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Journal articles on the topic 'Buddhist psychotherapy'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

de Zoysa, Piyanjali. "The use of Buddhist mindfulness meditation in psychotherapy: A case report from Sri Lanka." Transcultural Psychiatry 48, no. 5 (2011): 675–83. http://dx.doi.org/10.1177/1363461511418394.

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Buddhist practices have been increasingly influencing psychotherapy. For over 20 centuries, Buddhism has been the religion of a majority of Sri Lankans. However, there is little documentation of the use of Buddhist practices in psychotherapy in Sri Lanka. This paper presents a case study in which Theravadan Buddhist mindfulness meditation and cognitive therapy practices were used in the treatment of a client with depressive disorder. The paper also summarizes the influence of Buddhist concepts and mindfulness meditation on psychotherapy and illustrate how Buddhist doctrine and practices can be

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2

Baehr, Joel. "Buddhist Practice‐Based Psychotherapy." Journal of Spirituality in Mental Health 11, no. 1-2 (2009): 107–25. http://dx.doi.org/10.1080/19349630902864184.

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3

Silverman, Hirsch Lazaar. "Tenets of Buddhist Psychotherapy." Contemporary Psychology: A Journal of Reviews 41, no. 10 (1996): 1053–55. http://dx.doi.org/10.1037/004561.

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4

Morgan, Donald. "On How Psychotherapy Can Be Helpfully Integrated Into Mindfulness Practice." Pragmatic Case Studies in Psychotherapy 12, no. 4 (2016): 309. http://dx.doi.org/10.14713/pcsp.v12i4.1993.

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<p>This commentary presents a discussion of some of the theoretical and technical aspects of Buddhist thought that Samlin used in his therapy with clients. The Buddhist roots of his "Attachment/Aversion Model of Client Suffering" are explored, and their origins in the Buddhist psychology known as <em>Abhidharma</em> are noted.&nbsp; The <em>Abhidharma</em> is placed within the context of modern theories of conditioning.&nbsp; I then outline how ideas and practices from the Buddhist tradition fit very well into the major contemporary psychotherapies, as Sam

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5

Moon, Jin Keon. "Artificial Intelligence Psychotherapy in Buddhist Perspective." Journal of Korean Association for Buddhist Studies 85 (March 31, 2018): 149–87. http://dx.doi.org/10.22255/jkabs.85.6.

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6

Blando, John A. "Buddhist Psychotherapy with Older GLBT Clients." Journal of GLBT Family Studies 5, no. 1-2 (2009): 62–81. http://dx.doi.org/10.1080/15504280802595386.

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7

Song, Yao, and Zhenzhen Qin. "Towards the Beauty of Buddhism: The Development and Validation of a Buddhist Aesthetics Scale." Religions 10, no. 5 (2019): 343. http://dx.doi.org/10.3390/rel10050343.

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Buddhist aesthetics, as a profound intrinsic value of pleasure, has continually attracted scholars to shed light on its influential effects. Its aesthetic nature, however, has drawn on the laws of profound Buddhist thoughts, which is challenging for empiricists to generate evidence for. Though some individual components or factors deriving from Buddhist aesthetics have been developed and exploited in previous studies, a holistic construct of Buddhist aesthetics remains ambiguous and lacks a pragmatically useable measure. This study fills this gap by creating a Buddhist aesthetics scale. A tota

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8

Paek, Do-su. "A Study of Buddhist basis of the Psychotherapy by Buddhist Karma(action) Meditation." Journal of Eastern-Asia Buddhism and Culture 45 (March 31, 2021): 303–30. http://dx.doi.org/10.21718/eabc.2021.45.11.

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9

Samlin, Jason. "Integrating Time-Limited Dynamic Psychotherapy and a Buddhism-Inspired Aversion/Attachment Model of Client Suffering: The Cases of "Beth" and "Amy"." Pragmatic Case Studies in Psychotherapy 12, no. 4 (2016): 238. http://dx.doi.org/10.14713/pcsp.v12i4.1992.

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<p>In recent times, Buddhist psychological concepts have become appealing to many psychotherapy theorists and practitioners. Included are such notions as mindfulness, the "acceptance" of experience, the nature and causes of suffering, and the use of "skillful means" behaviors and thoughts that are intentionally undertaken to reduce suffering both for oneself and others. While there are a number of cognitive-behavioral therapy treatments that incorporate such Buddhist psychological concepts, little research and practice has been done examining the integration of such concepts and short-te

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10

Neves-Pereira, Mônica Souza, Marco Aurélio Bilibio de Carvalho, and Cristiana de Campos Aspesi. "Mindfulness and Buddhism." Gifted Education International 34, no. 2 (2017): 144–54. http://dx.doi.org/10.1177/0261429417716347.

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This article discusses contributions of Eastern philosophical traditions, in particular, Buddhism and its concept of mindfulness—to the field of psychology. Psychology has long dealt with the concept of mindfulness to understand the results of meditation in several contexts, such as psychotherapy and education. The works of Thich Nhat Hanh on meditation and mindfulness represent one of the theoretical pillars of this discussion. Recent research on mindfulness in the field of scientific psychology provides additional links for this collaborative effort between religious tradition and science. R

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11

Samlin, Jason. "On the Skillful Integration of Buddhist Psychology and Short-Term Dynamic Psychotherapy." Pragmatic Case Studies in Psychotherapy 12, no. 4 (2016): 336. http://dx.doi.org/10.14713/pcsp.v12i4.1995.

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<p>In this article, I respond to commentaries by Morgan (2016) and Schacht (2016) regarding my presentation of the cases of Beth and Amy (Samlin, 2016).&nbsp; Addressing the dialectic raised between Morgan&rsquo;s (2016) support for and Schacht&rsquo;s (2016) skepticism towards the integration of Time-Limited Dynamic Psychotherapy (TLDP) and the Aversion/Attachment Model of Client Suffering (A/AMCS, I organize my response into three broad sections.&nbsp; First, I provide context as to the type of Buddhist tradition from which the A/AMCS draws.&nbsp; In this section, I

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12

Thompson, Campbell, and Mark B. Andersen. "Moving Toward Buddhist Psychotherapy in Sport: A Case Study." Sport Psychologist 26, no. 4 (2012): 624–43. http://dx.doi.org/10.1123/tsp.26.4.624.

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This case study involves the progression from a cognitive-behavioral, psychological skills training approach with a rugby football player experiencing adjustment and mood disorder to a psychodynamic and interpersonal engagement with the client using themes from Buddhist psychotherapy. The study charts the development of the psychologist’s understanding of his relationships with clients and with his supervisor. We present a study of three people (i.e., the client, the psychologist, the supervisor) and how their stories and interpersonal interactions are interwoven from a Buddhist-psychodynamic

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13

Miller, John J. "Thoughts Without a Thinker: Psychotherapy From a Buddhist Perspective." Psychiatric Services 47, no. 2 (1996): 201–2. http://dx.doi.org/10.1176/ps.47.2.201.

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14

Kelly, Brendan D. "Buddhist Psychology, Psychotherapy and the Brain: A Critical Introduction." Transcultural Psychiatry 45, no. 1 (2008): 5–30. http://dx.doi.org/10.1177/1363461507087996.

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15

Pavri, Ruby. "Contemplative psychotherapy essentials: enriching your practice with Buddhist psychology." British Journal of Guidance & Counselling 44, no. 3 (2016): 364–65. http://dx.doi.org/10.1080/03069885.2016.1176124.

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16

Heyland, Simon. "Psychotherapy without the self–a Buddhist perspective, by Mark Epstein." European Journal of Psychotherapy & Counselling 11, no. 3 (2009): 345–47. http://dx.doi.org/10.1080/13642530903230491.

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17

Gunn, Robert W. "Paul Cooper: Into the Mountain Stream: Psychotherapy and Buddhist Experience." American Journal of Psychoanalysis 70, no. 2 (2010): 217–18. http://dx.doi.org/10.1057/ajp.2010.11.

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18

Bhugra, Dinesh. "M. Epstein (2007). Psychotherapy without the self: A Buddhist perspective." International Review of Psychiatry 22, no. 2 (2010): 228. http://dx.doi.org/10.3109/09540260802033520.

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19

Szczygiel, Pamela. "Maneuvering Difficult Emotional Terrain in Psychotherapy: A Buddhist-Informed Conceptual Framework." Clinical Social Work Journal 44, no. 3 (2015): 241–51. http://dx.doi.org/10.1007/s10615-015-0570-1.

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20

Helderman, Ira. "'The Conversion of the Barbarians': Comparison and Psychotherapists’ Approaches to Buddhist Traditions in the United States." Buddhist Studies Review 32, no. 1 (2015): 63–97. http://dx.doi.org/10.1558/bsrv.v32i1.27024.

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The use of Buddhist teachings and practices in psychotherapy, once described as a new, popular trend, should now be considered an established feature of the mental health field in the United States and beyond. Religious studies scholars increasingly attend to these activities. Some express concern about what they view as the secularizing medicalization of centuries old traditions. Others counter with historical precedent for these phenomena comparing them to previous instances when Buddhist teachings and practices were introduced into new communities for healing benefit like medieval China. I

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21

Ushiroyama, Takahisa. "Clinical efficacy of psychotherapy inclusive of Buddhist psychology in female psychosomatic medicine." International Congress Series 1287 (April 2006): 334–39. http://dx.doi.org/10.1016/j.ics.2005.09.178.

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22

Schacht, Thomas E. "A TLDP Therapist Meets the Buddha on a Road and No One Is Killed." Pragmatic Case Studies in Psychotherapy 12, no. 4 (2016): 319. http://dx.doi.org/10.14713/pcsp.v12i4.1994.

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<p>Samlin&rsquo;s (2016) case studies demonstrate the creative integration of Time-Limited Dynamic Psychotherapy (TLDP) and selected Buddhist psychological concepts. In this commentary I analyze epistemological, theoretical, cultural, and clinical complexities involved in this integration from the perspectives of patient recruitment and selection, therapeutic alliance, diagnostic and outcome assessment, and the nature of the Cyclic Maladaptive Pattern (CMP) concept.&nbsp;<strong></strong></p>

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23

Tirado, José M. "The Buddhist Notion of Emptiness and its Potential Contribution to Psychology and Psychotherapy." International Journal of Transpersonal Studies 27, no. 1 (2008): 74–79. http://dx.doi.org/10.24972/ijts.2008.27.1.74.

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24

백도수. "A Study of the Psychotherapy of Buddhist Replacement Meditation : Focus on Pāli Canons." Journal of Indian Philosophy ll, no. 43 (2015): 67–95. http://dx.doi.org/10.32761/kjip.2015..43.003.

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25

Andersen, David T. "Empathy, Psychotherapy Integration, and Meditation: A Buddhist Contribution to the Common Factors Movement." Journal of Humanistic Psychology 45, no. 4 (2005): 483–502. http://dx.doi.org/10.1177/0022167805280264.

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26

Song, Yung Sook. "The Origin of Spiritual Healing: The Meeting of Buddhist Meditation, Psychotherapy, and Brain Science." Journal of Korean Association for Buddhist Studies 77 (February 28, 2016): 607–39. http://dx.doi.org/10.22255/jkabs.77.19.

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27

Kim, Cheong Jin. "A study of Buddhist Psychotherapy in the practice Sadaparibhuta Bodhisattva(常不輕菩薩)". Journal of Eastern-Asia Buddhism and Culture 36 (31 грудня 2018): 531–56. http://dx.doi.org/10.21718/eabc.2018.36.19.

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28

Kim, Geun-Woo, and Seo-Yeon Park. "Research for the Buddhist Thought of Ancient Medical Record -Focus on Medical Ethics and Psychotherapy-." Journal of Oriental Neuropsychiatry 24, no. 1 (2013): 109–22. http://dx.doi.org/10.7231/jon.2013.24.1.109.

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29

Joo, R. B. "Countercurrents from the West: "Blue-Eyed" Zen Masters, Vipassana Meditation, and Buddhist Psychotherapy in Contemporary Korea." Journal of the American Academy of Religion 79, no. 3 (2011): 614–38. http://dx.doi.org/10.1093/jaarel/lfr006.

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30

Aich, Tapas Kumar. "Existential Psychology & Buddha Philosophy: It's Relevance in Nurturing a Healthy Mind." Journal of Psychiatrists' Association of Nepal 3 (January 2, 2015): 22–28. http://dx.doi.org/10.3126/jpan.v3i3.11836.

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The term "existentialism" have been coined by the French philosopher Gabriel Marcel in the mid-1940s and adopted by Jean-Paul Sartre. The label has been applied retrospectively to philosophers like Martin Heidegger, Karl Jaspers and Søren Kierkegaard and other 19th and 20th century philosophers who, despite profound doctrinal differences, generally held that the focus of philosophical thought should be to deal with the conditions of existence of the individual person and his or her emotions, actions, responsibilities, and thoughts. The early 19th century philosopher Søren Kierkegaard, posthumo

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31

유소정. "Meaning of Buddhist Prayer from the Perspective of Counselling and Psychotherapy - Focusing on Yanagi Soetsu‘s Namo Amituofo -." Journal of The Pure Land Buddhism Studies 30, no. ll (2018): 89–117. http://dx.doi.org/10.35299/jungto.2018.30..003.

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32

Chandradasa, Miyuru, and K. A. L. A. Kuruppuarachchi. "Confluence of Western Psychotherapy and Religious Teachings in Mental Healthcare of an Asian Buddhist Community: Sri Lanka." Journal of Religion and Health 58, no. 5 (2018): 1471–76. http://dx.doi.org/10.1007/s10943-018-0674-3.

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33

Michalon, Max. "“Selflessness” in the Service of the Ego: Contributions, Limitations and Dangers of Buddhist Psychology for Western Psychotherapy." American Journal of Psychotherapy 55, no. 2 (2001): 202–18. http://dx.doi.org/10.1176/appi.psychotherapy.2001.55.2.202.

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34

Cheng, Fung Kei, and Samson Tse. "The Use of Chinese Buddhist Theories in Counselling, Psychotherapy, Psychology, and Mental Health Research: An Integrative Review." International Journal for the Advancement of Counselling 36, no. 3 (2013): 229–42. http://dx.doi.org/10.1007/s10447-013-9202-z.

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35

Collins, Steven. "Madness and Possession in P?li Texts." Buddhist Studies Review 31, no. 2 (2015): 195–214. http://dx.doi.org/10.1558/bsrv.v31i2.195.

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In the context of contemporary interest in the use of Buddhist meditation practices in modern psychology, psychiatry and psychotherapy, this article offers a preliminary survey of a subject hitherto almost completely unstudied: madness in Premodern P?li texts. (Possession, especially but not only by M?ra, who is both a deity and a phenomenological reality, is regarded by the P?li tradition as a kind of madness.) Using story-literature as well as doctrinal and jurisprudential texts, the article aims to collect together material on three ways in which the ideas and behaviours of madness are used

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36

Koenig, Harold G. "Religious versus Conventional Psychotherapy for Major Depression in Patients with Chronic Medical Illness: Rationale, Methods, and Preliminary Results." Depression Research and Treatment 2012 (2012): 1–11. http://dx.doi.org/10.1155/2012/460419.

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This paper (1) reviews the physical and religious barriers to CBT that disabled medically ill-depressed patients face, (2) discusses research on the relationship between religion and depression-induced physiological changes, (3) describes an ongoing randomized clinical trial of religious versus secular CBT in chronically ill patients with mild-to-moderate major depression designed to (a) overcome physical and religious barriers to CBT and (b) compare the efficacy of religious versus secular CBT in relieving depression and improving immune and endocrine functions, and (4) presents preliminary r

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37

Kovel, Carolyn. "Book Review: PSYCHOTHERAPY WITHOUT THE SELF: A BUDDHIST PERSPECTIVE. By Mark Epstein. New Haven: Yale University Press, 2007, 261 pp., $14.00." Journal of the American Psychoanalytic Association 57, no. 5 (2009): 1255–59. http://dx.doi.org/10.1177/0003065109343928.

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38

Coles, Robert. "Book Review Thoughts without a Thinker: Psychotherapy from a Buddhist perspective By Mark Epstein. 242 pp. New York, BasicBooks, 1995. $22. 0-465-03931-6." New England Journal of Medicine 333, no. 2 (1995): 132. http://dx.doi.org/10.1056/nejm199507133330218.

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39

Kim, Su-Yeon. "Buddhism and Psychotherapy." Psychoanalysis 27, no. 4 (2016): 133–37. http://dx.doi.org/10.18529/psychoanal.2016.27.4.133.

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40

Zawidzki, Tad. "Metacognitive Skill and the Therapuetic Regulation of Emotion." Philosophical Topics 47, no. 2 (2019): 27–51. http://dx.doi.org/10.5840/philtopics201947214.

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Many psychiatric disorders are characterized by problems with emotion regulation. Well-known therapeutic interventions include exclusively discursive therapies, like classical psychoanalysis, and exclusively noncognitive therapies, like psycho-pharmaceuticals. These forms of therapy are compatible with different theories of emotion: discursive therapy is a natural ally of cognitive theories, like Nussbaum’s (2009), according to which emotions are forms of judgment, while psycho-pharmacological intervention is a natural ally of noncognitive theories, like Prinz’s (2006), according to which emot

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41

Milinović, Nemanja D. "Buddhism and Psychotherapy: Annotated Bibliography." Religija i tolerancija 19, no. 36 (2021): 271–90. http://dx.doi.org/10.18485/rit.2021.19.36.4.

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42

ANBEEK, Christa W., and Peter A. DE GROOT. "Buddhism and Psychotherapy in the West." Studies in Interreligious Dialogue 9, no. 2 (1999): 207–25. http://dx.doi.org/10.2143/sid.9.2.2003992.

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43

Finn, Mark. "Psychotherapy and Buddhism: Toward an Integration." American Journal of Psychotherapy 52, no. 1 (1998): 121–23. http://dx.doi.org/10.1176/appi.psychotherapy.1998.52.1.121.

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44

Migone, Paolo. "Some contributions on the experience and therapy of depression published in the Italian journal Psicoterapia e Scienze Umane («Psychotherapy and the Human Sciences»)." Psychotherapie-Wissenschaft 10, no. 2 (2020): 77–79. http://dx.doi.org/10.30820/1664-9583-2020-2-77.

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The author reflects about a psychoanalytic interpretation of The Tale of Genji (Genji monogatari), considered by many to be the greatest novel of the ancient Japanese literature. It was composed by Murasaki Shikibu (about 1.000 A.D.), a lady-in-waiting for the Empress Akiko at the imperial court in Heian, now Kyoto. The tale is mostly full of poetical explorations about themes of love, affection, friendship, loyalty, into the social political Heian’s world and in conformity with Buddhist conviction in the vanity of the world. A comprehensive reading of the text including Murasaki’s life and he

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45

Watson, Gay. "Continuing the dialogue between Buddhism and psychotherapy." Contemporary Buddhism 11, no. 1 (2010): 115–17. http://dx.doi.org/10.1080/14639941003791550.

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46

Bowman, Robert L., and Danilo Baylen. "Buddhism as a second-order change psychotherapy." International Journal for the Advancement of Counselling 17, no. 2 (1994): 101–8. http://dx.doi.org/10.1007/bf01407966.

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47

Skorupka, Alfred. "Selected philosophical aspects of Gestalt psychotherapy." Zeszyty Naukowe Państwowej Wyższej Szkoły Zawodowej im. Witelona w Legnicy 1, no. 38 (2021): 33–44. http://dx.doi.org/10.5604/01.3001.0014.8394.

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This paper presents major assumptions of Gestalt psychotherapy and compares them with Zen buddhism and recentivism. The author analyses similarities and differences between this particular psychological theory and philosophy. The conclusion of this paper is that philosophy and psychology should benefit from their individual achievements, but not in order to develop eclectic theories.

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48

최영효. "A Theoretical Approach on Psychotherapy Applications in Buddhism ─Focus on Early Buddhism." BUL GYO HAK YEONGU-Journal of Buddhist Studies 27, no. ll (2010): 379–422. http://dx.doi.org/10.21482/jbs.27..201012.379.

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49

Watson, Gay. "Resonance of emptiness: Buddhism, consciousness studies and psychotherapy." Contemporary Buddhism 2, no. 1 (2001): 73–81. http://dx.doi.org/10.1080/14639940108573739.

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50

McWilliams, Spencer A. "Inherent Self, Invented Self, Empty Self: Constructivism, Buddhism, and Psychotherapy." Counseling and Values 55, no. 1 (2010): 79–100. http://dx.doi.org/10.1002/j.2161-007x.2010.tb00023.x.

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