To see the other types of publications on this topic, follow the link: Buddhist psychology.
Dissertations / Theses on the topic 'Buddhist psychology'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Buddhist psychology.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full text
4
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.
Full textAbstract:
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?”
5
Wind, Steven. "Towards healing the trauma of torture in Buddhist settings." Thesis, The University of Arizona, 2000. http://hdl.handle.net/10150/278732.
Full textAbstract:
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.
6
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/.
Full textAbstract:
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.
7
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.
Full text
8
Tanabe, Juichiro. "Buddhist philosophy and the epistemological foundations of conflict resolution." Thesis, University of Bradford, 2010. http://hdl.handle.net/10454/4910.
Full textAbstract:
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.
9
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.
Full text
10
Sato, Ayako. "Integrating Morita Therapy and Art Therapy: An Analysis." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1300467795.
Full text
11
Fritzges, Jessica Lynn. "The Effects of Buddhist Psychological Practices on the Mental Health and Social Attitudes of Lesbian, Gay, and Bisexual People." ScholarWorks, 2015. http://scholarworks.waldenu.edu/dissertations/1679.
Full textAbstract:
This non-experimental, quantitative study explored the effects of the Buddhist-derived practices of mindfulness and loving-kindness meditations on the wellness of lesbian, gay, and bisexual (LGB) people. LGB people are at higher risk of mental illness and increased social isolation due to minority stress; Buddhist-derived mindfulness practices mediate these effects in other groups. Lazarus and Folkman's transactional model of stress and coping was the theoretical model explaining how positive cognitive appraisal induced by meditation can mediate effects of stress. This study examined whether mental health scores on the Emotional Symptoms Checklist (ESC), social attitudes measured on the Unjust World Views Scale, and self-perception measured by the Remoralization Scale improved individually and collectively after LGB participants engaged in 1 of 3 meditation conditions: mindfulness practice, loving-kindness practice, or a relaxation control group. ANOVA analyses revealed no significant improvements in participants' scores on the 3 measures as a result of either one of the meditation conditions or the control group. An unexpected finding emerged between participants who reported a history of depression and those who did not; ESC scores among those with depression significantly improved after the meditation or relaxation interlude regardless of group assignment, possibly due to disruption of ruminative thought processes. Future studies could build upon this study by training participants to meditate using more interactive means than online videos used here. The mental health needs of LGB people remain urgent, and further explorations of promising techniques such as mindfulness are the foundation of future social change.
12
Wendling, Heather M. "The Relation Between Psychological Flexibility and the Buddhist Practices of Meditation, Nonattachment, and Self-Compassion." University of Akron / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=akron1332773514.
Full text
13
Kam, Wing-pong Roddy, and 甘榮邦. "Mindfulness (sati) meditation trends: merger of clinical psychology and the Buddhism mindfulness meditation." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B45166158.
Full text
14
Berniunas, Renatas. "Folk psychology of the self and afterlife beliefs : the case of Mongolian Buddhists." Thesis, Queen's University Belfast, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.579578.
Full textAbstract:
This PhD dissertation is a cognitive anthropological investigation of the folk psychology of the self in the context of Mongolian Buddhist beliefs of personal continuity after death. In most general terms, folk psychology will be the central topic in relation to which other concepts will be discussed. The concepts of self and personal identity within folk psychology comprise the more specific topic to be focused on. Then, all that discussion will be applied to particular cultural phenomena - religious concepts and afterlife beliefs. And this latter discussion will be embedded in the discussion about cultural transmission of religious concepts. For the most part, cultural transmission will be approached from a perspective of cultural epidemiology. Finally, at the most particular level, these cultural phenomena will be empirically investigated in the Mongolian Buddhist context. This dissertation will be interested in the possibility of a universal folk psychology of the self and its constraining effect in the process of cultural transmission. Thus, my aim will be to characterise the elements of the folk psychology of the self and how it might play a causal role in the folk conception of personal continuity after death or afterlife beliefs. This approach will be contrasted with a cognitive account that posits innate basis afterlife beliefs. Furthermore, it is important to empirically demonstrate that such a connection exists. Therefore, the cultural context under investigation is one that explicitly teaches that the self lacks, for instance, such properties as unchangeable locus of experience. Buddhist contexts stand as a potential challenge here. I have conducted a one year fieldwork in Mongolia and did experimental studies with local Buddhists in order to test my hypothesis about the folk psychology of self.
15
Vasi, Shiva. "Conversion to Zen Buddhism." Monash University, School of Political and Social Inquiry, 2004. http://arrow.monash.edu.au/hdl/1959.1/9601.
Full text
16
Cefus, Jon M. "THE DISINTEGRATION OF THE SELF: HOW EASTERN THOUGHT HAS INFLUENCED WESTERN PSYCHOLOGY." Kent State University Honors College / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ksuhonors1305028856.
Full text
17
Kulsrud, Cecilie Stoer. "MBCM - The Mindfulness Based Coaching Model: a mindfulness based approach to coaching : an integration ofBuddhist mindfulness training into the coaching practice." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B45621160.
Full text
18
Choi, Glen S. "Lotus Pond, Bicultural Ripples: The Psychological Orientations of Korean-Canadian Practitioners of Buddhism." Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/30977.
Full textAbstract:
This dissertation examines whether Buddhist beliefs and practices serve to reinforce and/or promote a Korean and/or Canadian cultural prism for next-generation Korean Buddhist practitioners in Toronto, Canada. I define Korean and Canadian cultural prisms based on the cross-cultural psychological framework of Individualism-Relational Collectivism (I-RC) and Analytical-Holistic (A-H) cognition. The aim of my research is to problematize culture in the construction of religious meaning and behaviour for relatively bicultural individuals. My research question can thus be summarized as follows: How is religious meaning and behaviour culturally constructed by next-generation Korean Buddhist practitioners in Canada? What role do individual cultural orientations and the different Buddhist cultural traditions play in this cultural construction and how does Buddhism compare to the other religions (namely Protestantism) practiced by younger-generation Korean-Canadians in this regard? By answering these questions, I ultimately hope to show whether the meaning system of Korean culture is preserved through religion among the younger generation of Korean Buddhist practitioners. I hypothesize that, due to the relatively non-authoritarian nature of Buddhism, the light of Buddhist beliefs and practices will predominantly be refracted through the a priori cultural prism of the individual in question, and the role of Buddhist doctrine and institutions in promoting a particular orientation (individualistic/relationally collectivistic and analytic/holistic) will be minimal and subordinate to the individual. The particular cultural orientation of this prism will, in turn, be dependent upon individual levels of monoculturalism (Korean or Canadian) or biculturalism (Korean and Canadian). In this way, Buddhism may serve to both preserve and undermine the Korean cultural meaning system. By comparison, I hypothesize that the relatively authoritarian nature of (Protestant) Christianity will likely encourage younger-generation Korean Christians to relate to their religion in a predominantly uniform way, regardless of the individual’s cultural orientation.
19
Tung, Anthony. "A Comparative Philosophical-Psychoanalytic Study of Buddhism in China and Japan." Scholarship @ Claremont, 2018. https://scholarship.claremont.edu/cmc_theses/2000.
Full textAbstract:
It becomes evident that psychoanalysis of a large group is meaningful and necessary when persistent conflicts cannot be resolved, and the Volkan Tree Model opens the door for meaningful dialogue if both parties are engaged.
This report studies two major religions and their varieties as these are manifested in two Asian countries helps us to understand the specific cultures of China and Japan, and also shows the limits of their compatibilities with Western Philosophy. In this examination, the philosophical-psychological analysis of two major groups is central to the argument and its conclusions.
20
Dafos, Rodrigo Wayra. "Conceptual dimensions of compassion fatigue and vicarious trauma /." Burnaby B.C. : Simon Fraser University, 2005. http://ir.lib.sfu.ca/handle/1892/2330.
Full text
21
Federman, Asaf. "From a self that controls to self-control : paradigm shifts in early Buddhism and in cognitive science." Thesis, University of Warwick, 2008. http://wrap.warwick.ac.uk/2271/.
Full textAbstract:
This thesis describes two similar paradigm shifts––one between Brahmanism and Buddhism and the other between Cartesian and non-Cartesian perspectives in contemporary mind-science. These shifts are characterized by a similar transition from the view that there is a Self that exercises ultimate control, to the view that the entire person engages in limited self-control. Both the Cartesian and the Brahmanical perspectives accommodate notions of ultimate free will, immaterial souls, a ‘Self’ that transcends mundane causality and bears similitude to the divine; control is seen metaphorically as the power of an absolute monarch. On the other hand, both the Buddhist and the cognitive-scientific perspectives reject ultimate free will, ultimate Selves and divine transcendence. Instead, they promote the idea that self-control is possible within causally regulated reality, and that people have limited free will; control is seen as a property of the whole agent, not as an ultimate power of an internal monarch. These similarities may explain why Buddhism appeals to cognitive science: both systems are situated at similar positions within similar paradigm shifts. For different reasons, and reflecting different motivations, Buddhism and cognitive science have developed similar outlooks on self-hood and on self-control. The comparison of these two frameworks also helps to clarify a particular conceptual issue regarding self-control and determinism. It exposes the Cartesian assumption under some scholarly concerns that the Buddhist not-Self doctrine practically eliminates the possibility of self-control, self-development, free will, and moral responsibility. Contemporary compatibilist arguments are used to show why this is not so and that in both early Buddhism and in cognitive science self-control can exist in a deterministic reality.
22
Thanissaro, Phra Nicholas. "Templegoing teens : the religiosity and identity of Buddhists growing up in Britain." Thesis, University of Warwick, 2016. http://wrap.warwick.ac.uk/78844/.
Full textAbstract:
A quantitative study explored the values profile of teen self-identifying Buddhists growing up in Britain and the degree to which religious affiliation, sex, age, social class and convert or heritage religious style linked with features of their Buddhist identity and values. A variety of attitude statements including those concerning personal well-being, psychological type, discrimination, the media, friends, work, school, Religious Education, family, substance use, collectivism, tradition and religion, were rated for levels of agreement using postal and online surveys of 417 self-identifying Buddhists aged between 13 and 20. Likely antecedents of Buddhist identity were found to include parenting style, spiritual teachers, temple training and ethos, shrines and religious practice in the home, collectivism, cleavage against assimilation and intuitive psychological type. Teen years saw a decline and relativising of Buddhist values except for inspiration towards engaged Buddhism and spending time in the monastic order. Likely consequences of Buddhist identity were found to include impact on lifestyle, commitments and personality. Being Buddhist and male was different from being Buddhist and female in that males were more extraverted and ordination-oriented in their faith aspirations and less concerned about their children growing up Buddhist. Lower class Buddhists were more likely to be collectivist and traditional. Middle class Buddhists were more vertical individualist and interested in a monastic vocation. In terms of religious style, heritage Buddhists were found to be more extrinsic and traditional in their religiosity than convert Buddhists for whom religiosity was more intrinsic and reform orientated. This dissertation offers quantitative evidence for individual differences between convert and heritage Buddhist styles of religiosity and commends emphasising religious practice rather than beliefs, scripture and spirituality when portraying Buddhism in school Religious Education.
23
Wetterholm, Petra. "Variationer av mindfulness i klinisk behandling." Thesis, Stockholm University, Department of Psychology, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8016.
Full textAbstract:
Mindfulness i klinisk behandling är ingen enhetlig företeelse. Ett flertal sätt att definiera, operationalisera och tillämpa mindfulness samexisterar i det kliniska rummet. Syftet med denna studie var att åskådliggöra terapeuters kvalitativt varierande sätt att beskriva, använda och uppleva mindfulness i klinisk behandling och att undersöka faktorer av betydelse för dessa variationer. Elva terapeuters arbete studerades genom semistrukturerade intervjuer varpå en teoristyrd tematisk analys av intervjumaterialet genomfördes. Resultatet går i linje med den internationella forskningsdebatten och åskådliggör ett stort antal variationer av hur terapeuter beskriver, tillämpar och upplever sitt arbete med mindfulness. Beskrivningarna varierar på en bred skala, från teknik till andlighet, stresshantering till upplysning. Variationer som framkom i terapeutisk tillämpning kan delas in i tre delar; mindfulness för terapeuten, mindfulness i relation till klienten och mindfulness som intervention för klienten. Av skiftande betydelse för dessa var psykoterapeutisk inriktning, klientens problematik och egen erfarenhet av mindfulness, varav den mest inflytelserika var egen erfarenhet, i vilken utsträckning terapeuten själv utövat mindfulness och i vilken kontext.
24
Pimpinella, Emily R. "Dealing with Suffering: A Comparison of Religious and Psychological Perspectives." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1301364030.
Full text
25
Nolan, Kim. "Laughing Buddhas: The Everyday Embodiment of Contemplative Leadership." Antioch University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1379420891.
Full text
26
Hui, Victoria Ka-Ying. "Religious pathways to coping with personal death anxiety among older adult British Christians and Chinese Buddhists : afterlife beliefs, psychosocial maturity and regret management." Thesis, University of Southampton, 2012. https://eprints.soton.ac.uk/341945/.
Full textAbstract:
Religion was proposed to account for the relatively low personal death anxiety found among older adults. This dissertation sought to examine the influence of religious afterlife beliefs, religiously enhanced psychosocial maturity and religious management of a past major regret on personal death anxiety in later life. Terror Management Theory and Erikson’s Psychosocial Theory were used to describe these three religious pathways to coping with personal death anxiety in later life. The cross-sectional postal survey samples consisted of 143 older adult British Christians and 141 older adult Chinese Buddhists. Structural Equation Modelling results from the British Christian survey study showed that intrinsic religiosity predicted lower personal death anxiety through: (a) fostering more benign afterlife beliefs; (b) enhancing psychosocial maturity; and (c) promoting emotional stability. No significant relationship between belief in reincarnation and personal death anxiety was found in the Chinese Buddhist survey study. Both survey studies failed to support the personal death anxiety buffering power of religious management of a past major life regret, although some religious coping strategies were associated with lower negative emotional appraisal towards the major life regret among older adults. The British survey study has been the first to demonstrate both the personal death anxiety buffering and psychosocial maturity enhancing power of religion in an increasingly secular society. The lack of relationship between Buddhist reincarnation beliefs and personal death anxiety suggests that not all religious afterlife beliefs have death anxiety buffering power as proposed by Terror Management Theory. The development of Buddhist reincarnation belief and Buddhist coping scales is a pioneering step towards developing research on under-explored Eastern non-theistic afterlife beliefs and coping measures. Implications for ways that help religious older adults cope with their personal death anxiety were discussed. Prospective cross cultural and cross-religion studies were recommended to replicate the present survey findings. Finally, self detachment (self negation) was proposed as the basis of an alternative death transcendence theory to be researched in future studies on personal death anxiety.
27
Matsuyuki, Masami. "AN EXAMINATION OF THE PROCESS OF FORGIVENESS AND THE RELATIONSHIP AMONG STATE FORGIVENESS, SELF-COMPASSION, AND PSYCHOLOGICAL WELL-BEING EXPERIENCED BY BUDDHISTS IN THE UNITED STATES." UKnowledge, 2011. http://uknowledge.uky.edu/edp_etds/1.
Full textAbstract:
The purpose of this study was to investigate the process of forgiveness and the relationship among state forgiveness, self-compassion, and psychological well-being experienced by Buddhists in the United States. An integral feminist framework was developed for this mixed-method study.
For the quantitative component of this study, a convenience sample of 112 adults completed an online survey. Multiple regression analysis was performed to examine: (a) the impact of gender, age, and the years spent in Buddhist practice on state forgiveness and self-compassion; (b) the outcome of psychological well-being in relation to state forgiveness and self-compassion; and (c) self-compassion as a mediator for the relationship between state forgiveness and psychological well-being. Quantitative results indicated: (a) state forgiveness positively predicted psychological well-being; (b) the years spent in Buddhist practice positively predicted self-compassion; (c) self-compassion positively predicted psychological well-being; and (d) self-compassion partially mediated the relationship between state forgiveness and psychological well-being. Age did not predict any of the three primary variables. Gender did not predict state forgiveness.
For the qualitative component of this study, this researcher purposefully selected four adults from a local Buddhist community in central Kentucky and conducted two in-depth interviews to explore their subjective experiences of forgiveness within their own contexts. A holistic-content narrative analysis revealed unique features of each interviewee’s forgiveness process interwoven with the socio-cultural, family and relational contexts. From a phenomenological analysis, common themes and elements of the interviewees’ forgiveness processes emerged. Qualitative findings corresponded to the quantitative results concerning state forgiveness as a route to psychological well-being, the positive relationship between Buddhist practice and compassion, and the role of self-compassion in the relationship between state forgiveness and psychological well-being. Qualitative findings also suggested the following. First, two-way compassion toward self and the offender was a facilitating factor for forgiveness that may be unique to Buddhists. Second, one’s actual experience of forgiveness may encompass not only cognitive, affective, and behavioral changes, but also transformation of self and perspective on meaning and purpose in life. Third, Enright and his colleagues’ (1998) stage and process models of forgiveness were useful to understand Buddhists’ experiences and processes of forgiveness.
28
Schmid, Eva, and n/a. "An Ecological Sense of Self as a Necessary Development for an Ecologically Sustainable Future: The Contributions of Three Spiritual or Wisdom Traditions to Constructions of Self and Other in Educational Contexts." University of Canberra. School of Professional & Community Education, 2006. http://erl.canberra.edu.au./public/adt-AUC20070706.094423.
Full textAbstract:
The core premise of the thesis is that our global environmental and social crises are of our own making and can only be transformed by us. Therefore it is imperative that humanity finds ways of protecting and sustaining the natural environment for our collective survival. This necessarily depends on human beings� ability to co-exist in harmony with other humans and species and to feel connected to and protect nature.
This thesis examines three spiritual or wisdom traditions � Aboriginal spiritualities, the Goddess movement and Tibetan Buddhism, as they relate to Arne Naess�s concept of the �ecological self.� The ecological self is a psychological construct that suggests that human beings can evolve from a narrow egocentric way of being and relating to others, to one that is more open, inclusive of the �other� and where one sees all lives as important. One is ultimately able to embrace the whole earth community, so that nothing is excluded as �other�. This process of increasingly �wide identification� Naess defined to be the process of the development of the ecological self.
There is much written about spirituality and the environment but little relevant research that specifically examines spiritual traditions as they relate to the ecological self. The insights of transpersonal psychology elucidate the maturation from ego consciousness to eco-consciousness � a process of progressively inclusive identification with �others�, including the environment. However, transpersonal psychology does not directly �converse� with Naess�s construct of an ecological self. This thesis examines the nexus between Arne Naess�s ecological self, transpersonal psychology and the three spiritual traditions.
�Aboriginal spiritualities� refers to Australian Aboriginal spiritualities, unless other wise stated.
The literature review covers relevant background to the ecological self in relation to Western science and thought; this includes constructions of self and �other� and story. Literature reviews of the three traditions informed in-depth interviews with five research participants who practise or identify with their particular spiritual tradition. I believe this research will enable the reader to gain an overview of the ecological wisdom of these three spiritual traditions, grounded in the lived experience of practitioners who embody these traditions.
Each wisdom tradition has a long history of imparting psychological, social and ecological insights and understandings that are profoundly helpful and relevant to the current period of ecological crisis. The interviews are analysed under the broad conceptual themes of ecology, compassion and story. These traditions will be shown to encourage compassion, connectedness, interdependency and impart ecological wisdom - all vital to the realisation of the �ecological self�.
Story, lifelong learning and the ecoeducational model are used as frameworks for examining the educational potential of the spiritual traditions involved.
A choice must be made: will we continue to base our knowledges on Western science or will we examine alternate constructions of reality, such as those of the three spiritual traditions examined in this thesis? The three spiritual traditions provide a compassionate and non-violent view of human consciousness with the potential to transform into an ecologically sensitive creative force. This thesis argues that great wisdom is held by these three wisdom traditions in the context of education for sustainability. This thesis examines this context.
29
Barnes, Britany Anne. "Educational Services for Tibetan Students with Disabilities in India: A Case Study." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/4040.
Full textAbstract:
This case study describes services for students with disabilities at Karuna Home in Bylakuppe, Karnataka, India. Karuna Home is a residential rehabilitation center for students with cognitive or physical disabilities whose parents are Tibetan refugees. The study triangulated data from interviews, observations, and school documents to describe educational policies and procedures, and cultural attitudes toward disability. Results show that the Karuna Home program is undergirded by Buddhist thought and theology regarding care and concern for those in difficult circumstances. The school serves students with a range of mild to severe disabilities and is fully staffed, but teachers and other service providers generally lack training in assessment, curriculum, and instruction for students with disabilities. The most pressing needs were administrators' and teachers' lack of understanding about how to create data-based learning and behavioral objectives to meet students' individual needs, and how to monitor student progress.
30
Tipsord, Jessica M. 1980. "The effects of mindfulness training and individual differences in mindfulness on social perception and empathy." Thesis, University of Oregon, 2009. http://hdl.handle.net/1794/10357.
Full textAbstract:
xv, 173 p. : ill. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.Both Buddhist scholars and psychological researchers have suggested that mindfulness practice may result in greater empathy, but previous research has found mixed results. In addition, Buddhist philosophy suggests that mindfulness should influence the perception of and felt connection to others. Little research, however, has examined such an influence. The present studies examined the effect of dispositional mindfulness, as well as short- and long-term mindfulness meditation practice, on trait and state empathy, social perception, and felt connection to others. Study 1 manipulated mindfulness with a guided meditation CD and found that participants in this condition experienced more serenity and less negative emotion relative to control conditions. Study 1 also clarified the relationship between dispositional mindfulness (measured with the Five Facet Mindfulness Questionnaire), empathy (Interpersonal Reactivity Index), and felt connection (Allo-Inclusive Identity Scale). Results showed that different facets of mindfulness had different correlates. Higher observing scores were related to greater empathic concern and perspective taking; higher nonreactivity scores were related to less personal distress; and higher describing scores were associated with greater felt connection to others. Mindfulness was also associated with social perception such that higher nonreactivity scores were associated with greater ease in making emotion inferences from short video clips and higher describing scores were associated with making more mental state inferences in a modified empathic accuracy task. In Study 2, a randomized 8-week mindfulness intervention caused increases in dispositional mindfulness, especially describing scores, relative to a waitlist control condition. The intervention also resulted in increased serenity and joy and decreased negative affect and tension. Except for changes in serenity, these changes were fully mediated by increases in dispositional mindfulness. Those in the intervention condition decreased in personal distress to others' suffering, increased in the amount of mental state inferences they made for empathic accuracy targets, and increased in their ability to make inferences at times when the targets were actually having a thought or feeling. Thus, mindfulness training not only resulted in intrapersonal changes such as greater serenity and less tension; it also increased cognitive and emotional abilities important for empathy toward other people.
Committee in charge: Bertram Malle, Co-Chairperson, Psychology; Sanjay Srivastava, Co-Chairperson, Psychology; Sara Hodges, Member, Psychology; Mark Unno, Outside Member, Religious Studies
31
Gordon, Brandon Lee. "Development and Validation of a Tantric Sex Scale: Sexual-Mindfulness, Spiritual Purpose, and Genital/orgasm De-emphasis." Bowling Green State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu154203013060414.
Full text
32
Pullinger, Mark. "The speaking world." Thesis, Loughborough University, 2011. https://dspace.lboro.ac.uk/2134/8953.
Full textAbstract:
Using a hybrid of poetry, creative prose, and critical prose, this thesis demonstrates a way in which we can rethink the natural world. Through a series of analyses and original verse and prose, using a reading premise derived from Zen Buddhist philosophy, it presents a vision of animal life and the natural world as philosophically nuanced and psychologically complex. It attempts to reposition the philosophical dominance over the natural world that humans have often considered their monopoly. All the poetry of the thesis engages and illustrates the main critical points outlined here. After an introduction setting out the basic aims and concepts of the thesis, the opening essay quotes David Attenborough. The philosophy espoused in his text, evolutionary theory, cannot be sustained if an animal s psychology is given greater importance. Secondly, from The Life of Birds, I present a critique that suggests that a bird s psychology is complicated to the point of mysticism. The third essay looks at Nietzsche. This piece suggests that what blinds us to the complexity of an animal s world is human ego. Next I look at Marc Bekoff, suggesting that the ego s dominant response is to anthropomorphise animals. The next essay gives a brief reading of Hamlet as a character liberated by a philosophy derived from the sparrow s world. Then follows a series of analyses of poems about non-human animals. A reading of an Emily Dickinson poem shows a narrator trapped in the world of a threatened and unstable ego. Next the poet Ted Hughes and his encounter with a hawk are shown as distanced by the human ego s inability to step outside binary oppositions. Then follows a poem by Gerard Manley Hopkins, where I argue that he draws on the notion of externality, an ego construct. The next poet, Takahashi, writes ego into his poem. His poem fails to speak without it. Finally, I look at D.H. Lawrence. Here the inability of ego to relinquish itself from dominating its encounter with the natural world is critiqued. The discursive parts of the thesis are interwoven with examples of my own creative practice that attempt to put into effect the ideas I am elaborating. In the conclusion, I offer proposals for further thought. Keywords creative writing, poetry, creative-critical, hybrid, psychology, animals, nature, natural world, Zen Buddhism, philosophy.
33
Terrana, Alec M. "(De)psychologizing Shangri-La: Recognizing and Reconsidering C.G. Jung's Role in the Construction of Tibetan Buddhism in the Western Imagination." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/pomona_theses/117.
Full textAbstract:
Popular literature on Tibetan Buddhism often overemphasizes the psychological dimension of the religion's beliefs and practices. This misrepresentative portrayal is largely traceable to the writings of the psychoanalyst C.G. Jung. By employing distinctly psychological terminology and interpretive strategies in his analyses of the Tibetan Book of the Dead and mandala symbolism, Jung helped to establish precedents that were adopted in subsequent analyses of the religion. Imposing a psychological lens on Tibetan Buddhism obscures other essential elements of the tradition, such as cosmology, physiology, and ritualism, thereby silencing the voices of Tibetans in analyses of their own practices. Jung's imposition of his own voice in place of that of Tibetans has commonly been criticized as an act of intellectually imperializing Orientalism that furthers Jung's personal aims of solidifying his system of analytical psychology. This thesis supports and demonstrates the validity of that critique through close analyses of Jung's commentaries on Tibetan Buddhism.
However, Jung’s psychoanalytic perspective and qualifying comments found elsewhere in his corpus ultimately contextualize his commentaries and reveal that his writings on Tibetan Buddhism should not be treated as shedding light on the religion. Rather, they offer an additional lens for understanding analytical psychology. Furthermore, Jung's perspective as a psychoanalyst demonstrates the inherent instability of Orientalist epistemology that attempts to make sense of Eastern cultures on Western terms. Derridean deconstruction of Jung's commentaries reveals that the laws of psychoanalysis subvert those of Orientalism, thus allowing us to undermine the Orientalist episteme in which Jung writes and creates the possibility for appropriating foreign cultural content differently
34
Alderman, Keith Christopher. "Pastoral self-care as ministerial imperative." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
35
Sims, Jeffrey H. "Piecemeal streams in Yogācārin themes : William James and Vasubandhu." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=20238.
Full textAbstract:
My study concerns the works of William James (1842--1910) and the Buddhist thinker Vasubandhu (circa fifth c.). In both cases there is a detailed examination of consciousness which looks at its physiological concomitants. Where James is concerned, this physiological study is found mainly within his Principles of Psychology (1890). In Vasubandhu's case the physiological preconditions of conscious life is inherited from traditional Buddhist psychology (skandhas), but are expanded into the Yogacara concept of the alaya-vijnana (storehouse consciousness). This novel form of consciousness has been interpreted as both a soul theory in Buddhism, and a form of metaphysical idealism. It is these elements that I juxtapose with similar notions found in Jamesian studies (self and idealism). Thus, Chapter One examines consciousness from the isolated perspective of each thinker, Chapter Two moves to an examination of self, and Chapter Three looks at the possibility of Idealism which is explicitly rejected by James, and is rejected also by many interpreters of the alaya-vijnana.
36
Srimuang, P. "Teachers' and students' perceptions of meditation education and its contribution to the mental well-being of young people in secondary schools in Khonkaen Province, Thailand." Thesis, University of Southampton, 2013. https://eprints.soton.ac.uk/359779/.
Full textAbstract:
Like all young people, Thai adolescents may experience mental health problems. The Thai secondary school system provides meditation education as part of the National Education Curriculum and as such may potentially play a pivotal role in promoting adolescent’s mental well-being. The aim of this study was: to explore (a) the provision of meditation for students in Thai secondary schools; and (b) teachers’ and students’ perceptions of meditation education and its role in promoting mental well-being of adolescents. A qualitative multiple case study design was employed. Purposive sampling was undertaken to select four schools (two urban, two rural) in the Khonkaen province. Informants were teachers and students who participated in the school based meditation courses. In total, 21 interviews with teachers and eight focus group interviews with adolescent students were conducted, and analysed using Framework approach. Cross-case analysis was undertaken to elicit differences and similarities between rural and urban schools, younger and older students and teachers and students. The results revealed compulsory meditation education was provided during Buddhism classes in both lower and upper school levels. Meditation was also integrated into other subjects to encourage students to practice meditation skills, increase students’ concentration and manage potentially unruly students. Extracurricular activities, not part of the National Education Curriculum, were also provided with the aim of improving students’ morality but provision varied across cases. In general, teachers and students, across all cases, had consistently similar perceptions on the meditation education provided. Meditation education was perceived to have a positive impact on students’ mental well-being, reduced stress, enhanced self-awareness, improved emotional control, enhanced decision making as well as improved interpersonal relationships. Negative aspects from prolonged practice such as physical discomfort or pain and boredom were identified. Recommendations for future research, including exploring the transferability of findings and teacher training needs, are reported.
37
Hall, Amelia J. E. "Revelations of a modern mystic : the life and legacy of Kun Bzang Bde Chen Gling Pa 1928-2006." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:87c510cd-7fec-4366-b9d3-27561eb8317d.
Full textAbstract:
This study traces the development of Tibetan 'treasure' texts and practices in contemporary times via the life-story and scriptural revelations of the Tibetan 'treasure revealer' (gter ston) Kun bzang bde chen gling pa (1928-2006). It examines how his revelations (gter ma) rooted in the historic spirituality of Tibet, continue and adapt into the twenty first century. The study is important in order to understand the ways this Asian religious concept develops and coalesces in North America. With the dramatic advances in communication through digital technology, it examines how gter ma texts and practices reach a modern audience. Also discussed are the implications of centuries old debates surrounding Buddhist lineage, transmission and ‘authenticity’ as well as concepts such as liberty, equality and authority. All of which are culture-specific constructions that differ radically when seen from a variety of perspectives. The main conclusion drawn from this research is that as a Western Vajrayāna ‘tradition’ emerges and intersects with older Tibetan forms, both must attempt to find a middle path between their differing applications and interpretations if they are to avoid drifting into an arena of extensive commercialisation, dilution and distortion.
38
Andrade, Emerson da Costa. "Identidade e metamorfose: o budista convertido - um estudo psicossocial com convertidos ao budismo da BSGI de São Paulo." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/16895.
Full textAbstract:
Made available in DSpace on 2016-04-29T13:30:44Z (GMT). No. of bitstreams: 1
Emerson da Costa Andrade.pdf: 339119 bytes, checksum: e558487445829386499037035b0a63a7 (MD5)
Previous issue date: 2010-06-02Conselho Nacional de Desenvolvimento Científico e Tecnológico
This paper aims to analyze the process of identity like metamorphosis, given the life history narratives of practitioners converted. Based on the theoretical concepts of Antonio da Costa Ciampa, we will study the identity, considering the psychosocial elements contained in the life and conversion to a new religion, in this case Buddhism. Through semi-directed interviews, we try record the living memory of individuals, to understand the metamorphosis that marked the different sectors of their lives, new meanings that have to be allocated to these facts, how they perceive themselves and what has changed in the social sphere. Also, this paper shows a brief survey about the Buddhism in Brazil and worldwide, addressing the psychosocial aspects of religion, and the analysis of identity in relation to understanding the metamorphosis in life stories. In this perspective we seek to develop grounds for the application of theoretical proposal about the issue of identity as a metamorphosis in search of emancipation
O presente trabalho tem como objetivo analisar o processo de identidade como metamorfose, diante das narrativas da história de vida dos praticantes convertidos. Com base nas concepções teóricas de Antonio da Costa Ciampa, estudaremos a identidade, considerando os elementos psicossociais contidos na vida e na conversão para uma nova religião, neste caso o budismo. Através de entrevistas semidirigidas, buscamos registrar a memória viva dos indivíduos, compreendendo as metamorfoses que marcaram os diferentes setores de suas vidas, os novos significados que passaram a atribuir a estes fatos, como se percebem e o que mudou na esfera social. Também, o presente trabalho mostra uma breve pesquisa sobre o budismo no Brasil e no mundo, abordando os aspectos psicossociais da religião, e a análise da Identidade no que se refere a compreender as metamorfoses nas histórias de vida. Nesta perspectiva buscaremos desenvolver fundamentos para a aplicação da proposta teórica sobre a questão da identidade como metamorfose em busca de emancipação
39
Ciuca, Diana M. "Reducing Subjectivity: Meditation and Implicit Bias." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cmc_theses/1213.
Full textAbstract:
Implicit association of racial stereotypes is brought about by social conditioning (Greenwald & Krieger, 2006). This conditioning can be explained by attractor networks (Sharp, 2011). Reducing implicit bias through meditation can show the effectiveness of reducing the rigidity of attractor networks, thereby reducing subjectivity. Mindfulness meditation has shown to reduce bias from the use of one single guided session conducted before performing an Implicit Association Test (Lueke & Gibson, 2015). Attachment to socially conditioned racial bias should become less prevalent through practicing meditation over time. An experimental model is proposed to test this claim along with a reconceptualization of consciousness based in meditative practice.
40
Neishi, Miwa. "The Formless Self." Kent State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=kent1461685555.
Full text
41
Friman, Henrik. "Självtranscendens : upplevelse, utveckling och psykologiska förändringar." Thesis, Stockholms universitet, Psykologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-109608.
Full textAbstract:
Psykologiska processer där identifikationen med jaget och medvetandets innehåll upphör kan tänkas utgöra en hälsosam motvikt i dagens samhällskultur där centrering kring jaget, stress, depression och meningsförlust, ofta förekommer. Självtranscendens har beskrivits som en expansion av medvetandet och en rörelse bortom gränserna för ens självmedvetenhet och självuppfattning, antingen tillfälligtvis eller som en relativt stabil perspektivförändring som utvecklats under livsloppet. Sex personer mellan 54 och 100 år med erfarenhet av självtranscendenta perspektiv intervjuades i studien i syfte att induktivt generera mer kunskap om hur självtranscendens kunde upplevas, utvecklas och förändra en människas perspektiv. Genom en tematisk analys framkom att en regelbunden aktivering av självtranscendenta medvetandetillstånd särskilt inverkade på utvecklingen och kopplades till principer om neuroplasticitet. Självtranscendensutvecklingen medförde även förändringar i respondenternas perception av inre och yttre fenomen exempelvis vad gäller känslighet, jagupplevelse och möjlighet till distans och objektivitet, vilket även bidrog till psykologisk hälsa.
42
Jones, Lisa E. "The jewel in the heart of the lotus bringing Buddhist wisdom and compassion to psychotherapy /." 2007. http://eprints.vu.edu.au/1508/1/Jones.pdf.
Full textAbstract:
This thesis was designed to explore the experiences of psychologists in Australia who work as psychotherapists, and who have an interest in Buddhism. The core research question was: What are the professional and personal experiences and perspectives of psychologists in Australia who are informed by Buddhism in the way they conceptualise, approach, and conduct psychotherapy? Two related supporting questions were: How do Buddhist principles inform different aspects of psychotherapy (e.g., therapist self-care, client interventions)? and In what ways do therapists incorporate Buddhist concepts (e.g., compassion) and techniques (e.g., mindfulness) into psychotherapy? In Study 1, the qualitative core of the research, I explored the experiences and impressions of psychologists interested in bringing a Buddhist perspective to psychotherapy. Initial and follow-up interviews were conducted with 14 participants. Buddhist understandings, including suffering, compassion, and mindfulness, were discussed in relation to psychotherapy. Participant psychologists revealed that certain Buddhist ideas and techniques contributed to their perceived efficacy and wellbeing as therapists, as well as to good therapeutic processes and outcomes for clients. Using an interpretative phenomenological analysis (IPA) approach, the two guiding principles of compassion and wisdom emerged from the interviews. Under the guiding principle of compassion, the two major themes that emerged were: the truth of suffering (sub- themes: an acknowledgement of suffering, causes of suffering, and suffering as a path), and compassionate engagement (sub-themes: empathy, openness, and hopefulness). The guiding principle of wisdom also incorporated two major themes: mindful presence (subthemes: a present orientation, the primacy of direct experience, and being with what is), and empowerment through understanding (sub-themes: responsibility, disclosure, and sustaining). The benefits participants perceived for themselves included being sustained by Buddhism, and having increased empathy and mindfulness during therapy. The Buddhist techniques and ideas that participants employed with clients were selected with discernment for their therapeutic benefits along with their compatibility with Western psychology. Participants also used their discretion to select those techniques and ideas that had wide applicability in that they were common to many philosophical and religious systems. Although some participants took an integrationist approach to drawing on Buddhism in psychotherapy, and others took an eclectic approach, all shared the concern of remaining client-centred. Attributing Buddhist sources and labels to concepts and techniques was considered unnecessary in most cases. Study 2 provided descriptive background information and gave support to the qualitative themes that emerged from Study 1. Members of the Buddhism and Psychology Interest Group, the Christianity and Psychology Interest Group, and the College of Counselling Psychologists of the Australian Psychological Society (APS) completed a personal details survey, the Spiritual Orientation Inventory (SOI; Elkins, Hedstrom, Hughes, Leaf, & Saunders, 1988), and the Marlowe-Crowne Social Desirability Scale – Short Form C (W. M. Reynolds, 1982), indicating their spiritual paths and religious affiliations, and the relative importance of different dimensions of spirituality. The main dimension on which the Buddhism and Psychology Interest Group scored higher than the other two groups was the Awareness of the Tragic dimension. The results are interpreted with reference to Buddhist, Christian, and secular understandings. The thesis concludes with a chapter on my personal reflections as researcher in the research process.
43
Honzík, Jan. "Buddhismus na Západě. Česká republika." Doctoral thesis, 2014. http://www.nusl.cz/ntk/nusl-342264.
Full textAbstract:
UNIVERZITA KARLOVA V PRAZE Fakulta humanitních studií Katedra Obecné antropologie Mgr. Jan Honzík BUDDHISMUS NA ZÁPADĚ ČESKÁ REPUBLIKA Disertační práce Školitel práce: PhDr. Jiří Holba, Ph.D. Praha 2014 Abstract This paper discusses Buddhism in the Czech Republic. It deals with Buddhism as a complex phenomenon consisiting of philosophical, religious, socio-cultural, psychological and ethical planes. These categories are related to the basic structures of human existence and therefore are subject to a science of humanity - anthropology. In this sense, the paper is presented as anthropological work. The first chapter, entitled "Buddhism from Buddha to the present" introduces the major Buddhist schools, their common resources, basic teachings, characteristics, specifics and development. Furthermore, the chapter describes the process of Buddhism establishing in the West up to the present and explores the fundamental features of contemporary Western Buddhism. The second chapter, entitled "Buddhism in the Czech Republic" deals with the history of Buddhism in the Czech Republic and maps the current Czech Buddhist scene. It provides an overview of Czech Buddhist groups, centers and charitable initiatives, looking into their values, practices, methods, regular activities and their relationship to the Buddhist...
44
Lichty, Simone. "The air that I breathe how Buddhist practice supports psychotherapists in the midst of vicarious trauma and burnout : a project based upon an independent investigation /." 2009. http://hdl.handle.net/10090/9902.
Full text
45
Dias, Vanessa Cristina Rosa. "Can mindfulness prevent ageism? an experimental study on mindfulness and ageism within an organizational context." Master's thesis, 2014. http://hdl.handle.net/10071/9264.
Full textAbstract:
PsycINFO code:
Human Experimental Psychology - 2300,
Social Psychology - 3000,
Social Perception & Cognition - 3040,
Organizational Behaviour - 3660Mindfulness has been a hot topic in research and has also conquered many practitioners in our western society. Despite the barriers, research results have been promising – even within the Social Psychology framework. Some recent studies suggest that a brief mindfulness induction (15 minutes) can reduce people’s negative bias and increase positive judgements. Therefore, and addressing the specific case of ageism in an organizational context, we tried to test if these assumptions were applicable to the mission of reducing ageism against older workers in a Recruitment and Selection fictitious context. In our study, 80 participants were randomly assigned to two experimental conditions - 2 (Thinking Condition: Mindfulness vs Mind Wandering) x 2 (CV Condition: Without age vs With age). No interaction or main effects were found in relation to the Thinking Condition. However, a main effect of the CV Condition was found: when age was presented, and contrary to the expected, the majority of participants (76%) selected the older candidate for a job interview; when age was not presented the choice between candidates was quite similar (%older=55%, %younger=46%). A significant main effect of the CV condition was also found in relation to the warmth scale for older workers: when age was not presented, participants perceived older workers as warmer than participants who were in the CV with age condition. We think that, despite the fact we did not obtained interaction effects, mindfulness contributed the obtained results, since participants were in a high mindfulness state among conditions (Mmindfulness=4.42 , SDmindfulness=1.02; Mwandering=3.94 , SDwandering=1.19, in a scale from 0 to 6). Further studies must be done in order to clarify unanswered questions
O Mindfulness tem sido um tema popular na investigação e tem conquistado muitos praticantes na sociedade ocidental. Apesar das barreiras, os resultados de investigação têm sido promissores - mesmo no âmbito da Psicologia Social. Alguns estudos recentes sugerem que uma breve indução de mindfulness (15 minutos) pode reduzir o enviesamento negativo e aumentar os julgamentos positivos entre as pessoas. Por isso, e abordando o caso específico do idadismo num contexto organizacional, procurámos testar se estas premissas poderiam ser aplicadas à missão de reduzir o idadismo contra os trabalhadores mais velhos num contexto simulado de Recrutamento e Seleção. No nosso estudo, 80 participantes foram aleatoriamente distribuídos por duas condições experimentais - 2 (Condição de Pensamento: Mindfulness vs Mente Dispersa) x 2 (Condição de CV: Sem idade vs Com idade). Nenhuma interação ou efeitos principais foram encontrados em relação à Condição Pensamento. No entanto, um efeito principal da Condição de CV foi obtido: quando a idade estava presente, e ao contrário do esperado, a maioria dos participantes (76%) escolheu o candidato mais velho para uma entrevista de emprego; quando a idade não estava presente a escolha entre os candidatos foi bastante similar (% mais velhos= 55%, %mais jovens = 46%). O efeito principal e significativo da Condição de CV também foi encontrado em relação à escala de afectuosidade no caso dos trabalhadores mais velhos: quando a idade não estava presente, os participantes percepcionaram os trabalhadores mais velhos como mais afectuosos do que os participantes que estavam na condição de CV com idade. Apesar do fato de não termos obtido efeitos de interação, pensamos que o mindfulness tenha contribuído para os resultados obtidos, uma vez que os participantes estavam num estado elevado de mindfulness entre condições (Mmindfulness = 4.42, SDmindfulness = 1.02; Mwandering = 3.94, SDwandering = 1.19, numa escala de 0 a 6). Mais estudos deverão ser feitos a fim de esclarecer questões ainda não respondidas.
46
Wang, Hsin-I., and 王信宜. "A study on correspondence between Jung''''s Psychology and Chinese Buddhism." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/00583372905639720674.
Full text
47
Trotter, Colleen Shirley. "Buddhism as therapy: the instrumentalisation of mindfulness in Western Psychotherapy." Diss., 2018. http://hdl.handle.net/10500/25697.
Full textAbstract:
This dissertation explores the integration of Buddhism and the practice of mindfulness into Western psychotherapy, starting with a sketch of the cultural and historical factors that shaped the beginnings of these institutions, and gives consideration to some of the major themes that have influenced the development of both psychotherapy and Buddhism which have given rise to the current proliferation of interest in Buddhism and mindfulness in the West.
A secondary objective is to give voice to the obstacles, criticisms and
concerns that have challenged the integration of Buddhism in the West,
particularly in the amplification of mindfulness practices, which in having been appropriated into Western culture, have met with consumerism, competition and a culture of narcissism, all of which have subjected the practice of mindfulness to commodification and commercialisation.
A revisiting of the original practices of Theravāda Vipassanā meditation to gain a deeper understanding of its original practices opens discussion around how Buddhism could then be selectively adapted, modified and reinterpreted to fit in with mainstream Western psychology, not as a religion, or as a philosophy, but rather as psychotherapy with a defined model and categorisation within a
constructivist postmodernist epistemology.
A third objective is to critically explore a detailed application of mindfulness as it is currently being applied alongside existing Western psychotherapy to ascertain its true efficacy in a clinical therapeutic context.
Finally this dissertation highlights the need to move beyond the Eurocentrism in psychoanalysis by the automatic, unquestioning pathologising and marginalisation of religion and spirituality on the one hand; to the other of Orientocentrism as deification and idealisation of religion and the spiritual quest, on the other hand.Religious Studies and Arabic
M.A. (Religious Studies)
48
Horowitz, Sarah. "Mindfulness beyond the Third Wave: The Role of Mindfulness outside the Cognitive-behavioural Tradition." Thesis, 2012. http://hdl.handle.net/1807/32512.
Full textAbstract:
Mindfulness has been defined in cognitive-behavioural terms in the mental health
literature despite its broader application by many practitioners. Mindfulness is a complex and often ambiguous concept that has historically been understood and applied in myriad ways depending on the context; thus its application to psychotherapy outside the cognitive-behavioural tradition is not necessarily straightforward, and has not been addressed. This study addressed this gap in the literature through interviews with 9 experienced psychotherapists who integrate mindfulness with non-cognitive-behavioural psychotherapeutic modalities or eclectic psychotherapy. Interviews addressed how participants a) define mindfulness, b) apply it to psychotherapy, and c) the aims of that integration. Data were analyzed via the grounded theory approach. The results depicted mindfulness and its potential applications as broader than its presentation in the mental health literature, and emphasized the role of contexts in shaping conceptualization and application. A broad, context-based model of mindfulness/psychotherapy integration is proposed.
49
Bach, Jennifer Mari. "The effect of contemplation meditation on the psychological well-being of a group of adolescents." Thesis, 2012. http://hdl.handle.net/10210/5250.
Full textAbstract:
D.Litt et Phil.The main objective of this study was to investigate the effect of a contemplation meditation intervention aimed at developing great compassion on the psychological well-being of a group of adolescents. A supporting aim of this study was to elucidate conceptualisations of psychological well-being and contemplation meditation (Mahayana Buddhist analytical meditation and placement meditation) theory. The subjects of happiness and well-being have been focused upon in the East for thousands of years in philosophical theorisation and methodology (e.g. Buddhism) (Gyatso, 1995, 2000, 2001a, 2002a, 2005, 2007, 2010). In the West, although comparatively lagging behind, there has been increased interest in these topics since the advent of positive psychology (Compton, 2005; Peterson & Seligman, 2004; Ryff & Singer, 2008). In the past two decades, Eastern wisdom has also become more incorporated into Western psychology. For example, mindfulness meditation has been extensively integrated into Western stress reduction and clinical therapies (e.g. Kabat-Zinn, 1982, 2003, 2009; Schroevers & Brandsma, 2010). Less is known, however, about other forms of meditation, particularly contemplation meditation. Specifically, Mahayana Buddhist theory explains that contemplation and meditation on compassion and wisdom leads to permanent inner peace and optimal happiness, which has largely been overlooked in psychology. Furthermore, regarding Western positive mental health interventions, there is still limited research on how to foster well-being specifically in adolescents. Moreover, Huebner and Diener (2008) have noted that subjective well-being research in adults exceeds subjective well-being research in youth. Additionally, there is minimal research on psychological well-being as understood from the eudaimonic perspective, in comparison to hedonic subjective well-being (Keyes, 2009). The present study thus attempts to expand knowledge on increasing psychological well-being in adolescents by also drawing on Eastern theorisation and methodology.
50
"Dejian mind-body intervention for patients with depression: a randomized controlled trial." 2012. http://library.cuhk.edu.hk/record=b5549440.
Full textAbstract:
背景: 近代不少西方的實證心理治療方法都開始採納東方源來已久的身心治療，來醫治常見的情緒病，例如：抑鬱症，效果最為顯著。這個發展趨勢正好回應現存醫療制度及資源的限制，或其他社會文化及個人所造成的障礙。本研究旨在檢視一種促進身心健康的中國禪宗身心治療方法 － 以「德建身心療法」對比於 「認知行為治療法」及「等候對照組」，在治療一羣抑鬱症患者的抑鬱情緒、腦功能的改善及其身体健康等的療效。研究方法: 在一個精神科門診部內，研究員召集了75 名成人的抑鬱症患者。他們都是有不同程度的抑鬱情緒或身體健康問題，同時有興趣參加為期十節的「德建身心療法」或「認知行為治療法」。 在對照基本資料後 (如年齡、學歷、抑鬱程度，初患或復發) ，他們被隨機分派到「德建身心療法」、「認知行為治療法」或「等候對照組」中。治療前及治療後，抑鬱症患者都會接受情緒、腦功能、健康狀況及腦電波的評估。
結果: 整體而言，相對於「等候對照組」，「德建身心療法」及「認知行為治療」更有效地減低患者的抑鬱症狀。此外，「德建身心療法」更帶來一些其他組別所末見的療效；包括有效地提昇患者的專注力、記憶、執行功能、腸道功能及睡眠質素。再者、研究亦發現「德建身心療法」的參加者，在有關正面情緒和專注力的兩個客觀量化腦電波(QEEG)指數上有顯著的攀升。意外地，在短短的十星期後「德建身心療法」參加者使用抗抑鬱药的份量亦有效地減少。
總結: 本研究的結果顯示中國的禪宗身心治療方法 －「德建身心療法」在治療抑鬱症患者的情緒捆纏、腦功能失衡、睡眠及腸道功能、提升正面情緒及專注力的量化腦電波指數都有明顯的功效。
BACKGROUND: There are growing interests and encouraging findings of adapting and developing Mind-Body Intervention into evidence-based group treatment for common mental disorders such as depression. The advancement is a partial response to the limitations on the availability and accessibility of the existing treatment in the current health care system for depression, and/or a partial response to the socio-cultural and personal reasons in different communities. The present study aimed to evaluate the effectiveness of a newly developed Chinese Chan-based treatment the Dejian Mind-Body Intervention (DMBI), as compared to the groups of Cognitive-behavioural Therapy (CBT) and Wait-list control, in alleviating depressive mood and improving physical health of adult depressive patients.
METHOD: Seventy-five patients with the diagnosis of Major Depressive Disorder were recruited in the current study. They were stratified for age, education, level of depression, course of illness before random assignment to receive either 10-session DMBI or CBT, or placed on a wait-list. Pre-post measurements included primary outcome measures on psychiatrists’ rating and self-evaluated mood scores (HRSD and BDI) and secondary outcome measures on performance in different neuropsychological assessment (Executive function, Attention, Memory). The three groups also compared among different sleep (SOL, TST, and WASO), gastrointestinal parameters as well as neurophysiological QEEG indices.
RESULTS: Both the DMBI and CBT groups demonstrated significant reduction in depressive psychopathology after intervention. However, the DMBI group but not the CBT or Wait-list control groups demonstrated significant improvement in attention, verbal memory, executive function, gastrointestinal health and overall sleep quality. Besides, Dejian Mind-Body Intervention brought about significant increase in objective QEEG measures of positive affect and attention that were not evidenced in the other two groups. Participants in the DMBI group also demonstrated significant reduction in the use of anti-depressant after the end of 10-week treatment.
CONCLUSIONS: Findings of the current study suggested that a Chinese Chan-based Dejian mind-body intervention has positive effects on improving the mood and health conditions of individuals with depression.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Wong, Yun Ping.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 79-109).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstract also in Chinese; some appendixes also in Chinese.
ABSTRACT --- p.iii
CHINESE ABSTRACT --- p.v
ACKNOWLEDGEMENTS --- p.vii
TABLE OF CONTENTS --- p.ix
LIST OF TABLES --- p.x
LIST OF FIGURES --- p.xii
LIST OF APPENDICES --- p.xiii
LIST OF FIGURES --- p.xii
Chapter CHAPTER I: --- INTRODUCTION --- p.1
PURPOSES OF THE PRESENT STUDY --- p.26
Chapter CHAPTER II: --- METHODS --- p.29
Chapter CHAPTER III: --- RESULTS --- p.47
Chapter CHAPTER IV: --- DISCUSSION --- p.68
GENERAL DISCUSSION --- p.70
CLINICAL IMPLICATIONS --- p.76
LIMITATION AND SUGGESTIONS FOR FUTURE DIRECTION --- p.77
REFERENCES --- p.79
TABLES --- p.110
FIGURES --- p.124
APPENDICES --- p.128