Relevant bibliographies by topics / Buddhist psychology

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Buddhist psychology'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Buddhist psychology"

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Cheng, Hsueh–Li. "Psychology, Ontology and Zen Soteriology." Religious Studies 22, no. 3-4 (September 1986): 459–72. http://dx.doi.org/10.1017/s0034412500018461.

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During the past few decades, Zen (Ch'an) Buddhism has been the most popular Buddhist school in the West and many scholars have expounded the essence of Zen. One of the most well–known expositions is D. T. Suzuki's psychological interpretation. Wu–nien in Zen is identified by him with the unconscious, and satori is seen as the psychological leaping of the unconscious. Other scholars contend that Zen has its ontological roots and should be understood ontologically rather than psychologically. Zen Buddhists are said to be pilgrims of the absolute, and Zen is seen as a search for pure being.
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Ching-chung, Guey, and Hui-Wei Lin. "Inter-projection Involved in between Buddhism and Psychology." Asian Journal of Interdisciplinary Research 3, no. 1 (February 16, 2020): 103–17. http://dx.doi.org/10.34256/ajir2017.

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This paper proposes an interprojection model as a unified interface between psychology and Buddhism. The model aims to consolidate some essential concepts in Buddhism, as well as to extend and deepen the modern discipline of psychology. From the perspective of Buddhism, empirical methodology in psychology could be used to instruct about the deeper mysteries of Buddhism, help Buddhist philosophy become more objective and less metaphysical, thus offering an easier access to the general public. From the perspectives of psychology on the other hand, the precepts of Buddhism could help develop a deeper understanding of human experience, thus opening a path for psychology to explore the potential for personal transformation and finding existential meaning. This inter-projection model explains the mirror-like projection between human consciousness and external environment, from which we may obtain fresh insight from points of overlap between Buddhism and psychology. For one example, while Gestalt psychology explores relationships among various environmental stimuli at the given moment, Buddhist spiritual teachings seek to perpetuate the ultimate transcendence through increasing mindfulness on everything in the universe without time constraints. For another, according to Carl Rogers’ client-centered therapy, the therapist is, as suggested by Buddhism, required to foster his own skills on mindfulness other than demonstrating unconditional regard, genuineness, and empathetic understanding to clients, and eventually achieve self-transformation, and feel at ease in various adversities, like lotus growing from dirty muds.
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Huang, Keji, Philip L. Pearce, Mao-Ying Wu, and Xiong-Zhi Wang. "Tourists and Buddhist heritage sites: An integrative analysis of visitors’ experience and happiness through positive psychology constructs." Tourist Studies 19, no. 4 (June 12, 2019): 549–68. http://dx.doi.org/10.1177/1468797619850107.

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The influence of visiting Buddhist heritage sites on happiness is the core concern of this article. China’s four sacred Buddhist mountains provided the setting for the study. Sixty semi-structured interviews were conducted to examine the positive effects of Buddhism on visitors. Thematic analysis was first undertaken to understand the Buddhism-induced happiness. In the terms of Buddhism, the visitors’ happiness was related to the law of karma, impermanence and reincarnation. The PERMA model from positive psychology was then utilized as a second interpretive framework, in which positive changes in visitors’ attitudes, behaviours and life were noted. The links between the core values of Buddhism and the PERMA model were then established and portrayed. The study makes a theoretical contribution by connecting the positive psychology constructs and the effects of Buddhism in the tourism context. In addition, this study provides insightful suggestions for local communities to manage religious heritage sites sustainably.
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Et al., Phrakhrupalad Sangwan Devasaro (Srisuk). "Development of Propagation Administration according to Buddhist Educational Administration for Buddhist Temples in Bangkok." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3747–52. http://dx.doi.org/10.17762/pae.v58i1.1377.

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This research aimed 1) to study and analyze the propagation administration status according to the Buddhist educational administration of temples in Bangkok, 2) to study the propagation administration model according to the Buddhist educational administration for temples in Bangkok, and 3) to present a model of propagation administration according to Buddhist educational administration for temples in Bangkok. Action research and qualitative research were used for research design. Data were collected both qualitative data and quantitative data that related to conceptual framework by interview 10 key informants, focus group discussion with 10 experts, and survey 224 sample using questionnaires. The research results were found that 1) the status of the propagation administration according to the Buddhist educational administration of temples in Bangkok with SWOT analysis of strengths, weaknesses, opportunities and obstacles were found in the principles of (1) the development of the management model, (2) the planning model, (3) the organization model, and (4) the propagation model according to the Buddhist principles. 2) The propagation administration model according to the Buddhist educational administration for temples in Bangkok consisted of (1) the status of the propagation administration according to the Buddhist educational administration integration with Buddhist principles and the concept of propagation theory, (2) develop an integrated Buddhist administration model adhere to the principles of Buddhism and modern ideas, (3) planning by connection modern concept and principles of Buddhism, (4) administration and organization for efficiency in a holistic manner, and (5) emphasize the Buddhism guidelines for propagation. 3) A model of propagation administration according to Buddhist educational administration for temples in Bangkok consisted of 4 aspects which were (1) Santhasana clarifies and explains the reasons, (2) Samatapana gives advice to value and importance, train the mind, accept and be ready to act, (3) Samuttechana creates motivation, motivation, enthusiasm, encouragement, and build confidence in the heart to achieve success, and (4) Sampahangsana creates emotions aesthetically delight the mind by pointing out its benefits and ways to advance towards success as expected in the future.
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Kreisel, Deanna K. "The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim." Nineteenth-Century Literature 73, no. 2 (September 1, 2018): 227–59. http://dx.doi.org/10.1525/ncl.2018.73.2.227.

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Deanna K. Kreisel, “The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim” (pp. 227–259) This essay demonstrates that Rudyard Kipling’s Kim (1901) engages deeply with several aspects of Buddhist thought that were also of central concern to nineteenth-century British psychology. It describes several central tenets of Buddhism as understood by Victorian exegetes, paying particular attention to the ways this discourse became surprisingly approbatory over the course of the century. It also performs close readings of three key passages in Kipling’s novel dealing with identity, will, and self-discipline that illuminate the author’s understanding of the subtleties of Buddhist thought. Its attention to the ways in which Kipling’s novel engages Asian religious practice, particularly the “esoteric” practices of meditation and trance, complicates an entrenched reading of the novel as championing British triumphalism; it does so by challenging earlier interpretations of the religious elements in Kim as constituting straightforward evidence for the novel’s endorsement of the imperial project.
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Tapanya, Sombat, Richard Nicki, and Ousa Jarusawad. "Worry and Intrinsic/Extrinsic Religious Orientation among Buddhist (Thai) and Christian (Canadian) Elderly Persons." International Journal of Aging and Human Development 44, no. 1 (January 1997): 73–83. http://dx.doi.org/10.2190/enqg-hnv4-5g0d-cq88.

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An investigation of the relationship between Allport's concept of religious orientation and worry was conducted with samples ( N = 104) of elderly Buddhist Thais and Christian Canadians. Participants ranged in age between sixty-five and ninety years old (mean = 71). A multiple regression analysis revealed that overall for both Buddhists and Christians an intrinsic orientation toward religion was associated with lesser worry. Furthermore, an extrinsic orientation among Buddhists, in contrast to Christians, was found to be linked to greater worry. These results were discussed in the context of the practice and beliefs of Buddhism and Christianity.
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Hoffman, Frank J., and Nathan Katz. "Buddhist and Western Psychology." Philosophy East and West 36, no. 4 (October 1986): 431. http://dx.doi.org/10.2307/1398999.

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Laurent, Li, David Sheffield, and Fiona Holland. "Exploring Buddhism as a ‘Tool’ to Support Well-Being: An Interpretative Phenomenological Analysis of Western Adopters’ Experiences." Pastoral Psychology 70, no. 5 (July 14, 2021): 471–85. http://dx.doi.org/10.1007/s11089-021-00962-5.

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AbstractBuddhism is an ancient religion and philosophy of living that is practised worldwide. More recent interest in mindfulness as a practice and intervention in the West has highlighted Buddhist-derived concepts as useful in supporting health and well-being. As a result, the desire to understand Buddhism in its more complete form has strengthened. Although research into mindfulness and compassion is growing, there is a new interest in second-generation mindfulness, i.e. interventions that draw upon a more holistic use of Buddhist practices. To date, little research has explored this in Western contexts. For the current study, Nichiren Buddhists from the United Kingdom who had been practising for at least three years were recruited. Semi-structured interviews were conducted to explore their experience of this practice and how it informed their approach to daily life and, in particular, their health and well-being. Interpretive phenomenological analysis was employed as a method to understand the participants’ experiences. Three themes were generated using an inductive approach: (1) finding meaning—“All experiences have got so much value now”— which reflected the participants’ determination to seek purpose and value in all aspects of their life; (2) Buddhism as a needed ‘tool’—“I use it all the time”—which revealed their practice as an important method to help them manage their lives; and (3) agency—“I’m in control of my destiny”—which highlighted the participants’ engagement (supported by their Buddhist practice) in taking responsibility for their actions and responses. Findings indicate the need for future studies to further explore Buddhism as a mechanism for enhancing and sustaining well-being.
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Davidson, Ben, and Alyss Thomas. "Buddhism and Group Analysis." Group Analysis 35, no. 1 (March 2002): 57–71. http://dx.doi.org/10.1177/053331602400934025.

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The disciplines of Buddhism and group analysis share some important common ground. The writers, two group analysts who have also been involved in extensive Buddhist training and practice, believe that the rich and diverse resources from Buddhist theory and practice are directly applicable to the theory and practice of group analysis. This article is the fruit of a dialogue between them, and represents an initial attempt to chart some simple comparisons and contrasts between Buddhism and group analysis.
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Ekman, Paul, Richard J. Davidson, Matthieu Ricard, and B. Alan Wallace. "Buddhist and Psychological Perspectives on Emotions and Well-Being." Current Directions in Psychological Science 14, no. 2 (April 2005): 59–63. http://dx.doi.org/10.1111/j.0963-7214.2005.00335.x.

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Stimulated by a recent meeting between Western psychologists and the Dalai Lama on the topic of destructive emotions, we report on two issues: the achievement of enduring happiness, what Tibetan Buddhists call sukha, and the nature of afflictive and nonafflictive emotional states and traits. A Buddhist perspective on these issues is presented, along with discussion of the challenges the Buddhist view raises for empirical research and theory.
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Dissertations / Theses on the topic "Buddhist psychology"

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au, Aung Myint@correctiveservices wa gov, and Aung Myint. "Theravada Treatment and Psychotherapy: An Ecological Integration of Buddhist Tripartite Practice and Western Rational Analysis." Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20071130.121741.

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An assertion that psychotherapy is an independent science and a self-authority on human mind and behaviour has uprooted its connection with philosophy and religion. In practice, the scientist-practitioner model of psychotherapy, a seemingly dualistic model, prefers determinism of science to free will of choice in humans. In particular, the model does not see reason and emotion as co-conditioning causes of human behaviour and suffering within the interdependent aggregates of self, other, and environment. Instead, it argues for wrong reasoning as the cause of emotional suffering. In Western thought, such narrative began at the arrival of scripted language and abstract thought in Greek antiquity that has led psychotherapy to think ignorantly that emotions are un-reasonable therefore they are irrational. Only rational thinking can effectively remove un-reasonable emotions. This belief creates confusion between rational theory and rational method of studying change in emotion because of the belief that science cannot objectively measure emotions. As a result, rational epistemologies that are ignorant of moral and metaphysical issues in human experience have multiplied. These epistemologies not only construct an unchanging rational identity, but also uphold the status of permanent self-authority. Fortunately, recent developmental psychology and cognitive neuroscience research have quashed such ideas of permanent self-identity and authority. Buddhist theory of Interdependent Arising and Conditional Relations sees such identity and authority as arisen together with deluded emotional desires of greed and hatred. These desires co-condition interdependent states of personal feeling and perception (metaphysics), conceptual thinking and consciousness (epistemology) and formation of (moral) emotion and action within the context of self other-environment matrix. Moral choices particularly highlight the intentional or the Aristotelian final cause of action derived from healthy desires by valued meaning makings and interpretations. Theravada formulation aims to end unhealthy desires and develop the healthy ones within the matrix including the client-clinician-therapeutic environment contexts. Theravada treatment guides a tripartite approach of practicing empathic ethics, penetrating focus and reflective understanding, which integrates ecologically with Western rational analysis. It also allows scientific method of studying change in emotion by applying the theory of defective desires. In addition, interdependent dimensions of thinking and feeling understood from Theravada perspective present a framework for developing theory and treatment of self disorders. Thus, Theravada treatment not only allows scientific method of studying change in emotion and provides an interdependent theory and treatment but also ecologically integrates with Western rational analysis. Moreover, Theravada approach offers an open framework for further development of theoretical and treatment models of psychopathology classified under Western nomenclature.
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Liang, Juily Jung Chuang Mobley Michael. "The process of decentering a phenomenological study of Asian American Buddhists from the Fo Guan Shan Temple Buddhist order /." Diss., Columbia, Mo. : University of Missouri--Columbia, 2009. http://hdl.handle.net/10355/6177.

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Title from PDF of title page (University of Missouri--Columbia, viewed on Feb 17, 2010). The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Dissertation advisor: Dr. Michael Mobley. Vita. Includes bibliographical references.
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Falb, Melissa D. "Buddhist Coping as a Predictor of Psychological Outcomes Among End-of-Life Caregivers." Bowling Green State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1320767877.

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Louie, Benedict L. "Application of a grief model and Buddhist psychology in dealing with grieving, loss, and suffering." Thesis, California Institute of Integral Studies, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3557739.

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This study researches the journey of transformative learning experiences of adult men and women who have adopted a positive attitude in dealing with challenging and life-threatening issues. By applying a Western grief model and the principles of “living the present moment” and “letting go” derived from Buddhist psychology, this study aims to identify ways to transform mental suffering and grieving into positive energy that may help to provide comfort to individuals in despair.

The research paradigm is transpersonal and the method of this study is narrative analysis. A combination of face-to-face and telephone interviews as well as email exchanges with eight individuals who shared their personal experiences in adopting a positive attitude in overcoming difficult situations were employed. These participants have battled and conquered their unique life-challenging situations.

The stories of these individuals document their challenges with grief and include insights learned from these experiences and the ways in which they transformed these experiences into catalysts for positive energy. Seven themes became evident and significant in their journey in coping with suffering, and paved the way for their transformational learning experiences. They are: a) Reaching acceptance, b) the importance of a support network, c) making meanings of suffering, d) impermanence, e) letting go of the past, f) living in the present moment, and g) spirituality. It is hoped that this transformational learning experience will enable other people from diverse demographic, professional, and cultural backgrounds to embrace a Western grief model in combination with Buddhist psychology to better cope with their loss or grieving, and help them to understand the opportunity for growth these life challenges can present.

Everyone experiences loss and difficult challenges in the course of a lifetime. How we view and react to them determines the effect they have on the rest of our lives. This study will contribute to the need for more research in this area by asking the following question: “How do actions derived from Buddhist principles help to alleviate suffering among people facing challenges of change?”

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Wind, Steven. "Towards healing the trauma of torture in Buddhist settings." Thesis, The University of Arizona, 2000. http://hdl.handle.net/10150/278732.

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Trauma resulting from torture and other forms of organized violence has been recognized as a growing international public health problem. International NGOs have responded to this problem by initiating anti-torture information campaigns and by establishing collaborative torture rehabilitation and community mental health programs in more than 120 communities in refugee resettlement countries as well as in countries recovering from war-related violence and gross human rights violations. These programs have faced the challenge of recognizing and integrating the non-Western ethnomedical and ethnopsychiatric beliefs of the populations being served into programs founded on Western medical epistemology. The appropriateness of applying in such settings Western diagnostic criteria such as post-traumatic stress disorder has been called into question. Buddhist beliefs further problematize the idea of culturally sensitive treatment. This paper examines torture rehabilitation programs working with Khmer and Tibetan populations with particular attention to the potential contribution of indigenous healing modalities and religious beliefs and practices.
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Carey, Greg. "Towards understanding the dynamics of transformation in spiritual psychology, with particular reference to Buddhist teachings." Thesis, University of Wales Trinity Saint David, 2017. http://repository.uwtsd.ac.uk/803/.

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My thesis brings into conversation, Buddhist spiritual teachings with the medieval contemplative Christian understanding and modern ontological thoughts, to investigate the dynamic characteristics of spiritual transformation. The thesis explores the following questions: Is there a spiritual journey? To what extent the journey itself is the transforming energy? To whom is transformation happening? How do we become the truth uncovered? Have we always been living in a ‘plenum’ with respect to the Buddha nature teaching? Is the Buddha and his teachings revolutionary agents of continuous transformation. Does the spiritual path focus on the cultivation of a Nirvanic-mind only, what about the body? My conversations revealed the following: That it is possible to become aware that conditioned thoughts are thinking the person. That it is possible for the conditioned (klesha) mind to become aware of its own Nirvanic mind-nature. A deluded mind uncovers its own wisdom nature by practising an unconstructed knowing. Thus, the enlightened mind perfects ‘objectless awareness’ and encounters reality as wisdom itself. The transformative power of failure is a yoga and as such it is perfected in the Bodhisattva vow to save all beings. Central to sustaining the spiritual path is to have a question such as ‘Is what I am doing what God is doing’. Life and the spiritual path are unpredictable; the unpredictable challenges the mind’s tendencies to conceptualize experience. The body holds the unpredictable energy of the disowned, which relates to as ‘flashing’ energies in the body. Transformation is the recognition of the first pure moment of awareness which also recognizes that goodness is at the heart of all things. The liberating doctrine is that everything is open (empty) and unbounded thus all matter is redemptive and as such we are always in the realm of truth.
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Brazier, David J. "The emergence of Buddhist psychology as a basis for new forms of counselling and psychotherapy training and practice." Thesis, Keele University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287970.

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Tanabe, Juichiro. "Buddhist philosophy and the epistemological foundations of conflict resolution." Thesis, University of Bradford, 2010. http://hdl.handle.net/10454/4910.

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The aim of this research is to expand the framework of contemporary conflict resolution by constructing a complementary relationship between Western epistemologies and a Buddhist epistemology. Despite its evolution and development through self-reflexivity and self-critique, contemporary conflict resolution established upon Western epistemologies has confined the understanding of human mind to social/cultural orientations and left a comprehensive and qualitative analysis of the potential of individual human mind underdeveloped. Buddhist epistemology, the central theme of which is to address human suffering that is mainly psychological and subjective, makes a critical analysis of human subjectivity in terms of how it can be become a root cause of suffering including conflict and how it can be addressed by gaining an insight into the social/cultural construction of human subjectivity. The argument of the thesis is that when a socially/culturally-oriented view of human mind and a deeper and more profound view of human mind are combined together, we can engage in a qualitatively richer and deeper analysis of the psychological and subjective dynamics of conflict resolution.
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Grassia, Joanne R. "The Personal and the Professional: Buddhist Practice and Systemic Therapists." Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1431524759.

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Sato, Ayako. "Integrating Morita Therapy and Art Therapy: An Analysis." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1300467795.

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Books on the topic "Buddhist psychology"

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1945-, Thubten Zopa Rinpoche, and McDougall Gordon 1948-, eds. Buddhist psychology. Boston: Wisdom Publications, 2006.

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name, No. Encountering Buddhism: Western psychology and Buddhist teachings. Albany, NY: State University of New York Press, 2003.

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Silva, Padmasiri De. Buddhist and Freudian psychology. 3rd ed. [Singapore]: Singapore University Press, National University of Singapore, 1992.

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Pio, Edwina. Buddhist psychology: A modern perspective. New Delhi: Abhinav Publications, 1988.

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An introduction to Buddhist psychology. 3rd ed. Houndmills, Basingstoke, Hampshire, UK: Macmillan, 2000.

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Kalupahana, David J. The principles of Buddhist psychology. Albany, N.Y: State University of New York Press, 1987.

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Silva, Padmasiri De. An introduction to Buddhist psychology. 2nd ed. Basingstoke: Macmillan Academic and Professional, 1991.

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An introduction to Buddhist psychology. 4th ed. New York, NY: Palgrave Macmillan, 2005.

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de Silva, Padmasiri. An Introduction to Buddhist Psychology. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21212-5.

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de Silva, Padmasiri. An Introduction to Buddhist Psychology. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230509450.

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Book chapters on the topic "Buddhist psychology"

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Chakkarath, Pradeep. "Buddhist Psychology." In Encyclopedia of Critical Psychology, 185–88. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-5583-7_31.

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Compson, Jane. "Buddhist Chaplaincy." In Encyclopedia of Psychology and Religion, 1–4. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-642-27771-9_9375-1.

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Compson, Jane. "Buddhist Chaplaincy." In Encyclopedia of Psychology and Religion, 333–36. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9375.

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Saxena, Kabir. "Buddhist Death Rituals." In Encyclopedia of Psychology and Religion, 265–68. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9051.

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Saxena, Kabir. "Buddhist Death Rituals." In Encyclopedia of Psychology and Religion, 336–39. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9051.

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Keown, Damien. "Ethics and Psychology." In The Nature of Buddhist Ethics, 57–82. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-22092-2_3.

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Shiah, Yung-Jong. "Buddhist Self-Enlightenment Psychotherapy." In International and Cultural Psychology, 105–62. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-61404-1_5.

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de Silva, Padmasiri. "Basic Features of Buddhist Psychology." In An Introduction to Buddhist Psychology, 1–20. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21212-5_1.

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de Silva, Padmasiri. "Basic Features of Buddhist Psychology." In An Introduction to Buddhist Psychology, 1–20. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230509450_1.

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de Silva, Padmasiri. "Basic Features of Buddhist Psychology." In An Introduction to Buddhist Psychology, 1–20. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230389557_1.

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Conference papers on the topic "Buddhist psychology"

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Thiratitsakun, Bundhita, and Dr Lampong Klomkul. "Buddhist Psychological Traits for Sustainable Employee Engagement." In The International Conference on Research in Psychology. Acavent, 2019. http://dx.doi.org/10.33422/icrpconf.2019.03.135.

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Pradip Barua, Venerable. "A STUDY OF AMBEDKAR AND THE AMBEDKARITE BUDDHIST MOVEMENT IN INDIA." In The 9th International Conference on Humanities, Psychology and Social Sciences. Acavent, 2019. http://dx.doi.org/10.33422/9th-hps.2019.04.253.

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Nguyen, Hang N. T. "The Relationship Between Non-Attachment And Mental Health Among Vietnamese Buddhists." In 3rd International Conference on Health and Health Psychology 2017. Cognitive-crcs, 2017. http://dx.doi.org/10.15405/epsbs.2017.09.17.

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You might also be interested in the extended bibliographies on the topic 'Buddhist psychology' for particular source types:
Journal articles Dissertations / Theses Books
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