Buddhism includes an analysis of human psychology, emotion, cognition, behavior and motivation along with therapeutic practices. Buddhist psychology is embedded within the greater Buddhist ethical and philosophical system, and its psychological terminology is colored by ethical overtones.De Silva, Padmasiri; An Introduction to Buddhist Psychology, 4th edition, Palgrave Macmillan Buddhist psychology has two therapeutic goals: the healthy and virtuous life of a householder (samacariya, "harmonious living") and the ultimate goal of nirvana, the total cessation of dissatisfaction and suffering (dukkha).
Buddhism and the modern discipline of psychology have multiple parallels and points of overlap. This includes a descriptive phenomenology of mental states, emotions and behaviors as well as theories of perception and unconscious mental factors. Psychotherapists such as Erich Fromm have found in Buddhist enlightenment experiences (e.g. kensho) the potential for transformation, healing and finding existential meaning. Some contemporary mental-health practitioners such as Jon Kabat-Zinn find ancient Buddhist practices (such as the development of mindfulness) of empirically therapeutic value, while Buddhist teachers such as Jack Kornfield see Western psychology as providing complementary practices for Buddhists.
Interaction The establishment of Buddhism predates the field of psychology by over two millennia; thus, any assessment of Buddhism in terms of psychology is necessarily a modern invention. One of the first such assessments occurred when British Indologists started translating Buddhist texts from Pali and Sanskrit. The modern growth of Buddhism in the West and particularly the development of Buddhist modernism worldwide has led to the comparing and contrasting of European psychology and psychiatry with Buddhist theory and practice. According to Austrian psychologist Gerald Virtbauer, the contact of Buddhism and European Psychology has generally followed three main approaches:
The presentation and exploration of parts of Buddhist teachings as a Psychology and psychological method for analyzing and modifying human experience. The integration of parts of the Buddhist teachings in already existing psychological or psychotherapeutic lines of thought (such as in mindfulness-based cognitive therapy and in acceptance and commitment therapy). Buddhist integration of Western psychological and social science knowledge into the Buddhist system (e.g., Buddhist modernism, Vipassana movement)
Psychology in the Tripitaka The earliest Buddhist writings are preserved in three-part collections called Tipitaka (Pali; Skt. Tripitaka). The first part, the Sutta Pitaka contains a series of discourses attributed to the Buddha containing much psychological material.
A central feature of Buddhist psychology is its methodology which is based on personal experience through introspection and phenomenological self observation. According to the Buddha while initially unreliable, one's mind can be trained, calmed and cultivated so as to make introspection a refined and reliable method. This methodology is the foundation for the personal insight into the nature of the mind the Buddha is said to have achieved. While introspection is a key aspect of the Buddhist method; observation of a person's behavior is also important.
Perception and the self
The early Buddhist texts outline a theory of perception and cognition based on the ayatanas (sense bases, sense media, sense spheres) which are categorized into sense organs, sense objects and awareness. The contact between these bases leads to a perceptual event as explained in Buddhist texts: "when the eye that is internal is intact and external visible forms come within its range and when there is an appropriate act of attention on the part of the mind, there is the emergence of perceptual consciousness."
The usual process of sense cognition is entangled with what the Buddha terms "papañca" (conceptual proliferation), a distortion and elaboration in the cognitive process of the raw sensation or feeling (vedana). This process of confabulation feeds back into the perceptual process itself. Therefore, perception for the Buddhists is not just based on the senses but also on our desires, interests and concepts and hence it is in a way unrealistic and misleading. The goal of Buddhist practice is then to remove these distractions and gain knowledge of things as they are (yatha-bhuta ñānadassanam).
This psycho-physical process is further linked with psychological craving, manas (conceit) and ditthi (dogmas, views). One of the most problematic views according to the Buddha, is the notion of a permanent and solid Self or 'pure ego'. This is because in early Buddhist psychology, there is no fixed self (atta; Sanskrit atman) but the delusion of self and clinging to a self concept affects all one's behaviors and leads to suffering. For the Buddha there is nothing uniform or substantial about a person, only a constantly changing stream of events or processes categorized under five categories called skandhas (heaps, aggregates), which includes the stream of consciousness (Vijñāna-sotam). False belief and attachment to an abiding ego-entity is at the root of most negative emotions.
The psychologist Daniel Goleman states:
The Buddha saw the human mind as a psycho-physical complex, a dynamic continuum called namarupa. Nama refers to the non-physical elements and rupa to the physical components. According to Padmasiri de Silva, "The mental and physical constitutents form one complex, and there is a mutual dependency of the mind on the body and of the body on the mind."
Motivation and emotion Buddha's theory of human motivation is based on certain key factors shared by all human beings and is primarily concerned with the nature of human dissatisfaction (dukkha) and how to dispel it. In the suttas, human beings are said to be motivated by craving (tanha, literally 'thirst') of three types:
Kama tanha - craving for sensory gratification, sex, novel stimuli, and pleasure. Bhava tanha - craving for survival or continued existence, also includes hunger and sleep as well as desire for power, wealth and fame. Vibhava tanha - craving for annihilation, non-existence, also associated with aggression and violence towards oneself and others
These three basic drives have been compared to the Freudian drive theory of libido, ego, and thanatos respectively (de Silva, 1973). The arousal of these three cravings is derived from pleasant or unpleasant feelings (vedana), reactions to sense impressions with positive or negative hedonic tone. Cravings condition clinging or obsession (upadana) to sense impressions, leading to a vicious cycle of further craving and striving, which is ultimately unsatisfactory and stressful.
The suttas also enumerate three "unwholesome roots" (akusala mulas) of suffering, negative emotions and behavior: raga (passion or lust); dosa (hatred or malice); and moha (delusion, or false belief). These are opposed by three wholesome roots: liberality, kindness and wisdom.
Feeling or affective reaction (vedana) is also at the source of the emotions and it is categorized in various ways; as physical or mental, as pleasant, unpleasant or neutral; and as rooted in the different senses. The Buddha also makes a distinction between worldly and unworldly or spiritual feelings, seeing spiritual feelings as superior. Out of these basic immediate reactions as well as our situational context, conceptualization and personal history arise more complex emotions, such as fear, hatred, hope or despair. The Buddhist theory of emotions also highlights the ethical and spiritual importance of positive emotions such as compassion and friendliness as antidotes for negative emotions and as vehicles for self development.
According to Padmasiri de Silva, in the early Buddhist texts emotions can be divided into four groups: "those which obstruct the ideal of the virtuous life sought by the layman, emotions that interfere with the recluse seeking the path of perfection, emotions enhancing the layman's ideal of the virtuous life and emotions developed by the recluse seeking the path of perfection."
The Unconscious The early Buddhist texts such as the Pali Canon present a theory about latent mental tendencies (Anusaya, "latent bias", "predisposition", "latent disposition") which are pre-conscious or non-conscious These habitual patterns are later termed "Vāsanā" (impression) by the later Yogacara Buddhists and were held to reside in an unconscious mental layer. The term "fetter" is also associated with the latent tendencies.
A later Theravada text, the Abhidhammattha-sangaha (11th-12th century) says: "The latent dispositions are defilements which 'lie along with' the mental process to which they belong, rising to the surface as obsessions whenever they meet with suitable conditions" (Abhs 7.9). The Theravada school also holds that there is a subconscious stream of awareness termed the Bhavanga.
Another set of unconscious mental factors responsible for influencing one's behavior include the asavas (Sanskrit asrava, "influx, canker, inflows"). These factors are said to "intoxicate" and "befuddle" the mind. The Buddha taught that one had to remove them from the mind through practice in order to reach liberation. The asavas are said to arise from different factors: sensuality, aggression, cruelty, body, and individuality are some of the factors given.
The Yogacara school of Mahayana Buddhism (starting from the 3rd to 5th century CE) extended these ideas into what has been called a Buddhist theory of the Unconscious mind.Waldron, William; The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought (Routledge Critical Studies in Buddhism) Paperback – June 8, 2003; page This concept was termed the ālaya-vijñāna (the foundation consciousness) which stores karmic seeds (bija) and undergoes rebirth. This theory was incorporated into a wider Yogacara theory of the Eight Consciousnesses and is also held in Tibetan Buddhism.
Self development and cognitive behavioral practices
According to Padmal de Silva "Buddhist strategies represent a therapeutic model which treats the person as his/her agent of change, rather than as the recipient of externally imposed interventions." Silva argues that the Buddha saw each person responsible for their own personal development and considers this as being similar to the humanistic approach to psychology. Humanistic psychotherapy places much emphasis on helping the client achieve self-actualization and personal growth (e.g. Maslow).
Since Buddhist practice also encompasses practical wisdom, spiritual virtues and morality, it cannot be seen exclusively as another form of psychotherapy. It is more accurate to see it as a way of life or a way of being (Dharma).
Personal development in Buddhism is based upon the Noble Eightfold Path which integrates ethics, wisdom or understanding (pañña) and psychological practices such as meditation (bhavana, cultivation, development). Self-actualization in traditional Buddhism is based on the ideas of Nirvana and Buddhahood. The highest state a human can achieve (an Arahant or a Buddha) is seen as being completely free from any kind of dissatisfaction or suffering, all negative mental tendencies, roots and influxes have been eliminated and there are only positive emotions like compassion and loving-kindness present.