (e.g., A 1 ,  A 2 , A 3 ,)  the phases being essence, potentiality, and manifestation. Then A 1 ,  A 1 , A 1 represents the void (absolute),  and A 3 ,  A 3 , A 3  represents manifestation, and there are seven (7) other intermediate stages of the three gunas.

3 Some Eastern sources believe that certain vibrations of sounds and the electromagnetic spectrum, have the creative, preservative, and destructive properties of the Hindu trinity, and can, therefore, be used for materialization, healing, and dematerialization. See Hamel, P. Through Music to the Self (Boulder: Shamballa Pub. 1979:108) quoting Ouspensky: "Objective music .... can promote .... definite physical phenomena....."

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