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In this paper, we address core insights from Buddhist psychology about mind-body phenomena and the self, and we relate such insights to the notion of the self-pattern developed in the pattern theory of self. We emphasize the dynamic, temporal and enactive characteristics of the self-pattern, consistent with the core Buddhist notion of non-self. Although there is no one-to-one mapping of Buddhist psychological concepts onto the pattern theory of self, there are important similarities among such concepts and the various processes and dynamical relations that constitute a pragmatic self-pattern that can explain both experiences of self and non-self. Buddhist psychology and the notion of the self-pattern offer mutual insight into the processes, the dynamics, and the implications for questions about well-being and a flexibility that avoids anxiety and reduces attachment, craving, and suffering.

This writing explores shame and its distress. It does so through a historical examination of Western psychological theories of emotion compared to emotions as seen through Buddhist psychology, based upon scholars and authorities within these respective fields. Further, it explores some Western psychotherapeutic approaches used to alleviate (unhealthy) shame compared to Buddhist mindfulness methods for alleviating aversive emotions and their efficacy, alone or in combination. The question examined is whether mindfulness grounded in Buddhist psychology and teachings, when applied within Western therapeutic settings and populations, is an effective and appropriate means to help alleviate aversive states of shame. To identify therapeutic approaches utilizing mindfulness-based or other approaches to alleviate shame and psychological distress, database searches (primarily PubMed and PsycInfo with some auxiliary searches of Google Scholar) were conducted of Mindfulness-Based Stress Reduction, Mindfulness-Based Cognitive Therapy, Compassion Focused Therapy, and Shame Resilience Theory to locate systematic reviews or meta-analytic research studies of their therapeutic effectiveness, primarily on psychological disorders, published from 2010-2020. After an overview of study outcomes, a discussion follows of their respective benefit (or harm) as well as opportunities for greater integration or further exploration of the application of mindfulness meditative techniques to shame or other aversive emotions. Keywords: mindfulness, shame, Western theories of emotion, Buddhist psychology

In this article, we draw on Buddhist psychology to consider the three attributes of high-quality social connections in the context of work, which are ethical mindedness, loving kindness, and compassion, referred to here as the bright triad of mindful leadership (BTML). These components constitute the positive counterparts of the dark triad components of mindless leadership (i.e., Machiavellianism, narcissism, psychopathy). The research on the dark triad of leadership appears to “glorify” these qualities, through suggesting that high-scoring leaders are more successful in achieving business goals. We argue that this represents a too limited perspective and is one which poorly resonates with the increased focus on sustainable work and work conditions marked by well-being, fairness, security, and trust. BTML, however, taps into the call of the positive organizational scholarship field to focus on positive and virtuous practices, and to foster high-quality relationships and positive outcomes in the workplace. We, in conceptualizing BTML, furthermore use the concepts of cultivation, attention, and awareness to facilitate the leader’s presence in the moment, and we argue that these cumulatively are necessary conditions for the triad of ethical mindedness, loving kindness, and compassion to permeate all activities that leaders engage in.

In this article, we draw on Buddhist psychology to consider the three attributesof high-quality social connections in the context of work, which are ethicalmindedness, loving kindness, and compassion, referred to here as the brighttriad of mindful leadership (BTML). These components constitute the positivecounterparts of the dark triad components of mindless leadership (i.e.,Machiavellianism, narcissism, psychopathy). The research on the dark triadof leadership appears to “glorify” these qualities, through suggesting thathigh-scoring leaders are more successful in achieving business goals. Weargue that this represents a too limited perspective and is one which poorlyresonates with the increased focus on sustainable work and work conditionsmarked by well-being, fairness, security, and trust. BTML, however, taps intothe call of the positive organizational scholarship field to focus on positive andvirtuous practices, and to foster high-quality relationships and positive outcomes in the workplace. We, in conceptualizing BTML, furthermore use theconcepts of cultivation, attention, and awareness to facilitate the leader’spresence in the moment, and we argue that these cumulatively are necessaryconditions for the triad of ethical mindedness, loving kindness, and compassionto permeate all activities that leaders engage in.

With the emergence of the science of heroism there now exists both theoretical and empirical literature on the characteristics of our everyday hero. We seek to expand this inquiry and ask what could be the causes and conditions of a superhero. To address this we investigate the origins of mindfulness, Buddhist psychology and the assertion that its practitioners who have attained expertise in mindfulness practices can develop supernormal capabilities. Examining first their foundational eight “jhana” states (levels of attention) and the six consequent “abhinnas” (siddhis or special abilities) that arise from such mental mastery, we then explore any evidence that mindfulness practices have unfolded the supernormal potential of its practitioners. We found a growing base of empirical literature suggesting some practitioners exhibit indicators of enhanced functioning including elevated physical health and resistance to disease, increased immunity to aging and improved cognitive processing, greater resilience and fearlessness, more self-less and pro-social behaviors, some control over normally autonomic responses, and possibly some paranormal functionality. These improvements in normal human functioning provide some evidence that there are practices that develop these abilities, and as such we might want to consider adopting them to develop this capability. There are however insufficient studies of expert meditators and more research of adepts is called for that explores the relationship between levels of attentional skill and increases in functionality. We propose in search of the superhero, that if conventional mindfulness training can already augment mental and physical capabilities, a more serious inquiry and translation of its advanced methods into mainstream psychological theory is warranted.

In this dissertation I explore the concept of vedanā (‘feeling’) in the early Buddhist texts, primarily those preserved in Pali. I argue that some recent attempts at understanding vedanā have relied too heavily on modern psychological models, leading to reductive views that exclude from it the emotions of happiness and sadness, misplacing the line that separates feelings from evaluations, and obscuring how vedanā makes sense fully in the context of Buddhist doctrine and ethics. I also defend that pīti (joy) is roughly synonymous with somanassa (happiness), and therefore can be treated as a feeling in the early discourses. This reveals a hedonic curve—going first to pleasant feelings, then to neutral ones—common across all major formulas and models of progress to awakening, suggesting that, from the affective-hedonic viewpoint of vedanā, the early Pali discourses present a consistent theory of liberation. I explore how these early texts use the motivational aspect of feelings to help practitioners advance towards liberation, by sublimating the natural turning away from the unpleasant into renunciation, and the natural pursuit of pleasure into seeking what is good and skilful. On this basis, they encourage practitioners to derive satisfaction from the disappearance of unskilful behaviours and mental factors, then to extend this capacity to access meditative states, and to delight in simplifying phenomenal experience even more. A consistent vedanā transformation underlies early Buddhist soteriology, which emerges as a form of refined hedonism.

Basic definitions, assumptions, and working principles of the Buddhist and mindfulness-based intervention conception of "mindfulness” are characterized. Fundamental distinctions are drawn between Buddhist psychology and mainstream Western behavioral science in terms of aims, types of acquired knowledge, and professional training requirements. Particular emphasis is placed upon issues related to clinical intervention and biopsychosocial dysfunction. An argument is made and examples presented to show that mindfulness is best understood within an experience-based psychological perspective, integrating cognitive, affective, and ethical dimensions. The systematic nature of the development of mindfulness is illustrated by examination of an ancient program aimed at mindful awareness of breathing. Comparisons are made between developmental progression of mindful awareness and a neuroscience-based model of the ontogenesis of capacities of human consciousness; also, the act of awareness or being conscious is distinguished from the capacity for consciousness. In conclusion, acknowledgement of inherent differences—and tensions—between Buddhist and Western psychologies may actually serve to safeguard the concept of mindfulness from being denatured, banalized, or distorted. The potential of mindfulness-based approaches may, in turn, be enhanced for contributing to critical aspects of healthcare, quality of life, and wellbeing

Tutkin taiteen maisterin opinnäytetyössäni kuvataidekasvattajien ja pedagogien kokemuksia läsnäoloharjoitusten tekemisestä ja niiden vaikutuksista heidän opettajuuteensa. Päämenetelminäni toimivat haastattelujen tekemisessä teemahaastattelu ja analyysiosassa teemoittelu. Henkilökohtainen kiinnostukseni aiheeseen kumpuaa omasta meditaatioharjoituksestani ja kokemuksistani tietoisuustaitojen vaikutuksista omaan opettajuuteeni. Opinnäytteeni on vahvasti aineistolähtöinen ja pyrin haastatteluja ja tutkimuskirjallisuutta keskusteluttamalla selvittäämään vastauksia tutkimuskysymykseeni. Tutkielmani viitekehys rakentuu buddhalaisesta psykologiasta ja filosofiasta, tietoisen hyväksyvän läsnäolon (eng. mindfulness) tutkimuksesta, kontemplatiivisesta pedagogiikasta ja taiteen ja taidekasvatuksen teorioista. Kontemplatiivinen pedagogiikka on Suomessa vielä suhteellisen tuntematon pedagoginen suuntaus. Kontemplatiivisen pedagogiikan esittely ja sen yhdistäminen kuvataidekasvattajien kokemuksiin on opinnäytteessäni tärkeässä osassa. Aineistoni koostuu neljästä keväällä 2016 tehdystä haastattelusta, joita varten haastattelin kolmea kuvataidekasvattajaa ja yhtä kasvatustieteen maisteria. Haastattelumenetelmäni on teemahaastattelu, puolistrukturoitu haastattelumenetelmä, jossa kaikkien haastateltavien kanssa käydään samat teema-alueet läpi, mutta kysymysten muokkaaminen ja niiden järjestyksen vaihtaminen on mahdollista haastattelun aikana. Haastattelut analysoin teemoittelun kautta. Teemoittelussa aineistosta nostetaan esiin toistuvia teemoja ja niitä eritellään ja käsitellään suhteessa kirjallisuuteen. Teemoittelun kautta nostan haastatteluaineistostani esiin neljä teemaa, joiden kautta vastaan tutkimuskysymykseeni. Nämä teemat ovat vuorovaikutus, myötätunto, hyväksyntä ja hyvinvointi. Analyysini mukaan haastatelemani pedagogit kokevat tietoisuustaitojen harjoittamisen vaikuttavan heidän opettajuuteensa tukemalla myötuntoista ja hyväksyvää asennetta itseä ja muita kohtaan, auttama, In this Master´s Thesis, I study the experiences of art educators who practise mindfulness-based interventions and the effects it may have on their teaching. The principle methods I used to conduct the analysis are semi-structured interviews and thematic analysis. My interest in this theme arises from my personal meditation practise and the way it affected my role as a teacher. The research methods in this Master´s Thesis are practise based and aim to create a dialogue between the interview material and the theoretical background. Through this dialogue I search for the answers to my research question. The theoretical background of this thesis consists of Buddhist psychology and philosophy, research on mindfulness, contemplative pedagogy, and theories of art and art education. Contemplative pedagogy is currently a relatively unknown pedagogical movement in Finland. Introducing contemplative pedagogy and relating it to the experiences of art educators is in important role in this study. The research materials include interviews I conducted with three art educators and one Master of Education. All of the interviews took place in the Spring of 2016. In the semi-structured interviews, I covered the same themes with each interviewee but modified the questions and changed the order in which the topics were discussed. The interviews are analysed through a framework called thematic analysis. Thematic analysis is a helpful analytic tool because it involves spotting recurring themes in the interview material and analysing these recurring themes in relation to the theoretical background. Through thematic analysis I found four main themes from the interviews: compassion, acceptance, wellbeing and interaction. According to my analysis the interviewed educators experience practicing mindfulness-based interventions having impact on their teachership by supporting compassionate and accepting attitude towards themselves and others, helping to take care of their own well-being and add

The enactive approach to cognition is developed in the context of music and music education. I discuss how this embodied point of view affords a relational and bio-cultural perspective on music that decentres the Western focus on language, symbol and representation as the fundamental arbiters of meaning. I then explore how this 'life-based' approach to cognition and meaning-making offers a welcome alternative to standard Western academic approaches to music education. More specifically, I consider how the enactive perspective may aid in developing deeper ecological understandings of the transformative, extended and interpenetrative nature of the embodied musical mind; and thus help (re)connect students and teachers to the lived experience of their own learning and teaching. Following this, I examine related concepts associated with Buddhist psychology in order to develop possibilities for a contemplative music pedagogy. To conclude, I consider how an enactive-contemplative perspective may help students and teachers awaken to the possibilities of music education as 'ontological education.' That is, through a deeper understanding of 'music as a manifestation of life' rediscover their primordial nature as autopoietic and world-making creatures and thus engage more deeply with musicality as a means of forming richer and more compassionate relationships with their peers, their communities and the 'natural' and cultural worlds they inhabit.

In this BANI world, building positive relationships, based on empathy, criti-cal thinking and gratitude are more necessary than ever. How else to be able to generate engagement with external or internal customers? How else to promote prosperous and sustainable relationships with all stakeholders? Currently, people have to learn to develop our self-leadership as a strategy to respond constructively with our environment. There has never been so much polarization in societies, nor so many cases of anxiety or depres-sion. For this, the challenge is to build societies that educate their citizens in mindful-communication, that is, a communication that is born from self-knowledge and emo-tional self-regulation, from empathy. It implies communicating with all our stakeholders in a non-violent, inclusive way, minimizing biases, based on humanist values. In this work we will analyze how mindfulness can help us in this educational process in companies., Neste mundo BANI, construir relacionamentos positivos, baseados em empatia, pensamento crítico e gratidão são mais necessários do que nunca. De que outra forma conseguir gerar engajamento com clientes externos ou internos? De que outra forma pro-mover relacionamentos prósperos e sustentáveis com todas as partes interessadas? Atu-almente, as pessoas precisam aprender a desenvolver sua autoliderança como estratégia para responder construtivamente ao nosso ambiente. Nunca houve tanta polarização nas sociedades, nem tantos casos de ansiedade ou depressão. Para isso, o desafio é construir sociedades que eduquem seus cidadãos em mindful-communication, ou seja, uma co-municação que nasce do autoconhecimento e da autorregulação emocional, da empatia. Implica comunicar com todos os nossos stakeholders de forma não violenta, inclusiva, minimizando preconceitos, com base em valores humanistas. Neste trabalho iremos ana-lisar como o mindfulness pode nos auxiliar neste processo educacional nas empresas., En este mundo BANI construir relaciones positivas, basadas en la empatía, el pensamiento crítico y la gratitud se hacen más necesarias que nunca. ¿Cómo, si no, ser capaces de generar engagement con clientes externos o internos? ¿Cómo, si no, impulsar relaciones prósperas y sostenibles con todos los stakeholders? En la actualidad, las personas tenemos que aprender a desarrollar nuestro autoliderazgo como estrategia para responder de forma constructiva con nuestro entorno. Nunca ha habido tanta polarización en las sociedades, ni tantos casos de ansiedad o depresión. Para ello el reto es construir sociedades que eduquen a sus ciudadanos en mindful-communi-cation, es decir, una comunicación que nace del autoconocimiento y de la autorregulación emocional, de la empatía. Implica comunicarnos con todos nuestros stakeholders de for-ma no violenta, integradora, minimizando sesgos, basada en valores humanistas. En este trabajo analizaremos como mindfulness puedo ayudarnos en este proceso educativo en las empresas.

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Although there are many statistics on low-income students, most focus on deficits. This study is designed to concentrate on strengths, by exploring the role of self-compassion in the academic achievement of low-income community college students. This research, based broadly on resiliency theory, specifically encompasses the Buddhist psychology perspective on the meaning of suffering and self-reflection, in explaining how self-compassion may develop over a period of difficulty, and contributes positively to academic success. Further, this framework is placed within the context of Bronfenbrenner's ecological theory, to differentiate the influence of internal versus external resources, as well as to highlight the role of the chronosystem and its relevance to persistent poverty. Participants were 410 low-income community college students in southwestern Pennsylvania who responded to multiple objective measures to gain insight into academic success despite adversity. An exploratory factor analysis on the Self-Compassion Scale (SCS) was completed with regard to the use of this measure with a low-income population, as well as correlational studies, and a series of multiple regression analyses, to predict academic achievement in low-income community college students. Findings indicate that older students, African American students, students who are parents, and students who have fewer social supports reported more self-compassion. Further, self-compassion acted as a moderating mediator between income and academic success in students who report a pattern of persistent poverty. This subset of students reported more self-compassion and greater academic success in college.

A framework for thinking about self-observation in relational psychoanalytic terms is described, in which three different levels of self-observation are distinguished. These levels are differentiated according to the kind of intrapsychic relationship enacted (monadic, dyadic, or triangular). Each level of observation is discussed separately with focus on the dynamic forces inhibiting or facilitating self-observation within each level. Dyadic and triangular levels of self-observation are well known in psychoanalytic theories, but a monadic, or one-dimensional level in which the ego is not split, is also described. This form of observation and the psychodynamics involved is discussed in relation to Bion's concept "O" and theory from Buddhist psychology. Finally, the interrelatedness of levels is described, and a brief case description from a session of psychoanalytic psychotherapy is used to illustrate how the three levels of observation interact. © 2007 The Analytic Press, Inc.

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Item does not contain fulltext, A randomized controlled trial was conducted in which Mindfulness-Based Stress Reduction (MBSR) was compared to Psychoeducation (PE, a standard psychiatric intervention) in a sample of patients with emotional disorders. Assessments were made on symptoms reduction (5 scales of depression, anxiety, quality of life) and attentional functioning (6 neuropsychological tasks, EEG recordings). MBSR was found at least as efficacious as PE. Preliminary results suggest that MBSR exerts a positive effect on attention. To date no comparison with an established intervention has been performed: this was the first exploratory study on such issue, and the first to consider the specific effects of mindfulness on attentional processes. New confidence is gained in applying MBSR as an effective component in treating emotional disorders.

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Contains fulltext : 35648.pdf (preprint version ) (Open Access)

The author attempts to integrate the concepts of self used in psychoanalytic theory with the understanding of the nature of self as explained within the Buddhist meditative tradition. He divides different concepts of self in psychoanalytic theory into three major levels of consciousness and abstraction: self as experience, representational self and self as system. The representational level is defined as consisting of unconscious organizing structures of interaction: the system level is a hierarchically higher organization of representations, while the experiential level consists of the moment-to-moment flow of consciousness. He argues that for the sake of theoretical clarity these levels should be differentiated in discussions of self. He then describes the Buddhist psychology of self and tries to show how this perspective can enrich psychoanalytic understanding of the experiential self and of narcissism, which in Buddhist language would be described as clinging to (seeking or avoiding) images of self that arise in the mind. Last, he describes a model of therapeutic development using different levels of self and the interrelationship between them, showing how psychoanalytic psychotherapy and Buddhist insight meditation emphasize different levels of self using complementary rather than mutually exclusive methods.

Erich Fromms (1900-1980) Quellen werden aus seiner Biographie, dem Gedankengut der jüdischen Religion (vor allem der Propheten und des Talmud), der Soziologie Alfred und Max Webers, der religiösen und philosophischen Humanisten, des frühen Karl Marx und der Psychoanalyse Freuds erschlossen und anhand seines Werkes dargestellt und erörtert. Es folgen in chronologischer Reihenfolge Analysen von Fromms Beiträgen zu einer ethisch inspirierten Psychoanalyse, zur analytischen Sozialpsychologie, zur jüdischen, christlichen und buddhistischen Religionspsychologie und seinem Konzept einer nicht- theistischen, humanistischen Religion, zum Matriarchat, zum Marxismus und dem daraus abgeleiteten humanitären, kommunitären Sozialismus, zur Kulturanalyse, Kulturkritik und zum Humanismus. Detailliert wird auf Fromms berühmte sozialpolitische und kulturhistorische Untersuchungen des Mittelalters, der Renaissance, des Protestantismus, des Kapitalismus, des Nationalsozialismus, des Kommunismus, der Technik und der destruktiven Aggression eingegangen, welche zu seinen bekannten Begriffen des Gesellschaftscharakters , des Konsum- und Marketing-Charakters sowie der Nekrophilie führten. Fromms umfangreiches Werk wird abschließend gewürdigt und vor allem in den Bereichen der Sozialpsychologie, Aggressionstheorie und Pädagogik kritisiert, indem seine Konzepte auf die moderne Jugend des Jahres 2000 und den heutigen Gesellschaftscharakter angewandt werden. Methodisch wurde kritisch-historisch, religionspsychologisch und tiefenpsychologisch (psychoanalytisch und individualpsychologisch) vorgegangen., Erich Fromms (1900-1980) sources are disclosed of his biography, of his judaistic thoughts (especially of des prophets and the talmud), of the sociologic concepts (Alfred and Max Weber), of the religious and philosophical humanists, of the early Karl Marx and of the psychoanalysis Sigmund Freuds. The analysis follows in chronologic order Fromms concepts of an ethical inspired psychoanalysis, of his socialpsychology, of his judaistic, christian and buddhist psychology of religion, of his project of an non-theistic humanistic religion, of the matriarchat, oft the Marxism and the derived humanistic communitarian Socialism, of the culture-analysis and critique. In detail are Fromms famous sociopolitical researches on the Middle Ages, the Renaissance, the Protestantism, the Kapitalism, the Nationalsocialism, the Kommunism, the technic and the aggression (destructivity) described. This leads to the terms of the social-character , the consum- and marketing-charakter and the necrophily . The work ends with the valuation and critique of Fromms ouevre especially in the parts of the socialpsychology, the theory of aggression and pedagogy. The evaluation is made with the character of the modern youth of the year 2000 and the modern social-character. As methods are used: history and critique of religion, depth-psychology (psychoanalysis and individualpsychology).

Basic definitions, assumptions, and working principles of the Buddhist and mindfulness-based intervention conception of "mindfulness” are characterized. Fundamental distinctions are drawn between Buddhist psychology and mainstream Western behavioral science in terms of aims, types of acquired knowledge, and professional training requirements. Particular emphasis is placed upon issues related to clinical intervention and biopsychosocial dysfunction. An argument is made and examples presented to show that mindfulness is best understood within an experience-based psychological perspective, integrating cognitive, affective, and ethical dimensions. The systematic nature of the development of mindfulness is illustrated by examination of an ancient program aimed at mindful awareness of breathing. Comparisons are made between developmental progression of mindful awareness and a neuroscience-based model of the ontogenesis of capacities of human consciousness; also, the act of awareness or being conscious is distinguished from the capacity for consciousness. In conclusion, acknowledgement of inherent differences—and tensions—between Buddhist and Western psychologies may actually serve to safeguard the concept of mindfulness from being denatured, banalized, or distorted. The potential of mindfulness-based approaches may, in turn, be enhanced for contributing to critical aspects of healthcare, quality of life, and wellbeing

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