Displaying 1 - 14 of 14
<p>This chapter from the collected volume <em>Psychology and Buddhism: From Individual to Global Community</em> looks at the interface between Buddhism and psychology with respect to self-control and addiction. The author looks at the commonalities and differences found between Buddhism, psychoanalysis, and behaviorism and then outlines Buddhist (especially Nichiren Buddhist) and psychological theories of addiction. In general, spiritual or religious practice has been found to be effective in the long-term recovery from addiction, though often this spirituality is informed by a Judeo-Christian perspective. The Buddhist tradition offers an additional mode of spirituality which may assist individuals in the path of recovery from addiction, as well as provide direction for transcending psychopathology altogether for higher, more enlightened states of being. (Zach Rowinski 2005-01-09)</p>
<p>This chapter from the book <em>Psychology and Buddhism: From Individual to Global Community</em> focuses on empowerment, a concept which in psychology has come to refer the "process that enables people, organizations, and communities to gain control over issues of concern to them." Historically, the concept of empowerment arose out of environments where people had very little power to control issues and challenges that faced them, such as places of extreme poverty and oppression. The concept of empowerment was proposed as a way to help individuals, organizations, and communities develop strategies to bring about change through activism, citizen participation, community development and organization, education, and critical thinking and activity aimed at affecting law and public policy. Taking as an example the international Soka Gakkai Buddhist society and drawing from the study of empowerment in psychology, the author looks at how Buddhist philosophy, practice, organizational structure, and models of social engagement and leadership can contribute to practical ways of personal empowerment on the individual level, collective empowerment at the community level, and, through the practice of socially engaged Buddhism, empowerment at the level of society. (Zach Rowinski 2005-01-09)</p>
<p>In this chapter of the book <em>Psychology and Buddhism: From Individual to Global Community</em>, the author suggests that not only does Buddhist mindfulness meditation allow the individual to develop a calmness that allows for a greater clarity of comprehension and an ability arrest impulsive behaviors, mindfulness also can be seen to have a social function. In the complex social environments, mindfulness allows the individual to take a step back and better observe and attend to the diversity of experiences, viewpoints, and feelings, and of oneself and others. (Zach Rowinski 2005-01-02)</p>
<p>In this chapter from the book <em>Psychology and Buddhism: From Individual to Global Community</em>, Buddhist scholar Richard P. Hayes looks at the Buddhist process toward transforming from a state of mind which tends toward harming oneself and others to one that is healing and able to benefit. He looks at the traditional Buddhist three-fold process of ethics, contemplation, and wisdom. Ethics provides a basis for contemplation by helping the individual avoid actions which may be a cause of gulit, shame, harm, and other obstacles to mental peace. During contemplation, the individual refines mental awareness and eventually applies this refined state of mind to the development of wisdom. Wisdom itself can be looked at as a three-fold process of (1) study, (2) reflection, and (3) cultivation. Through study, the individual learns about the stages of the path and their correct order etc. Reflection begins the process of deep internalization by questioning oneself and comparing oneself to one's spiritual teachers. Cultivation is the process whereby one infuses in one's state of being attitudes and insight conducive to fulfillment. This, in turn affects one's way of acting and speaking so that one's behavior is spontaneously and naturally virtuous and beneficial to oneself and others. (Zach Rowinski 2005-01-02)</p>
<p>The Buddhist concept of Mind-Only or Consciousness-Only provides a dynamic model of mental functioning wherein everything that appears to the individual ultimately arises from the mind or, in Sanskrit, the ālayavijñāna (a technical term sometimes translated as the "storehouse consciousness" or the "mind-basis-basis-of-all"). These appearances which arise out of this mind constitute all experiences of the individual. Even though appearances are no more than mind (i.e. only mind, mind/consciousness-only), they are grasped upon as though they were substantial and external. The idea of Consciousness-Only has implications for Buddhist views of nature and the environment. The author discusses the role of the mind (specifically the ālayavijñāna) in the creation of environmental problems and its role in developing a sense of responsibility for the environment. Through the training and cultivation of the mind paired with acting according to Buddhist ethics, we can approach solutions to environmental problems at their source. (Zach Rowinski 2005-01-02)</p>
<p>This chapter of <em>Psychology and Buddhism: From Individual to Global Community</em> seeks to order and examine psychotherapeutic literature that has been influenced by the Buddhist tradition. The author presents five groups of literature on Buddhism and psychotherapy: (1) Freudian psychodynamics; (2) Jungian mysticism; (3) Neo-Freudian eclecticism; (4) Behavioral pragmatism; and (5) New Age consciousness. While these groupings are roughly chronological in their organization, they do not represent increasingly nuanced synthesis or theoretical progression. The author's goal is to assess the manner in which psychologists have learned from and employed Buddhist ideas, as well as how psychologists have contributed to the Western understanding (and misunderstanding) of Buddhist teachings on the whole. (Zach Rowinski 2005-01-10)</p>
<p>This first chapter of <em>Psychology and Buddhism: From Individual to Global Community</em> provides a broad overview or guide to the essentials of the Buddhist tradition according to the various forms that have interacted with Western psychology. The authors begin by describing the basic Buddhist tenets and then look at several Buddhist lineages and practices in particular, specifically the Theravāda tradition, Vipassanā or insight meditation, Mahayana Buddhism, "Northern" or Tibetan Buddhism, Zen, and Nichiren Buddhism. The authors also look at Buddhism as it is currently practiced in the West. This chapter is aimed to be a guide for psychologists in understanding the Buddhist tradition and provides an introductory framework for the remaining essays in the volume. (Zach Rowinski 2005-01-10)</p>
<p>This concluding chapter of the book <em>Psychology and Buddhism: From Individual to Global Community</em> summarizes the central messages expressed in the entire book, namely how Buddhism offers ways of helping people individually, at the societal level, and globally. The ability of Buddhist practices to engender peace has implications for the reduction of global violence, terror, ethnic warfare. In this way, Buddhist practices can contribute to an individual's own well being and contribute the promotion of global harmony. (Zach Rowinski 2005-01-02)</p>
<p><em>Psychology and Buddhism: From Individual to Global Community</em> is a collection of essays on the interface between Buddhism and psychology by a dozen professionals from clinical psychology, psychiatry, education, environmental science, and religious studies. The aim of the book, as the editors say, is "to inform, stimulate, and broaden the thinking of psychologists and others" interested in the practical and theoretical aspects of the relation between Buddhism and psychology. This volume covers a far-ranging series of topics organized roughly according to the themes of individual, community, and global peace and draws inspiration from multiple different Buddhist traditions. The beginning chapters of the book provide an outline of the Buddhist tradition and the history of how Buddhism has influenced psychotherapy. Later chapters offer perspectives on Buddhist ethics, Gestalt psychology, existentialism, community psychology, an examination of mental health from a Buddhist perspective, and several essays looking at how Buddhist and psychological concepts and practices can be employed to effect change on the social and global levels. (Zach Rowinski 2005-01-10)</p>
<p>This chapter of the book <em>Psychology and Buddhism: From Individual to Global Community</em> proposes a synthesis between Buddhist values and "community psychology," a field of psychology that began in the 1960s in an attempt to seek out solutions to community and social problems. Both the Buddhist tradition and community psychology, the authors note, have assisted in transforming the world, one based on internal or spiritual guidance and the other from an external and action-oriented approach. The authors overview the basic characteristics of these traditions and offer ways in which they might be integrated for the sake of helping contribute to social change and community. Many social interventions and theoretical frameworks for attending to community problems have not looked to religious philosophy and mythology. Specifically, Buddhist values could help provide the inspiration and foundation for the development of interventions "that address the structural issues that are predisposing so many contemporary citizens to a sense of isolation and alienation." The authors suggest getting back in touch with the wisdom traditions and their communal mythologies can assist in helping individuals feel connected with their larger community. (Zach Rowinski 2005-01-09)</p>
<p>Daseinsanalysis (also known as existential therapy) is a type of therapy used in clinical psychology and psychiatry developed by Swiss psychiatrist Medard Boss. Boss, a student of German philosopher Martin Heidegger, saw daseinanalysis as a technique for reframing how the therapist sees and understands the relationship of the human being and the world. More specifically, Boss emphasized the need to understand phenomena as they are experienced by the client rather than through highly theoretical constructs of other types of psychotherapy, such as Freudian psychoanalysis. Based on Heidegger's theory of "Being-in-the-world," this approach attempts to eliminate the strong sense of bifurcation between an independent human and totally extrinsic world; Instead, the therapist is encouraged to attend to the two as an indivisible whole.</p>
<p>Although his professional work did not make any references to Buddhism, Boss was highly interested in Eastern religions and even traveled to India to study and practice meditation. Much like Boss' approach to psychotherapy, Buddhism, too, emphasizes the need to look closely at the nature of experience for the purpose of alleviating human suffering. This chapter from the book <em>Psychology and Buddhism: From Individual to Global Community</em> looks at dasineanyalsis and Buddhism for their important similarities and differences, especially as they pertain to personal and social responsibility. Citing the case study of a woman diagnosed with cancer, the author shows how Buddhism and daseinanalysis can be integrated into a therapeutic method for helping patients cultivate acceptance in the face of adversity. (Zach Rowinski 2005-01-09)</p>
<p>In this chapter from the book <em>Psychology and Buddhism: From Individual to Global Community</em>, the author discusses recent trends in society of attributing the causes of suffering and behavior to external, purely biological causes, while ignoring the role of subjectivity, the mind, meaning, personal responsibility and intentions. As a working psychologist and psychotherapist, the author finds this recent trend troubling. The author suggests Buddhism has an alternative approach to understanding the mind and behavior which looks at suffering in terms of both mental and physical causes. The author outlines the Buddhist view of suffering (or dukkha in Sanskrit), in a larger effort of seeking out a science of subjectivity. (Zach Rowinski 2005-01-02)</p>
<p>In this chapter from the book <em>Psychology and Buddhism: From Individual to Global Community</em>, the authors discuss Mahāyāna Buddhist concepts and methods transcending a strong bifurcation or feeling of self and other. These Mahāyāna Buddhist principles and concepts of integration are looked at specifically for how they can help eliminate ethnic conflict in the world. The authors look at the nature and causes of ethnic conflict and then outline four fundamental aspects to Mahāyāna Buddhism, all of which are related to integration: (1) the True Self, (2) Eternity of Life, (3) universal compassion, and (4) a sense of global interdependence. (Zach Rowinski 2005-01-02)</p>
<p>This chapter seeks to establish connections Western psychological and Indo-Tibetan Buddhist philosophy in the area of ethics and value. In the face of how values have varied widely and changed greatly throughout time and place, it can be a challenge to determine exactly how values might hold any claim of validity, especially in an culture where the discussion of values often is founded in a framework of absolutism versus relativism. Absolutism, the author suggests, "clings to validity, but at the price of rigid and rule bound exclusivity," while relativity eliminates exclusivity at the price of any claims to validity or universality. The author suggests that in looking at the psychology of values, there are other paradigms which live outside the narrow duality of absolutism and relativism, namely the traditions of Gestalt psychology and Mahāyāna Buddhism, and which allow for an approach to ethics and values which recognizes plurality and diversity. (Zach Rowinski 2005-01-09)</p>