Oscillations: Zen & Psychoanalytic Versions

The author provides a personal and experiential account of Zen Buddhism and psychoanalysis. The notion of oscillations serves as an organizing structure. Drawing from the British psychoanalyst Wilfred Bion and the American Zen teacher Robert Aitken, the notion of suffering, meaning here to permit, is considered as the central motivating force and organizing principle for both disciplines. As a critique of traditional psychoanalytic writing an experiment in dialogue is offered that draws from a variety of writing styles including prose, poetry, free-association, stream of consciousness, traditional teaching stories and case material to discuss various experiential states such as linearity, circularity, resistance, ambivalence, passion, rage and the potential for a mutually supportive dynamic between Zen and psychoanalysis.     

The Effects of Tai Chi Chuan Relaxation and Exercise on Stress Responses and Well-Being: An Overview of Research

The rationale of this article is to review, analyze, and discuss studies concerning the role of Tai Chi in stress management and well-being, linking those studies to research on exercise, yoga, and relaxation with regard to physiological and psychological wellness. All studies reported in PsychLit and Medline between 1996 and 1999 directly related to the subject, plus other studies relevant for the analysis, are addressed in this review. Studies reviewed in this article characterize Tai Chi as a form of moderate exercise. Although Tai Chi may not be suitable for achieving aerobic fitness, it may enhance flexibility and overall psychological well-being. Cognitively, there are indications that Tai Chi exercise may lead to improvements in mood. However, it is not clear whether the positive effects of Tai Chi are due solely to its relaxation and meditation component, or whether they are the consequence of various peripheral factors, since it is known that stress reduction often occurs when we indulge in activities we find pleasurable and satisfying. An important finding is that all studies on the benefits of Tai Chi for senior adults have revealed positive results.     

佛教的善的思想的心理诠释

佛教的宗旨是众善奉行诸恶莫作,认为人的先天本性无分善恶,亲近善知识能形成善的心理,亲近恶知识会形成恶的心理。佛教相信善有善报恶有恶报,鼓励人们行善积德。佛教认为欲望是恶的根源,控制欲望,通过戒定慧、八正道等方式能达到善的心理状态。佛教关于善的先天本性的观点、善恶形成的思想以及善的自我修养方法符合心理学的有关规律。佛教的崇善理念及善的修养思想对于构建社会主义核心价值观的友善价值准则具有积极意义。     

A New View of Meditation

After years of meditating, are you still saddled with many of the same personal conflicts and interpersonal inhibitions that plagued you before you began? Rubin explores the hidden flaws in the meditative method itself. He explores Buddhism's ambivalent relationship to emotional life, and the negative consequences of letting go of experience. Detaching from experience may result in renouncing vital aspects of ourselves, such as constructive passion. The author argues that real meditation is transformative not tranquilizing, fostering a dynamic way of living.     

Learning from Spiritual Models and Meditation: A Randomized Evaluation of a College Course

Effects of two meditation and mindfulness-based spiritual interventions were examined in college undergraduates (N=44). Compared to a control group, both interventions decreased negative religious coping (d=−0.80, p<.01) and images of God as mainly controlling (d=−.73, p<.01). One intervention provided more training in tools for learning from community and tradition-based spiritual exemplars. It produced gains in famous or traditional spiritual exemplars’ perceived influence (d=+.81, p<.05) and availability (d=+.66, p<.10), in self-efficacy for learning from spiritual exemplars (d=+.92, p<.05), and in nonmaterialistic aspirations (d=+0.65, p<.05).     

Learning from experience: Bion's concept of reverie and Buddhist meditation: A comparative study

The author argues for a common denominator between Bion's view and the Buddhist view of mental development. In both thought systems, mental growth is synonymous to learning from experience. The author closely examines Bion's concept of attention and compares it to mindfulness, a major factor in Buddhist meditation. In both doctrines, attention must be isolated from other mental processes in order to attain learning from experience. The author compares reverie to the state of mind of equanimity. She argues that enhancement of the ability of reverie, or improving the inner container such that it can hold any content while unmoved by desire, is the purpose of Buddhist practice. Both view the mind as capable of transcending its own restrictions and 'the capacity to know anything' as attainable through disciplined practice.     

A DEFENSE OF BUDDHISM,MEDITATION, AND FREE WILL: A THEORY OF MENTAL FREEDOM

This is my response to the criticisms of Gregg Caruso, David Cummiskey, and Karin Meyers, in their roles as members of the “Author Meets Critics” panel devoted to my book, Buddhism, Meditation, and Free Will: A Theory of Mental Freedom at the 2019 annual meeting of the Eastern Division of the American Philosophical Association, organized by Christian Coseru. Caruso's main objection is that I am not sufficiently attentive to details of opposing arguments in Western philosophy, and Cummiskey's and Meyers’ objections, similarly, are that I am insufficiently attentive to details of Buddhism. I argue that all such objections, however putatively correct, do not rise to the level of objections that actually undermine my account of mental freedom.     

Extensions and Mechanisms of Mindfulness‐based Cognitive Therapy: A Review of the Evidence

Mindfulness‐based cognitive therapy (MBCT) was originally developed to prevent depressive relapse and recurrence and has also been widely extended to new patient populations and target problems over the last 14 years. We provide a comprehensive review of this literature, examining the strength of the evidence base for specific populations and target problems and identifying questions for future research to address. Specifically, we review studies addressing the use of MBCT for depressive disorders (prevention of depressive relapse and treatment of residual and current depressive symptoms), the use of MBCT in the treatment or management of other mental disorders (bipolar disorder, anxiety disorders, mixed anxiety and depression symptoms, disordered eating, personality disorders, and psychosis), and the use of MBCT in behavioural medicine contexts. Additionally, we discuss the extension of MBCT during specific developmental periods, like childhood, pregnancy and post‐partum, and adult caregiving, and, finally, we address the use of MBCT among clinical health‐care providers. In the second section, we review hypothesised mechanisms of change in MBCT and reflect on implications for theories of how MBCT works in the application to various patient populations and target problems. We also consider research addressing active ingredients and what is known about the “dosage” of meditation practice. We conclude with a summary of recommendations for future research.     

BUDDHISM,NATURALISM, AND THE PURSUIT OF HAPPINESS

Owen Flanagan's important book The Bodhisattva's Brain presents a naturalized interpretation of Buddhist philosophy. Although the overall approach of the book is very promising, certain aspects of its presentation could benefit from further reflection. Traditional teachings about reincarnation do not contradict the doctrine of no self, as Flanagan seems to suggest; however, they are empirically rather implausible. Flanagan's proposed “tame” interpretation of karma is too thin; we can do better at fitting karma into a scientific worldview. The relationship between eudaimonist and utilitarian strands in Buddhist ethics is more complex than the book suggests. Flanagan is right to criticize incautious and imprecise claims that Buddhism will make practitioners happy. We can make progress by distinguishing between happiness in the sense of a Buddhist version of eudaimonia, and happiness in the sense of attitudinal pleasure. Doing so might result in an interpretation of Buddhist views about happiness that was simultaneously philosophically interesting, historically credible, and psychologically testable.