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An Introduction to Buddhist Psychology and Counselling An Introduction to Buddhist Psychology and Counselling Pathways of Mindfulness-Based Therapies 5th edition Padmasiri de Silva Research Fellow, Faculty of Philosophical, Historical and International Studies, Monash University, Australia © Padmasiri de Silva 2014 All rights reserved. No reproduction, copy or transmission of this publication may be made without written permission. No portion of this publication may be reproduced, copied or transmitted save with written permission or in accordance with the provisions of the Copyright, Designs and Patents Act 1988, or under the terms of any licence permitting limited copying issued by the Copyright Licensing Agency, Saffron House, 6–10 Kirby Street, London EC1N 8TS. Any person who does any unauthorized act in relation to this publication may be liable to criminal prosecution and civil claims for damages. The author has asserted his right to be identified as the author of this work in accordance with the Copyright, Designs and Patents Act 1988. Fifth edition published 2014 by PALGRAVE MACMILLAN Third edition © Padmasiri de Silva 2000 Fourth edition © Padmasiri de Silva 2005 Palgrave Macmillan in the UK is an imprint of Macmillan Publishers Limited, registered in England, company number 785998, of Houndmills, Basingstoke, Hampshire RG21 6XS. Palgrave Macmillan in the US is a division of St Martin’s Press LLC, 175 Fifth Avenue, New York, NY 10010. Palgrave Macmillan is the global academic imprint of the above companies and has companies and representatives throughout the world. Palgrave® and Macmillan® are registered trademarks in the United States, the United Kingdom, Europe and other countries. ISBN 978-1-137-28754-0 ISBN 978-1-137-28755-7 (eBook) DOI 10.1057/9781137287557 This book is printed on paper suitable for recycling and made from fully managed and sustained forest sources. Logging, pulping and manufacturing processes are expected to conform to the environmental regulations of the country of origin. A catalogue record for this book is available from the British Library. A catalog record for this book is available from the Library of Congress. To Our Renowned Meditation Guru Ven. Uda Eriyagama Dhammajiva Thero To My Family Memory of my beloved parents & beloved wife, Kalyani Our sons, Maneesh, Adeesh and Chandeesh & their wives, Harini, Ananga and Sharron Our grandchildren: Ishka Yugani, Ashan, Keisha and Jed Contents Preface ix Acknowledgements xiv Part I Introducing Buddhist Psychology 1 Buddhist Psychology and the Revolution in Cognitive Sciences 3 2 Basic Features of Buddhist Psychology: An Overview 9 3 The Psychology of Perception and Cognition 23 4 The Psychology of Motivation 31 5 Emotions: Western Theoretical Orientations and Buddhism 46 6 Personality: Philosophical and Psychological Issues 68 7 Mental Health and Sickness 78 8 Mental Well-being 82 9 Mind–Body Relationship and Buddhist Contextualism 93 10 Towards a Holistic Psychology: Blending Thinking and Feeling 97 11 Buddhism as Contemplative Philosophy, Psychology and Ethics 108 Part II Pathways of Mindfulness-Based Counselling 12 Nature of Counselling and Theoretical Orientations in Psychotherapy 119 13 Mindfulness-Based Therapeutic Orientations 126 14 Exploring the Content and Methodology of Buddhist Meditation 141 15 Stress Management and the Rhythms of Our Lives 147 vii viii Contents 16 The Logic of Sadness and Its Near Allies: Depression, Melancholy and Boredom 154 17 Understanding and Managing Grief: When the Desert Begins to Bloom 170 18 The Concept of Anger: Psychodynamics and Management 177 19 Addictions, Self-Control and the Puzzles Regarding Voluntary Self-Destruction 187 20 Pride and Conceit: Emotions of Self-Assessment 202 21 The Culture of ‘Generosity’ and the Ethics of Altruism 216 Guidelines for Readers 227 Further Reading 232 Notes 235 References 254 Index 265 Preface The Emotional Rhythms of Our Lives In a very basic sense, this work is an introduction to Buddhist psychology and counselling and especially mindfulness-based coun- selling. The first edition of the book on Buddhist psychology emerged in 1979, when only the early pioneering studies of Rhys Davids and, a little later, Rune Johanson’s writings, focused on the psychology of nirvana¯ , comprised the literature on the subject. I did not in any way anticipate that this was going to continue as far as 2005 with three more editions with additional chapters. I am grateful to Palgrave Macmillan for their continuing interest in this book and the editor of the ‘The Library of Philosophy of Religion’, Professor John Hick, who initially invited me to write this work during his sabbatical as a Visiting Fellow at the Phi- losophy Department at Peradeniya University. In fact, recently he wrote to me to say that this book was one of the most successful books in the series. I am sure that he would be gratified to see that the work has emerged with a new lease of life as a book on Buddhist psychology and counselling. I am grateful to the teachers and students in the universities and institutes where the book has been used and also to a large number of Buddhist scholars, as well as to the continuing interest shown by the ‘general reader’. However, this book, especially the counselling dimensions of the work, has been nourished by my early difficult experiences, which were followed, as the years passed, with joy, contentment and fulfilment in my work and life. Thus, while I am more than happy about its accep- tance into academia, this book has an undercurrent of what I refer to as the ‘rhythms of our emotional lives’. It represents an authentic, existential and experiential strand in my life, which went through a deeply disturbing shattering phase in 1994 (see Chapters 16 and 17 on ‘Sadness’ and ‘Grief’) but culminated in the deepest insights of self- knowledge – of anger, fear and anxiety, loneliness and mild depression, with an emerging calm, equanimity, tremendous empathy, compassion and insights with the ability to understand the conflicts and tensions of my clients in counselling. The Buddha advised his son Rahula¯ to look at his mind in the way that one looks at a mirror, as a pathway for ix x Preface self-knowledge, but in my counselling sessions the client’s mind was a mirror to let me see my own ‘emotional rhythms’ in their mind and body. As Ervin Yalom says, the client and the therapist are fellow trav- ellers – as they begin to understand the difficult encounters in life: going through shattering conflicts, anger and anxiety but gradually experi- encing calm and contentment and insight into the nature of one’s predicament. Chapter 11 focuses on the nature of the contemplative paths in therapy, which opens up new horizons in the life of both the therapist and client. Academia and the publishing worlds have given me a framework to reach a large number of readers, and Part II springs from authentic rhythms of my emotional life. T.S. Eliot has presented fine insights in his method of transforming a number of disorganised expe- riences into a beautiful format, something very personal into a universal message. An Introduction to Buddhist Psychology has commanded a keen read- ership for over three decades. During the last two decades, courses on Buddhist psychology have been introduced in some universities, in departments of religion and philosophy, in the West; and, in the sec- ond wave of interest, Buddhist courses in psychology and new courses in counselling and therapy have emerged. In countries such as Thailand and Sri Lanka they now occupy an important place in Buddhist studies. Due to the emergence of a number of mindfulness-based therapies, the general readership for books on Buddhist psychology has increased and the book has evolved: new chapters were added to each edition. The following points summarise the significant facets of this book. First, the present book brings together the elements of what may be described as mindfulness-based counselling, and so it covers both Buddhist psychology and counselling. This new dimension empha- sises the practical value of Buddhist psychology. Secondly, a number of mindfulness-based therapeutic traditions have emerged in the West during the last two decades. There are chapters in Part II that introduce both the nature of counselling and the mindfulness-based therapeu- tic traditions, including the therapeutic method I have developed, Mindfulness-based, Emotion-focused (EFT) Therapy. Thirdly, for many years I have been immersed in ‘emotion studies’: Part I, Chapter 5 discusses emotions at length, and in Part II, against the background of therapy and counselling there are specific chapters on grief, sad- ness/depression, anger, conceit/pride, greed/addictions and presenta- tion of some positive emotions, generosity, compassion, emotional balance and equanimity. A chapter on ‘Thinking and Feeling’ offers a Preface xi Buddhist perspective to try to resolve a Western debate on the nature of emotions: physiologically oriented theories vs cognitive theories of emotions. In fact, a sub-theme that reverberates in this book may be described as ‘the emotional rhythms of our lives’. Fourthly, the book is a blend of material on the psychology of Buddhism from the origi- nal Buddhist sermons, structured according to the main topics in the discipline of psychology such as cognition, motivation, emotion, per- sonality, health and well-being. My training in the philosophy of the mind at the University of Hawaii and during a Fulbright fellowship at the University of Pittsburgh have formed the way I handle basic con- cepts such as motivation and subliminal activity, emotions, intentions and volition and, in general, the fourfold cognitive, affective, voli- tional/conative and attentional dimensions of the mind. The charting out of different emotion profiles like grief, sadness, depression, anger, addictions and generosity is also partly facilitated by my training in the philosophy of the mind. Fifthly, many years of study, training and practising as a professional counsellor, which may be described as ‘Bud- dhist Psychotherapy’ has been a basis for the section on counselling in the book.

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