By Padmasiri De Silva
This booklet, now in its 5th version, presents a entire creation to Buddhist psychology and counselling, exploring key innovations in psychology and sensible purposes in mindfulness-based counselling concepts utilizing Buddhist philosophy of brain, psychology, ethics and contemplative methods.
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Additional resources for An Introduction to Buddhist Psychology and Counselling: Pathways of Mindfulness-Based Therapies
10 We can make sense of this concept by describing it as a process that does not come within normal consciousness and thus describable as subliminal consciousness (anusaya). Two other concepts often referred to are a¯ laya-vigñ¯ana (store-house consciousness), which is a concept in Mahayana Buddhism, and bhavanga-sota (stream ˙ of existence), which belongs to the Abhidhamma literature. ˙ Conative activity (sankh¯ ara) In the way that vedan¯a provides a base for looking at affective/emotional processes, and saññ¯a/vitakka for cognitive processes, sankh¯ ˙ ara gives us an entry into conative processes or the will.
If we consider the context of a starving man begging for food, we see a different kind of motivation to that of a wealthy person who is concerned with status, fame and the desire to be well-known: a more complex set of motives rooted in an attachment to his identity and self. In general, theories of motivation are linked to a need to examine and explain a sense of puzzlement relating to some facets of human behaviour. In this chapter, we will focus on the framework within which the Buddha examined the nature of human motivation and tried to understand and ﬁnd ways to alleviate human suffering (dukkha).
23 The three terms uccheda, vin¯asa and vibhava are used as synonyms, and the word vibhava connotes the idea of self-destruction. Even those who attempt to ‘destroy’ the essential being are assuming an ego which does not exist.
An Introduction to Buddhist Psychology and Counselling: Pathways of Mindfulness-Based Therapies by Padmasiri De Silva