• • • includes an analysis of human psychology,,, and along with practices. A unique feature of Buddhist psychology is that it is embedded within the greater and, and its psychological terminology is colored by ethical overtones. Buddhist psychology has two therapeutic goals: the healthy and virtuous life of a ( samacariya, 'harmonious living') and the ultimate goal of, the total cessation of dissatisfaction and suffering (). And the modern discipline of have multiple parallels and points of overlap.

BuddhaNet.net in Australia offer these eBooks as gifts for free download - 'The gift of Dharma is the greatest of all gifts.' -- The Buddha. This file contains an updated list of all the ebooks with an expanded description of each one. -- pdf_filelist06.zip. Please Note: These eBooks are in PDF and have been compressed. In the wake of a series of ethical scandals in American Buddhist communities during the 1980s. Jack Kornfield took the initiative to compose a teachers' code of ethics based on the five precepts.16 This document explains specific ways in which the IMS and Spirit Rock teachers commit themselves to following the precepts.

This includes a descriptive of mental states, emotions and behaviors, as well as theories of and mental factors. Psychotherapists such as have found in Buddhist experiences (e.g. ) the potential for transformation, healing and finding existential meaning. Some contemporary mental-health practitioners such as increasingly find ancient Buddhist practices (such as the development of ) of empirically proven therapeutic value, while Buddhist teachers such as see Western Psychology as providing complementary practices for Buddhists. Main article: According to Padmal de Silva 'Buddhist strategies represent a therapeutic model which treats the person as his/her agent of change, rather than as the recipient of externally imposed interventions.'

Silva argues that the Buddha saw each person responsible for their own personal development and considers this as being similar to the approach to psychology. Humanistic psychotherapy places much emphasis on helping the client achieve self-actualization and personal growth (e.g.

Since Buddhist practice also encompasses practical wisdom, spiritual virtues and morality, it cannot be said to be just another form of psychotherapy. It is more accurate to see it as a way of life or a way of being (). In Buddhism is based upon the noble which integrates, wisdom or understanding () and psychological practices such as (, cultivation, development). In traditional Buddhism is based on the ideas of and. The highest state a human can achieve (an or a Buddha) is seen as being completely free from any kind of dissatisfaction or suffering, all negative mental tendencies, roots and influxes have been eliminated and there are only positive emotions like and present.

Buddhist meditation of two main types, is meant to calm and relax the mind, as well as develop focus and concentration by training on a single object. Is a means to gain insight or understanding into the nature of the mental processes and their through the application of continuous and stable and comprehension (). Though the ultimate goal of these practices are, the Buddha stated that they also bring mundane benefits such as relaxation, good sleep and pain reduction. Buddhist texts also contain mental strategies of thought modification which are similar to techniques.

A comparison of these systems of cognitive behavioral modification has been discussed by professor William Mikulas and Padmal de Silva. Main article: The third part (or pitaka, literally 'basket') of the Tripitaka is known as the (Pali; Skt. The Abhidhamma works are historically later than the two other collections of the Tipitaka (3rd century BCE and later) and focus on. The Buddhist Abhidhamma works analyze the mind into elementary factors of experience called dharmas (Pali: dhammas). Dhammas are phenomenal factors or 'psycho-physical events' whose interrelations and connections make up all streams of human experience. There are four categories of dharmas in the Theravada Abhidhamma: ( awareness), ( mental factors), ( physical occurrences, material form) and ( cessation). Abhidhamma texts are then an attempt to list all possible factors of experience and all possible relationships between them.

Among the achievements of the Abhidhamma psychologists was the outlining of a theory of, a theory of, and a. Ven., president of the, has synopsized the Abhidhamma as follows: 'The system that the Abhidhamma Pitaka articulates is simultaneously a philosophy, a psychology, and an ethics, all integrated into the framework of a program for liberation. The Abhidhamma's attempt to comprehend the nature of reality, contrary to that of classical science in the West, does not proceed from the standpoint of a neutral observer looking outwards towards the external world. The primary concern of the Abhidhamma is to understand the nature of experience, and thus the reality on which it focuses is conscious reality. For this reason the philosophical enterprise of the Abhidhamma shades off into a phenomenological psychology. To facilitate the understanding of experienced reality, the Abhidhamma embarks upon an elaborate analysis of the mind as it presents itself to introspective meditation.

It classifies consciousness into a variety of types, specifies the factors and functions of each type, correlates them with their objects and physiological bases, and shows how the different types of consciousness link up with each other and with material phenomena to constitute the ongoing process of experience.' Buddhism and Psychology [ ] Buddhism and psychology overlap in theory and in practice. Since the beginning of the 20th century, four strands of interplay have evolved: • descriptive phenomenology: scholars have found in Buddhist teachings a detailed introspective psychology (particularly in the which outlines various traits, emotions and ). • psychotherapeutic meaning: psychotherapists have found in Buddhism's approach and experiences (such as in Zen ) the potential for transformation, healing and finding existential meaning.

This connection was explained by a modification of introducing the process of initiation. • clinical utility: some contemporary mental-health practitioners increasingly find ancient Buddhist practices (such as the development of ) of empirically proven therapeutic value. • popular psychology and spirituality: psychology has been popularized, and has become blended with in some forms of. Buddhist notions form an important ingredient of this modern mix.

Psychology [ ]. Was one of the first modern Psychologist to conceptualize canonical Buddhist writings in terms of psychology. The contact between Buddhism and Psychology began with the work of the scholars, whose main work was translating the Buddhist. In 1900, Indologist published through the a translation of the 's first book, the, and entitled the translation, 'Buddhist Manual of Psychological Ethics'. In the introduction to this seminal work, Rhys Davids praised the sophistication of the Buddhist psychological system based on 'a complex continuum of subjective phenomena' ( dhammas) and the relationships and laws of causation that bound them (Rhys Davids, 1900, pp. Buddhism's psychological orientation is a theme Rhys Davids pursued for decades as evidenced by her further publications, Buddhist Psychology: An Inquiry into the Analysis and Theory of Mind in Pali Literature (1914) and The Birth of Indian Psychology and its Development in Buddhism (1936).

An important event in the interchange of East and West occurred when American psychologist invited the Sri Lankan Buddhist to lecture in his classes at in December 1903. After Dharmapala lectured on Buddhism, James remarked, “This is the psychology everybody will be studying 25 years from now.” Later scholars such as (The principles of Buddhist psychology, 1987), Padmal de Silva (Buddhism and behaviour modification, 1984), Edwina Pio (Buddhist Psychology: A Modern Perspective, 1988) and (Zen and the Psychology of Transformation, 1990) wrote about and compared Buddhism and Psychology directly.

Writers in the field of (which deals with, and similar topics) such as also integrated Buddhist thought and practice into their work. The 1960s and '70s saw the, especially in the United States.

In the 1970s, psychotherapeutic techniques using “mindfulness” were developed such as therapy by (1934–2011), possibly the first mindfulness based therapy. 's Mindfulness-Based Stress Reduction (MBSR) was a very influential development, introducing the term into Western Cognitive behavioral therapy practice. Kabat-Zinn's students Zindel V. Williams and John D.

Digiflex 150 Drivers Windows 7. Teasdale later developed (MBCT) in 1987. Research by Sarah Lazar et al (2005) found brain areas that are thicker in practitioners of Insight meditation than control subjects who do not meditate. More recent work has focused on clinical research of particular practices derived from Buddhism such as mindfulness meditation and compassion development (ex. The work of, ) and on psycho-therapeutic practices which integrate meditative practices derived from Buddhism.

From the perspective of Buddhism, various modern Buddhist teachers such as and have academic degrees in. Applying the tools of modern (EEG, fMRI) to study is also an area of integration. One of the first figures in this area was neurologist, who wrote (1998). Others who have studied and written about this type of research include,, Rick Hanson (Buddha's Brain, 2009) and Zoran Josipovic.

A recent review of the literature on the concludes that the practice 'exerts beneficial effects on physical and mental health, and cognitive performance' but that 'the underlying neural mechanisms remain unclear.' Japanese Psychology [ ]. Shoma Morita (1874-1938) In, a different strand of comparative thought developed, beginning with the publication, 'Psychology of Zen Sect' (1893) and 'Buddhist psychology' (1897), by (1858–1919).

In 1920, Tomosada Iritani (1887–1957) administered a questionnaire to 43 persons dealing with Zen practice, in what was probably the first empirical psychological study of Zen. In the field of psychotherapy, was developed by (1874-1938) who was influenced. Koji Sato (1905–1971) began the publication of the journal, Psychologia: An International Journal of Psychology in the Orient in 1957 with the aim of providing a comparative psychological dialogue between East and West (with contributions from Bruner, Fromm, and Jung). In the 1960s, Kasamatsu and Hirai used to monitor the brains of Zen meditators. This led to the promotion of various studies covering psychiatry, physiology, and psychology of Zen by the which were carried out in various laboratories. Another important researcher in this field, Prof. Yoshiharu Akishige, promoted Zen Psychology, the idea that the insights of Zen should not just be studied but that they should inform psychological practice.

Research in this field continues with the work of Japanese psychologists such as Akira Onda and Osamu Ando. In Japan, a popular psychotherapy based on Buddhism is therapy, developed from Buddhist introspection by Ishin Yoshimoto (1916–1988). Naikan therapy is used in correctional institutions, education, to treat alcohol dependence as well as by individuals seeking self development. Buddhism and Psychoanalysis [ ] Buddhism has some views which are comparable to. These include a view of the and unconscious thought processes, the view that unwholesome unconscious forces cause much of human suffering and the idea that one may gain insight into these thought processes through various practices, including what Freud called 'evenly suspended attention.'

A variety of teachers, clinicians and writers such as,,,,, and have attempted to bridge and integrate psycho-analysis and Buddhism. British barrister has referred to mid-twentieth century collaborations between psychoanalysts and Buddhist scholars as a meeting between: 'Two of the most powerful forces operating in the Western mind today.' Suzuki's influence [ ]. (1870-1966) was instrumental in spreading to the World. One of the most important influences on the spread of Buddhism in the west was scholar. He collaborated with psycho-analysts, and.

Wrote the foreword to Suzuki's Introduction to Zen Buddhism, first published together in 1948. In his foreword, Jung highlights the enlightenment experience of as the 'unsurpassed transformation to wholeness' for Zen practitioners. And while acknowledging the inadequacy of Psychologist attempts to comprehend through the lens of intellectualism, Jung nonetheless contends that due to their shared goal of self transformation: 'The only movement within our culture which partly has, and partly should have, some understanding of these aspirations [for such enlightenment] is psychotherapy.' Referencing Jung and Suzuki's collaboration as well as the efforts of others, and noted that: 'There is an unmistakable and increasing interest in Zen Buddhism among psychoanalysts'.

The Principles Of Engineering Materials Barrett Pdf Printer. One influential psychoanalyst who explored Zen was, who traveled to Japan in 1952 to meet with Suzuki and who advised her colleagues to listen to their clients with a 'Zen-like concentration and non attachment'. Suzuki, Fromm and other psychoanalysts collaborated at a 1957 workshop on 'Zen Buddhism and Psychoanalysis' in Cuernavaca, Mexico. Fromm contends that, at the turn of the twentieth century, most psychotherapeutic patients sought treatment due to medical-like symptoms that hindered their social functioning. However, by mid-century, the majority of psychoanalytic patients lacked overt symptoms and functioned well but instead suffered from an 'inner deadness' and an 'alienation from oneself'. Paraphrasing Suzuki broadly, Fromm continues: Zen is the art of seeing into the nature of one's being; it is a way from bondage to freedom; it liberates our natural energies. And it impels us to express our faculty for happiness and love.

[.] [W]hat can be said with more certainty is that the knowledge of Zen, and a concern with it, can have a most fertile and clarifying influence on the theory and technique of psychoanalysis. Zen, different as it is in its method from psychoanalysis, can sharpen the focus, throw new light on the nature of insight, and heighten the sense of what it is to see, what it is to be creative, what it is to overcome the affective contaminations and false intellectualizations which are the necessary results of experience based on the subject-object split' Buddhist psychoanalytic dialogue and integration [ ] The dialogue between Buddhism and psychoanalysis has continued with the work of psychiatrists such as,, Jack Engler, Axel Hoffer, Jeremy D.

Safran, David Brazier, and Jeffrey B. (1927-1997) was the Director of the London Clinic of Psychoanalysis, a and a. She theorized that there are distinct similarities in the transformation of the self that occurs in both and. She believed that the practice of Buddhism and Psychoanalysis where 'mutually reinforcing and clarifying' (Coltart, The practice of psychoanalysis and Buddhism).

Is an American psychiatrist who practiced Buddhism in Thailand under and has since written several books on psychoanalysis and Buddhism ( Thoughts Without a Thinker 1995, Psychotherapy Without the Self, 2008). Epstein relates the Buddhist Four Noble Truths to primary as described by in his theory on the.

The first truth highlights the inevitability of humiliation in our lives of our narcissistic self-esteem. The second truth speaks of the primal thirst that makes such humiliation inevitable.

The third truth promises release by developing a realistic self-image, and the fourth truth spells out the means of accomplishing that. Rubin has also written on the integration of these two practices in Psychotherapy and Buddhism, Toward an Integration (1996). In this text, he criticizes the Buddhist idea of enlightenment as a total purification of mind: 'From the psychoanalytic perspective, a static, conflict-free sphere-a psychological 'safehouse' -beyond the vicissitudes of conflict and conditioning where mind is immune to various aspects of affective life such as self-interest, egocentricity, fear, lust, greed, and suffering is quixotic. Since conflict and suffering seem to be inevitable aspects of human life, the ideal of Enlightenment may be asymptotic, that is, an unreachable ideal.' He points to as examples. Rubin also outlines a case study of the psychoanalytic treatment of a Buddhist meditator and notes that meditation has been largely ignored and devalued by psychoanalysts. He argues that Buddhist meditation can provide an important contribution to the practice of psychoanalytic listening by improving an analyst's capacity for attention and recommends meditation for psychoanalysts.

Axel Hoffer has contributed to this area as editor of 'Freud and the Buddha', which collects several essays by psychoanalysts and a Buddhist scholar, Andrew Olendzki. Olendzki outlines an important problematic between the two systems, the Freudian practice of, which from the Buddhist perspective is based on: “The reflexive tendency of the mind to incessantly make a narrative of everything that arises in experience is itself the cause of much of our suffering, and meditation offers a refreshing refuge from mapping every datum of sensory input to the macro-construction of a meaningful self.” Olendzki also argues that for the Buddhist, the psychoanalytic focus on linguistic narrativity distracts us from immediate experience. David Brazier [ ]. See also: David Brazier is a psychotherapist who combines psychotherapy and Buddhism (Zen therapy, 1995).

Brazier points to various possible translations of the Pali terms of the, which give a new insight into these truths. The traditional translations of samudhaya and nirodha are 'origin' and 'cessation'. Coupled with the translation of dukkha as 'suffering', this gives rise to a causal explanation of suffering, and the impression that suffering can be totally terminated. The translation given by gives a different interpretation to the Four Noble Truths. • Dukkha: existence is imperfect, it's like a wheel that's not straight into the axis; • Samudhaya: simultaneously with the experience of dukkha there arises, thirst: the dissatisfaction with what is and the yearning that life should be different from what it is.

We keep imprisoned in this yearning when we don't see reality as it is, namely imperfect and ever-changing; • Nirodha: we can confine this yearning (that reality is different from what it is), and perceive reality as it is, whereby our suffering from the imperfectness becomes confined; • Marga: this confinement is possible by following the. In this translation, samudhaya means that the uneasiness that's inherent to life the craving that life's event would be different. The translation of nirodha as confinement means that this craving is a natural reaction, which cannot be totally escaped or ceased, but can be limited, which gives us freedom.

Gestalt therapy [ ], an approach created by, was based on phenomenology, existentialism and also and Taoism. Perls spent some time in Japanese Zen monasteries and his therapeutic techniques include mindfulness practices and focusing on the present moment. Practices outlined by Perls himself in Ego, hunger and aggression (1969), such as “concentration on eating” (“we have to be fully aware of the fact that we are eating”) and “awareness continuum” are strikingly similar to Buddhist mindfulness training. Other authors in Gestalt Therapy who were influenced by Buddhism are and (who developed by including ). According to Crocker, an important Buddhist element of Gestalt is that a “person is simply allowing what-is in the present moment to reveal itself to him and out of that receptivity is responding with ‘’”. More recently, has written about the practice of Gestalt and Tibetan Buddhism.

Existential and Humanistic psychology [ ] Both and models of human psychology stress the importance of personal responsibility and freedom of choice, ideas which are central to and psychology. Humanistic psychology's focus on developing the ‘fully functioning person’ (Carl Rogers) and (Maslow) is similar to the Buddhist attitude of self development as an ultimate human end. The idea of can also be compared to the Buddhist view that the individual is ultimately responsible for their own development, that a Buddhist teacher is just a guide and that the patient can be “a light unto themselves”. 's idea of 'unconditional positive regard' and his stress on the importance of has been compared to Buddhist conceptions of compassion ().

Meditation has been seen as a way to aid the practice of person centered psychotherapy. Person centered therapist Manu Buzzano has written that 'It seemed clear that regular meditation practice did help me in offering congruence, empathy and unconditional positive regard.' He subsequently interviewed other person centered therapists who practiced meditation and found that it enhanced their empathy, nonjudgmental openess and quality of the relationship with their clients. A comparison has also been made between 's and ideals of, both in theory and in manifesting Buddhist ideals in practice. Padmasiri de Silva sees the focus of existential psychology on the 'tragic sense of life' just a different expression of the Buddhist concept of. The existential concept of anxiety or angst as a response to the human condition also resonates with the Buddhist analysis of fear and despair.

The Buddhist monk in the preface to his 'Notes on Dhamma' wrote that the work of the existential philosophers offered a way to approach the Buddhist texts, as they ask the type of questions about feelings of anxiety and the nature of existence with which the Buddha begins his analysis. Nanavira also states that those who have understood the Buddha's message have gone beyond the existentialists and no longer see their questions as valid. Likewise sees the parallel between the Buddhists and Existentialists only preliminary: 'In terms of the Four Truths, the existentialists have only the first, which teaches that everything is ill. Of the second, which assigns the origin of ill to craving, they have only a very imperfect grasp. As for the third and fourth, they are quite unheard of.Knowing no way out, they are manufacturers of their own woes.' Positive Psychology [ ] The growing field of shares with Buddhism a focus on developing a positive emotions and personal with the goal of improving human.

Positive psychology also describes the futility of the ', the chasing of ephemeral pleasures and gains in search of lasting happiness. Buddhism holds that this very same striving is at the very root of human unhappiness.

The Buddhist concept and practice of mindfulness meditation has been adopted by psychologists such as Rick Hanson ( Buddha's brain, 2009), T.B. Ciarrochi ( Mindfulness, acceptance, and positive psychology, 2013) and Itai Ivtzan ( Mindfulness in Positive Psychology, 2016). Brown and Richard M. Ryan of the have developed a 15-item 'Mindful attention awareness scale' to measure dispositional mindfulness. The concept of studied by has been compared to Buddhist meditative states such as and mindfulness. Ronald Siegel describes flow as “mindfulness while accomplishing something.” Nobo Komagata and Sachiko Komagata, however, are critical of characterizing the notion of “flow” as a special case of mindfulness, noting that the connection is more complicated.

Zen Buddhism has a concept called (無心, no mind) which is also similar to flow. Christopher K. Germer, clinical instructor in psychology at and a founding member of the Institute for Meditation and Psychotherapy, has stated: 'Positive psychology, which focuses on human flourishing rather than mental illness, is also learning a lot from Buddhism, particularly how mindfulness and compassion can enhance wellbeing. This has been the domain of Buddhism for the past two millennia and we’re just adding a scientific perspective.' And Buddhist monk have pointed out that the framework of Positive psychology is ethically neutral, and hence within that framework, you could argue that 'a serial killer leads a pleasant life, a skilled Mafia hit man leads a good life, and a fanatical terrorist leads a meaningful life.'

Thanissaro argues that Positive psychology should also look into the ethical dimensions of the good life. Regarding the example of flow states he writes: 'A common assumption is that what you do to induce a sense of flow is purely a personal issue, and ultimately what you do doesn’t really matter. What matters is the fact of psychological flow. You’re most likely to experience flow wherever you have the skill, and you're most likely to develop skill wherever you have the aptitude, whether it’s in music, sport, hunting, meditating, etc.

From the Buddha’s point of view, however, it really does matter what you do to gain gratification, for some skills are more conducive to stable, long-term happiness than others, due to their long-term consequences' The skills that Thanissaro argues are more conductive to happiness include Buddhist virtues like harmlessness, generosity, moral restraint, and the development of good will as well as mindfulness, concentration, discernment. Naropa University [ ]. 'Buddhism will come to the West as a psychology.' - Chogyam Trungpa, 1974 In his introduction to his 1975 book, Glimpses of the Abhidharma, Rinpoche wrote: Many modern psychologists have found that the discoveries and explanations of the coincide with their own recent discoveries and new ideas; as though the Abhidharma, which was taught 2,500 years ago, had been redeveloped in the modern idiom.' Trungpa Rinpoche's book goes on to describe the nanosecond phenomenological sequence by which a sensation becomes conscious using the Buddhist concepts of the '.' In 1974, Trungpa Rinpoche founded the Naropa Institute, now called. Since 1975, this accredited university has offered degrees in 'contemplative psychology.'

Mind and life institute [ ]. With the, and Richard Davidson at XXVI conference. Every two years, since 1987, the has convened gatherings of Buddhists and scientists. Reflecting on one Mind and Life session in March 2000, psychologist notes: Since the time of in the fifth century BC, an analysis of the mind and its workings has been central to the practices of his followers. This analysis was codified during the first millennium after his death within the system called, in the Pali language of Buddha's day, (or Abhidharma in Sanskrit), which means 'ultimate doctrine'. Every branch of Buddhism today has a version of these basic psychological teachings on the mind, as well as its own refinements' Buddhist techniques in clinical settings [ ] For over a millennium, throughout the world, Buddhist practices have been used for non-Buddhist ends.

More recently, clinical psychologists, theorists and researchers have incorporated Buddhist practices in widespread formalized psychotherapies. Buddhist practices have been explicitly incorporated into a variety of psychological treatments. More tangentially, psychotherapies dealing with share core principles with ancient Buddhist antidotes to personal suffering. Mindfulness practices [ ] Fromm distinguishes between two types of meditative techniques that have been used in psychotherapy: • used to induce relaxation; • meditation 'to achieve a higher degree of non-attachment, of non-greed, and of non-illusion; briefly, those that serve to reach a higher level of being' (p. 50). Fromm attributes techniques associated with the latter to Buddhist mindfulness practices. Two increasingly popular therapeutic practices using Buddhist mindfulness techniques are 's (MBSR) and 's (DBT). Other prominent therapies that use mindfulness include ' (ACT), founded in 1978 by the British psychiatrist and Zen Buddhist and, based on MBSR, (MBCT) (Segal et al., 2002).

Clinical researchers have found Buddhist mindfulness practices to help alleviate anxiety, depression and certain personality disorders. Mindfulness Based Stress Reduction (MBSR) [ ] Kabat-Zinn developed the eight-week program over a ten-year period with over four thousand patients at the University of Massachusetts Medical Center. Describing the MBSR program, Kabat-Zinn writes: This 'work' involves above all the regular, disciplined practice of moment-to-moment awareness or mindfulness, the complete 'owning' of each moment of your experience, good, bad, or ugly. This is the essence of full catastrophe living. Kabat-Zinn, a one-time practitioner, Although at this time mindfulness meditation is most commonly taught and practiced within the context of Buddhism, its essence is universal.

Yet it is no accident that mindfulness comes out of Buddhism, which has as its overriding concerns the relief of suffering and the dispelling of illusions. In terms of clinical diagnoses, MBSR has proven beneficial for people with depression and anxiety disorders; however, the program is meant to serve anyone experiencing significant stress. It would be based on relatively intensive training in Buddhist meditation without the Buddhism (as I liked to put it), and yoga. Dialectical Behavioral Therapy (DBT) [ ] In writing about DBT, Zen practitioner Linehan states: As its name suggests, its overriding characteristic is an emphasis on 'dialectics' – that is, the reconciliation of opposites in a continual process of synthesis. This emphasis on acceptance as a balance to change flows directly from the integration of a perspective drawn from Eastern (Zen) practice with Western psychological practice.' Similarly, Linehan writes: Mindfulness skills are central to DBT. They are the first skills taught and are [reviewed].

The skills are psychological and behavioral versions of meditation practices from Eastern spiritual training. I have drawn most heavily from the practice of Zen Controlled clinical studies have demonstrated DBT's effectiveness for people with.

Acceptance and Commitment Therapy (ACT) [ ] did not explicitly emerge from Buddhism, but its concepts often parallel ideas from Buddhist and mystical traditions. ACT has been defined by its originators as a method that 'uses acceptance and mindfulness processes, and commitment and behavioral activation processes to produce psychological flexibility.'

• Buddhist doctrine was first articulated by (traditionally ca. 563 BCE to ca. 483 BCE; historically probably ca. 480 BCE to ca. Bechert, 2004]). The establishment of a self-conscious field of psychology as the empirical assessment of human mental activities and behavior is often identified with the work of (August 16, 1832 – August 31, 1920).

• The notion that consciousness is a sequence of states, like cells in a film strip, while not explicitly contrary to notions of consciousness found in the, is found explicitly in the Pali (see Bodhi, 2000, p. • Fromm et al., (1960), back cover. Explicitly, in regards to the book associated with the 1957 Cuernavaca, Mexico conference mentioned below, Humphries wrote: 'This is the first major attempt to bring together two of the most powerful forces operating in the Western mind today.' • Both Fromm (1960) and Ellis (1962) cite this text as influential. • In particular, Jung quotes 's stating, 'Zen is neither psychology nor philosophy' (Suzuki & Jung, 1948, p. • To support this statement, Fromm (1960, p.

1) refers to Jung's foreword to Suzuki (1949), Benoit (1955), and Sato (1958). 78) also refers to who 'was intensely interested in Zen Buddhism during the last years of her life.'

• Fromm et al. Selected presentations from this conference are included in Fromm et al. Fromm's interest in Buddhism extended to multiple as evidenced by his writing the foreword for Nyanaponika et al. • Cited in Goleman, 2004, p. Goleman, who was teaching psychology at Harvard University at the time, goes on to write: 'The very idea that Buddhism had anything to do with psychology was at the time for most of us in the field patently absurd.

But that attitude reflected more our own naivete than anything to do with Buddhism. It was news that Buddhism — like many of the world's great spiritual traditions — harbored a theory of mind and its workings' (p. • Naropa University has also been a training ground and meeting place for many of today's most prolific popularizers of a Buddhism-informed psychology such as and a psychologically savvy Buddhism such as • Books that have documented these meetings include Begley (2007), Davidson & Harrington (2002), Goleman (1997), Goleman (2004), Harrington & Zajonc (2006), Haywood & Varela (2001), Houshmand et al.

(1999), Varela (1997), and Zajonc & Houshmand (2004). • For instance, ninth-century Chinese Patriarch referred to non-Buddhist uses of Buddhist meditation practices as bonpu meditation. For more information, see • For an authoritative source regarding Buddhist mindfulness meditation, Fromm (2002) references Nyanaponika (1996). Fromm (2002, pp. 52-53) goes on to write: [T]here are two core doctrines acceptable to many who, like myself, are not Buddhists, yet are deeply impressed by the core of Buddhist teaching. I refer first of all to the doctrine that the goal of life is to overcome greed, hate, and ignorance.

In this respect Buddhism does not basically differ from Jewish and Christian ethical norms. More important, and different from the Jewish and Christian tradition, is another element of Buddhist thinking: the demand for optimal awareness of the processes inside and outside oneself. For an overview of Buddhist mindfulness practices, see and. • In Kabat-Zinn (2005, p. 26), for instance, he writes: Because I practice and teach mindfulness, I have the recurring experience that people frequently make the assumption that I am a Buddhist.

When asked, I usually respond that I am not a Buddhist (although there was a period in my life when I did think of myself in that way, and trained and continue to train in and have huge respect and love for different Buddhist traditions and practices), but I am a student of Buddhist meditation, and a devoted one, not because I am devoted to Buddhism per se, but because I have found its teachings and its practices to be so profound and so universally applicable, revealing and healing.' He goes on to write: • According to Kabat-Zinn (2005, p. 431): 'Marsha [Linehan] herself is a long-time practitioner of Zen, and DBT incorporates the spirit and principles of mindfulness and whatever degree of formal practice is possible.' • The parenthetical '(Zen)' is included in Linehan's actual text. • Regarding DBT's empirical effectiveness, Linehan (1993b, p.

1) cites Linehan et al. (1991), Linehan & Heard (1993), and Linehan et al. Clinical experience has shown DBT to be effective for people with borderline personality disorder as well as other Axis II. • Elsewhere in Ellis (1991, pp. 336-37), in response to concerns voiced by Watts (1960) regarding overly rationalistic psychotherapy, Dr. Ellis expresses a caveat specifically regarding Zen-like spiritual pursuits. Ellis notes that 'perhaps the main goal' of a patient of rational-emotive therapy 'is that of commitment, risk-taking, joy of being; and sensory experiencing, as long as it does not merely consist of short-range self-defeating hedonism of a childish variety.'

Ellis then adds: Even some of the Zen Buddhist strivings after extreme sensation, or, would not be thoroughly incompatible with some of the goals a devotee of rational-emotive living might seek for himself — as long as he did not seek this mode of sensing as an escape from facing some of his fundamental anxieties or hostilities • In the example cited from Ellis (1997), a person attempts to replace their hostile feelings with pleasant feelings associated with the same individual. In general, with Buddhist metta practice, one elicits feelings of loving kindness by contemplating on a benefactor and one then uses these self-elicited warm feelings to then permeate the experiencing of a perceived 'enemy.'

Moreover, Buddhist metta practice directs loving kindness towards all beings, near or far, kind or brutal, human or non-human. References [ ].

10 Books of Dharma Wisdom by Jack Kornfield Jack Kornfield is one of the most celebrated and prolific authors in the United States. He speaks with tenderness and writes with supreme skillfulness and flow that is a joy to read. Reading his books is a breeze in the spring air; it is just like taking a walk in the park. Jack offers innumerable gems of illuminating Buddhist wisdom that are relevant and practical for daily lives. Here is a list of 10 books of Dharma wisdom by Jack Kornfield: #1 – shows us how to translate the realization of enlightenment (“the ecstasy”) when we are faced with the day-to-day task of translating that freedom into our imperfect lives (“the laundry”) We are faced with the laundry. Through moving personal stories and traditional tales, we learn how the enlightened heart navigates the real world of family relationships, emotional pain, earning a living, sickness, loss, and death. You will learn how we prepare our hearts for awakening in the modern spiritual journey.

#2 – offers guide on how we transcend suffering when life throws us a curve ball. When the path ahead is dark, how can we keep from stumbling?

How do we make our way with courage and dignity? Jack shows us that “Inside each of us is an eternal light that I call ‘the One Who Knows. Awakening to this wisdom can help us fin dour way through pain and suffering with grace and tenderness.” #3 – This is a graceful little book that collects Jack Kornfield’s years of age-old teachings, modern stories, and time-honored practices for bringing healing, peace, and compassion into our daily lives.

There are numerous meditation practices for readers to discover a new way to meet life’s greatest challenges with acceptance, joy, and hope. #4 – This tiny book offers concise compendium of original Buddhist teachings from the most popular Indian, Tibetan, Chinese, and Japanese sources. Among the selections are some of the earliest recorded sayings of the Buddha on the practice of freedom, passages from later Indian scriptures on the perfection of wisdom, verses from Tibetan masters on the enlightened mind, and songs in praise of meditation by Zen teachers. #5 – offers a straightforward, step-by-step method for bringing Insight Meditation into your life to calm the spirit and clear the mind for higher understanding.

Now, in this course created especially for beginners, Jack did it with humor and insight in the explanation of the Buddhist way of bringing deep spirituality into your everyday life. #6 – In the Wise Heart, Jack explains that we have the unlimited potential for extraordinary life through the experience of awakening the loving-kindness and joy of communing with the daily experiences. It is a book that offers accessible, comprehensive, and illuminating guide to Buddhist psychology for the Western readers. #7 – shows that you can find inner peace and wisdom, right where you are; you don’t need to move to an ashram or monastery. Your life, just as it is, is the perfect place to be. Jack shares his key lessons gleaned from more than forty years of committed study and meditation practices for awakening our Buddha-nature within.

#8 – chronicles the teachings of the Buddhist master Achaan Chah during his years spent in meditating in a forest monastery of Thailand. It is a remarkable book that reflects his simple and powerful message as well as the quiet, joyful Buddhist practice of dhudanga, or “everyday mindfulness,” with profound insights for the West. #9 – A Path with Heart offers powerful guide to reconciling Buddhist spirituality with the American way of life. It addresses the challenges of spiritual living in the modern world and offers guidance for bringing a sense of the sacredness to everyday experience. #10 – Living Dharma presents the heart of Buddhist practice as taught by 12 respected masters from Southeast Asia: Achaan Chaa, Mahasi Sayadaw, Sunlun Sayadaw, Achaan Buddhadasa, Achaan Naeb, Achaan Maha Boowa, Tuangpulu Sayadaw, Mohnyin Sayadaw, Mogok Sayadaw, U Ba Khin, Achaan Dhammadaro, and Achaan Jumnien. These practices include meditation techniques and traditional instructions for dissolving the solid sense of self, for awakening insight, for realizing Nirvana, and for cultivating compassion for all beings.