The moments are in the pictures

The moments with Myanmar nuns in classroom


With newly ordained trainee novices in Southern Thailand island, Koh Phangang


































With the Children in Dhamma School at Dhammakaya, Kingsley, Perth, Australia

Upcoming Events

Mission Korea

Yes, the trips are finally finalized. What a accomplishment it was!!!

I'm grateful to Upasika Cherry, Upasaka Mike, and the all kalyanamittas from Dhammaloka for their kindness, the universal love and compassion. Thank you Hong Eng for Encouragement!

Hope to see all of you soon again!!

Best Wishes of Pavarana, the Full Moon Day

Discussion on Buddhist Teachings and Meditation
By- Pannananda

Place- Dhammaloka Buddhist Monastery
(Buddhist Society of Western Australia)
18 Nanson Way, Nollamara
Western Australia
For more info- http://www.bswa.org/modules/news/article.php?storyid=553
http://http://www.praggananda.blogspot.com/nda.blogspot.com/




Date- 20/09/2008, Saturday


05: 00 pm- General Introduction
05:20 pm- Sitting Meditation
05:50 pm- Discussion on “KARMA” (Its origin, nature, consequence)
06:20 pm- Open Discussion
06:40 pm- Loving Kindness Meditation
07:00 pm- The Conclusion of the Day

Date- 27/09/2008, Saturday

05:00 pm- Welcoming
05:10 pm- Sitting Meditation
05:40 pm- Discussion on “Two Kinds of Buddhist Meditation Method” Tranquillity (Samatha), Insight (Vipassanā). What is the Reason Behind this?
06:20 pm- Open D iscussion
06:40 pm- Loving Kindness Meditation
07:00 pm- Conclusion of the Day


Date- 04/09/2008, Saturday

05:00 pm- Welcoming
05:10 pm- Sitting Meditation
05:40 pm- Discussion on “PAŢHAMA BUDDHAVACANA” The Very First Words of the Buddha, Sowing the Seed of the Buddha’s Teaching.
06:20 pm- Open Disc ussion
06:40 pm- Loving Kindness Meditation
07:00 pm- Conclusion of the Day


Date- 11/10/2008, Saturday

05:00 pm- Welcoming
05:10 pm- Breathing Meditation
05:40 pm- Discussion on “Early Buddhism,” and the Present Buddhists.
06:20 pm- Open Discussion
06:40 pm- Loving Kindness Meditation
07:00 pm- Conclusion of the Day

NB- It is free of charge
(Donation appreciated, if you enjoy it yourself)





*****************************************

The Seekers of Mental Happiness,

BPS 1101

Abbreviations

AN- Aṅguttara Nikāya
CBBEF- The Corporate Body of the Buddha Educational Foundation
DN- Dīgha Nikāya
Iti- Itivuttaka
KN- Khuddaka Nikāya
PTS- Pāli Text Society
SN- Saṁyutta Nikāya
VM- Vinaya Mahāvagga
Vism- Visuddhimagga

Preface

This is the assignment for 1st unit of BPS 11101, Introduction to Buddhist Psychology, external studies of Diploma of Buddhist Psychotherapy, 2006. At the beginning of the Study Guide mentioned that as external studies is more difficult than face to face teaching. It is true. The assessments for this unit that have specified are most important and essential for present favorite subject Buddhist Psychotherapy. Since I was introduced to this subject, was so interesting on this subject. Fortunately, I have a chance of study with Sophia College, as I have realized they are succeed in this field. It is true that eastern and western psychology have different arguments. It is also true that between Asian and western Buddhism have different views as I have discussed in the section 1 (Seekers of mental happiness). A clear video of this argument seems so clear in Dr. Patricia Sherwood’s Lectures. What I have emphasis that the essence of Buddhist teaching to Psychotherapy as it is specified. I say Buddhism as Psychotherapy, there are many evidences to prove this comment. As it also have been discussing in section 2. The section 3 as titled “The wheel of life and application to Buddhist Psychotherapy.” This is the teaching what the Buddha realized by himself, enjoyed himself, 2550 years. It is the Paṭiccasamuppāda, what the Theravada tradition says this is the original, and true that the same thing have explained in different ways in different other Buddhist traditions. As for the western, one of the great Buddhist Scholar Ven. Nyanatiloka in his Book “Buddhist Dictionary”, says “thought this subject has been very frequently treated by western authors, by far the most of them have completely misunderstood the true meaning and purpose of the doctrine of dependent origination (Paṭccasamuppāda), and even the 12 terms themselves have often been rendered wrongly.” It is what the Buddha said not easy to understand as we are the ordinary persons. It has been discussed in section 3 with the words limitation. Especially original Pāli canonical texts have been emphasized in this writing. Hope it would make a sense for further development of this subject.

Section-1
Core Concepts of Buddhism Influencing Mental Health

Introduction

“Sabbo loko pakampito”, (All the world is quaking). Here all the world is our mind. The Buddha could see people are suffering from painful emotions, painful thoughts, painful relationships, and painful experiences. The negative emotions, anxiety, stress, depression, anger, guilt, shame, frustration, boredom, and so on. Because of these sufferings people seek for therapist. Present Therapists called them negative mental emotions. The Buddha said they are suffering (Dukkha), hindrance (Nivarṇa), and fetter (Saṁyojana) in our daily life, life to future. Main objective of the Buddhist Psychotherapy is to stop negative emotions arising, let positive emotions arise, to develop and cultivate them. In this case morality (Sīla), concentration (Samādhi), and perfect wisdom or insight is essential. This is the foundation.

Seekers of Mental happiness-

‘Come, O students (Bhikkhus), the method is well expounded; lead the holy life to make a complete end of suffering.’(Ehi Bhikkhu, svākkhāto dhammo, care brahmacariya, sabba dukkhassa antakiriyya). From that time to till now people are following the method to get rid from suffering themselves. The method is called the intermediate way, or the middle way (Majjhimapatipadā). This is the way which leads to the end of suffering.

Present Buddhism it quite difference from the early Buddhism as it is practicing as a religion. It is true. Especially the Buddhists in East and South-East Asia. Even though the Buddha once suggested to Kālāmas-

“Come Kālāmas, do not be satisfied with hearsay or with tradition or with legendary lore or with what has come down in your scriptures or with conjecture or with logical inference or with weighting evidence or with liking for a view after pondering it over or with some one else’s ability or with the thought “The monk is our teacher”. When you know in yourselves that “these ideas are unprofitable, liable, to censure, condemned by the wise, being adopted and put into effect they lead to harm and suffering, then you should abandon them…when you know in your selves “these things are profitable” then you should practice them and abide in them”.
What is profitable? What is not profitable? How to measure? Buddha’s teaching emphasizes one’s perfect knowledge, the insight (paññā) of the individual. To gain happiness we should develop our insight which is hidden within us. Once the Buddha said to demon Ālāvaka as “Paññājivṁ Jīvitamahu seṭṭhaṁ” means by means of knowledge one can attain perfection (Parisujjhati). The perfect perfection only leads by the perfect knowledge, as provided by the Buddha, of either mundane or supra mundane.

While some Asian are seeking for mental happiness through religious performing or mystical practices, but in West a new group of Kālāma appeared, hopefully. A new group of mental happiness seekers. As one Western Buddhist convert expressed his opinion as “It provides one with guidelines for loving kindness in one’s life today rather than just raging around consuming the most we can and ripening into life in a greedy sort of way or just giving up and doing nothing”.

Dr. Patricia Sherwood provides clear and meaningful information about the new Kālāmas, the Westerns.

Dr. Patricia Sherwood says that she spoke to saw Buddhism as providing understanding and skills that work in their daily lives to create the experience of peace. They appreciated Buddhism’s recognition of the need to train the mind. According to the early Buddhist teaching the theme was only controlling the mind (Manena sambharo sādhu), because mind leads us, leads our world.

Buddhism in Australia

Dr. Patricia Sherwood recognizes that most of the research on Buddhism in Australia has on migrant from South, East Asia and their experiences on resettlement in Australia (Ata, 1982; Grant, 1979; Knowels, 1986; Jupp, 1989; Jayasuriya and Sheldrake, 1982). Burmese Theravada tradition, Ch’an sect; Soto Zen Buddhist society, were formed time to time. The first Tibetan Lamas came to Australia in 1974 and a number of Tibetan centres opened across Australia. As with other western countries, Western Buddhists in Australia have been influenced primarily by Theravada Buddhism until 1960’s, followed Zen and Chinese Buddhism and Tibetan Buddhism. Buddhism is in the fastest growing religion in Australia.

Mental Health Projection

‘Go forth, O Bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefits, and happiness of gods and men. Let not two go by one way. Preach, O Bhikkhus the Dhamma, which is excellent in the beginning, excellent in the middle, and excellent in the end, both in the spirit and in the letter. Proclaim the holy life, altogether perfect and pure. (Caratha bhikkhave carikaṁ, bahūjana hitāya…)

Present mental health projection, as we find clear figure in her lectures, all of them as like the happiness for many, the good for many.

In this lecture she addresses the nature of socially engaged Buddhism in mental health projection, she points out following aspects-
1. Education of the Adult Public
2. Education of Children
3. Working with the sick and dying in the hospitals/ hospices
4. Working with the sick in the community
5. Visiting prisons
6. Working with drug addicts
7. Fund rising for the poor and needy in Australia, or over the world as well
8. Speaking up for human and against oppression
9. Compassionate activities on behalf of non-human sentient beings

Upon a time Buddhist monks traveled place to place, Kandahar (Afghanistan) to Iran, Siberia, Java, to send theses messages. Many foreign Students came to Central Asia to learn about the method of mental happiness projection. Present days, The Buddhist Peace fellowship works for East Timorese for aboriginal right issues, impacts of globalization. Dr. Sherwood says that several organizations explains the need to give to the poor by arguing that giving is profound way of developing Mettā and an essential part of human Kamma.

These all mental projections hopefully are working. Many organizations, communities are involved in such projects. Dr. Sherwood is working herself, succeed in her mission. She proved that this mission is helpful and useful for the people of society. Such kind of projections is need for the stability of personal and the society. The Buddha said to monks-

“O Monks, this method (Dhamma), excellent in the beginning, in the middle, and excellent in the end, both in the spirit and in the letter. Proclaim the holy life, altogether perfect and pure.”

This is the only way as the Buddha said (Ekāyano ayaṁ Bhikkhave maggo) which Dr. P Sherwood says- which

1 Need for meaning (atthāya)
2 Need for compassion (Hitāya)
3 Need for the health and peace (Sukhāya)
4 Need for connectedness (Saṅgama)

The philosophy of four noble truths, which is the heart of the Buddha’s teaching we find here the similarity to Buddhist psychotherapy. Suppose there is a mental illness, the cause of mental illness, if the illness is curable, and the therapy for curing. Here we find the similarity as following
1. if there is a mental illness- Noble truth of suffering (Dukkha Sacca)
2. the cause of the illness- Noble truth of the cause of Suffering (Samudaya Sacca)
3. the illness is curable- Noble truth of cessation of suffering (Nirodha sacca)
4. the method of healing- Noble truth of the path which leads to the cessation of suffering (Magga sacca)

The core concepts of Buddhism influencing mental health are many to quote as we found a huge collection in Pāli Buddhist texts. There are some performances as called meritorious performances (Puññākiriya vatthu), said to be helpful to make mind purified as are following-

1. Generosity or charity (Dāna)
2. Observing morality (Sīla)
3. Meditation or concentrative mind (Bhāvanā)
4. paying due respect to those who are worthy of it (Apacayana)
5. helping others in performing good deeds (Veyyavacca)
6. sharing one’s merit (Pattidāna)
7. rejoicing in others’ good deeds and saying “well done, well done…” when one sees, hears or known them (Pattānumodana)
8. listening to the well doctrine, listening to the counselor, and respect to them (Dhammasavana)
9. teaching the doctrine or counseling (Dhammadesanā)
10. straightening one’s views, having faith in Kamma and its results (Diṭṭhijukamma)

Buddhist teaching to live in four sublime states-
1. Mettā- loving-kindness and benevolence for the welfare of all beings
2. Karuṇā- Compassion on seeing miserable beings and wishing them to be liberated from suffering
3. Mūditā- Sympathetic joy on seeing happy beings
4. Upekkhā- Equanimity or stability of mind without love or hatred towards all sentient beings.

In very briefly, there is very popular verse from the Dhammapada, it is-
“To do good, not to do bad, purifying one’s mind, this is the teaching of the Buddha(s).”

Conclusion

The highest gain is the health (Arogya parama lābha), either physical health or mental health. With the decline of religion and the rise of science, jurisdiction over the problems of happiness and suffering were transferred from the former to the later. Scientific medicine took responsibility for the physical sufferings and scientific psychology and psychiatry- and their common issue, psychotherapy- assumed authority over problems of the mind, emotions, and behavior. In this field Buddhist psychotherapy is the unique as it is proved by Dr. Patricia Sherwood.

Section 2

Introduction to the Notion of Buddhist Psychotherapy: Meeting of Western and Eastern Psychologies

Introduction

Psychotherapy is the treatment of mental illness by discussing with the client. Problem which rather than by giving them drugs, solving the problem in natural way. It has recognized as the branch of western medicines. Steadman’s Electronic Dictionary defines counseling as “A professional relationship and activity in which one person endeavors to help another to understand and to solve his or her adjustment problems; the giving of advice, opinion, and instruction to direct the judgment or conduct of another.”

The Buddha had a single purpose in all his preaching that was to guide man to the elimination of suffering, irrespective of caste, color, or creed. He was the first person in this world historically on record as having down a distinction between physical and mental illness. About 2550 years ago the Buddha detected the causes of mental illnesses, and shown that they are curable. The Buddha demonstrated monks that the mental illnesses can be cured only by making mind calm, pure, concentrated, and by insight developing. According to the Buddhist psychotherapy causes of mental illnesses are the defilement (Kilesa), hindrances (Nivaraṇa), fetters (Saṁyojana), and some negative mental emotions.

Buddhism as Psychotherapy

From psychotherapeutic point of view Buddhism is entirely Psychotherapy. There are many parables in Buddhist Pāli texts which refer to this argument.
A very wonderful dialogue of the Buddha found in the text that is “ Sabbe Puthijjanā Ummattakā” means all worldly beings are deranged. There are two kinds of diseases that the Buddha detected as-
1. Physical disease (Kāyika Roga)
2. Mental disease (Cetasikā Roga)

He further said “there are people who enjoy freedom from physical diseases for one years, for two years, for ten years, …….., for hundred years or more. But rare in this world are those who enjoy freedom from mental diseases even for a one moment! Except the Arahant or well trained disciples of the Buddha. At many occasion the Buddha claimed himself as a “Unsurpassable Physician and Surgeon” (Anuttaro bhisakko sallakatto), and also the “Unsurpassable Trainer” (Anuttaro purisadamma sārathi). The parable is interesting to quote-

"I am a Brahman,
Responsive to requests, open-handed,
Bearing my last body,
An unsurpassed doctor & surgeon.
You are my children,
My sons, born from my mouth, born of the Dhamma,
Created by the Dhamma,
Heirs to the Dhamma,
Not heirs in material things”

Psychology of East and West

Since the realization of the importance of psychology and psychotherapy as a subject of study in the West, much enthusiasm particularly with its practical application has been generated and as a result many works have been written on the subject. Prof. David J. Kalupahana says it is true that the scientific approaches of Buddhist psychology seemingly few (The Principal of Buddhist Psychology, State University of New York Press, 1987). Mr. Padmal de Silva in his paper says there are some problems of translation (Current Psychology, Vol- 9 No-3 Fall. 1990, pp 236-254, an Internet Collection). In Mahayana Buddhist countries too interest became manifest more than half century ago and since then eminent Buddhist scholars began gradually to take part in the discussions on this subject. A most well-known figure is Dr. D.T. Suzuki, internationally acclaimed exponent of Zen Buddhism. He and his colleagues, themselves internationally recognized psychologists. Their fruitful collaboration appeared in a book entitled “Zen Buddhism and Psychoanalysis.” Grove Press, Inc, New York, 1960. Now we look back to earlier. The condition of man today gives a sense of timeless to our underlying theme; the image of man as patient, society as sick and Buddha and Freud as physicians.

The basis of Buddhist psychology are-
1. The Nāma-rūpa analysis,
2. The Paṭicca-samuppāda analysis,
3. The Patthāna analysis
4. The classification of Citta (thought), and Cetasika (Mental factor).

The time of Sigmund Freud, his contemporary, and his analysis


The nature of Instincts: Buddhism, Schopenhauer and Freud
(sorry the diagram is not appearing here. )

We learn from this figure that the nature of instincts according to Freud and Schopenhauer’s point of view, is just only a modern scientific explanation or approaches to the Buddhist psychology that the causes of suffering is craving (Taṇha), and they are three, Sensual desire, craving for material things, and non-material things.

Buddhist psychotherapy acknowledges the connection between mind and body. Dr Padmasri de Silva says body and mind is psychophysical complex.
The psychophysical complex based on following aspects-

1. The five aggregates (Pañcakkhandha)
2. Mind (Nāma)
3. matter (Rūpa)
4. consciousness (Citta)
5. Mental state (Cetasika)
6. Repulsiveness (of the body) (Paṭikulamānasikāra)
7. six temperaments (Carita)

The Human Body
(sorry the diagram is not appearing here).

Healing Through Breathing

Dr. Patricia Sherwood says Buddhist psychotherapy has much to contribute to some critical process. Through the process of meditative breathing one can slow down the breathing sufficiently to be able to trace the patterns behind the anger and the explosion. She has proved this through her successful case studies. Joy Manne, PhD has explained in his Article titled “The Healing Breath”, table 2 Ānāpanassati and Contemporary Therapies. It shows the strong similarity between the Path of the Buddha recommended towards enlightenment and the range of contemporary methods for psychotherapy and personal and spiritual development. As following-
(sorry, the chart is disorganized here)

Contemporary Theory
Buddhist Breathing meditation
Breathing Therapy:
Minnicott (Freudian), Reich (Reichian), Bioenergeties (Lowen), Rebirthing (Orr, Ray, Leonard, Laut, Morningstar), Conscious Breathing Techniques ( Hendricks, Manne, etc)
1. As he breathes in a long breath he recognizes that he is breathing in along breath; as he breathes out….
2. ….as a short breath
Body Therapies
e.g. Reich, Lowen, Rebirthing, autogenic Traning, Gendlin, focusing, the new field of Somatic
3. he trains himself to breathe in and out experiencing his whole body
4. …calming bodily activities…
Positive emotions
All contemporary therapies and positive thinking techniques, etc.
5. ..experiencing joy…
6. experiencing well-being..
Mind
All forms of analysis and psychotherapy; all the new methods of personal growth and spiritual development, all the body therapies.
7. …experiencing mental processes
8. calming mental processes
9. experiencing (his) mind
Peak experiences
Humanistic and transpersonal psychology, Reichian, Bioenergetics, rebirthing, conscious breathing technique.
10. in pleasing the mind
11. concentrating the mind
12. releasing the mind
Enlightenment
(not only according to the Buddhist definition)
Transpersonal psychology, Peak experiences, Satori
13. observing impermanence
14. ..observing freedom from passion
15. observing cessation
16. observing renunciation

This meditation is most effectual method that the Buddha said himself, Ānāpanassati Bhāvanā, is has the theme of meditation and has great fruition (Mahāpphālani hoti mahānisaṁsa), it has the fulfillment of Four foundation of mindfulness (Cattāro satipaṭṭhāne paripureti), the four foundation of mindfulness has the fulfillment of seven factors of Enlightenment (Sattabojjhaṅge paripureti), these seven factors of enlightenment have the fulfillment of self or perfect liberation (vijjāvimuttite paripureti).

Buddhist Psychotherapist
(sorry, the diagram is not appearing here).

The relationship between Buddhist therapist and client is compared to in the texts as affection between father and son (Ācāriyo bhikkhave antevāsikamhi putta cittaṁ upatthāpesseti, antevāsoko ācāriyamhi pitu cittaṁ upatthāpessati).
The psychotherapist has to be balanced in his verbally, bodily and mentally. Behavior of the therapist must be so pleasant to others. The therapist must refrain from false speech, harsh or unpleasant speech, gossip or frivolous talk, which serves no meaningful or useful purpose. The words use in therapeutic approaches should be well said, righteous, pleasant and truthful.

Seven qualities of Buddhist Instructors-
1. detailed in the knowledge of doctrine (Dhammāya)
2. The knowledge of the meaning what is thought to others (Atthāya)
3. Awareness of self (Attaññāya)
4. Knowing of the quantity of the consuming four requisites (Matthāya)
5. The knowledge of time for therapeutic approaches (Kālañña)
6. The awareness of behaviors of people (Parisajjhañña)
7. The knowledge of associating people (Puggalañña)

The mental activity of the therapist must get rid from thought of instance greed, of ill will, and wrong or mistaken beliefs to harm to one’s moral life. He must have to be fulfilled up the mind with four sublime states. Extending ultimate universal love and goodwill (Mettā) to beings without any discrimination is very essential as a Buddhist psychotherapist. Compassion (Karuṇā) for all living beings also one who in suffering, sympathetic joy (Mūditā) in others successes, equanimity (Upekkhā) in all vicissitudes at life are other three abodes.
(Sorry, there is diagrama but it is not appearing).
(BP- Buddhist Psychotherapist
C- Client
R&F- Relatives and friends)

Conclusion

The matter is what we have to emphasis is dialogue methods. And the dialogue method of Buddhist psychotherapy is extraordinarily stimulating, inspiring and intellectually rewarding. Buddhist psychological, philosophical, and ethical aspects are combined. In this case ethics should be developed.

Section 3

The Wheel of Life and Application to Buddhist Psychotherapy

Introduction:

As it is said in the second section’s conclusion that the Buddhist philosophical, psychological, and ethical aspects are mostly combined in discussion. We now would discuss about one of the Great, propound psychological philosophy of the Buddhist teaching which is the wheel of life and application to Buddhist psychotherapy. It is really little to understand as many of western scholars from west misunderstand of this.once one of the prominent disciples of the Buddha, named Ānanda, remarked that, despite its apparently difficulty the teaching of the interdependent origination (Paṭiccasamuppāda) is actually quite simple. The Buddha rebuked him saying not to say so, that infect this teaching is very deep and propound.

Psychological philosophy

A wonderful dialogue of the Buddha has found in the Tipiṭaka Pāli canon which covers all philosophical teaching of the Buddha, as following-

‘When this exists that comes into being; with the coming into being of this, that exists. When this does not exists that too does not come into being; with the cessation of this, that too ceases to exist.’

(Imasmiṁ sati idaṁ hoti, imassa uppāda idaṁ uppajjati, imasmṁ asati idaṁ na hoti, imassa nirodha idaṁ nirujjhati)

the realization of this theory is most important thing that indicate there are some causes of mental suffering, they are healable, and constantly changing, life to life, here and here after.

We are caused and effected (Paṭiccasamuppāda)


In our daily life, for all activities, we are caused and effected. How is it? Some one are put into prison as his punishment, because he did do something against law and order. You cut your finger by knife while having apple, may be because you did not take care when you were cutting or you were not mindful on it. You are not happy in your love, may be because of between you and her have no good understanding. Some are happy because they have good understanding to each other. You are succeeding because you strive diligently and in right way. Like this, everyday we are caused and effected in our daily performances.

In Buddhist term we find this teaching as called Paṭiccasamuppāda, which means cause and effect or dependent origination or because of. It is one of the most important and propound philosophy, as the teaching of the Buddha.

In this writing we will see only its general basis on our daily life. Even though of course this method is used in ultimate sense. This is the doctrine of the conditionally of all physical and psychological phenomena, a doctrine which together with that of impersonality, forms the indispensable condition for the real understanding and realization of the teaching of the Buddha. It shows the conditionally and dependant nature of the interruption flux of manifold physical and psychological phenomena of existence conventionally called the ego, or man or woman, we, animal etc. the dependent origination as following-

1. Through ignorance is conditioned the mental and formations arises. (Avijjā paccayā saṅkhāra).
2. Through the formations are conditioned consciousness arises. (Saṅkhāra paccayā viññāṇa).
3. Through consciousness is conditioned the mental and physical phenomena arise. (Viññāṇa paccayā nāma-rūpa).
4. Through the mental and physical phenomena are conditioned the six sense bases arise. (Nāma-rūpa paccayā saḷāyātana).
5. Through the six sense bases are conditioned the sensual impressions arise. (Saḷyātana paccayā phasso).
6. Through the impression is conditioned the feeling arises. (Phasso paccayā vedanā).
7. Through feeling is conditioned craving arises. (Vedanā paccayā taṇhā).
8. Through craving is conditioned clinging arises. (Taṇhā paccayā upādāna).
9. Through clinging is conditioned the process of becoming arises. (Upādāna paccayā bhava).
10. Through the process of becoming is conditioned rebirthing. (bhava paccayā jāti).
11. Through rebirth is conditioned aging, death (sorrow, lamentation, pain, grief and despair) arise (12)(Jāti paccayā jarāmarana-dukkha-domanassa-upāyāsa).

Here we see from beginning to end of aspects of Paṭiccasamuppāda that the root cause of our suffering is ignorance (Avijjā), and because of ignorance how we proceed gradually to suffering. to remove the ignorance is most important. It is only possible by developing the pure knowledge. Because of our ignorance we do act either good or bad, and we sense it. This sense arises in mind through body which is called mind and matter (Nāma-rūpa). The have six sense faculties that are craving time to time. When the craving is clinging leads us to rebirth. And we are born and suffer from old age, sickness, death and so on.
And, of course, we are particularly interested in the principal of dependent origination insofar as it concerns the problem of suffering. We are interested in how it explains the situation in which we find ourselves here and now. In this sense it is important to notice that dependent origination is essentially and preliminary a teaching that has to do with the problem of suffering and how to free ourselves from suffering, how to make mind healthy and happy, and not description of the evolution of the universe.
Once the Buddha said that he who sees dependent origination sees the teaching (Dhamma), and who sees the Dhamma sees the Buddha. This is said, it is the key to liberation. Once we understand the function of dependent origination we can set about breaking its vicious circle. We can do this by removing the impurities of the mind and the ignorance, craving and clinging. Once these impurities are eliminated, actions will not be performed and habit energy will not be produced. Once actions ceases, suffering also ceases.
(Diagram 1)
In the diagram shown the relationship of dependence between three successive lives-

(there is a CHART but it is not appearing) it is important, if u need please, e-mail for this)

1. Ignorance (Avijjā)
2. Kamma-Formation (Saṅkhāra)



3. Consciousness (Viññāṇa)
4. Corporeality And Mentality (Nāma-Rūpa)
5. Six Sense Bases (Āyatana)
6. Impression (Phassa)
7. Feeling (Vedanā)


8. Craving (Taṇhā)
9. Clinging (Upādāna)
10. Process Of Becoming (Bhava)


11. Rebith (Jāti)
12. old age and Death (Jarā-maraṇa)


Past life

Present life

Present life

Future life
Kamma-Process (Kammabhava)
5 Causes- 1, 2, 8, 9, 10




Rebith-Process (Upapattibhava)

5 Results- 3, 4, 5, 6, 7






Kamma- Process
5 Causes- 1, 2, 8, 9, 10





Rebirth- Process
5 results- 3, 4, 5, 6, 7




Here, Kamma as a technical term never signifies anything but moral or immoral action. Here the Buddhist ethic is present and it should be developed. The volitional activities or Kamma formations, as either causing results in the present life or being the causes of future destiny and rebirth. Ultimately, we are in suffering and rounding ourselves in this cycle of rebirth. Ultimate goal of this teaching is to escape from this cycle or this suffering.

Conclusion

We see the present life causalities, our present consciousness, mentality and materiality (our bodies), our six senses faculties, contacts, and feelings are the causes of present life suffering. Healing is to control the faculties, concentrate and developing insight, to balance our feelings, desires, which are clinging and causing mental suffering.

References-

Aṅguttara Nikāya. Vols. I-V. (1922-1938). (Edited by R. Morris & E. Hardy). London: Pall Text Society
Buddhist Dictionary, by Ven. Nyanatiloka, The Corporate Of Buddha Educational Foundation, 1998
Buddhist and Freudian psychology, de Silva, M.W.P. (1973),Colombo: Lake House Publishers.
Dhammapada. (Edited by S. Sumaṅgala, 1914). London: Pāli Text Society.
Dhammapadaṭṭhakathā, Vols. I-IV. (Edited by H.C. Norman, 1906-1914).
London: Pāli Text Society.
Dīgha Nikāya, Vols. I-III. (Edited by T.W. Rhys Davids & J.E. Carpenter, 1889-1910). London: Pāli Text Society.
Early Buddhism- A New Approach, by- Sue Hamilton, Great Britain, TJ International, Padstow, Comwall.
Itivuttaka-Udāna-, C.A.F Rhys Davids, Pāli Text Society, London,
Kalupahana, D.J. (1987). The principles of Buddhist psychology. Albany, NY: State University of New York Press.
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Please, feel free for MS copy if it is in good purpose

Thank you so much

BPS1102- The Mind & Its Dynamics in Buddhist Psychotherapy

Mindfulness of the Mind


Subject- Diploma of Buddhist Psychotherapy

BPS1102- The Mind & Its Dynamics in Buddhist Psychotherapy

Content

Section 1-
Mind as Source of Happiness or Suffering- Page-

Section 2-
Cultivating Mindfulness in Buddhist Practice- Page-

Section 3-
Exploring Mindfulness in My Own Life- Page-

Section 4-
Mindfulness as Psychotherapy – Page-

References

Section 1

Mind as Source of Happiness and Suffering



Introduction

“Mind precedes all unwholesome actions
Mind is their chief;
They are all mind-wrought.
If with an impure mind
A person speaks or acts
Misery follows him
Like the wheel the foot of the drawing ox.

Mind precedes all wholesome actions
Mind is their chief;
They are all mind-wrought.
If with a pure mind
A person speaks or acts,
Happiness follows him
Like his never-departing shadow.

That is we say Mind as source of happiness or suffering, our daily life actions or performances, good (Kusala) or bad (Akusala) either, with happiness or without. There is the discussion what the Buddhist psychology says about this.

The Mind

(The diagram is not appearing, sorry about that).


The Mental Properties

“The innate world view that happiness and suffering come from external sources leads us to believe that if we could only make others and the world be what we wanted them to be, then we would be happy”, here the external sources is the mental properties of the Mind are called Cetasika (Mental factors or mental properties). They are 52, are of happiness or suffering, either or neither.

Cetasika is the phenomenon, which is associated with the mind or consciousness. There are 52 mental states or properties, The Cetasika –

1. Arise together with consciousness (Citta)
2. Perish together with it
3. Have an identical object with it and
4. Have a common basis with it.

There are seven common properties of a mind; in Pāli it is called ‘Sabba Citta Sādhāarana’. So called on account of being common to all classes of consciousness and they are present in all consciousness:

1. Contact (Phassa)
2. Feeling (Vedanā)
3. Perception (Saññā)
4. Volition (Cetanā)
5. One pointed-ness of the mind (Ekāggatā)
6. Psychic life (Jīvita)
7. Attention (Mānasikāra)

Six particulars, so called because they invariably enter into composition with consciousness,

1. Initial application (Vitakka)
2. Sustained application (Vicāra)
3. Effort (Vīriya)
4. Pleasurable interest (Pīti)
5. Desire to do (Chanda)
6. Deciding (Adhimokkha)

The above thirteen kinds of mental properties are also called mixtures or better consciousness properties.

Immoral Mental Properties

1. Greed (Lobha)
2. Hate (Dosa)
3. Delusion (Moha)
4. Error (Diṭṭhi)
5. Conceit (Māna)
6. Envy (Issa)
7. Selfishness (Macchariya)
8. Worry (Kukkucca)
9. Shamelessness (Ahirika)
10. Recklessness (Anottappa)
11. Distraction (Uddhacca)
12. Sloth (Thina)
13. Torpor (Middha)
14. Perplexity (Vicikicchā)

Moral Mental Properties

The rest are called moral mental properties. They should be cultivated:

1. Disinterestedness (Alobha)
2. Amity (Adosa)
3. Reason (Amoha)
4. Faith (Saddhā)
5. Mindfulness (Sati)
6. Modesty (Hīri)
7. Discretion (Ottāpa)
8. Balance of mind (Tatramajjhattata)
9. Composure of mental properties (Kāyapassaddhi)
10. Composure on mind (Cittapassaddhi)
11. Buoyancy of mental properties (Kāyalahūta)
12. Buoyancy of mind (Cittalahūa)
13. Pliancy of mental properties (Kāyamadua)
14. Pliancy of mind (Cittamadua)
15. Adaptability of mental properties (Kāyakammaññata)
16. Adaptability of mind (Cittakammaññata)
17. Proficiency of mental properties (kāyapaguññata)
18. Proficiency of mind (Cittapaguññata)
19. Rectitude of mental properties (Kāyujukata)
20. Rectitude of mind (Cittujukata)
21. Right speech (Sammavācā)
22. Right action (Sammakammanta)
23. Right livelihood (Sammājīva)
24. Pity (Compassion)(Karūṇā)
25. Appreciation (Mūditā)

They are as sources of happiness and suffering. In canonical texts they are called as wholesome (Kusala) and unwholesome (Akusala).

Mental Properties with Good or Bad

Among them, some mental properties associated with either good or bad (Happiness or suffering). They are number 1 to 7 and 1 to 6, altogether 13 mental properties (contact, feeling,. will).

Mental Properties of Feeling

The six kinds of (external) objects such as form or sight (Rūpārammana), sound and so on, each of these same six objects can be subdivided into 3 aspects-

1 Desirable objects (Itthārammana) - beautiful appearance, sweet sound, enticing smell, relishing taste, sensual touch, good names, excellent building, houses, car, and so on.

2 Undesirable objects (Anitthārammana) - ugly appearance, horrid sound, oppressive smell, and insipid taste, unwholesome touch, bad names and squalid building, and so on.

3 Moderately desirable objects (Itthamajjhatthārammana) - an object which is not included in good or bad, desirable or undesirable.

The term Vedanā is either of Happiness or suffering. There are five kinds of feeling-

1 Happiness (Sukha), the Vedanā that enjoys that good taste.
2 Suffering (Dukkha), the Vedanā that enjoys the bad taste.
3 Mental well-being (Somanassa), so called because people enjoy the good taste, they do so joyfully. It becomes prominent while enjoying sensual pleasures.
4 Mental suffering (Domanassa), it is just the opposite feeling of Sukha or Somanassa
5 Neutral feeling (Upekkhā), the tastes that are not evidently good or evidently bad, the Vedanā that enjoys that taste is called Upekkha Vedanā, neutral feeling. Because enjoying or experiencing the taste if this Vedanā is not evident, one may not be aware of it when one is enjoying or experiencing it. But while experiencing many objects when one is sitting, walking, going or coming many neutral feelings that are not evidently experiencing the taste of the objects, are arising.

The feeling (in general) experiences the taste of the objects that have to do with wholesome states as well as those that have to do with unwholesome states. Since it can experience the taste of both good or bad and bad objects, noticing that when someone says- “I enjoy sensual pleasures,” or “I enjoy the taste of the Dhamma,” This is happiness or unhappiness meant.

Recognition of the Mind (Saññā)

It is making marks or noting. This making mark is evident only in those who are unintelligent and not well-informed. When children are told, “This is your father, this is your mother,” they store in their memory “Papa” and “Mama”. When we visit a strange town we note everything that is strange to us. So, far everybody’s Saññā functions in diverse ways, happiness or suffering.

Saññā of the Mind affords two advantages; when a person comes to know an action is good or wholesome. At a later time too he remembers that this action as it is good. Saññā is difference from Paññā (wisdom or knowledge) which recognizes only what is correct. But Saññā makes notes of what is wrong and what is right, (what is happiness and suffering).

Saññā Mistaken As Sati

Recalling one’s virtuous performances is due to Mindfulness (Sati), as well as to good Saññā. But true mindfulness occurs only in the realm ok Kusala (good performances). However there are also false Saññā and unreal Sati, too. Remembering one’s first love for many years is unwholesome (Akusala), and it is not real mindfulness.

Volition is Action

“Cetanāhaṁ bhikkhave kammaṁ vadāmi”- Monks- I declare Volition is action, the Buddha said. Following this statement, note that when the volition is forceful, action is strong; when the volition is feeble, action is weak, either in good or bad sense. Suppose, good is happiness, and bad is suffering. Buddhist teaching is to do good, not to do bad, can say, enjoy the happiness and prevent the suffering.

Rehabilitation

On this circumstance, either of happiness or suffering, rehabilitation is that the developing and cultivating the mental factors that are wholesome and indifference. Ven. Teubten Chodron says there are patience and love to be cultivated to oppose anger, and so on. This is the four sublime states of the mind, also called BrahmaVihāra. The perfect rehabilitation of the mind, they are

1. Mettā- loving-kindness, keeping mind incessantly occupied with mettā, for all. Mettā must be developed so that the mind becomes enriched with loving kindness.
2. Karūṇā- loving compassion, for all beings suffering from misery, must be developed and cultivated.
3. Mūditā- Sympathetic joy, at the success, prosperity and achievement of others. It is the sincere wish to let others continue enjoying their wealth, position, progress, happiness, fame, and so on.
4. Upekkhā- indifference feeling or equanimity, which is viewing rightly and having no partiality, an unshaken mind in blames and praises, good or bad.

Conclusion

The wholesome mental properties should be developed; mind should be cultured and cultivated through them. Even though, in Buddhist ultimate sense Mind (and Matter or Nāma-rūpa) is suffering (saṅkittena Pañcuppādanakkhandha dukkha). As long as we do or develop our wholesome actions, we are happy in this very life.

Section 2

Cultivating Mindfulness in Buddhist Practice

Introduction

The word Bhāvanā we find often in Buddhist term which has various meanings. Generally in English is called Meditation. Literally it is meant ‘(something) calling into existence.’ But some traditional Buddhist scholars used to translate as ‘mental development’ or mental culturing. The word ‘meditation’ means many different things to many different people. And practicing meditation is not a ritual or a ceremony to be performed. It is no sense a mythical state. Meditation is a straightforward practice designed to cultivate awareness of the present moment. But in Buddhism, as the Buddha’s teaching, Buddhists give priority to practice meditation. The term Mindfulness which is called Sati, also has many different meanings as California Buddhist Vihāra society defines. The importance, cultivation, and all about the Mindfulness have explained in early Buddhist discourse which is called Discourse on Great Mindfulness (Mahāsatipaṭṭhāna Sutta).

This is The Only Way

(The cultivation of) Mindfulness, the Buddha said this is the only one way or direct way (Ekāyano maggo) for-

1. the Purification of beings (Mind)- (Sattānaṃ visuddhiyā)
2. for the overcoming of sorrow and lamentation (Sokaparidevānaṃ samatikkamāya)
3. for the disappearance of pain and grief (Dukkhadomanassānaṃ atthaṅgamāya)
4. for reaching the noble path (ñāyassa adhigamāya)
5. for the realization of Nibbāna (Nibbānassa sacchikiriyāya)

And the way is four foundations of Mindfulness (Cattāro satipaṭṭhānā), they are

1. Mindfulness of the body in the body- (Kāyānupassanā)
2. Mindfulness of feelings –(Vedanānupassanā)
3. Mindfulness of consciousness –(Cittānupassanā)
4. Mindfulness of the nature (Dhamma)- Dhammānupassanā

Who is Mindful in Mindfulness?

As we have discussed that the human body is a psychophysical complex, nothing but only form, feeling, perception, formation, and consciousness. If it is asked who meditate then, answer is the consciousness (Viññāṇa) meditates depend on others or taking help from other aggregates.

So, when the consciousness conscious as desirable objects, or the negative emotions, anxiety, stress, depression, anger, guilt, shame, frustration, boredom, and so on, we suffer. So, our main purpose of the Buddhist Psychotherapy is to keep the Mind in possessive emotions, to make the Mind controlled, calm, and tranquil, to make it enable to be freed from suffering.

The intrinsic value of the method of cultivating Mindfulness is that, by making us more aware of ourselves, it can lead to an appreciation of our individual place in life with regards to the behaviors. We are able to face the vicissitudes of life peacefully, calmly and wisely. By following the method of Mind cultivating we will be able to live as neurosis-free beings, free from fear and worry. In our daily life, this alone is enough justification for the regular practice of this method or meditation. But it is also brings the further benefits of a greater understanding of life, leading to purity of behavior, speech, and thought, and a deep serenity born of seeing the world as it really is, not as we wish it to be. But in ultimate sense, as Buddhism prescribes that it is the way of making Mind enlightenment. Generally, our Minds are clouded by defilement, lust and ignorance, so, we are unable to see things in their proper nature. It is like looking through a veil or a piece of tinted glass. We do not see the things as we would like them to be. For instance, because we like to perceive our bodies as objects of beauty, we spend much time and efforts to decorate of beautify them with attractive clothes, cosmetics, and various perfumes. All of these establishments prevent us from seeing the real nature of the body, which in its true state is not so attractive. Buddhist meditation enables us to see the things as they really are, shorn of our preconceived ideas, our projections, our likes and dislikes. The elders say, ‘one who ever has not practiced meditation (Bhāvanā), can not claim that he or she is a real Buddhist.’ In this sense, according to Buddhist Psychotherapy point of view, we can say, who ever has not tried to cultivate the Mind or Mindfulness, he or she is the unable one to recognize that he or she is a human being.

In Buddhist practice there are two methods of Mind culturing, or two kinds of meditation.
1. Tranquility method (Samatha)
2. Insight method (Vipassanā)

Tranquility Method (Samatha)

Concentration is the indispensable foundation and precondition of insight by purifying the Mind from the five great internal hindrances.
It is the most effective method. The system of this method is taking one object through the Mind and being Mindful or contemplated on it time to time. When a meditator contemplates only one object time to time Mind becomes fully concentrated on the object. That time the unwholesome mental state can not arise on Mind, and continuous contemplation makes Mind peaceful and calm.

According to the Visuddhimagga commentary there are 40 kinds of Tranquility meditation or in 40 ways one can make Mind calm, tranquil, and one-pointed. They are following-

1. 10 device meditation (Kasina)
2. 10 Loathsome (Asubha)
3. 10 recollections (Anussati)
4. 4 Sublimes Abodes (Brahma-Vihāra)
5. 4 Immaterial Spheres (Arūpāyatana)
6. 1 Perception of the loathsomeness of food (Āhārepaṭikulasaññā)
7. 1 Analysis of the 4 elements (Catudhātuvavatthana).

It should be noticed that these 40 kinds of method are suitable to according to the persons’ temperaments. As we knew there are six kinds of person with different temperaments. For instance, those who are greedy rooted, all the time seeking for sensual pleasures; loathsome (Asubha) meditation is suitable for them. But the recollection (Anussati) meditation is suitable for as much as all kinds of tempered, especially the in breath and out breath meditation (Ānāpanassati).

Insight Method (Vipassanā)

Insight is the intuitive light flashing forth and exposing the truth of the impermanence, the suffering and the impersonal and unsubstantial nature of all corporeal and mental phenomena of existence. It is insight wisdom that is the decisive liberating factor in Buddhism, though it has to develop along with the two other trainings in morality and concentration.

The Buddha said this is the only way or (direct way) for the purification of the Mind. It trains us initially to see the Mind-body process as it occurs within ourselves, and then see the real nature of this external thing. We need to be aware of the Buddhist teaching with regard to the nature of the Mind and body which is said to consist of five portions. The meditator comes to see this individuality and as phenomena subjects to continues change.

The insight that we gain from this practice is unique because people do not usually look at their own experience in this way. In daily life, people often have distorted perceptions, views and opinions, which cloud their insight into reality. Therefore, this method of insight meditation is said to be direct way to purification.

There are some more modern explanation of this is found in the Book “Full Catastrophe Living” by Jon Kabit-Zinn. Some definitions also found in the lecture of California Buddhist Vihāra society in details. A 18 days of Mindfulness exercise quotes that this is such a pure Vipassanā meditation that we can apply in daily life. But it is true that it is not easy to see the reality unless the Mind is calmed, concentrated, and pure, unless the sense faculties are controlled.

In Mahāsatipaṭṭhāna, which is explained as the Mindfulness with clear Comprehension (Sampajānapabbaṃ)

The Postures of the Body

There are five kinds of body postures marked in this method. They are-

1. Going
2. Standing
3. Sitting
4. Lying
5. Body is in any disposed.

Being fully aware of his body posture is the method of this meditation. Such as, when he goes somewhere he knows, that I ‘m going, when he stands, he knows that I’m standing.

Mindfulness with Clear Comprehension

This is the method that fully comprehended in the every movement of the body. Such as one in going forward and in going back, applies clear comprehension. In looking straight on and in looking away from the front, applies clear comprehension. In bending his limbs and in stretching his limbs, applies clear comprehension. Eating, drinking, touching the thing, wearing cloths, whenever, applies the clear comprehension.

Samatha and Vipassanā Together!

Especially in Burma (Myanmar) some popular meditation centers notice about this argument whether it is Samatha or Vipassanā, or either. Because the Ānāpanassati Bhāvanā found in both methods. For a beginner the first stage of in Vipassanā meditation practice can be called a learning stage. Even though he or she is not the beginner but to start especially in sitting meditation should take breathing as primary object. Or the rise and fall of the abdomen or even something else which is physical. But a very meaningful and reliable explanation in this argument has found in the interview of Venerable Nyānaraṃsi in Eastern Horizon the Buddhist Magazine published in Malaysia. He says, “You can combine both methods. He recommends the Vipassanā method as a start and later one can learn Samatha. Samatha meditation functions as a support for the Vipassanā practice. As we say Samatha is the method which makes Mind calm, and without calm Mind one can not practice Vipassanā properly. Venerable Nyānaraṃsi recommends that a session of mettā meditation can be used to reduce restlessness in our Mind before switching back to Vipassanā. And mettā meditation is one of the Samatha meditations. When a person has gone through a long and intensive Vipassanā retreat, he is advice to take a period of rest for about two or three weeks to do mettā meditation. Very interesting to mention that he was the Conductor of the Meditation Center since I was practicing meditation in Burma.

Mind Mastery

There are 8 kinds of sphere of Mind mastery that we find in Buddhist texts. It is also like the practicing the right Mindfulness.

1. When, personally conscious of body, any one sees forms exterior to himself whether limited, lovely and ugly, he is thus conscious. ‘Having mastered them, I know, I see them’. This is the first sphere of mastery.
2. When, personally conscious of body, any one sees forms exterior to himself, whether boundless, lovely or ugly, he is thus conscious. ‘Having mastered them, I know, I see them’. This is the second sphere of mastery.
3. When, personally unconscious of body, any one sees forms exterior to himself, whether limited, lovely or ugly, he is thus conscious. ‘Having mastered them, I know, I see them’. This is the third sphere of mastery.
4. When, personally unconscious of body, any one sees forms exterior to himself, whether boundless, lovely or ugly, he is thus conscious’. ‘Having mastered them, I know, I see them’. This is the fourth sphere of mastery.
5. When, personally unconscious of body, any one sees the forms exterior to himself, blue, blue in color, blue in appearance, reflecting blue, he is thus conscious. ‘Having mastered them, I know, I see them.’ This is the fifth sphere of mastery.
6. When, personally unconscious of body, any one sees the forms exterior to himself, yellow, yellow in color, yellow in appearance, reflecting yellow, he is thus conscious. ‘Having mastered them, I know, I see them.’ This is the fifth sphere of mastery.
7. When, personally unconscious of body, any one sees the forms exterior to himself, red, red in color, red in appearance, reflecting red, he is thus conscious. ‘Having mastered them, I know, I see them.’ This is the fifth sphere of mastery.
8. When, personally unconscious of body, any one sees the forms exterior to himself, white, white in color, white in appearance, reflecting white, he is thus conscious. ‘Having mastered them, I know, I see them.’ This is the fifth sphere of mastery.

Conclusion

It is important to cultivate Mindfulness, and for this Buddhist practice is unique. Jon Kabit-Zinn uses Mindfulness as Medicine. There is a saying in canon, ‘the world is leading by Mind’ (Cittena niyate loke). Lust, hate, love, compassion, violence etc are arising time to time though Mind. To overcome them we must cultivate Mindfulness or train the Mind. The Mind does this by following a threefold training; morality (Sīla, concentration (Samādhi) and discernment or wisdom (Paññā). Morality provides the joy & freedom from remorse that are essential for concentration. Concentration provides an internal basis of pleasure, rapture, equanimity, & singleness of Mind that is not dependent on sensual objects, so that discernment can have the strength to cut through the Mind’s clinging. Discernment functions by viewing these clinging as part of a chain; seeing their origin, their passing away, their allure, the drawbacks of their results, finally, emancipation from them, to be said Mindfulness is cultivated.

Section 3

Exploring Mindfulness in My Own Life

By the year 1999, for first time I had participated a 10 days meditation course since I was a 5th month novice (Samaṇera). But true that I could not enjoy the course, finally I found the reason that at that time I did not know why we should meditate. Even though I could not enjoy the meditation at that time but the habit of meditation as it was a schedule for meditation was strong with me and later on often I was keeping in practicing. At least once or twice or more a day I was practicing, and I discussed about the meditation course to friends that the teacher said so and so.

From my novice-hood I had a dream to visit Burma and practice there meditation. After the 10 days course the desire became stronger. Fortunately, in 2002 I got a scholarship from Burma Government to study in International Theravada Buddhist Missionary University, Yangon. We started to attend the classes. The curriculums were from original Tipiṭaka, finally I came to know this curriculum is pure Buddhist teaching and derived from original texts.

Most important thing was the meditation classes, both practical and theory. We had been taught how to practice both Samatha and Vipassanā meditation, in daily life, and how to be mindful in every movement of the movements.

We had vacation twice in an academic year. That time mostly students used to go meditation centers, for that the authority takes care of them. I was undertaking meditation seriously. Day by day everything came into balance. Because there was only meditation, while eating, walking, bathing, every where. In sitting meditation I was recommended by the teacher that should start with in breathing and out breathing meditation or rising and falling movement of abdomen. This method helped to be interested and long times mindfulness.

This background is my present foundation of daily life mindfulness. For firstly I could not enjoy the course because I did not know about why should we meditate. Its like one who gets sick and then takes medicine. But in meditation center I was so delighted and encouraged because I knew that time why we should meditate. Because I had been taught that this or that is suffering, and the method which leads to the end of suffering. I realized Mindfulness is the best thing in our daily life.

What is the Felt Experience of Mindfulness?

Since that time, as I said I was suffering from loneliness, stress, and sleepless. When I came to undertaking mindfulness meditation, regular, time to time, I got a big change of my experience. I forgot all aloneness, kept balance in stress, and had good sleep later on. Still I do the same when ever I face such negative emotions. It helps me to be happy in my daily life.

How Has Mindfulness Helped Me Negotiate the Challenge in My Life?

Everybody has dreams in life. Me too, but it’s quite different than others as I m a Buddhist monk. Even though a Buddhist monk, as I’m said to be a Puthujjana (Worldly or the ordinary person). That this we are heard often from the text. That is I remember all the time that good and bad both is possible for me. Through my knowledge and my struggle may be I could gain some good but what we know the thing that all are impermanence (Anicca), suffering (Dukkha), non-self (Anatta). Such kind of mindfulness helped me to negotiate the challenge in my life.

Before practicing mindfulness and later the dreams have changed, with the balance. We feel sorry when we are lost; we lament, cry, or get angry. When we are in success, we are happy, become greedier, we look for more, proud, conceit, arrogance. When some one blames us we feel shame and sorry, when some one praises us we feel proud. Both are not good. That’s why the Buddha said one who is unshaken in either blame or praise; he or she is the perfect wise one. That the thing I remember in such situation, and it helps me to be balanced.

As I came to know the Buddha’s teachings, it reminds me that association with dislike one is suffering, disassociate from beloved one is suffering, not getting what one wants is suffering. Practicing equanimity (Upekkhā) is the best for this situation that I realized. If I do good, it will bring me good result; if I do bad it will bring me bad result. It is what the Buddha said the teaching of Kamma and Kammaivipāka, and Paṭiccasamuppāda.

Usually I start my day with good thing, such as I practice Ānāpanassati early in the bed. Wish all good to all; I control my verbal, bodily, and mental actions as much as I can. As a monk I show my loving kindness even to an insect in the street seeing it is in suffering. Knowingly I don’t hurt even an ant crossing the street. These things make me humble, and polite.

I would like to say mindfulness is a protection from all dangers, as medicine for recovering suffering, a key to mental happiness.

A very interesting verse always comes through my mind that-

“Mindfulness is the path to the deathless,
Mindful-less-ness is the path to death.
Mindful one does not die,
One who is not mindful,
Already dead.”

Section 4

Mindfulness and Psychotherapy

The Attitudinal Foundation of Mindfulness Practice

The judgment of good makes us feel good or happy. And the judgment of bad makes us feel bad or suffering. Jon Kabit-Zinn recommends that not to judge, just let it be and see how long it does, says, when you find the mind judging, you don’t have to stop it from doing that. All that is required is to be aware of it happening. No need to judge the judging and make matters even more complicated for yourself. Patience is a form of wisdom, in such situation we should be patience with the mind and its functions. The beginner’s mind, need to be cultivated first which is willing to see everything as if for the first time. In this case a particular technique might be use, either sitting meditation or Yoga (Samatha). It is just an experience for the further development of the beginner’s mind.
Thrust attitude and basic wisdom of individual is very important in all aspects of the meditation practice. Not in the reputation of teacher and authority, we must honor our own feeling and intuition, with us, here and now. However, a purpose can be a real obstacle this is because meditation is different from all other human activities. It has only one goal that is only to be with the mind. Accept that u have a headache, if you don’t, a conflict might arise between mind and its feelings. Accept when it should be. Often our minds get us caught in very much the same way in spite of all our intelligence. For this reason, cultivating the attitude of letting go, or non-attachment, is fundamental to the practice of mindfulness. The experience, letting go is a way of letting thing be, of accepting things as they are.

Therapy and Meditation

These both are a path to wholeness as it has distinct by the Author, with his case studies and his own experiences. The nature of meditation and therapy is the same, and a path to wholeness. He says if we really want to live a full life, both the ancient tradition of Buddhism and the modern one of psychotherapy tell us that we must recover the capacity to feel. Avoiding emotions will only wall us off from our true selves, infect there can be no wholeness without an integration of feelings. Both traditions have discovered that the way to plumb the full depths of our emotional being is by letting ourselves go, by surrounding to who we really are. And both traditions understand that we need a state of reverie in order to know our emotions. Whether that reverie comes through meditation or the quiet holding space of therapy, it is always necessary. The author further says that meditation seeks to create an inner holding environment for the raw material of emotional experience through non-judgmental awareness. Same way meditation acts like a stealth bomber, sneaking through all the defenses and illuminating the central fortress of the heart. Buddhism teaches us again and again that uncovering and experiencing difficult feelings does not make them go away, but does enable us to practice tolerance and understanding wit the entirety of our being. He comments that western therapy can learn to make use of the Buddhist emphasis on acceptance of feelings rather than talking and analyzing. The therapist and patient can create a situation in which these unacknowledged emotions are finally given breathing space.

Buddhism as Psychotherapy

In psychotherapeutic aspect of Buddhism is entirely psychotherapy. There are many references to refer this argument found in Canonical texts. Especially in Aṅguttara Nikāya it is mention that “there are two kinds of disease, Physical and mental. There are
People who enjoy freedom from physical disease for one year, two years,…….. even for a hundred year or more than. But rare in this world are that who enjoy freedom from mental disease even for a one moment, except the Arahant or a perfected disciple of the Buddha it is recognized by the Buddhist scholars that the ultimate aim of the Buddha, according to the Pāli Nikāyas, is to produce Arahant. Arahantship was the culmination of the original Buddhist practice. If the Arahant only is the person with perfect mental health, the aim of the Buddha was to produce mentally healthy personalities. This means that Buddhism as a psychotherapy or rather than ultimate psychotherapy.
The Buddha himself claimed in many occasions that he is not only the Buddha but also the “Unsurpassable physician and surgeon (anuttaro bhisakko sallakatto) and also the “Unsurpassable trainer of persons” (anuttaro purisadammo sārathi). In modern psychological language may be called as the “Super Psychiatrist” and the “Super Personality Trainer”.
There are many therapeutic technique of the Buddha. In Dhammacakkappavattana Sutta of Saṃyutta Nikāya is it mentioned that there are two extreme modes of living to be avoided. One is the pursuit of sensual pleasure which is bi-polarized as seeking sensual pleasure and avoiding sensual pains. The other extreme is self mortification and asceticism. Avoiding both, the Buddha teaches a third intermediate way called Majjhimapatipadā, which consists of an awareness of reality and is accompanied by thinking, speaking, acting and living in harmony with it.
The Freudian concept of ID, or Ego or Super Ego, what the Buddha said about 2550 years ago that is Taṇhā, thirst, is threefold, thirst for pleasure, the thirst for existence, and the thirst for non-existence. There are many other remarkable teaching of the Buddha which is related to this point, such as the teaching of self or non-self, the three universal characteristics, the dependent originations, Kamma and its results. Having seen all the therapeutic techniques of the Buddha we can say that Buddhism as psychotherapy.

The Essence of Buddha Abhidhamma

The Abhidhamma Piṭaka, which is the third and great collection of the Buddhist Teachings. The subject matter of Abhidhamma is the four ultimate realities and the causal relations between them. The treatment of the subject-matter is highly technical and remarkably systematic making use of purely philosophical terms true in the absolute sense.
If one can patiently study the treaties on Abhidhamma, one can not but admires the profound wisdom and the penetrative insight of the Buddha. But it is not easy to study one’s own effort. But there is well known treatise called Abhidhammattha Saṅgha, written by Ven. Anuruddha in India. The subject matter of this book is the essential facts of Abhidhamma.

Realities-

There are two kinds of realities.
1 Paññatti Sacca- the conceptional or conventional truth or the name. Such as man, car, chair, table, and so on.
2 Paramāttha Sacca- the ultimate realities

From the point of scientific view, man, house or all living and non-living things are not ultimate realities since they are composed of electrons, protons, neutrons and energy. Furthermore, since all the sub atomic particles may be regarded as bundles of energy, only may be taken as the ultimate reality in science. Likewise, in Abhidhamma, all the ultimate realities have been analyzed.

There are four Paramāttha or ultimate realities in Abhidhamma
1 Citta- consciousness of the sense or awareness of an object, generally called the mind.
2 Cetasika- mental factors or mental concomitants. What we called the mind is actually a combination Citta and Cetasika. Cetasikas are 52 kinds.
3 Rūpa- corporeality or material quality. They are changeable. There are 28 kinds of Rūpa.
4 Nibbāna- extension of defilements and suffering, perfect liberation.

Citta and Cetasika collectively called Nāma (Mind). A person is made up of Rūpa, Citta and Cetasika, shortly called Nāma-rūpa- (Mind-matter). Nibbāna, the principal of cessation of suffering and lasting peace which always existing in nature. It can be realized only by the wisdom eye accompanied by the path and its fruition (Magga-phala Nana).
The study of Abhidhamma furnishes one with the right view that “I” or the Atta does not exist and what really exist in man are these four ultimate realities i.e. Citta, Cetasika, Rūpa. Understanding the mental states can help one to control one’s temperament. And to avoid unwholesome mental states, thus reducing mental suffering and curing many mental states.
Abhidhamma is really the golden knowledge which will help one to discard wrong views and to acquire the right view for one’s total liberation from all miseries.

References

Abhidhamma in Daily Life, by- Ashin Janakābhivaṁsa, Published by ITBM University, Yangon, Myanmar (Burma), 1999

A Short Introduction to Early Buddhist Meditation, by Ven. Bellanwila Dhammaratana and Prof. Sumanapala Galmangoda, Paramita International Buddhist society Ltd, Kandy, Sri Lanka

Aṅguttara Nikāya. Vols. I-V. (1922-1938). (Edited by R. Morris & E. Hardy). London: Pall Text Society

Buddhist Dictionary, by Ven. Nyanatiloka, the Corporate Of Buddha Educational Foundation, Taiwan 1998

Buddhist Meditation and Depth Psychology, Douglas M. Burns, the wheel Publication, Sri Lanka

Buddhist Meditation, Paravahera Vajirañāna Mahāthera,BMS, Malaysia

Buddhist and Freudian psychology, de Silva, M.W.P. (1973), Colombo: Lake House Publishers.


Dhammapada. (Edited by S. Sumaṅgala, 1914). London: Pāli Text Society.

Dhammapada, by Narada Mahathera, Printed by- P.K.S Jaya, Malaysia

Dīgha Nikāya, Vols. I-III. (Edited by T.W. Rhys Davids & J.E. Carpenter, 1889-1910). London: Pāli Text Society

Healing Anger, the Dalai Lama, MP Pvt. Ltd, India

Mind Overcoming its Cancer, Acariya Buddharakkhita, BPS, Sri Lanka

Mind Science- An East-West Dialogue, The Dalai Lama, wisdom Publications, Boston

Rhys Davids, T.W., & Stede, W. (Eds.) (1921-1925). The Pāli Text Society's Pāli-English dictionary. London: Pāli Text Society.

Samyutta Nikāya, Vols. I-V. (Edited by L. Feer, 1884-1898). London: Pāli Text Society.

Study Guide, BPS 1102, the Mind & Its Dynamics in Buddhist Psychology, Sophia College, Australia.

Sutta Nipāta. (Edited by D. Anderson & H. Smith, 1913). London: The Pāli Text Society.


The Heart of Buddhist Meditation, Nyanaponika Thera, BPS, Sri Lanka

The Manuals of Buddhism, Mahāthera Ledi Sayadaw, Mother Ayeyarwaddy Publishing House, Yangon, Myanmar (Burma), 2004

Unit Reader, BPS 1102, the Mind & Its Dynamics in Buddhist Psychology, Sophia College, Australia


Visuddhimagga, Vols. I-II. (Edited by C.A.F. Rhys Davids, 1920-1921).
London: Pāli Text Society. London

BPS 1103- Relationship between Thinking & Feeling in Buddhist Psychology

Ira de Reuver
Who Was Inspiring Me While Writing!


Abbreviations

AN- Anguttara Nikāya
DN-Dīgha Nikāya
SN- Samyutta Nikāya

Content

Chapter I-
Concepts of Emotions, 4

Chapter II-
Working with Emotions, 11

Chapter III-
Working with Chronic Pain, 17

Chapter IV-
Can East Really Meet West? 21

References- 27

Section 1

Concepts of Emotions


Introduction

The title of this section has titled as Concepts of Emotions and if we see very carefully even here there is a deep psychology is functioning. The word concept is what where has to emphasize. Because it has been discussed in the 4th article of unit reader BPS 1103 with the Concept of Language and Culture are differences in East and West . Now we will see what the philosophy of the word “Concept” is.

Concept (Paññatti)

The word Concept of English language is mean that a notion, a thing conceived, or the faculty of forming an idea. More details are the doctrine or tradition that general properties can be conceived in the mind apart from any concrete embodiment.

In Buddhist Pāli canonical texts as well as the Buddhist philosophy defines this “Concept” in universal way, and (unfortunately) there are many opportunities to get misunderstanding, such as the concept of “I”, or Ego ness, and so on. We will further discuss it in this writing.

In Pāli texts the word Concept used as Paññatti (Dhamma), sometime as Sammuti (sacca). The meaning of both is same as conventional, or conceptional. It is also called as just only the name of thing and or a person, or emotion too. Ultimately it is six fold

1. A real concept
2. An unreal concept
3. An unreal concept of by means of a real concept.
4. A real concept by means of an unreal concept
5. A real concept by means of a real concept
6. An unreal concept by means of an unreal concept

According to this theory it is very difficult to understand whether the concept is good or bad, as it is showing often between East and West. Little more discussion on the word “Concept” to be clearer according to the language and culture as well.

There are two kinds of Concepts or Paññatti, or Sammuti either -

1. Made known, which is the object conveyed by the concept (Atthapaññatti).
2. Thing makes known that is the name given to the object (Nāmapaññatti).

Many other Concepts, land, ocean etc are called former concept since they correspond to the former things (Santhānapaññatti). Car, town, village, etc are called collective concept since they correspond to a collection or group of things (Samūlapaññatti). East, West, etc are called local concept since they correspond to locality. Morning, noon, etc are called time concepts since they correspond to time (Kālapaññatti). Wall, cave, house, etc are called space concept since they correspond to open space (Ākāsapaññatti). Visualized image, conceptual image, etc are called sign concept since they correspond to mental sign gained by mental development.

This is the way our concepts go in different ways that has been talked about in the article “The Roots of Self-Esteem, Differences East and West . We would discuss the theme of this article details more.

Emotion

Before going to talk about the emotion or concept of emotion we would see what does emotion mean. It is one of the complex task to measure or examine what and how much emotions, how much emotional a man, either good or bad in concept. Section 1, exercise-1 has defined emotion concepts as following -

1. Emotion (Saṃvega)
2. Feeling (Vedanā)
3. Perception (Saññā)
4. Thinking (Cintā)

My personal definitions are nothing new that I have experienced since I have been expend most of the time with Buddhist Scriptures, with practical and theory. Generally to say it is like current of a river goes ahead with force (may be strong or weak), like an ice-cream with sweet flavor, aroma, color, may be in a cup or without, with small spoon. Or I am thinking my family far away from me, some time I see their faces in imagination, I feel they love me too much, sacrifice many for me (My father, Mother, Brothers, some relatives) I also feel that some of them do not help or response me for my study (Especially one of my uncles (with laugh), formers make me happy with happy emotion, later does opposite with little anger and disappointment. I don’t see it is either good or bad, may be it is, but I have the study of human natures, the universal law. Now I would tell about how the mind, a person like me , becomes emotional in emotions. If we revise the term from downward to up see there is a thinking of a thing with perception, may be it is pleasurable or un-pleasurable, he (Mind) feels, becomes emotional with emotions. We can see that feeling is most significant since one is emotional with emotions. The feeling (Vedanā) is given main concern in this discussion of emotion with the different concepts, different minds, East and West.

Vedanā

This is feeling, as some say sensation, impression, passion, ultimately emotion, is a mental state common to all types of mind, either to East or West. Mainly they are three-
1. Pleasurable (Somanassa)
2. Dis-pleasurable (Domanassa)
3. Neutral or indifferent (Upekkhā)

Sometimes feeling classified into 5, with
4. Happiness (Sukha)
5. Pain (Dukkha)

Here, the word Somanassa (Su+Mana’ssa) literally means good-mindedness i.e. pleasurable feeling. And Sukha means bodily happiness. According to Buddhist psychological terms (Abhidhamma) there are only one type of consciousness accompanied with pain, and one accompanied with happiness, two are connected with displeasurable feeling. Of the 89 types of consciousness, in the remaining 85 are found either a pleasurable feeing or a neutral. Former three are purely mental, and latter two are purely physical. This is the reason why we are not neutral (Impartial of East and West (with laugh). (Upekkhā) in the case of touch which, according to Abhidhamma, there must be either happy or painful.
(Appendix)

Feeler of the Feeling

As we know that human body considered as matter and mind (Nāma-rūpa), the five aggregates namely mater (Rūpa), feeling (Vedanā), perception (Saññā), and formation (Saṅkhāra), consciousness (Viññāṇa). They are combined but the rest four works in particular way. Simply we can say that five aggregates work with the twelve bases (Āyatana). We would see now how do they work, who is the feeler of the feeling, who is the emotional in emotions.

Six Somatic Bases (Ajjhatika) Six External Bases (Bāhira)

Eye (Cakkhu) Visible object (Rupa)
Ear (Sota) Sound (Sadda)
Nose (Ghana) Odor (Gandha)
Tongue (Jibha) Taste (Rasa)
Body (kaya) Contact (phassa, potthabba)
Mind (Mano) Mental object (Dhamma)

There is beautiful simile said to be said by the Buddha “Monks, the six somatic bases-the eye, ear, nose, tongue, body and the mind-base or consciousness (Mind or mind object) are figuratively termed as ‘a ruined village’ . The six external bases- visible objects, sound, odor, taste, bodily impressions and mental objects are figuratively termed as ‘gangs of robbers who plunder the village’.

All together they are counted in eighteen Psycho-physical elements - likewise- eye+visible object+eye-consciousness= (emotion from that). These 6 bases are multiplied with 3 mental element (Manodhātu), mental-object-elements (Dhammadhātu), and mind-consciousness-elements (Manoviññāṇadhātu).

To make this more comprehensible we will compare them with the present world, social situations and our personal experiences. It is this way-

1. Cakkhuñca paṭicca rūpeca uppajjati cakkhuviññāṇaṃ. On account of the eye and visible object, eye consciousness arises.

Suppose, there is a handsome man or a beautiful woman we see. A desire arises, propose for love or marry, if it is succeed makes happy with positive emotion, if not, make regret and sorrow. This is emotion.

2. Sotañca paṭicca saddeca uppajjati sotaviññāṇaṃ- on account of the ear and sound ear consciousness arises.

Suppose, in Iraq, the sound of bomb blasted, the sounds of American made M16, horrible and scared, and the sounds of speech of President G. Bush that ‘We are in Iraq struggling for human right and freedom, both are make emotional, but latter is doubtful.

3. Ghānañca paṭicca gandheca uppajjati ghanaviññāṇaṃ- on account of nose and odor, nose consciousness arises.

Suppose, there are some people plant flowers in the garden, take pleasure from there aroma, make their minds like flowers, and the gardens, humble, kind, sincere. There are some people smoke, smell the red wines, drugs, opium, smell the smoke from bomb blasted.

4. Jivhañca paṭicca raseca uppajjati jivhaviññāṇaṃ- on account of the tongue and taste tongue- consciousness arises.

Suppose, there are some people always crazy of food, various meats, enough for their body but still eat, again and again, only eat in McDonald, or Pizza hut. But still there are millions of people suffer from hunger; some find their food in street aside, from a dustbin.

5. Kāyañca paṭicca phoṭṭhabbeca uppajjati kāyaviññāṇaṃ- on account of the body and bodily impression, body consciousness arises.

Suppose, there are some people who try there best to get bodily pleasure. Only for one body they make two, three, four, or more houses, beds, go for herbal massage. Only one body but one car not enough. But there are many people even don’t have a small place for over a night.

6. Manañca paṭicca dhammeca uppajjati manoviññāṇaṃ- on account of mental element and mental object element, mind consciousness arises.

It is very obvious that what Miss Ira de Reuver (Dutch) and I myself have. Very often she uses the word that I am a western, western minded, what you saying is bad is not same to me! And I also say just reverse of the same. Everywhere we discriminate people in many ways, poor, rich, wise, stupid, bad, good, Asian, Western, and many others. Here also a big essay I have to write about ‘Can East Meet West’ .

Language and Culture

Language and Culture shape how we interpret and define emotion. There is example given that the feeling of YUGAN roughly, an aesthetic moment of oneness – in Japan, or RASA, a wordless appreciation in India, have no exact counterparts in English . Likewise, Tibetan has no word for the English term emotion. Although it is central to the Tibetan concept of well-being, the concept of equanimity is not included as a major emotional state in English. Emotions are experienced through the lens of culture. Padmasiri de Silva says, that a research study in Sri Lanka showed that there was no Sinhala word for guilt, where as shame was a prominent emotion…….

The framing question of this discussion on emotion is whether historical and cultural conditions might give rise to new emotions or their expression. The case in this point is self-esteem, the Dalai Lama is astounded to hear that many westerners suffer from feelings of low self-esteem, for the reason that of ‘a lack of compassion for oneself, according to Dalai Lama. And he recommends that ‘along with the cultivation of loving kindness toward oneself’, should be developed , (Not in sense of selfishness, I suppose).

Dalai Lama questions Francisco Varela with an opinion, “There is always a relationship in a universal sense. I related to that person as a human being. I understand that at some point in the past, 1 or 2 million years ago, the human brain was smaller that it is now. In the evolution of the human brain, was there also a change in size of the front and back parts of the brain relative to each other?” Yes, answers Francisco Varela.

Emotional Development during Childhood

Ira de Reuver (42), was living with her boy friend (So called husband) for 16 years, no longer it did go fine, separated, and started to traveling life until now about 7 years. In her long journey met or meeting many people, as she wants. Since I asked her that this is the time for your settled down, she was complaining that this is not completely my responsibility, my psychologist said most of bed influences from my father as well as (her parents) to my life. There are a lots of stories I think no need to mention all likewise this.

From the dialogues of Dalai Lama, Daniel Brown, and Francisco Varela, indicates that there are some emotions going different ways in East and West. Dr. K Sri Dhammananda also concerns about in his book “Human Life and Problems”. There is a gorgeous figure of childhood that should be carried out, it also can be said Buddhist Social Science is found in Singalavāda Sutta .

Five Kinds of Duty for Parents

1. Parents must prevent their sons and daughters from any kind of misconduct.
2. They must show their children they way of good conduct.
3. They must make their sons and daughters learn arts and science, or every suitable career.
4. They must give then in marriage to suitable persons, in suitable time.
5. They must give them their inheritance at the proper time.

Five Kinds of Duty of Children

1. Sons and daughters must attend closely to their parents in order to provide them with all the requisites in life.
2. They must carry out the social affairs of the business matters of their parents.
3. They must maintain their parents’ properties, their parents nationalities, religious duties, and try to straighten their parents’ religious views if they have a wrong view. They must also maintain the good name of their parents and their lineage.
4. They must obey their parents and make themselves worthy of the parents’ heritage.
5. On their parents’ death they should do good deeds in dedication to them and share the merits with them.

Children learn from their parents, their growing, emotions, also grow from the experience at. We can say the parents are much more responsible for this. Padmasiri de Silva says this is the way, cultivating the Heart.

Method for Managing Low Self-Esteem

Jon Kabat Zinn recommends that one should be able to make things happen. Jon has talked about using meditation to handle this work. Here it is very essential to proper understanding of self-love, self-identity, self responsibility, but not in negative sense of selfishness. Jon says that- ‘When people start to pay attention in the moment to their bodies, they very often discover that underneath the surface dislike, they accept their bodies. But the surface thoughts going on all the time are very strongly negative, so it prevents them from getting in touch with the deeper feeling of wholeness. If everybody, on the planet, has this connected ness, this love and clarity under the surface, then the key question is, particularly for those who have very strong problems with this, how to get in touch with that peace and love inside oneself most effectively and reliably, and in a way that leads to long-lasting profound understanding’ . Alan Wallace says that the purity of one of body (Kāya), speech (Vaca), and mind (Mano), should be apprehensive.

Conclusion

They all agree that the loving kindness meditation (Mettā Bhāvanā) is effective. Language does create some difficulties, but Holiness Dalai Lama says this is such a universal language.

Section 2

Working with Emotions

Introduction

Working with emotions means to be with emotions, accepting the emotions, letting them be, being patient with them, tolerating them, being aware with them, finally Buddhist teaching says to meditate with them. One is emotional because of different feelings or sensations (Vedanā). This entire thing happens when it is out of craving (Taṇhā). Buddhism obviously distinguishes between feeling or sensation and (Vedanā), and craving (Taṇhā). Pleasant (Sukha) or agreeable sensations do occur in all human beings whose sense faculties are functioning properly, whether it be an ordinary unenlightened person or an enlightened one. They are absent only in a person who has attained the state of cessation, when all sensory activities are cut off, hence described as the ‘state of cessation of perception and the felt’ (Saññā-vedayita-nirodha). In that state a person is not cognitive at all, and the different between such a person and a dead one was the subject to discussion in early Buddhism . Though, emerging from that state, a person is said to experience bodily calm and relaxation.

Working with Emotion

To work with the emotions we need to know them, there associations, arising, functions, and disappearing. To make this understandable easily we would see now how and what are they, as the evidences are clearly given in Mahāsatipaṭṭhāna Sutta. In section 1 we have an account of the feelings and emotions. Here we would see how to meditate with them, so called working with emotions.

According to Mahāsatipaṭṭhāna Sutta, there are16 kinds of emotional minds are found, and to work with the, to be observed, to be dwelt in contemplating with them. It is need to be noticed that the Buddha recommends the meditation or who works with the emotions thus, the meditator should do contemplate with the emotion or his meditation objects ardently, clearly comprehending and mindfully, and he could remove the covetousness and grief in the world (Viharati ātāpi sampajano satima, vineyya loke abhijjhādomanassaṃ) .

Working With the 16 Emotional Consciousness

1. Mind with lust (Sarāga)
2. Mind freed from lust (Vitarāga)
3. Mind with hate (Sadosa)
4. Mind without hate (Vitadosa)
5. Mind with delusion (Samoha)
6. Mind without delusion (Vitamoha)
7. Mind as it is contracted (Sankhitta)
8. Mind as it is scattered (Vikkhita)
9. Mind became great (Mahāggata)
10. Mind has not become great (Amahāggata)
11. Mind as surpass-able (Sauttara)
12. Mind as unsurpassable (Anuttara)
13. Mind as concentrated (Samāhita)
14. Mind as un-concentrated (Asamāhita)
15. Mind as freed (Vimutta)
16. Mind as un-freed (Avimutta)

To work with them or to meditate on them one should take a suitable place such as forest, to the foot of a tree, a secluded or quiet place (araññagato vā rukkhamūlagato vā suññāgaragato). Vipassanā meditation tradition recommends that for Cittānupassanā meditation one can meditate every where as long as his mind works, but quiet place is most suitable for every meditation. Then he starts meditating with his mind, thus-

“When his mind is desiring (with lust), he is aware, ‘My mind is desiring’, when his mind is not desiring, he is aware, my mind is not desiring. When his mind is hating some thing, he is aware, my mind is hating, when his mind is not hating, he is aware that my mind is not hating………………….,,,,,, …..When his mind is free, he is aware, my mind is freed, when his mind is not freed, he is aware, my mind is not freed.”

Working With the 9 Feeling Consciousness

Here now we would see again the nature of feeling, if one is emotional with emotions from that by the mind, it is clearly prescribed in Mahāsatipaṭṭhāna Sutta. In section 1 we find there are 3/5 kinds of feeling. But in Vipassanā Tradition we find there are 9 kinds of feeling, more scientific, more cognitional, and so called the insight. It is that the meditator is aware in every emotional moments and he loves them, lives with them, be happy with then.

1. Experience a pleasant feeling (Sukha vedanā)
2. Experience a painful feeling (Dukkha vedanā)
3. Experience a neutral feeling (Adukkhamāsukha vedanā)
4. Experience a pleasant worldly feeling (Sāmisa sukha vedanā)
5. Experience a pleasant non-worldly feeling (Niramisa sukha vedanā)
6. Experience a painful worldly feeling (Sāmisa Dukkha vedanā)
7. Experience a painful non-worldly feeling (Nirāmisa dukkha vedanā)
8. Experience a neutral worldly feeling (Sāmisa adukkhamāsukha vedanā)
9. Experience a neutral non-worldly feeling (Nirāmisa adukkhamāsukha vedanā)

About this very shortly to say that this is the method or examine the person who is very quick in emotion. He is able to deal the bad or negative emotions. If he is more advanced on it with the neutral feeling (Upekkā), he is able to deal all kinds of emotional situations.
Seeing the Roots of Felling

‘When one experiences a pleasant feeling based in the body, he is aware, I am experience a pleasant feeling based on my body based in the body, when he experiences a pleasant feeling based in the mind, he is aware, I am experiencing the pleasant feeling based in the mind, …………………………………… .’

The author further says in this article, thus- “Our feelings-pleasant, unpleasant, and neutral- can have a physical, psychological, physiological root. When we mindfully observe our feelings has a physiological root. Nevertheless, to be able to identify the roots of your feeling manifest and to understand their true substance. To know a feeling is not just to see its roots but also to see its flowering and its fruits.”

Discursive Meditations

Douglas M. Burns says it is discursive meditation, which the Theravada Buddhists often recite, and they meditate on this loving kindness meditation (Mettā Bhāvanā) .

“My mind is temporarily pure, free from all impurities free from lust hatred and ignorance. Free from all evil thoughts.
My mind is pure and clean. Like a polished mirror is my stainless mind.
As a clean empty vessel is filled with pure water I now fill my clean heart and pure mind with peaceful and sublime thoughts of boundless love, overflowing compassion, sympathetic joy, and perfect equanimity.
I have now washed my mind and heart of anger, ill will, cruelty, violence, jealousy, envy, passion, and aversion.
May I be well and happy!
May I be free from suffering, diseases, grief, worry, and anger!
May I be strong, self-confident, healthy, and peaceful!
Now I charge every particle of my system. From head to foot, with thoughts of boundless love and compassion. I am the embodiment of love and compassion. My whole body is saturated with love and compassion. I am a stronghold, a fortress of love and compassion.
I have gained I now give unto others.

The Management of Negative Emotions
Cultivating the Heart

The experiences from Vedanānupassanā and Cuttānupassanā, or any other meditation methods which have been prescribe in Mahāsatipaṭṭhāna Sutta, if one do practice, ardently, clearly comprehending and mindfully must have psychological changes. Such changes are very essential. In experimental studies done on meditation, it has been observed that the harmony of the mind leads to the harmony of the body. The rhythms of breathing become very even respiration is calm, and there are positive changes in the body chemistry. Particularly, the practice of the meditation on cultivating good-will or loving kindness (Mettā) generates a healthy contact on both body and mind. These are so called Brahmavihāra, the four divine abodes of loving kindness (Mettā), compassion (Karuṇā), sympathetic joy and equanimity are emotions, and we can see a strong relation between contemplative intelligence and emotional intelligence. This meditation is considered as one that helps the cultivation of the heart and teaches patience and tolerance. The negative emotion, such as anger, resentment, envy, ego, conceit also can be managed. Such meditation helps the practitioners to develop a friendly and caring attitude to one self and others.

Emotional Intelligence & Cognitive Sciences
Thinking and Feeling

A very deep and scientific description of emotional & cognitive intelligence has shown by Padmasiri de Silva in his article. In conclusion of following topic says that, ‘it may be said that by using the Buddhist contemplative approach, understanding emotions is certainly a path way for discovering important insights. In fact the most powerful method for controlling, regulating or transforming emotions is to understand their nature. Thus when understanding emotions reveal features of it may be said emotional intelligence in the Buddhist context has epistemic (Knowledge-related) qualities . To make it in easy comprehensible next I would like to talk about how to deal the emotions with the nature, so called universal natures, as it is found in Buddhist canonical texts.

The Three Universal Natures

In Buddhist term it is called ‘Tilakkhaṇa’ means the three natures (of the universal). This is an important part of the teaching of the Buddha. This are-
1. Impermanence (Anicca)
2. Suffering (Dukkha)
3. Non-self (Anatta)

Before going to discussion on them concerning our body as well as the five aggregates, here now we will have a general knowledge concerning in our daily life understandings. The three characteristics of existence that we have in mind are impermanence, suffering, and non-self. These three characteristics are always present in or connected with existence. They remind us about the nature of existence. They help us to know what to do with existence. As a result of understanding them, we learn to develop renunciation, or detachment, and fearlessness of death.

We see that our bodies are impermanence and subject to constant change. We grow thin, old, and gray. Our teeth and hair fall out. At one moment we are happy, another moment we are sad. Our relations with other people are subject to change, impermanence. Friends become enemies, enemies become friends our possessions are also impermanence. All the things that we love, our homes, cars, friends, are all impermanence.

Understanding impermanence is the great benefit, here and now. Its directly effects to the attachment, craving, ill-will, or other desirable things as well.
Impermanent also is an occasion of suffering. And whatever is impermanence and suffering is also non-self. Similarly, we fail to recognize the impermanent nature of possessions, power, and dignities, so we are crave and cling to them. When they end impermanence is appeared as an occasion of suffering. We suffer time to time from bodily pain, hunger, thirsty, illnesses, unsuccessful, broken heart, and so on. They are the sufferings, and this is the nature of universe.

The third characteristic of universe is of non-self. This is one of the distinct features of the Buddhist philosophy. Still in this present world today there are many arguments from different philosophers that this teaching of non-self is really or not. Because this teaching of non-self is a cause of confusion because people wonder how one can deny the self! Since we do say ‘I’m talking, or I’m busy, I’m father, I’m mother, he is my father, he is a scholar, so and so. But the Buddha assuredly claimed the ultimately there is no self, or no personality. There are many similes and parables in the texts concerning this teaching showing how there is no self.

One of the beautiful similes of a chariot, here and now. The Buddha explained that the term ‘chariot’ is simply convenient name for a collection of parts that are assembled in a particular way. The wheel is not the chariot, nor is the axle, nor is the carriage, and so on. Like as, the term ‘chariot’ is just a convenient name for a collection of parts. So also the concept of ‘I’ is also the collection of five aggregates.

Conclusion

Concerning Buddhist psychotherapy, as the Buddha was a great psychotherapist, we will see now how the Buddha was healing his followers with regards to these three universal characteristics, as the five aggregate point of view

Section 3

Working with Chronic Pain

Thinking Patterns
(Psychological Exercises by Dr. Dale Martin)

In this section having read the topics from section 3 exercise 1 that have specified I express my estimation.

1. Filtering

The chronic pain (Mental) that I had a struggle in of my family is certainly negative that is an uncertain future. Times were passing their own ways, until now, they are going. But I did not forget that time would change. Yes, it is, but still there is something unstable, may be it is like this.

2. Polarized Thinking

Things are black or white, good or bad. Thinking polarized or un-polarized, every body claims that I’m perfect. I also, but may be some time failed.

3. Overgeneralization

Very few of perfect men in this world that I can say positively . One can come to a conclusion based on a single incident or piece of evident when he or she is well trained in particular profession, he receives, observes, and then decides. I do the same, most of the time.

4. Mind Reading

There are some people who could read others minds when he is supernatural one; some people are trying to be. What should we might consider since there are some blind and deaf become extraordinary!!! People should be pleasant with his speech, it can help.

5. Catastrophising

It is like the Tsunami, not come very often, only one better resolution is warning system, getting secure place. If a mother saw her lone one child swallowing by tsunami before mother she would run then. If the wave runs faster than her, no way to escape, she could say ‘Okay, also take me where you took my lovely child’. I also do the same when I’m unable to work.

6. Personalization

We wash our bodies because the dust, sweats, bad smell, with very expensive cosmetics. Then become fresh and enjoying everything. It also can be said one kind of personalization. But it is may be very low example. Thing is we don’t reflect our body that is subject to be disgusted, and it is until life last. So, washing the body does mean it is negative? Answer is, nothing to do, it is universal.

7. Control Fallacies

To control fallacies, if I’m beginner would ask my parents or my grandparents. If I’m not, suppose, some one asking me, die for God, I would not.

8. Fallacy of Fairness

Fair or unfair, when a bad man who always doing bad never think it is unfair. The concept. Wine glasses in front of you, your son and daughter playing near by. Or your friend called you go night club have an overnight there since your wife is waiting for you.

9. Blaming

“It’s my entire fault that this happened to me” is a common consolation. If some one does wrong out of curiosity, mindful-less, anger…he also takes take the responsibility of this. There is a stanza is Dhammapada ‘one who is not conceit in praising, not disappoint in blaming, is perfect wise man.’

10. Should/Must

Even a President has limited power, rules and regulations. We should/Must respect such thing. As for me, in Vinaya (Rules and regulation of monk) even I smile or laugh loudly, I should/Must be blamed. I feel a shame if a senior monk says you should not do this.

11. Reasoning

True that I get passionate whenever I see some good, nice and beautiful thing. I can not close my eyes since they are good. Really I let my feelings rule reasoning abilities. Some times before feeling stupid or boring I ask myself don’t be stupid. I believe myself this is only external beauty-ness not real.

12. Global Labeling

Global labeling is, I suppose, this is the discrimination of human being, such as black-white, east-west. At once to say human beings should know that they are human beings, and should respect their humanities.

13. Being Right

What has specified for this theme is, I suppose that is to be confident, one can be confident or positive when he or she is mastered on specific matter. I also try my best to be confident in my word and work.

14. Heaven’s Reward Fallacy

May be an expectation, no matter how much I sacrifice, there is a limitation, I should be prepared to here “No” since I expecting “Yes”! Low confident! Doesn’t matter, some time its also not work.

Exercise 2 by Dr Dale Martin

Loss and Grief

This exercise also was developed by Dr Dale Marin, a professional psychological with patient of Chronic pain. To summarize this I would like to say that this is can be called self reflection therapy .

Before enter to particular explanation on this it is to be notice that we are all in chronic pain, which is called Samsāra, the place of continuation of rebirth (Jāti), aging (Jarā), dying (Maraṇa).

In this exercise he points out some points that reflect ones own life continuation. Likewise-

1. What is Grief?
2. How do you know if you are grieving?
3. What are your losses because of your chronic pain?
4. How do you deny the reality of chronic pain?
5. Has your chronic pain made you angry? About what?
6. How have you bargained?
7. How have you begun to let it go?
8. How have you accepted your chronic pain?

He gives an account of them which really makes one self-aware, and to reflect oneself.

In the teaching of Paṭiccasamuppāda (Cause and Effect) is mentioned as the cause of grief is rebirth (Jāti) as I have told beginning. Through rebirth is conditioned aging, death (sorrow, lamentation, pain, grief and despair) arise. (jāti paccayā jarāmaraṇa-dukkha-domanassa-upāyasa).

What is grief (Domanassa)?

The mental pain and mental unpleasantness, the painful and unpleasant feeling produced by mental contact. This is called grief. This is in short what has found in canonical texts. Which also refers to that explanation what Dr Dale Martin gives such as relationship changes life change, health change, job/School related change, any other changes .

It is, so called the chronic pain, it would continue until one attained the perfect liberation (Nibbāna) what the Buddhism says. In this very life, to work with them is necessary to develop our wisdom or knowledge or insight (Paññā), to develop morality (Sīla), and mental concentration (Samādhi). A life with the ultimate reality.

Section 4

Can East Really Meet West?

Introduction

For this section the words were imitated 2000. I would like to answer in one word “Yes”. May be for this answer would be less for marking. I remember one of the interesting moments from Myanmar, one of our teachers was teaching Vipassanā subject. Before exam we were asking him about the question type. The he explained that there are 5 questions would be, 20 marks for each. One question was only “Is Vipassanā meditation difficult to practice? And further said if the answer is Yes, mark is 5, if answer is No, mark is 5, if both there also marking is 5. If it is explained why it is yes or not, or either, neither, with satisfaction, would be considered for more marks. Here, in this section, I have to.
In which sense the discuss is, I am not clear, suppose, it is about technical and scientific approaching between these two. I just want to say that the age of modern psychology few centuries ago, a big revolution was by Sigmund Freud with his Psycho-Analysis, in 1856 . The East that which indicates to Buddhist Teachings that the Buddha was teaching about 2550. Here I want to ask in liberal way that the topic should be like, “Can West Really Meet East”. Absolute truth is that in Buddhist Teachings there are some lack scientific approaches. Buddhist teaching is not for industry, for the realization of perfect mental happiness (Nibbāna). Such a way there are some criticisms between came out as I have found in website, and I carefully welcome them.

The Nature of Instincts; Buddhism, Schopenhauer, and Freud
In my first assignment of Unit 1 have discussed about the nature on instinct that according to Buddhism it is Taṇhā (Craving), according to Schopenhauer is will to live, according to Freud is ID .
Jungian Therapy and Buddhism
Carl Jung who showed humans in a positive sense and believe they are inherently predisposed to make their individual mark in the world. There are the similarities between the Buddhist Law of causalities and Jungian concept of synchronicity, the Buddhist law of Kamma and Jungian archetype, the Buddhist ninth level of consciousness and Jungian collective unconscious, and finally between Buddhist and Jungian concepts of spirit, matter, and time. Jung believed that the psyche is composed of interdependent systems comprised of the conscious (Nāma and Rūpa) which provide consistency and direction and handles perceptions, memories, thought, and feelings. The personal unconscious which contains forgotten or repressed material that has been lost to conscious thought but is still retrievable. The collective unconscious which is the transpersonal or non-personal conscious that is not concerned with any personal experience .
East or West: Only One Breath
Patricia Sherwood-Manne says, only one breath. In the article by Joy Mannè mostly there are comparing about the Buddhist Breathing meditation (Ānāpanassati) with Western psychological analysis, and also many others Eastern Buddhist traditions . This section also has referred for the East West meeting. Here I would like to re-mention about the relative (cognitive) therapies of contemporary and Buddhist Ānāpanassati meditation.

Contemporary Theory Buddhist Breathing Meditation
Breathing Therapy:
Minnicott (Freudian), Reich (Reichian), Bioenergeties (Lowen), Rebirthing (Orr, Ray, Leonard, Laut, Morningstar), Conscious Breathing Techniques ( Hendricks, Manne, etc) 1. As he breathes in a long breath he recognizes that he is breathing in along breath; as he breathes out….
2. ….as a short breath
Body Therapies
e.g. Reich, Lowen, Rebirthing, autogenic Training, Gentling, focusing, the new field of Somatic 3. he trains himself to breathe in and out experiencing his whole body
4. …calming bodily activities…
Positive emotions
All contemporary therapies and positive thinking techniques, etc. 5. ..Experiencing joy…
6. experiencing well-being..
Mind
All forms of analysis and psychotherapy; all the new methods of personal growth and spiritual development, all the body therapies. 7. …experiencing mental processes
8. calming mental processes
9. experiencing (his) mind
Peak experiences
Humanistic and transpersonal psychology, Reichian, Bioenergetics, rebirthing, conscious breathing technique. 10. in pleasing the mind
11. concentrating the mind
12. releasing the mind
Enlightenment
(not only according to the Buddhist definition)
Transpersonal psychology, Peak experiences, Satori 13. observing impermanence
14. ..observing freedom from passion
15. observing cessation
16. observing renunciation

If we see carefully, my opinion is East and West can meet! However, in this section mostly emphasized the cognitive therapy. We will see now how contemporary psychologists meet with Buddhist meditation (East).
Buddhist-style (Eastern) meditation could be combined with cognitive therapy to help prevent depression in people with a history of depression it is the summary of the dialogue between Norman Swan and Mark Williams. For the cognitive therapy beside of the breathing meditation Prof. Mark Williams was talking about another kind of meditation is Eating meditation, recommends that even one raisin eating also could be used as for cognitive therapy. But do it mindfully, do it slowly, just focus on that one thing. They both agree that is a mind focusing technique.

Mindfulness with Clear Comprehension

Not only the raisin about, the Buddha was giving therapy to his follower in very deep but easy way called mindfulness with clear comprehension (Saṃpajāna), so called the cognitive therapy.
“Monks! a monk in going forward and in going back, applies clear comprehension. in looking straight on and in looking away from the front (he) applies clear comprehension. in bending his limbs and in stretching his limbs he also applies clear comprehension. in wearing the double robe and other robes, and in carrying the bowl, applies clear comprehension. In eating, drinking, chewing, and savoring, he applies clear comprehension. in obeying the calls of nature, he applies clear comprehension. in walking, standing, sitting, falling asleep, waking, speaking, keeping silent, he applies clear comprehension. thus he dwells contemplating on the body in the body, externally, internally.”

Problems of East and West

Psychologists do not know Buddhism, Buddhists do not understand psychology: the "between-group" problem

Mainstream psychologists have only minimal understanding of Buddhism, which they typically perceive, often disparagingly and with a degree of mistrust, as an exotic, esoteric and alien religion or a New Age cult. In general, in most academic and training programs or at professional conferences, psychology of religion, occupies only a peripheral place relatively to its more hard-core experimental/cognitive or clinical counterparts. Buddhists terms (i.e. "meditation",”enlightenment", "nirvana", "satori" etc.) are often used with no or little understanding of their actual meaning. Many psychologists and psychiatrists, even if involved with Buddhism in some form, have only limited understanding of differences between various schools (e.g. Mahāyāna vs. Theravada vs. Pure Land Buddhism, Zen and Tibetan Buddhism, etc.) or stages and/or types of training. There are only a few legitimately licensed psychologists (or psychiatrists) who have become authenticated Buddhist teachers. Even those, however, struggle with some of the difficulties listed below which often limits their ability to practice and teach both Buddhism and psychology.

Correspondingly, even though Buddhism has developed its own "psychology" (Abbhidharma), most Buddhist teachers have only rudimentary understanding of modern Western psychology and its epistemology and often, unknowingly, become entrapped in the psycho-bubble of "pop psychology" culture. Psychological terms (i.e. "Unconscious", "self", "therapy", "psychoanalysis", "ego", etc) are used indiscriminately, with little understanding of their intended meaning. Many authentic Buddhist teachers, in their sincere effort to communicate their insights to others, tend to "psychologize" their teachings, unaware that without proper training, they not only bastardize the original terms but also alienate more psychologically-minded audience. In addition, most of the Buddhist teachers have very limited knowledge or appreciation of the momentous influence science, technology and post-modern developments in contemporary culture, art and philosophy have had on our society, which alienates them from the zeitgeist of the new Millennium lived by so many of their students.

Many psychologists do not understand psychology; many Buddhists do not know Buddhism: the "within-group" problem.

There are psychologists and psychologists, and there are Buddhists and Buddhists. As in any area of any expertise, there is a great variation of competence, within their respective groups, among psychologists and Buddhist teachers. As not every artist is Picasso nor every musician Bach, there are great, mediocre and unremarkable psychologists as well as Buddhist teachers.
Many licensed psychologists have developed only very basic, practical skills necessary to get licensed and to practice the profession. They have no interest or the capacity to venture into more challenging territories. Others became experts in a narrow area, as the demands for specialization within psychology and psychiatry preclude devoting more time to other interests. Only a selected few have actually explored the nuances of cognitive science of consciousness, psychoanalysis, (de)constructivism and philosophy of the mind which, in their totality, construct a level of understanding not only completely different from the mainstream psychology, but also surprisingly similar to the direct yet subtle and profound teaching of more complex Madyamika or Yogācāra systems of late Mahāyana Buddhism (i.e. Zen, Vajrayāna, Tibetan Buddhism).

Similarly, most of the Buddhist teachers have received mainly a narrow, sectarian training in only one tradition of Buddhism. Often, being the first generation of Western Buddhists, they, as their teachers did, lack the vocabulary or the language necessary to articulate the teaching in a way acceptable to the Western mind. In a commendable yet somewhat pressured effort to proselytize, quality is often compromised, and "teaching authorizations" are imparted based on the candidate's loyalty and devotion to the teacher (or an institution) rather than predicated on actual realization / actualization. The limitations in handling the complexities and nuances of Buddhism as a whole, the Dharma, are particularly apparent among the pre-Mahāyāna schools of early Buddhism. In spite of great moral virtue, because of the above limitations, the pre-Mahāyana traditions have difficulties in connecting with more sophisticated, post-modern ideas in psychology and contemporary culture. Some of the Mahāyāna teachers, on the other hand, often lack the intellectual discipline or training necessary for a more rigorous and thorough investigation of the human mind and psyche demanded by modern (cognitive) science and psychology.
As a result, because of the "within-group" and the "between-group" problems, the quality of the dialogue between Buddhism and psychology is often compromised by the lack of insight, knowledge or language necessary for successful communication.

The table below illustrates different ways of how Buddhists and psychologists tend to cope with their differences:


Coping styles/mechanisms What psychologists do What Buddhists do
Style: Negate/dismiss

Mechanism: ignorance & arrogance Dismiss Buddhism as irrelevant or dangerous New Age or foreign cult Dismiss psychology as a theory irrelevant or detrimental to Buddhist teaching and practice
Style: Tolerate

Mechanism: incomplete exposure Accept Buddhism as an exotic albeit alien curiosity, Buddhism seen as New Age "healing" Embrace pop-psychology in teaching Buddhism, psychology seen as Buddhist Abbhidarma
Style: Explore

Mechanism: partial understanding "Spiritual" turn - use of basic/popular Buddhist concepts in personal life and in practice with patients /students "Psychologize" - use of quasi - psychological terms in teaching Buddhism
Style: Study

Mechanism: intellectual acceptance Become a Buddhist scholar, develop a good understanding of selected Buddhist concepts Develop a good grasp of selected psychological terms and interventions
Style: Practice

Mechanism: assimilation Become a formal student of an authentic Buddhist teacher, psychology becomes a part of Buddhist " practice" Enroll in a formal training at an approved psychological /medical training institution, Buddhism is used in the practice of psychology
Style: Mastery

Mechanism: integration Become an authenticated Buddhist instructor / teacher Become a licensed, Ph.D.-level psychologist or M.D. psychiatrist
Style: Transcendence


Mechanism: Embodiment Competent, compassionate & inter-disciplinary, non-sectarian use of language and action to help, educate & heal others, as needed, according to the circumstances, "Buddhism" and "psychology" transcended

This is the proper time to solve these problems, because the monks are not often living in the forest, the people in west getting impatience of unbound livelihood. East says every thing possible, west says I am moderate.

Conclusion

The problems are obvious. Need to be solved. Language and culture also big problem. The main problem is the concept of the concept of Buddhism. Which one should be taken first? Buddhism is psychology or is the teaching of the realization of Nibbāna (The Perfect Happiness).


References


A Dictionary of Psychological Terms, The Psychologist Magazine, London 1955
A Manual of Abhidhamma, By Nārada
Aṅguttara Nikāya. Vols. I-V. (1922-1938). (Edited by R. Morris & E. Hardy). London: Pall Text Society
Dīgha Nikāya, Vols. I-III. (Edited by T.W. Rhys Davids & J.E. Carpenter, 1889-1910). London: Pāli Text Society, Mahāsatipaṭṭhāna Sutta
Buddhist Psychology of Perception, E.R. Sarachandra, M.A. PhD, Buddhist Cultural Centre, Sri Lanka
Buddhist and Freudian Psychology, Padmasiri de Silva, Lake House Publication, Colombo
Buddhist Meditation and Depth Psychology, Douglas M. burns, The Wheel Publication, Buddhist Publication Society, Sri Lanka
Buddhism and Psychology.htm , www.mindis.com
Study Guide, BPS 1103, Sophia College Bunbury, West Australia
Full Catastrophe Living, Dr Dale Martin
Samyutta Nikāya, PTS, London
Thoughts without a Thinker, Mark Epstein, M.D. A Basic Book Publication.
The Principal of Buddhist Psychology, D J Kalupahana. Albany, NY: State University of New York Press.
The Future Cosmic Religion, Dr Ruwan M. Jayatuge MD, Daily News Wednesday, July 12 2006, Sri Lankan Daily
The Heart of Buddhist Meditation, Nyanaponika Thera, Buddhist Publication Society, Sri Lanka
The Manuals of Buddhism, by Mahāthera Lady Sayadaw, Mother Ayeyarwaddy Publishing House, Yangon, Myanmar
Unit Reader, BPS 1101, Sophia College Bunbury, West Australia
Unit Reader, BPS 1103, Sophia College Bunbury, West Australia