By Polly Young-Eisendrath, Shoji Muramoto
Buddhism first got here to the West many centuries in the past in the course of the Greeks, who additionally prompted a few of the tradition and practices of Indian Buddhism. As Buddhism has unfold past India, it has continually been stricken by the indigenous traditions of its new houses. while Buddhism seemed in the United States and Europe within the Fifties and Nineteen Sixties, it encountered modern psychology and psychotherapy, instead of non secular traditions. because the Nineteen Nineties, many efforts were made by way of Westerners to research and combine the similarities and alterations among Buddhism and it healing ancestors, really Jungian psychology.
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During this new version of his acclaimed autobiography lengthy out of print and infrequent previously Alan Watts tracks his religious and philosophical evolution from a baby of non secular conservatives in rural England to a freewheeling non secular instructor who challenged Westerners to defy conference and imagine for themselves.
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Desk of Contents
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the identity of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the direction Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary construction in
Classical Buddhist Tibet Ð Jos Ignacio Cabezn
11. Altruism and Adversity: views from Psychoanalytic
Object family concept Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His software on the college of Virginia
Ð Paul G. Hackett
- Dream Conversations: On Buddhism and Zen
- Record of the Buddhistic Kingdoms
- The Diamond Cutter: The Buddha on Managing Your Business and Your Life
- Reconciliation: Healing the Inner Child
- Faces of Compassion: Classic Bodhisattva Archetypes and Their Modern Expression - An Introduction to Mahayana Buddhism
Extra info for Awakening and Insight: Zen Buddhism and Psychotherapy
But both had the tendency to question the cosmos as a whole, as well as their identity as cosmopolitans. Identity was found in a life transcending the cosmos, and unlike that of ancients. Jonas finds existentialism and nihilism, the spiritual expressions of our age, analogous to the Gnosticism of late antiquity. Both are, in his view, related to each other like lock and key (Jonas 1963; 1964). More recently he has thus turned to study the ethics required in our historical situation, with modern technology progressing in an uncanny way to an unforeseen, maybe apocalyptic, future (Jonas 1963; 1981; 1983; 1984).
The first model, according to Homans, is associated with the phrase ‘psychology of religion’, represented by William James. In this model, religion is the object of psychological investigation, deprived of its inherent teachings. The second is the pastoral psychology model, in which psychodynamic insight into personality development takes the place of the conversion experience as the focal point in the first model. The third, the theology-psychology model provides a careful and sophisticated interpretive integration of the proper place as well as the limits of psychology in the theological enterprise, and is exhibited by Freud and Tillich.
The question thus arises: what actually are ‘facts’? They are not simply existing there, waiting for scientific investigation. Only a little phenomenological reflection reveals that they show themselves as facts because of the construction of, or at least the correlation with, what is usually called mind. Mind thus is a fundamental fact. It is psychology that reveals this truth. This concept of psychology must be distinguished from psychologism, a form of reductionism that reduces all things to psychology.
Awakening and Insight: Zen Buddhism and Psychotherapy by Polly Young-Eisendrath, Shoji Muramoto