The Mandala as a psycho-spiritual tool
Early Buddhism was more of a self-help program for mental health resting on a foundation of morality & generosity rather than a ceremonial or magical religion. The use of this particular mandala as a psycho-spiritual tool aligns very well with this early practice in Buddhism.
While a traditional interpretation of spirit beings & the supernatural realms is possible, in this psycho-spiritual practice, I take a symbolic rather than a literal view. In this, I am guided by Bhikkhu Payutto’s writing about the proper relationship with the supernatural or divine. In his book “Buddhadhamma: The laws of nature & their beneifts to life”,he describes 3 stages of development:
1) dependence on & solicitation to divine beings,
2) friendly co-existence with divine beings,
3) receiving honor & veneration from divine beings.
The goal eventually, is to wean one’s self from relating to the devas as powerful beings to be petitioned & flattered. In the end, one must become free, “not relying on supernatural forces or other external factors to provide encouragement, because one’s mind is steadfast.”
I turn to correlating progress that may be achieved using this mandala to Abraham Maslow’s classical theory of the hierarchy of needs. According to him, there are five categories of needs: physiological, safety, love, esteem, and self-actualization.
When using the mandala, the domains of the 4 Great Rulers correspond to the first four levels of Maslow’s hierarchy. Instead of petitioning to these celestial beings, one is supposed to turn inwardly & purify one’s mind by contemplating on certain themes associated to each Heavenly Ruler.
The illustration above shows the synthesis of the 4 Worldly Domains & Maslow’s hierechy; The Deva King Sakka is placed on top of the tiers not so much to represent full self-actualization but to show that there are higher tiers to attain in Buddhism.