By Padmasiri De Silva
This e-book, now in its 5th version, offers a finished advent to Buddhist psychology and counselling, exploring key innovations in psychology and useful purposes in mindfulness-based counselling ideas utilizing Buddhist philosophy of brain, psychology, ethics and contemplative methods.
Read Online or Download An Introduction to Buddhist Psychology and Counselling: Pathways of Mindfulness-Based Therapies PDF
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Extra info for An Introduction to Buddhist Psychology and Counselling: Pathways of Mindfulness-Based Therapies
Thus, they are not illusions. But he says that our sensory knowledge is embedded in our categories, conceptual tools and the imagination. Meditative practice brings a great deal of reﬁnement to sensory experience and helps the meditator to look at the sensory world with clarity of mind and at a deeper level with penetrative insight. The primary objects of meditation are the body (k¯aya), feelings and sensations (vedan¯a), states of consciousness (citta) and mental objects (dhamm¯a). If during meditation, an external sensory object impinges strongly on the awareness so as to distract from the primary object, a useful procedure is that of labelling, noting and knowing: you must identify it as ‘hearing’ till the sound fades away, and then gradually bring your attention to the primary object.
Thus we see that conceit, craving for existence and ignorance are the most powerful. thi, and bhava-r¯ag¯anusaya with the ego instinct. ¯ Asava Some of psychological terms found in the sermons of the Buddha are described in imagery and metaphorical language; one such term is a¯ sava. Two such metaphors are the intoxicating extract of a ﬂower and a discharge from a wound. The a¯ sava symbolises something that has been simmering in the mind for a long time, and this concept may be compared to the Freudian notion of the id, which again has been described as a ‘cauldron of seething excitations’.
Asava Some of psychological terms found in the sermons of the Buddha are described in imagery and metaphorical language; one such term is a¯ sava. Two such metaphors are the intoxicating extract of a ﬂower and a discharge from a wound. The a¯ sava symbolises something that has been simmering in the mind for a long time, and this concept may be compared to the Freudian notion of the id, which again has been described as a ‘cauldron of seething excitations’. th¯asava and avijj¯asava. The Sabb¯asava Sutta describes ways of mastering these inﬂuxes: by insight, restraint of the senses, avoidance, wise use of life’s necessities, eliminating unclear thoughts, and development of the mind.
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