"Bases Of Psychic Power" Series: 32 Parts Of The Body (4/7)

I studied & practiced with the "Iddhipāda-Vibhaṅga Sutta — An Analysis Of The Bases Of Power" for about four months of daily practice. These Roads To Power are desire, persistence, intent and discernment. Most of this 7-part podcast series are my considerations, questions, experiences, explorations, suggestions, interpretations & practices from working with this sutta. Part 3: Techniques, avenues of approach and considerations for development of 32 parts of the body mentioned within the sutta

Transcript

The 32 parts of the body without my notes.

So I practice this,

Each part,

One by one,

Starting with the first part for my entire morning session,

Meditation session,

And the entire evening session,

Or two back-to-back sessions.

Sometimes one part would start in the end portion and conclude in the next portion.

So 64 sessions of these working individually with each of the parts.

It's interesting to note how some of the parts seemed easier and clearer to stay with as a meditation object,

While others were very faint,

Barely noticeable,

A real struggle to return the attention over and over again to the part.

When isolated like this,

These parts can seem very interesting,

To say the least.

Sometimes very foreign and alien-like.

And then the energy of each part,

As well as a visualization,

The word,

Its name that goes with it,

Are all ways to access this,

The ways I access the 32 parts.

And then these can be taken as pairs or groups.

They can be done in the prescribed order,

And they can be done switching randomly or at the best of the memory with a fixed time duration or an intuitive time duration to meaning.

There's really no rules for how long you need to spend on each one or how you need to do it,

As far as I know now.

Another way to approach these is to condense it down into three categories.

Skin,

The skin level,

Hair,

Hair follicles,

Dermis and whatever medical labels or terms.

Really don't have an opinion one way or the other to use more involved details and names,

As in anatomy,

Modern Western anatomy.

So you've got the skin layer,

Then skipping down all the way to the bone layer and the fluids and the bones,

And then between the skin and the bones,

Just called the flesh layer,

Everything else.

I guess the tendons and the sinews would fit in this.

You can just put them in either the bone category or the middle fleshy layer category.

And this is a simplified way to move through like a middle layer,

Not really a microcosm of individual parts,

Nor it considered as a whole,

But somewhere in between.

It's interesting to note kind of the causes and conditions and circumstances when these parts seem more accessible or least accessible.

Of course,

These were given in the time of the Buddha as a meditation object or practice for those experiencing lots of lust.

My understanding of that would be when there's lots of sexual desire,

Wanting to inhabit another,

Let's put it that way,

Or be inhabited by another sexually,

Then this is that inner habitation,

But within one's own body,

Within the body without sexual contact or sexual activity.

And it's interesting how the sexual organs are absent from the list of the 32 parts.

It's also mentioned in the sixfold mindfulness of the body part.

It's also mentioned as one of the sixfold mindfulness of the body in the Satipaṭṭhāna sutta,

One facet of experiencing a body that is often overlooked.

Most of the time,

We only see the surface layer of the body,

Externally anyway,

Head hair,

Body hair,

Skin,

Nails,

Teeth,

For the most part,

But there's way,

Way much more.

How would these parts look if we could see them with the physical eyes without cutting open the body?

And would they change once the body's cut open or opened up?

How would we know?

How would anybody know?

Which goes into the differences between internal sight,

External sight,

Or if there are differences,

And how we would know that.

So just the formation of each of the 32 parts,

How and why are they shaped like that?

And why aren't their functions slightly different and still healthy and working?

This is excluding a malfunction of the body parts.

There's plenty of variations there,

I suppose,

But each organ seems like it has a particular function and purpose,

And so if we take one away,

If its function changes slightly,

How does that affect the overall body,

Health,

And other organs?

Of course,

It's interesting to consider the causes and conditions of each of the organs as well and start cross-referencing them with other lists of investigation,

Such as Anicca Dukkha Anatta,

Inconstancy,

Stress,

And not-self nature.

So this is the section on the 32 parts of the body,

And here I'm consulting my notes in this portion with two translations is,

And how does a monk dwell so that what is below is the same as what is above,

And what is above is the same as what is below?

There is the case where a monk reflects on this very body,

From the soles of the feet on up,

From the crown of the head on down,

Surrounded by skin and full of various kinds of unclean things.

In this body,

There are head hairs,

Body hairs,

And I'm just gonna truncate there,

Go to the next one here,

This one by Sujato's translation,

Venerable Sujato's translation,

And how does a mendicant meditate as below,

So above,

As above,

So below?

It's when a mendicant examines their own body,

From the soles of the feet,

And down from the tips of the hairs wrapped in skin,

And full of many kinds of filth in this body,

His head hair,

Body hair,

And I'll stop there and go to this expanded version from the Satipatthana Sutta,

And this is a translation by Dayana Sathathera,

And of the six parts of the body,

This is the fourth one,

The reflection on the repulsiveness of the body,

And further monks,

A monk reflects on this very body,

Enveloped by the skin and full of manifold impurity from the soles up and from the top of the head hairs down,

Thinking thus,

There are in this body,

Hair of the head,

Hair of the body,

Nails,

Teeth,

Skin,

Flesh,

Sinew,

Bones,

Marrow,

Kidney,

Heart,

Liver,

Midriff,

Spleen,

Lungs,

Intestines,

Masonry,

Gorge,

Feces,

Bile,

Phlegm,

Pus,

Blood,

Sweat,

Fat,

Tears,

Grease,

Saliva,

Nasal mucus,

Synovial fluid,

Urine,

Just as if there were a double-mouthed provision bag full of various kinds of grain,

Such as hill patty,

Patty,

Green gram,

Cowpeas,

Sesamum,

And husk rice,

And a man with sound eyes,

Having opened that bag,

Were to take stock of the contents thus,

This is hill patty,

This is patty,

This is green gram,

This is cowpea,

This is sesamum,

This is husk rice,

Just so,

Monks,

A monk reflects on this very body,

Enveloped by the skin and full of manifold impurity from the soles up and from the top of the head hairs down,

Thinking thus,

There are in this body,

Hair of the head,

Hair of the body,

Nails,

Teeth,

Skin,

Flesh,

Sinews,

Bones,

Marrow,

Kidney,

Heart,

Liver,

Midriff,

Spleen,

Lungs,

Intestines,

Mesonary gorge,

Feces,

Bile,

Phlegm,

Pus,

Blood,

Sweat,

Fat,

Tears,

Grease,

Saliva,

Nasal mucus,

Synovial fluid,

Urine,

Thus he lives contemplating the body in the body internally,

Or he lives contemplating the body in the body externally,

Or he lives contemplating the body in the body internally and externally.

He lives contemplating origination factors in the body,

Or he lives contemplating disillusion factors in the body,

Or he lives contemplating origin and disillusion factors in the body,

Or his mindfulness is established with the thought the body exists to the extent necessary just for knowledge and mindfulness,

And he lives detached and clings to nothing in the world.

Thus also,

Monks,

A monk lives contemplating the body in the body.

And so this one word here,

One of these parts,

Midriff,

Translated by Athena Sarabiku,

Whatever the poly word is,

As pleura,

P-L-E-U-R-A,

Which I didn't study much anatomy,

Which is defined as each of a pair of serous membranes lying in the throat and enveloping the lungs in humans and other mammals.

Midriff,

I usually think of that as just like an area of the middle section of the body.

I don't know to look at what that word means exactly.

Venerable sujato translates,

Whatever that poly word is,

As diaphragm.

Obviously there's some non-agreement in that particular translation,

But anyway,

Divided this portion into an intro,

Then techniques,

Avenues of approach and considerations for practice and development.

I'll close with findings,

Insights,

And noticings of these 32 parts.

I just start before really the intro,

Is this provision bags metaphor I really like here.

Could there be a skillful,

Wholesome,

And wise counterpart to this provisions bag metaphor?

Not that the one mentioned necessarily isn't obviously,

But could going through a provision bags be like a metaphorical means for identifying the aspect of nourishment involved here too?

In other words,

A provision bag,

This is something one carries around because they're going to eat something out of it to keep the body alive.

So while I can see the benefit of the realistic part of all these unclean things contained by skin known as our body,

I also like to look at these unclean things as they need care and maintaining to nourishment needs.

And then how can we best relate to them internally and externally?

So maybe some of us need a little more focus on the filth version of these.

Maybe some of us need a little more focus on how these can be nourished,

Taken care of,

Cherished even.

So one of the common questions that comes up around this from what I understand is why this order,

Why are they listed this way?

So some people divide these up into pentads and cystads,

Which basically just means groups of five and six.

So the first one,

Skin pentad,

Head hair,

Body hair,

Nails,

Teeth,

Skin,

Kidney pentad,

Sinews,

Muscles,

Bones,

Bone marrow,

Kidneys.

Now where they get this kidney,

Why they name it kidney out of those five,

I don't know.

Same way with the next lung pentad,

Brain pentad,

Fat cystad and urine cystad.

I don't know why they chose those particular organs to name the whole group.

But again,

The lung pentad is heart,

Liver,

Flora,

Spleen and pancreas,

Lungs.

Notice the pancreas is tacked on there where some people or some of the translations don't include the pancreas.

The brain pentad is large intestine,

Small intestines,

Esophagus and stomach,

Feces and brain,

Esophagus and stomach.

One translation is gorge.

It's kind of opening but runs the whole gamut there pretty much or down to the stomach at least.

And notice feces is right next to the brain.

The fat cystad,

Bile and gallbladder,

Phlegm,

Pus,

Blood,

Sweat,

Fat.

Guess bile is also referred to by some as gall.

You don't have the gall to do that kind of thing.

And then urine cystad,

Tears,

Skin oil,

Spit,

Snot,

Joint fluid and urine.

I haven't heard this mentioned,

But looking at these,

There's another way to group them I guess.

In this order is the first is mostly external parts or at least noticed more often on the external pretty much of the time.

Head hair,

Body hair,

Nails,

Teeth,

Skin.

And then there's 13 internal parts.

Sinews,

Muscles,

Bones,

Bone marrow,

Kidney,

Heart,

Liver,

Pleura,

Spleen,

Lungs,

Small intestines and large intestines or actually large intestines,

Small intestines and the gorge,

Esophagus and stomach.

So that's 13.

And then we get into 13 bodily substances is what I'm calling them.

Feces,

Brain,

Although I guess brain can be considered an organ,

But I think it can be squeezed into a substance too pretty easily.

Bile,

Phlegm,

Pus,

Blood,

Sweat,

Fat,

Tears,

Skin oil,

Spit,

Snot,

Joint fluid.

And then if you're allow me a bad joke,

Then you're in.

I mean,

Urine is the 32 one which is actually a substance as well.

But it just doesn't work with the symmetry of 13.

Can use it as a one,

But which is interesting,

Urine in one,

Right,

Because maybe that plays into the sexual organs because difference between physical sexual organs between a male and a female,

Both have urine,

The urine goes through different sexual organs though.

And then,

You know,

Why are there no sexual organs or sexual fluids mentioned in this?

Maybe the similarity there would be the last two urine.

I just went over that,

The joint fluid,

How similar is joint fluid to sexual fluids?

And then with the sexual organs,

I guess they can tie back into partially covered or included indirectly in the skin,

Body hair too.

Although this might be a little too much gory detail.

And of course,

If one's a monk,

Monastic,

None,

Then there's a strict vow of no sexual activity.

So it would make sense that the sexual organs,

Sexual fluids need not be mentioned here,

Especially since it seems to apply to monastics in the original Pali.

Furthermore on that,

If I'm remembering right,

There's a sutta or portion of a sutta about the Buddha,

Recommending 32 parts of the body to some monastics who are overcome with lust.

And so the thinking is that it would help with that.

Then he goes away for a while and comes back and has found that they've ended their lives because they were so disgusted by these practices.

And so he's mistaken that he possibly made by giving this.

I can't remember all the details.

And if I find this,

I'll link this in the show notes and don't hold me to that exactly.

You have to look this up for yourself to see if I'm getting this right.

So now onto the techniques,

Avenues of approach and considerations for development.

One of the ways into this practice really easily or at least the easiest ways that I know of is the first five,

Head hair,

Body hair,

Nails,

Teeth,

Skin.

From what I understand,

If I remember this again right,

This is the meditation objects given to monastics,

Newly ordained in some Thai forest traditions in Theravada.

These are visible so we can notice these internally and externally,

By internally I mean with our own awareness.

And then externally we can notice them on ourselves or others.

And then use these as reference points for different parts of the 32,

Not so noticeable externally.

And then if one has familiarity with Chinese medicine,

The meridians and the Chinese systems and the five element system there,

As Denny and I has done shows on this,

Mostly Denny,

This gives presentations where I just give comment or two here and there.

So taking those things,

It might be helpful to look at comparisons from those systems with the 32 parts,

Especially the order and especially to how the Chinese can pair up certain organs like a treasure organ and a protector organ.

And then some of the parts have triplings of the organs and there's also the elements come in there.

In general too,

We can practice using a visual image and just the word labeling for guidance and instructions on these.

So when I say teeth,

What comes to mind?

Is it just the word?

Do you see image of teeth?

Do you see nasty teeth?

Do you see beautiful teeth?

Do you see your teeth?

Do you see someone else's teeth?

See images from TV,

Memories from that?

Do all these kinds of proliferations start up about,

Oh,

I wish my teeth were cleaner,

Straighter,

Wider,

Brighter,

Bigger,

Smaller,

Et cetera,

Et cetera,

Et cetera.

And all the things that can go around that.

I can see how just keeping it to a basic perception on these parts might be helpful.

Then how are external images of these body parts different from living versions we can't physically see the same way?

So when I say something like our liver,

Our kidneys,

We've probably seen images of those in like textbooks or maybe online every once in a while.

But now how are those different since those come most likely from either artists renditions or they come from cadavers?

How might we see these with our internal vision,

The mind's eye,

The heart's eye?

And how would it be different from a cadavers?

Then how would we know?

How would one know what the difference is and how relative or objective it would be?

And there's the technique of scanning through and around the 32 parts without naming or labeling,

Just seeing and knowing them,

Again,

Using the internal vision,

If that's available to you,

Or just even imagination if it's not conjuring up some kind of image,

No matter how accurate we think it is or not.

And again,

This is just like a scanning without any need for naming or labeling.

So you can actually just scan through the body without having any perceptions or names of these individual parts,

Just kind of scanning and looking through the body.

So there would kind of deviate from the actual labels of each of these 32 parts.

Also,

We can include the energy interactions with each part while each part remains the primary object of meditation or vice versa,

Where observing each of the 32 parts energy is the primary object and the physical components are included.

So by this,

I mean,

If we're meditating on bones,

So that's the primary object of meditation can also include the energy of the bones.

It's kind of earthy,

Solid,

Upright,

Maybe it's fragile or strong,

Maybe it's not really that flexible,

Stable and hard.

So these are all kinds of labels for different types of energy.

So that can be included with the actual physical object or you can just start meditating on the energies of a part and also include the actual label and physical object of the part,

Or maybe even divide attention equally between the two.

Then there's the technique of using the whole entire total and complete physical body awareness at the same time or all at once for the 32 parts.

So eventually getting to the point where all 32 parts can be held in awareness at the same time,

Or could still have this whole body awareness while individually meditating on a single part or combinations of the part,

Or however we approach the 32 parts of the body,

Can there be an incorporation of the entire body awareness while doing these practices?

What would get in the way of that?

What would support that?

And as a bonus here,

How could something like this be used in Samatha or practice that leads to Samadhi?

What are the four elemental natures,

Earth,

Water,

Wind and fire for each part and combinations of parts?

You know,

The Chinese relegate certain organs to an element predominantly anyway.

So how predominant then is one element for an organ?

What constitutes a balance of the elements in each organ?

And how might this be different throughout various times and places?

Just take for example,

The heart.

What seems to be more predominant,

The earth,

Water,

Wind or fire element?

You know,

How would we know this?

Does it change depending on place we're in,

Different times,

Different causes and conditions?

How might it come into balance?

How might it go out of balance in regards to the four elements,

Four great elements?

There's a technique of using the natural breath to feel and discern what parts are being noticed and how.

So that's just using normal breath meditation,

Tuning into which of these 32 parts can be kind of noticed just using the natural breath and meditation.

So obviously maybe the diaphragm will come in here if that's actually one of the translations.

You know,

The lungs,

Flora,

Phlegm.

So you can feel maybe the skin moving,

Expanding.

Can maybe go into the sinews and muscles.

How would that affect the bones if there's that little hole of subtlety?

Can you discern things like the kidney,

Heart,

Liver,

Spleen?

How about the guts,

The large intestines,

Small intestines?

How does it affect the esophagus and stomach?

There's also the technique of deliberately breathing into and out of each of the 32 parts.

So you could say,

Well,

I'm gonna take three breaths to the heart right now,

Just to keep the attention on the physical heart,

Whether or not it's turning out the way you want it to or how you think it should be.

Just kind of pinning or keeping the attention using the breath on these perceptions of different parts of the body.

Another area of investigation might be how is each part interconnected with the other parts?

How is each part interconnected with the whole body?

And how is each one connected or interconnected with things on the external,

Things outside the body?

And then returning to this double mouth provision bag metaphor,

Can the whole body in each of the 32 parts be meditated on like that bag,

Such as if there's like an invisible hand of awareness that went through the skin,

Sac,

And the body.

So if you just imagine these invisible hands starting at the top of the head hair,

Taking those hands down through the skull,

So through the brain,

Bone of the skull,

You get into the sinews and muscles and bone marrow down through the neck,

But before that you would hit the teeth,

Right,

And skin all the way down,

Just going through that like hands,

Huge external hands through the top of the body on down,

Like through a provision bag if you're squeezing out those different grains in a provision bag.

And then also if you were to sort grains out on a table or the ground or whatever surface,

Could you go through the body like that and then keep going on a micro level.

So if you just take,

Let's say the liver,

Can you go through the liver in the same way as if that was a provision bag?

And so you're going through the liver and all the different smaller parts and substances through the liver and then keep going even micro level.

So if there's some kind of substance or chamber in the liver or part of the liver,

Can you go through that even smaller part within the liver,

Like a provision bag and get increasingly smaller and smaller levels and discernment of substances,

Form,

Shape,

Functions,

And all that.

So this seems like maybe a little extreme way to go,

But then again,

This is possible.

This builds up even more awareness and discernment,

Which can then go and possibly be applied to other areas which are even more beneficial.

Another question for contemplation here,

What are the causes and conditions internally and externally that affect and affect the 32 parts?

Similarly,

When and how are various parts of the body more fully and completely penetrated and noticed?

So there might be a specific time of day where a certain organ might be more noticeable,

Easier to meditate on than other times of the day.

There might be locations where you're meditating,

Where certain organs might be more noticeable than others.

Maybe if you're meditating in a building,

Some might be more noticeable or less notable than when you're sitting under a tree outside.

Or maybe you're in a group of new practitioners versus seasoned practitioners that might affect this type of meditation too.

So what about using death contemplation for each or combos of these 32 parts to kind of make them less abstract and more immediate?

I mean,

Could we imagine,

Say,

What would the heart look like due to certain causes and conditions of certain ways of death?

And how would it look like after certain durations of decay given various environments where it was decaying?

So would it look different decaying in the desert compared to a tropical climate or one where there's lots of animals around when there's not a lot of animals around?

So of course,

We're probably gonna have to use our imagination on this,

But it involves the mind imagining these things instead of kind of being more vague on it.

Death is a charged occurrence emotionally,

Visually,

On a memory level,

On and on.

So yeah,

It does lend more immediacy to this practice,

I would suppose.

Some esoteric systems reference entities or beings involved with or for each of the 32 parts or combinations thereof.

And I'm not gonna go too much into that,

Obviously,

Because I don't know much about it.

But if that were the case,

Could then we practice some of the Brahma Viharas towards some of those entities or beings related to each of the 32 parts or combinations thereof?

So it's interesting to practice by returning again and again to each individual part,

Focusing on or meditating on the kidneys,

For example.

It's interesting to just when we get distracted,

Just come back to the kidneys,

Get distracted,

Come back to the kidneys over and over again.

And it's also interesting to just not fight that distraction energy sometimes.

And then when it's just almost impossible to stay on one,

Then we can just go either in order to the next one or switch randomly between the 32 parts.

Or even if this distraction gets too much,

Can just start switching.

It's also interesting to just have some kind of system with this.

The first part,

Returning again and again to just one at a time,

That's part of the system.

But then just kind of use your own imagination and experimental basis for structuring how you wanna approach this.

Can also be used with mental labeling.

Can mental label the part when the part's being noticed.

Can mental label when there's distraction or anything else coming up.

It's another avenue that's ripe for exploration is the relationship of the nervous system with the 32 parts.

The only thing that's really mentioned here is the bones,

Which might include the spine,

I guess,

And the brain.

But the nervous system isn't mentioned here.

That's an interesting thing why it's not mentioned.

But today,

The nervous system,

Our nervous systems actually tend to play a very pivotal role in everything now.

We've got the central nervous system,

The peripheral nervous system,

Got the sympathetic and parasympathetic nervous systems.

So,

So many ways to use the nerves,

Look at the nerves,

I guess.

Finally,

On these approaches to practice,

You can simplify these by condensing them down into three portions.

The ones that are most obvious are the skin level,

And that would also include head hair,

Body hair.

And you've got the bone and joint synovial fluid level.

And then the third one,

Everything else in between.

So basically,

Skin,

Bone,

And then everything between those two would depend on what level of detail you'd wanna go into with the in-between layers.

Okay,

Onto the findings,

Insights,

And noticing portion of the 32 parts of the body.

Find it interesting to look at the body as a type of convergence point.

Our human experience is tethered to a body.

Some people might be able to leave their body temporarily,

Or some people might have this happen during extreme accidents or trauma,

Or even at night during dreams.

But eventually,

Awareness and our experience is going to involve a body somehow,

At least until the physical body sheds off in death is one way of looking at it.

So in Norse mythology,

There's this place called Midgard where humans live.

It's kind of like a convergence where all other realms are accessible from here.

I don't know much about it,

But there's other heavenly realms and hell realms the same way kind of as in Buddhist cosmology,

Or at least there's different beings or different beings,

Realms where other beings live,

And then they can all kind of cross over for some people in the human realm of Midgard,

I guess.

In this practice,

The way it's laid out here,

It kind of discards hierarchy.

Some systems would say,

As above,

So below,

Or it denotes higher heavenly realms,

Lower hell realms.

But in this sutta,

It's kind of the sameness of above and below.

So when above and below are investigated in this,

It just has to do with this human body,

From the top of the head hairs on down to the feet.

Back up,

That's the above and below.

Guess the Christian tradition calls the body a temple.

There's also mentions of possessions by other entities,

Spirits,

Maybe demons,

Possessed in the body at various times and certain folks casting them out.

If that's literal or metaphoric or a cross between the two or involves both somehow or something else,

It's definitely kind of captured the imagination of a lot of people,

At least in the Western world in movies,

TV shows,

Books,

In this practice.

Interesting in regards to that type of phenomena,

Potential phenomena.

Then there's this notion of epigenetics and the DNA's role in the body.

How does the coding of the DNA and epigenetics affect the actual form and shape,

Slight variations of each of these 32 parts?

And how does certain physical phenomena on these 32 parts,

Energetic phenomena,

Go back and affect the DNA and epigenetic levels?

And so for this study of the 32 parts,

Just like so many other areas,

If we inquire deeply enough into the functions of these 32 parts to where modern science is understanding halts,

Then we get into metaphysics or science beyond our current public understanding,

Particularly what beings,

Forces,

Processes,

And energies are involved at these levels,

As well as the causes and conditions that come into play and how all this functions.

The historical Buddha was a master of deconstruction,

But he really didn't go into metaphysics,

Even though he knew a lot of these things.

So again,

I've brought this up before,

Where did he learn all those things?

Or did he have to become realized,

Fully realized,

Before he could just aim attention at anywhere and get all the information,

Either he wanted or needed,

Or all that there was,

But then really not going into that because of his priorities of teaching,

Suffering and the end of suffering.

So I don't know the answer to those,

But some may find it interesting to keep deconstructing everything on various levels at certain times in life in order to gain knowledge and understanding,

And then apply that depth to maybe more important areas of this human condition.

And so expanding on that,

What's going on in the unseen realms,

In the immediate environment that's influencing and are crossing over into the physicality of each of the 32 parts,

How is this happening and why?

So basically unseen realms,

I mean,

Anything that we can't see,

But that's having an effect.

The common day,

Everyday version of this is like Wi-Fi signals,

Right?

I can't actually see the Wi-Fi signals,

But I know they're there because certain devices have Wi-Fi capability and those can be turned on and off just like the Wi-Fi broadcasts can be turned on and off.

So if there's any kinds of unseen forces or unseen things,

Anything subtly or whatever is going on that we can't see with our physical eyes,

It's in the immediate environment,

What kind of effect is that having?

And how is it happening and why?

And then why might it be important to know this?

Also could such a deep,

Immersive,

Intimate,

And visceral relationship with the shape and form of physical matter,

Its design and function,

With mastery of the four great elements,

Then be applied to pretty much all of matter leading to the physical powers mentioned in the sutta?

So basically what I mean by this is walking through water like it was solid or diving into the earth.

If we were to consider for a moment how that might actually be in actuality,

How might one have to master physical matter in all its aspects to make something like that happen?

And how deep into the understanding and knowledge,

Kind of creation ability and on a DNA level and so much more of things not only within the body but then all matter.

Hear these stories and certain spiritual teachings,

How this is possible.

But of course a lot of training details aren't gone into about how this is done specifically.

I think some do on general levels.

So for me,

This is speculation.

For me in my experience with these 32 parts,

I did spend a little bit extra time in the liver and noticing the possible benefits on the gallbladder meridian,

Which is said to protect the liver,

And how these different blockages along the gallbladder meridian seemed to unclog why I was doing this.

And then the liver seemed to energetically detox.

Then I noticed how much toxicity there was on many layers,

From the gross to the subtle,

Emotional toxicity,

Moods,

Attitudes,

Noises,

Projections,

And just all the dukkha or suffering stress,

Unsatisfactoriness that's inherent in this current consensual reality.

So that's the section on the 32 parts of the body.

Reviews

Thank you kindly for sharing
I studied medical sciences and nursing for some years, so I was intrigued by your insights. Thank you again ❤️✨️
Namaste 🙏🏼✨️❤️