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Journal articles on the topic 'Buddhist psychology'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

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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2

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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3

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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5

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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6

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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7

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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8

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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9

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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10

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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Et al., Phramaha Siyos Siriyaso (Chaleepriam). "A Model of Buddhist Participatory Education Management of Charity Schools in Buddhist Temples." Psychology and Education Journal 58, no. 1 (February 3, 2021): 3682–86. http://dx.doi.org/10.17762/pae.v58i1.1362.

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The purpose of this research was to propose a model of Buddhist participatory education management of charity school in Buddhist temples. The research design was mixed methods research and three steps of research was divided. Step 1: Study the condition of participatory education management. Questionnaires was used for 400 administrators and teachers, data were analyzed by descriptive statistics which were frequency, percentage, mean and standard deviation. Step 2 Develop the model by interview 10 key informants, and Step 3 proposing the model by conducting focus group discussion with 9 experts, data were analyzed using content analysis. Results showed that Buddhist participatory education management of charity schools in Buddhist temples was the implementation of the principles of education administration in a participatory manner with Buddhist principles such as Sangkhahavatthu IV such as giving polite speech and services. Consistency, the model has four main components consisted of principles, objectives, administrative processes, and evaluation. It was appropriate and feasibility to apply in the educational administration of the temple charity school in Buddhism

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Et al., Phrakruwirojkanchanakhet. "Development of Educational Administration Innovation according to Buddhist Principles." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3799–805. http://dx.doi.org/10.17762/pae.v58i1.1397.

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This academic article aimed to propose educational administration model according to Buddhist principles derived from the development of educational administration innovation according to Buddhist principles. Documentary study was used and data were analyzed by using content analysis based on the consistency of Buddhist principles related to educational administration consisted of 3 principles which are the principle of self-control, principle of possession of people, and principles of occupation. Results showed that Buddhism is a religion of wisdom and the practice of all doctrines, mention the truth according to the natural law that the students must use wisdom in study and practice at the same time. The Buddhist principles in Buddhism consist of moral and ethical principles, focusing on being up to the truth of the world and the present life. Innovation or a model for educational administration according to the Buddhist principles are applied in management, both in self-administration of the executives, personnel management, and administration in educational institutions. Therefore, educational administration model was developed based on the teachings of the Lord Buddha that was being applied the management and operation for maximum benefit which composed of 2 important principles, namely 1) Four sublime states of mind (Brahma Viharn IV), and 2) Ten virtues of the King (Tasaphithrajadhamma X). These two important principles are applied for educational administration in Thai educational institutes.

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13

Et al., Sitthiporn Khetjoi. "Socio- Political Education and Women Empowerment in Buddhist Perspective." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1611–14. http://dx.doi.org/10.17762/pae.v58i1.954.

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The purpose of research was to study the socio-political education and women empowerment in Buddhist perspective. The researchers studied and collected the data from Buddhist scriptures, texts, and related document about socio-political education and women empowerment in Buddhist perspective and analyzed by using content analysis. The results indicated that For decades, women have been parts of the supply of cheap, unskilled or semi-skilled labors for the industrial and service sectors. Gender discrimination continues even in the present times. At the same time, the problems of rural and urban lower-class women cannot be ignored. The empowerment of women is one of the solutions to the problems of inequality, subordination and marginalization that women face in the society. However, this kind of empowerment is only partial for all though they have economic and political power, they are kept out of decision making or they are dependent on their husband, father or brother for crucial decisions. Buddhism accepts that every human being, independent of the consideration of sex, gender, class etc. is composed of five elements (Paṇcakkhandhā): namely rupa skandha, samjṇa skandha, vedanā skandha, saṁskāra skandha and vijṇanā skandha. On this basis, Buddhism has advocated the equality between man and women and thus has transcended the gender difference. It treats man and woman equally. Buddhism reflected in the Buddhist scriptures that there is a biological difference between women and men, but they have similar intellectual, mental as well as spiritual capabilities.

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14

Jinwoo Jeong. "Spinoza's Psychology and Buddhist mind." Studies in Philosophy East-West ll, no. 87 (March 2018): 209–29. http://dx.doi.org/10.15841/kspew..87.201803.209.

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15

Brazier, David. "Buddhist Psychology and Trauma Work." Illness, Crisis & Loss 15, no. 2 (April 2007): 155–66. http://dx.doi.org/10.1177/105413730701500207.

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16

De Silva, Padmal. "An introduction to Buddhist psychology." Behaviour Research and Therapy 32, no. 5 (June 1994): 590. http://dx.doi.org/10.1016/0005-7967(94)90153-8.

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17

de Silva, Padmal. "The principles of Buddhist psychology." Behaviour Research and Therapy 26, no. 2 (1988): 191–92. http://dx.doi.org/10.1016/0005-7967(88)90120-9.

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18

Seeman, Don, and Michael Karlin. "Mindfulness and Hasidic Modernism." Religion and Society 10, no. 1 (September 1, 2019): 44–62. http://dx.doi.org/10.3167/arrs.2019.100105.

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Amid growing interest in mindfulness studies focusing on Buddhist and Buddhism-derived practices, this article argues for a comparative and ethnographic approach to analogous practices in different religious traditions and to their vernacular significance in the everyday lives of practitioners. The Jewish contemplative tradition identified with Chabad Hasidism is worth consideration in this context because of its long-standing indigenous tradition of contemplative practice, the recent adoption of ‘mindfulness’ practices or terminology by some Hasidim, and its many intersections with so-called Buddhist modernism. These intersections include the personal trajectories of individuals who have engaged in both Buddhist and Hasidism-derived mindfulness practices, the shared invocation and adaptation of contemporary psychology, and the promotion of secularized forms of contemplative practice. We argue that ‘Hasidic modernism’ is a better frame than ‘neo-Hasidism’ for comparative purposes, and that Hasidic modernism complicates the taxonomies of secularity in comparable but distinctive ways to those that arise in Buddhist-modernism contexts.

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19

Neves-Pereira, Mônica Souza, Marco Aurélio Bilibio de Carvalho, and Cristiana de Campos Aspesi. "Mindfulness and Buddhism." Gifted Education International 34, no. 2 (August 4, 2017): 144–54. http://dx.doi.org/10.1177/0261429417716347.

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This article discusses contributions of Eastern philosophical traditions, in particular, Buddhism and its concept of mindfulness—to the field of psychology. Psychology has long dealt with the concept of mindfulness to understand the results of meditation in several contexts, such as psychotherapy and education. The works of Thich Nhat Hanh on meditation and mindfulness represent one of the theoretical pillars of this discussion. Recent research on mindfulness in the field of scientific psychology provides additional links for this collaborative effort between religious tradition and science. Research on this theme inevitably leads to considerations of the ethical, moral, environmental, ecological, emotional, and spiritual dimensions involved in Buddhist traditions and in different psychological theories. These traditions and theories converge to benefit persons undergoing situations of psychological and spiritual suffering. This article concludes by sharing new possibilities of comprehending the concept and practice of mindfulness, based on writings from the Buddhist tradition that focus on its phenomenon from a broader and deeper viewpoint.

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20

Allen, A. "Working With Anxiety and Depression from a Buddhism Framework." European Psychiatry 41, S1 (April 2017): S716—S717. http://dx.doi.org/10.1016/j.eurpsy.2017.01.1287.

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Buddhism as a spiritual discipline is concerned with freedom from suffering, conceptualizing suffering as originating in false views about the nature of self and reality. Buddhist psychology conceptualizes emotions and mental habits as being wholesome or unwholesome based on the tendency of these habits to promote or hinder the quest for enlightenment, and contains a rich diversity of methods to transform unwholesome emotional tendencies. Many of these emotions, such as anger, fear, and despair, are commonly dealt with in clinical or therapy settings. Buddhist ideas about the genesis and cessation of suffering can be used as an overarching model to organize a diversity of therapeutic techniques, bridge different therapy models, and select particular techniques at particular times in the treatment of emotional disorders. Learning objectives: after this session, participants will be able to use the Buddhist Yogacara model of mind and karma as a model of how negative emotions are transformed. After this session, participants will be able to describe indirect methods (evoking wholesome feelings) in order to transform negative emotional tendencies and how this overlaps with current therapy models such as supportive and compassion-focused therapy. After the session, participants will be able to conceptualize how Buddhist “direct methods” of mindful awareness and contemplating right view overlaps with methods used in cognitive behavioural therapy, marital therapy, or acceptance and commitment therapy. Self-assessment questions: according to Buddhist psychology, what is the primary cause of negative emotions? Broadly speaking, what are 3 types of techniques for transforming emotional habits?Disclosure of interestThe author has not supplied his/her declaration of competing interest.

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21

Jarow, E. H. "Encountering Buddhism: Western Psychology and Buddhist Teaching - Edited by Seth Robert Segall." Religious Studies Review 32, no. 1 (January 2006): 65. http://dx.doi.org/10.1111/j.1748-0922.2006.00047_2.x.

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22

Reat, N. Ross. "Some fundamental concepts of Buddhist psychology." Religion 17, no. 1 (January 1987): 15–28. http://dx.doi.org/10.1016/0048-721x(87)90080-7.

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23

Van Gordon, William, Edo Shonin, and Mark D. Griffiths. "Buddhist emptiness theory: Implications for psychology." Psychology of Religion and Spirituality 9, no. 4 (November 2017): 309–18. http://dx.doi.org/10.1037/rel0000079.

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24

Sahdra, Baljinder K., and Phillip R. Shaver. "Comparing Attachment Theory and Buddhist Psychology." International Journal for the Psychology of Religion 23, no. 4 (October 2013): 282–93. http://dx.doi.org/10.1080/10508619.2013.795821.

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25

Burley, Mikel. "Conundrums of Buddhist Cosmology and Psychology." Numen 64, no. 4 (May 26, 2017): 343–70. http://dx.doi.org/10.1163/15685276-12341470.

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Despite the Buddha’s renowned aversion to metaphysical-cum-cosmological speculation, ostensibly cosmological systems have proliferated in Buddhist traditions. Debates persist over how to interpret these systems, a central puzzle being the relation between apparently cosmological and psychological aspects. This article critically analyzes three main interpretive orientations, namely psychologization, literalism, and the one-reality view. After examining a tendency in the third of these to equivocate between talk of two co-referentialvocabulariesand talk of two correspondingorders, I discuss at length the debate between literalist and psychologizing approaches. The latter emphasize how accounts of “realms of existence” are most cogently read as figurative descriptions of mental states, whereas literalists argue that at least some of the accounts should be understood cosmologically, as descriptions of spatiotemporal regions. Notwithstanding weaknesses in some literalist arguments, the importance to Buddhist soteriology of a conception of rebirth beyond one’s present life counts against psychologizing approaches that either ignore or downplay this importance. Returning to the one-reality view, I develop the idea that it is the existential state being described that constitutes the common factor between “cosmological” and “psychological” passages. Treating the texts in an overly literal-minded manner, I suggest, risks missing these descriptions’ affective and conative significance.

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26

McWilliams, Spencer A. "Contemplating a Contemporary Constructivist Buddhist Psychology." Journal of Constructivist Psychology 24, no. 3 (July 2011): 268–76. http://dx.doi.org/10.1080/10720537.2011.571566.

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Wada, Kaori, and Jeeseon Park. "Integrating Buddhist Psychology into Grief Counseling." Death Studies 33, no. 7 (July 10, 2009): 657–83. http://dx.doi.org/10.1080/07481180903012006.

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Read, A. "Western and buddhist psychology—Clinical perspectives." Behaviour Research and Therapy 34, no. 10 (October 1996): 847. http://dx.doi.org/10.1016/0005-7967(96)82716-1.

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29

KATO, Hiroki. "The relation of Psychology of religion, Buddhist Psychology and Zen Psychology." Proceedings of the Annual Convention of the Japanese Psychological Association 76 (September 11, 2012): 1EVA08. http://dx.doi.org/10.4992/pacjpa.76.0_1eva08.

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30

Wu, Yu-chuan. "Techniques for nothingness: Debate over the comparability of hypnosis and Zen in early-twentieth-century Japan." History of Science 56, no. 4 (December 8, 2017): 470–96. http://dx.doi.org/10.1177/0073275317743120.

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This paper explores a debate that took place in Japan in the early twentieth century over the comparability of hypnosis and Zen. The debate was among the first exchanges between psychology and Buddhism in Japan, and it cast doubt on previous assumptions that a clear boundary existed between the two fields. In the debate, we find that contemporaries readily incorporated ideas from psychology and Buddhism to reconstruct the experiences and concepts of hypnosis and Buddhist nothingness. The resulting new theories and techniques of nothingness were fruits of a fairly fluid boundary between the two fields. The debate, moreover, reveals that psychology tried to address the challenges and possibilities posed by religious introspective meditation and intuitive experiences in a positive way. In the end, however, psychology no longer regarded them as viable experimental or psychotherapeutic tools but merely as particular subjective experiences to be investigated and explained.

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Kandel, Ishwori Prasad. "Buddhism and Political Behaviour." Historical Journal 12, no. 1 (December 31, 2020): 20–21. http://dx.doi.org/10.3126/hj.v12i1.35432.

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The Buddha lived and taught 2.500 years before the field of psychology was established, but the teaching he left behind introduce wide-ranging and profound analysis of human behaviour that overlap. Buddhist Festivals are always joyful occasions. The most significant celebration takes place every May on the night of the full moon, when Buddhists all over the world celebrate the birth, enlightenment and death of the Buddha over 2,500 years ago. It has come to be known as Buddha Day. Buddhism, in its natural form, is not a religion; rather it is a tradition that focuses on personal spiritual development. The Buddha intended his philosophy to be a practical one, aimed at the happiness of all creatures. While he outlined his metaphysics, he did not expect anyone to accept this on faith but rather to verify the insights for themselves; his emphasis was always on seeing clearly and understanding. To achieve this, however, requires a disciplined life and a clear commitment to liberation; the Buddha laid out a clear path to the goal and also observations on how to live life wisely. The core of this teaching is contained in the Noble Eightfold Path, which covers the three essential areas of Buddhist practice: ethical conduct, mental discipline and wisdom. The goals are to cultivate both wisdom and compassion; then these qualities together will enable one ultimately to attain enlightenment.

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32

Ghose, Lynken. "A study in Buddhist psychology: is Buddhism truly pro‐detachment and anti‐attachment?" Contemporary Buddhism 5, no. 2 (November 2004): 105–20. http://dx.doi.org/10.1080/1463994042000319807.

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33

Frisk, Liselotte. "The practice of mindfulness: from Buddhism to secular mainstream in a post-secular society." Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 48–61. http://dx.doi.org/10.30674/scripta.67408.

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The article focuses on the practice of mindfulness, which has migrated from being part of a religion, Buddhism, to being an integral part of Western psychology. Mindfulness is especially used in cognitive behavioural therapy, but also in, e.g., dialectical behavioural therapy (DBT) and acceptance and commitment therapy (ACT). In Sweden several doctors, psychologists and psychiatrists use and recommend mindfulness for therapeutic purposes. Mindfulness is used today in many segments of mainstream medical and therapeutic care. Mindfulness is also used outside the mainstream medical and therapeutic sector, in the area of personal development or spirituality, as well as in more traditional Buddhist groups and innovative Buddhist groups such as vipassana groups. This paper investigates the migration of mindfulness from a religious to a secular sphere, and discusses whether mindfulness is a religious practice or not.

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34

Kato, Hiroki. "The Relationship between the Psychology of Religion and Buddhist Psychology." Japanese Psychological Research 58 (May 4, 2016): 70–84. http://dx.doi.org/10.1111/jpr.12121.

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35

No authorship indicated. "Review of The Principles of Buddhist Psychology." Contemporary Psychology: A Journal of Reviews 33, no. 5 (May 1988): 461. http://dx.doi.org/10.1037/025744.

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Karunadasa, Y. "The Early Buddhist Psychology of Philosophical Views." Journal of Buddhist Philosophy 1, no. 1 (2015): 213–23. http://dx.doi.org/10.1353/jbp.2015.0011.

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37

Et al., Niraj Ruangsan. "Buddhist Instruction Care for Thai Elderly in the Upper Northeast." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1513–17. http://dx.doi.org/10.17762/pae.v58i1.938.

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The paper aimed to clarify the Buddhist instruction care for planning Thai elderly to have well-being in the sociocultural settings concerning the elderly development project in Thailand. The objectives of this study were: 1) to clarify the management policy of the elderly development within the upper northeastern locale; 2) to discover conceivable thoughts of instruction care standards for the elderly through the principles of Buddhism, and 3) to create guidelines of Buddhist learning administration for planning the development of elderly well-being. The research methodology regarded the interpretive paradigm while the management of Buddhist learning was interpreted through participant observation, interviewing, focus-group discussion, and documentary investigation. The content analysis was performed to critically study the obtained data. In this research, there were 60 participants, including monks, elderly, government officials, community leaders, local philosophers, and villagers in Khon Kaen and Roi-et provinces. The findings indicate the Thai government policy provided the direction and budget allocation for developing the quality of life, welfare, and health of the elderly and also preparing younger generations to enter the elderly age. According to the document analysis and focus group discussion, it suggested the possible ideas of education care principles for the elderly through the Buddhist principles, particularly Bhavana 4. It also found that many projects have been organized for taking care of the elderly in collaboration with government agencies and communities. Those projects have been allocated budgets by the Thai government. The study suggested that Buddhist doctrine Bhavana 4 consisting of 1) physical development, 2) moral development, 3) mental development, and 4) intellectual development should be provided as the core content of the elderly’s education care essentially affecting to the elderly life quality. The study indicates that the guidelines for Buddhist learning management for preparing elderly well-being, allowing the elderly to access the Bhavana 4 as it trains them to be endowed with Tisikkhā including moral discipline, mindfulness, and wisdom. Then, they could follow the Noble Eightfold Path that orients them to develop their well-being in Thailand's socio-cultural context

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Aich, Tapas Kumar. "Existential Psychology & Buddha Philosophy: It's Relevance in Nurturing a Healthy Mind." Journal of Psychiatrists' Association of Nepal 3 (January 2, 2015): 22–28. http://dx.doi.org/10.3126/jpan.v3i3.11836.

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The term "existentialism" have been coined by the French philosopher Gabriel Marcel in the mid-1940s and adopted by Jean-Paul Sartre. The label has been applied retrospectively to philosophers like Martin Heidegger, Karl Jaspers and Søren Kierkegaard and other 19th and 20th century philosophers who, despite profound doctrinal differences, generally held that the focus of philosophical thought should be to deal with the conditions of existence of the individual person and his or her emotions, actions, responsibilities, and thoughts. The early 19th century philosopher Søren Kierkegaard, posthumously regarded as ‘the father of existentialism’, maintained that the individual solely has the responsibilities of giving one's own life meaning and living that life passionately and sincerely, in spite of many existential obstacles and distractions including despair, angst, absurdity, alienation, and boredom. Over the last century, experts have written on many commonalities between Buddhism and various branches of modern western psychology like phenomenological psychology, psychoanalytical psychotherapy, humanistic psychology, cognitive psychology and existential psychology. In comparison to other branches of psychology, less have been studied and talked on the commonalities between Buddhist philosophy and modern existential psychology that have been propagated in the west. Buddha said that the life is ‘suffering’. Existential psychology speaks of ontological anxiety (dread, angst). Buddha said that ‘suffering is due to attachment’. Existential psychology also has some similar concepts. We cling to things in the hopes that they will provide us with a certain benefit. Buddha said that ‘suffering can be extinguished’. The Buddhist concept of nirvana is quite similar to the existentialists' freedom. Freedom has, in fact, been used in Buddhism in the context of freedom from rebirth or freedom from the effects of karma. For the existentialist, freedom is a fact of our being, one which we often ignore. Finally, Buddha says that ‘there is a way to extinguish suffering’. For the existential psychologist, the therapist must take an assertive role in helping the client become aware of the reality of his or her suffering and its roots. As a practising psychiatrist, clinician, therapist we often face patients with symptoms of depression where aetiology is not merely a reactive one, not an interpersonal conflict, not simply a cognitive distortion! Patients mainly present with some form of personal ‘existential crisis’. Unless we understand and address these existential questions, we probably, will fail to alleviate the symptoms of depression, by merely prescribing drugs, in these patients! DOI: http://dx.doi.org/10.3126/jpan.v3i3.11836

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Mick, David Glen. "Buddhist psychology: Selected insights, benefits, and research agenda for consumer psychology." Journal of Consumer Psychology 27, no. 1 (January 2017): 117–32. http://dx.doi.org/10.1016/j.jcps.2016.04.003.

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Thero, Gomila Gunalankara. "Sensory Perception: A Comparative Study of Western Psychology and Buddhist Psychology." Kalyani: Journal of the University of Kelaniya 33, no. 1-2 (December 31, 2019): 35. http://dx.doi.org/10.4038/kalyani.v33i1-2.31.

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LENKOV, PAVEL D. "BUDDHIST ELEMENTS OF THE ANTHROPOLOGICAL CONCEPTIONS OF THE RELIGIOUS TAOISM OF THE QUANZHEN SCHOOL (BASED ON LONG MEN XIN FA): PSYCHOLOGY AND SOMATOLOGY." Study of Religion, no. 2 (2021): 44–55. http://dx.doi.org/10.22250/2072-8662.2021.2.44-55.

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The article deals with the analysis of anthropological concepts of one of the main schools of religious Taoism - Quanzhen / Longmen - in the aspect of identifying and considering the Buddhist elements of late Taoist anthropology. The main source for the analysis was the text of the 17th century Lun men xin fa (“The Law of the Heart-Consciousness [according to the Tradition] Longmen”), which outlined the views of Wang Changyue, master of the Taoist school Quanzhen / Longmen. The article examines the Buddhist elements of the late Taoist somatology and psychology: the concept of the heart-consciousness ( xin ), the concept of “vitality of wisdom” ( hui ming ), the doctrine of the “true spirit” ( zhen ling , yuan shen ). The central concept of the text - heart-consciousness - is interpreted by Wang Changyue to a large extent in a Buddhist way. Such concepts as the material body ( se shen ) and the Body of the Law ( fa shen ) are discussed in the text in the spirit of late Buddhist Mahayana psychology...

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Samlin, Jason. "On the Skillful Integration of Buddhist Psychology and Short-Term Dynamic Psychotherapy." Pragmatic Case Studies in Psychotherapy 12, no. 4 (December 17, 2016): 336. http://dx.doi.org/10.14713/pcsp.v12i4.1995.

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<p>In this article, I respond to commentaries by Morgan (2016) and Schacht (2016) regarding my presentation of the cases of Beth and Amy (Samlin, 2016).  Addressing the dialectic raised between Morgan’s (2016) support for and Schacht’s (2016) skepticism towards the integration of Time-Limited Dynamic Psychotherapy (TLDP) and the Aversion/Attachment Model of Client Suffering (A/AMCS, I organize my response into three broad sections.  First, I provide context as to the type of Buddhist tradition from which the A/AMCS draws.  In this section, I also address the current debate in Mindfulness-Based Interventions literature regarding the use of explicit vs. implicit Buddhism in treatment.  Second, I address issues related to the technical and conceptual integration of the A/AMCS into TLDP.  Finally, I re-examine the outcomes of Beth’s and Amy’s cases from the pragmatic standpoint and offer additional thoughts regarding the differing outcomes of the two cases.</p>

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Sieradzan, Jacek. "Psychologization of Buddhism: Chance or danger?" Podstawy Edukacji 9 (2016): 65–80. http://dx.doi.org/10.16926/pe.2016.09.04.

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Lang, Karen, and David Ross Komito. "Nagarjuna's "Seventy Stanzas": A Buddhist Psychology of Emptiness." Philosophy East and West 40, no. 2 (April 1990): 256. http://dx.doi.org/10.2307/1399235.

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Fontana, David. "Self-Assertion and Self-Negation in Buddhist Psychology." Journal of Humanistic Psychology 27, no. 2 (April 1987): 175–95. http://dx.doi.org/10.1177/0022167887272005.

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Griffiths, Paul. "The Principles of Buddhist Psychology. David J. Kalupahana." Journal of Religion 68, no. 4 (October 1988): 628–29. http://dx.doi.org/10.1086/487972.

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Nicholson, Hugh. "Buddhist Selflessness and the Transformation of Folk Psychology." Philosophy East and West 69, no. 1 (2019): 215–38. http://dx.doi.org/10.1353/pew.2019.0007.

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Gleig, Ann. "The Psychology of Buddhist Tantra ? By Rob Preece." Religious Studies Review 33, no. 1 (January 2007): 31. http://dx.doi.org/10.1111/j.1748-0922.2007.00141_1.x.

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de Silva, Padmal. "Buddhist psychology: A review of theory and practice." Current Psychology 9, no. 3 (September 1990): 236–54. http://dx.doi.org/10.1007/bf02686862.

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Marques, Joan. "At the intersection of workplace spirituality and Buddhist psychology: a critical summary of literature." Journal of Global Responsibility 12, no. 2 (January 11, 2021): 137–57. http://dx.doi.org/10.1108/jgr-10-2019-0101.

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Purpose This paper aims to contribute or rekindle internal and external dialogues about the interactions, decisions and behaviour in the work environments; while also consider some critical overarching values that can help workforce members cope with the stress and pressure, which augment as the speed of life increases. Design/methodology/approach The methodology used in this project is an integrative literature review, supported by, findings and reflections from two doctoral dissertations: one in workplace spirituality and one in Buddhist psychology; and the researcher’s analysis and joint application of these two streams over the past decade. Findings Workplace spirituality and Buddhist psychology share overlapping, multi-interpretable traits, with as the main discrepancies that workplace spirituality is a relatively new concept, while Buddhist psychology has been around for more than 2,500 years; and workplace spirituality focusses only on the workplace, while Buddhist psychology focusses on every area of the life. Yet, the overarching notion of doing right while respecting and accepting others and aiming for an overarching better quality of life remains a strong driver in both realms. Research limitations/implications This paper will hopefully entice future researchers to engage in additional studies on spiritual intersections to expand on such databases and enhance awareness, acceptance and implementation amongst scholars and practitioners in business settings. Practical implications Exploring intersections of behavioural disciplines such as workplace spirituality and Buddhist psychology addresses an important need within workforce members and therewith also those within their social circles, as they evoke deeper and consistent contemplation on the aspects that connect us together and can enhance overall well-being and happiness at a greater magnitude than, this study experiences it today. Social implications The study aims to deliver a contribution to the database of awareness-enhancing literature, in an effort to help spawn dialogue and critical thinking about the attitudes and behaviours towards ourselves, others and the future. Originality/value This paper presents an overview of themes in two psychological streams, both focussing on living and acting with greater consciousness, to make more mindful decisions, improve the overall experience of cooperating towards a common good and understand the responsibility towards creating a future that will be sustainable rather than destroyed.

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