By Kathleen H. Dockett, G. Rita Dudley-Grant, C. Peter Bankart
This booklet advances a major attention of ways the pursuits and practices of psychology may be proficient and enriched by means of Buddhist traditions that go beyond the person to contemplate the interconnectedness of all issues, and the accountability we've in the direction of the opposite. Individualistic and psychotherapeutic purposes of Buddhism in psychology are tested, by means of a daring step into the neighborhood area, with attention given to the intersection among neighborhood psychology and Buddhist ways to empowerment, social switch, and prevention.
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Extra resources for Psychology and Buddhism: From Individual to Global Community (International and Cultural Psychology)
Example text
From the beginning people distrusted the Soka Gakkai because it promoted a passionate belief in the truth of its own cause (Hurst, 1992, pp. 107–108). To outsiders, there is much to criticize in the wealth and power of the Soka Gakkai and its dedication to its leaders, especially President Ikeda. The Komeito Party’s unofficial affiliation with Soka Gakkai is suspect and troubling in a nation that formally separates church and state . . [The split in 1991 when] the Nichiren Shoshu priesthood excommunicated all 11 million Soka Gakkai members, [brought] to an end the more than fifty-year cooperation between the largest of the Nichiren sects and its lay organization.
It is the ninth level of consciousness that “manifests the wisdom to understand that we are one with the cosmic life force.... that, at the most profound level, we are all interconnected and interdependent (Kawada, 2001, p. 22). Nichiren taught that chanting Nam-myoho-renge-kyo allows us to access this level, thus transforming all layers of consciousness to bring forth our enlightened nature in the present moment. The correspondence between the theory of the nine consciousnesses and concepts elaborated by Sigmund Freud and Carl Jung (ego-consciousness, personal unconsciousness, and collective unconsciousness) is of interest to scholars of psychology and Buddhism 2 Contributions of the Consciousness-Only School that the brothers Vasubandu and Asanga of the Yogacara School (the second main school of the Mahayana Branch along with Nagarjuna’s Madhyamika School) introduced from India to China.
During the height of the Heian period (794–1185) the royal court was moved from Nara to Kyoto, and Buddhism essentially subsumed the native Japanese religion of Shinto – by the clever expedient of naming the spirit kami, the central component of Shinto, as Bodhisattvas. Tensions between Pure Land Buddhism and Ch’an Buddhism followed the movement across East Asia and into Japan. Ch’an Buddhism was the Buddhism of court and of the elite. It was the practice of the warrior class, but it had little impact on the masses, whose allegiance was to the Pure Land Sect.
