PSYCHOTHERAPY AND BUDDHIST PHILOSOPHY: A COMPARATIVE ANALYSIS

Chhavi Khandelwal, Harshita Bairagi

Mentor: Ms. Anushka Verma

 

Zakir Husain Delhi College

University of Delhi, New Delhi

 

Abstract

Buddhism regards the most central concepts surrounding Kṣaṇabhaṅguravāda (the concept of impermanence), pratītyasamutpāda (the concept of causation) and Anātmavāda (the negation of the self) as the main facets of its workings. For the Buddha, what he considered the putting into practice of his teachings was what he called ‘The Middle Path’. The Middle Path seeks to take the midway route so as to strike a balance between the poles of life. Life contains the poles of asceticism and sensory indulgence, eternalism and annihilationism which the Buddha deemed necessary for the realisation of the non-self (sunyata) or nirvana. The Buddhist Philosophy has also been researched and practiced by some India and Western psychologists (Eric Fromm, Ravi S. Kudesia). Buddhist scriptures and other documents do speak about the ‘mind’ and its various facets. The third of the Tripitakas, the Abhidhammapitaka, is fully devoted to the wide range of issues: Buddhism, philosophy and psychology, and mind-body problems. Dukkha, Buddha’s Eightfold path as well as the Four Noble Truths deals with these aspects of nature, its cause and origin, its cessation and gives means on how to transcend the pains and traverse the path of truth on the way to enlightenment.

In the current era of psychological practices and therapeutic approaches, more and more

Buddhist concepts are being incorporated. Some of the practices taking foothold in the field

include reaching a state of mindfulness through Pyscho-Meditation, practicing Vipassana, or indulging in calming activities like Mandala Art. Nevertheless, there do exist certain gaps and challenges towards fully realising and implementing such practices as to solving contemporary mental health concerns. In this paper, the first section will be introduction where we will first of all consider basic doctrines and principles of the Buddhist philosophy such as The Four Noble Truths, The Eightfold doctrine, No-self doctrine, and Dvādaśanidāna (twelve stages of Life), In this light, these doctrines will elaborate such concepts as Kṣaṇabhaṅguravāda, pratītyasamutpāda and Anātmavāda. The second section will provide an overview of contemporary therapy techniques such as – CBT, Biofeedback and Gestalt Therapy, in brief. The third section will elaborate how Buddhism addresses the issue of mental health. The last section will compare and contrast the previously mentioned therapy approaches and the Buddhist approach to mental health and we will try and reach a conclusion on these two approaches, we shall talk about how these two methods are intertwined.

 

Psychotherapy And Buddhist Philosophy: A Comparative Analysis

Hindu philosophy and principles could be seen as the drivers of Buddhist philosophy and its schools. Several practices and skills have been borrowed and modified from the Indian philosophy and lifestyle. Most of the meditation and relaxation exercises have been borrowed and modified from the teachings of Patanjali and other Hindu texts which are devoted to explaining how to meditate, its shapes, and its purpose – getting peace in the brain, and sharpening focus.

The Four Noble Truths

Buddhist ideas are kept in the records in regard to scripts called Nikāyas or Āgamas and relate to the desire for freedom from all troubles. The final object of Buddha’s teachings Is to provide a person with a good life, however in doing so his understanding of the causes of discontent is deeply anthropological, as well as about the ways of knowing the world and our role in it. The concepts that underlie Buddhist doctrine are commonly rendered using the Four Noble Truths:

1. In life, there is suffering.
2. Suffering arises.
3. Suffering can be overcome.
4. There are specific practices that can lead to the end of suffering.

In simpler terms, it can be said that there is suffering; there are reasons for suffering; there is an end to suffering; there are also reasons that lead to the cessation of suffering. Suffering is not an optimistic world-view, it is a realistic one that accepts the world as it is and strives to improve it.

Pleasure is certainly admitted, but it is recognized to be short-lived. The satisfaction of the craving for pleasure can only serve to extend that thirst, which is fundamentally insatiable. The same reasoning applies in the case of happiness. At last, the only things that can be guaranteed and that do not change are age, eld, and mortality. The first of these assertions might look self-evident, even if ‘suffering’ is taken not merely as pain but existential suffering, embarrassment, estrangement, and despair which emanate from our contact with transience. But it is claimed that this ‘truth’ can be understood at different depths, some quite fine and difficult to grasp; the easy to state the lowest consists of the fact that everything is suffering. Perhaps it is enough for the current discussion to observe that this is not the far-fetched assertion that all states and occurrences in life must be felt as unpleasant ones, yet the understanding that all (including oneself) is transient can dispel a prerequisite for truly enjoying some of the experiences in one’s lifetime – that those experiences have significance because they are part of a still uncompleted story. Second is the simple claim that there are causes and conditions for the arising of suffering. Thirdly, it then makes the obvious point that if the origination of suffering depends on causes, future suffering can be prevented by bringing about the cessation of those causes. Finally, it outlines some techniques, which are claimed to be useful in effecting this cessation. A great deal then depends on how one sees the causes of suffering. The answer is traditionally spelled out in a list consisting of twelve links in a causal chain that begins with ignorance and ends with suffering (represented by the states of old age, disease and death). The measures specified in Fourth Noble Truth include various forms of training designed to replace such habits with others that are more conducive to seeing things as they are. Training in meditation, among other things, is included in these, and is aimed at improving one’s ability to observe her/himself and her/his states of mind.

The Eightfold Path

The Eightfold Path is considered one of the earliest descriptions of the course of attaining enlightenment in Buddhism. However, in later versions, the eight aspects are presented not so much as norms of behaviour as traits that are acquired. Such was the state of a person who had comprehended nirvana – the transcendence of all suffering which is the ultimate mastery in Buddhism. The eight elements of the path include the following components: (1) right view or proper understanding of the nature of things, especially the Four Noble Truths; (2) right intention or freedom from attachment, enmity and ill-will, (3) right speech or avoidance of any verbal acts such as lying, backbiting, abusive speech, or pointless talk; (4) rightful conduct or abstention from killing, theft and sexual offenses against one another; (5) right livelihood or practices that do not inflict even indirect damages to people such as trading in slaves, arms, slaughter animals, drugs and poisons; (6) right endeavour which means getting rid of ill causes which have manifested themselves, stopping causes which have not come up yet and also taking care of positive ones which have emerged, (7) right awareness or being conscious of the activities of the body, feelings and thoughts, phenomena and (8) right meditation – focused attention.

The Eightfold Path, as a whole, provides a comprehensive way of life incorporating ethical behaviour, mental cultivation, and wisdom. It is affined at times under three headings:

• Wisdom (Panna): Includes Right Understanding and Right Intention.
• Ethical Conduct (Sila): Entails Right Speech, Right Action, and Right Livelihood.
• Mental Discipline (Samadhi): is comprised of Right Effort, Right Mindfulness, and Right Concentration.

It is important to clarify that the Eightfold Path cannot be considered a prescriptive list of objectives and achievable activities to be addressed one after the other in sequence. Instead, it is a comprehensive practice that incorporates several activities that are mutually supportive to each other. When practicing the Eightfold Path, a person learns to be mindful, compassionate, and wise; as a result, the person suffers less and feels more peace and freedom within.

 

 12 Stages of Life

 Paticcasamuppada (Sanskrit– Pratītyasamutpāda) or Dependent Origination, also known as ‘Dependent Arising’, is yet another fundamental doctrine of Buddhism. It is based on the Buddhist ‘law of causation’ which states that ’cause’ or ‘condition’ generates feedback and it happens in loops. In this context, it has already been said that in Buddhist philosophy one does not hold such a view with respect to mind and matter. Rather all things ‘are transient’ (Bhattacharya, pg 1). One ‘cause’ produces an ‘effect’ and that ‘effect’ becomes a ‘cause’ to produce still another ‘effect’ and so on and so forth. However, it should be pointed out that it is not a single factor that is responsible for an outcome. ‘An outcome is always the result of a combination of various factors’ (Bhattacharya, pg1). For instance, let us consider an orange tree. When one plants an orange seed, a cause of a plant is provided. Soil, water, air, and sunlight encourage this ‘cause’. An orange tree is the ‘resultant’ of these causes and conditions. This tree in return bears another orange whose seed gives rise to another plant.

The principle of Dependent Origination also proposes that causes are never of a singular nature. Thus, they are always coupled with other conditions and causes in producing a result. This proves that there is nothing that is independent and exists in isolation, everything comes into being with respect to something else. Most other theories and philosophies hold that there one primary source from which everything comes from; Buddhism however does not.

Nirvana can be defined as the cessation of the cycles of birth and death, otherwise known as Samsara. Eight worded Nursing means how sorry bloated stomach flows into creation of how those engendered with that physical body what powers do in this constant circle of birth, death and rebirth. The Factors of Dependent Origination are twelve in total.

1. Avijja (Ignorance)
2. Samkhara (Impression)
3. Vinnana (Consciousness)
4. Nama-rupa (Mind and Matter)
5. Salayatana (Six organs of sense)
6. Phassa (Contact)
7. Vedana (Feeling)
8. Tanha (Desire)
9. Upadana (Attachment)
10. Bhava (Existence)
11. Jati (Birth)
12. Jaramarana (Old age and Death)

(1) Suffering is useless – such are the words of the discriminating sage. Everything that arises, has an arising because past causes were made. The truth is, that throughout all lifetimes, this ignorant nature, that is we all possess, acts as a veil, a barrier over the perception of reality and, understanding the truths of life; (2) Due to this repression, certain mental processes e.g. thoughts, intentions or states of mind, come into being. Here these impressions may take different forms and the resolutions may be of different values for positivity and negativity; (3) Perceptions give way to awareness. The incepts, or the formations in turn give rise to a context and thus, consciousness comes into being. The origins of it are based from the contact of the six-sense gate and the surrounding environment, however, one can see it as the effect of previous life karma that goes on restoring itself in the next incarnation; (4) Nama-rupa refers to the mind (naming) and the body (physical structure). The two are related to and affected by the mind; (5) Salayatana or the six sense organs which include eye, ear, nasal cavity, tongue, body and mind serve as bases for understanding the world through interaction of nama and Rupa; (6) Phassa occurs due to the interaction of the previous stages. It is ‘contact’ with the object and thus the physical or psychological presence of the individual or of a creature in general is ‘contact’ of that individual or of a creature in general with other objects; 7) Vedana is defined as “feelings.” An interaction with other forms creates different feelings in a living being and they perceive them and give meaning to those feelings according to their feelings; (8) And these meanings play as causative objects in the ‘Tanha’ which corresponds to desire. If the person comes into contact with an objective and the feeling does not correspond with the perception of that objective, then the person wants for what cannot be known in the present; (9) These cravings in turn cause Upadana, or bases of attachment. When the aims are achieved, a person gets attached to the object; (10) Bhava or existence can also be defined in another way that is ‘becoming’. This stage signifies the ignition of one’s Karmic predisposition which will determine the next birth of the person; (11) Jati– has the meaning of ‘new birth’. And, it is the consequence of upadanas and bhava lingering on from the past; (12) Jaramaran concerns itself with ‘old age and death’. After the old age one has to carry the balance of karma, after that, it is exhaustive balance so there is no order and structure in the line of events. Everything disintegrates. This, once again gives rise to Avijja or ignorance, the first stage. Thus, the cycle continues.

 

The Not-Self Doctrine in Buddhism and Spirituality

Anatta in Pali means ‘non-self’. The term ‘not-self’ or ‘anatta’ as is most commonly identified, sounds a little easier than it is: the doctrine of not-self is one of the core tenets of Buddhism. It claims that there is nothing underneath the individual’s experience that can be called a self or soul which remains permanent. Rather, the self is comprised of several constituents, both physical and mental, which are in constant flux, and none of which is ever completely the same.

This self which is ever changing in its nature and regarded as non self can also be understood

with the help of Dependent Origination. Two main points are to be noted while understanding the philosophy of impermanence in Buddhist Philosophy. It is already established that the Buddhist ideology accepts as a fact that some self that is not permanent exists. What also has to be grasped as well as retained is that not only the self as one, is characterized as lapse but the very actions of the mind and matter with self as well as self to matter includes that aspect. ‘It is devoid of essence or of anything that could be called as an essence’ (Steven, 2015).

There are three important aspects that can be drawn which discuss the doctrine of not-self.

1. No self-existent forever: There is no such persona, self, or a soul which is permanent and exists and acts independently of one’s body and or the mind.
2. Self is an aggregate: Self is made up of 5 aggregates (skandhas): Rupa– material form, Vedana– sensation, Sanna– perception, Samskara– mental formation and Vijnana- These 5 aggregates are interrelated and dynamic.
3. Suffering and life stance of all things: The concept of no-self is intertwined with the Buddhist notions of anitya and dukkha. The self, as it made from the elements that are ever-changing and transitory, also undergoes changes and hence should be or rather is dukkha.

The path to liberation becomes the understanding of the true nature of self since that removes suffering and allows mellowing of intensities and cultivates calmness. Up to now we have covered the important and fundamental principles and notions pertaining to Buddhism. Buddhist philosophy and its incorporation into current psychotherapeutic practices is outside the scope for now since we must first discuss the systems of practices and techniques of the two disciplines that is psychology and Buddhism.

 

Major Tools in Psychotherapy

Therapy tools have evolved over a long time, involving various studies, research methodologies, and the evolving and growing understanding and acceptance of the importance of Mental Health in the current times. These techniques not only focus on the “psychological”, but also combine physical, spiritual and humanistic models to achieve the desired effect.

Today, mental health professionals use a wide range of techniques and therapies that suit the

various needs of the people and the situation they might be in. Each therapeutic approach has its

own set of principles, central idea, aim, and methods that vary with the situational demands of the client. Though there a myriad of new and evolving techniques, there exist some widely

practiced tools. In this section we’ll discuss four major and commonly practiced tools, that are not only used by practitioners in professional settings, but also by common people on a day-to-day basis.

COGNITIVE-BEHAVIOURAL THERAPY (CBT), Cognitive behavioural therapy combines cognitive therapy with behaviour therapy by identifying maladaptive patterns of thinking, emotional responses, or behaviours and replacing them with more desirable patterns (Merriam Webster, Cognitive Behavioural Therapy). CBT focuses on replacing negative thinking patterns with more adjustive and adaptive cognitive and thinking patterns that help in rectifying maladaptive, or unwanted behaviours. The principle behind this therapy is that human behaviours are influenced by cognitive processes like thinking, perception, memory, etc. For example, a person suffers from anxiety whenever she travels in public transport as she feels something bad might happen with her, as a result she never travels in public transport and has to face the financial burden it’s putting on her as she doesn’t own a personal vehicle. In this case, CBT can help her by tackling her thinking patterns that make her fearful of public transport and help reduce her anxiety. CBT has proved to be effective in treating patients combating anxiety disorders, depression,

drug and alcohol abuse problems, eating disorders, and various other mental illnesses like PTSD too. This therapy technique focuses on changing thinking (cognitive) patterns of an individual, and correcting the resultant behavioural patterns.

 

EMOTIONAL DISCLOSURE, Emotional disclosure, also known as self-disclosure, is a psychological concept where individuals share their personal thoughts, feelings, and experiences with others. This process has been found to have several beneficial effects on mental and physical health. It helps reduce stress and anxiety by providing a sense of relief and emotional release. Additionally, it improves relationships by fostering trust and understanding, thereby enhancing relational closeness and intimacy. Emotional disclosure can also lead to greater self-affirmation and a restored sense of worth, as individuals feel validated and supported. Health benefits are also associated with this practice, including better immune function and reduced symptoms of certain illnesses. Furthermore, cognitive benefits can be observed, as it helps reduce intrusive thoughts and frees up cognitive resources, allowing individuals to focus better on other tasks. In sum, emotional disclosure is a powerful tool for enhancing mental, emotional, and physical well-being. Many people practice “expressive writing” as one of their coping mechanisms. Many professionals advice their clients to keep a record of their daily-happenings, or in more complex cases, may also advice to write down their most traumatically stressful life experiences. The reason behind this, as given by some, is that patients are given an opportunity for “emotional catharsis” (Pearson, pg 172) that lets them express their inner thoughts and feelings.

 

BIOFEEDBACK, Biofeedback can significantly enhance mental well-being by enabling individuals to control physiological functions associated with emotional states. By learning to manage responses such as heart rate and muscle tension, biofeedback helps reduce stress and anxiety.

It also improves focus and attention, particularly for those with attention disorders, by training individuals to optimize brain activity patterns through neurofeedback. Additionally, biofeedback enhances emotional regulation by making individuals aware of physiological signals related to emotions, allowing them to better manage mood swings and achieve emotional stability. It is effective in managing headaches and migraines, often linked to stress, by teaching control of muscle tension and other physiological responses. Furthermore, biofeedback contributes to better sleep quality by promoting relaxation techniques and improving sleep hygiene, leading to more restful sleep. Overall, this technique empowers individuals by leveraging the mind-body connection, fostering holistic well-being and improved mental health.

 

GESTALT THERAPY, Gestalt therapy is a form of psychotherapy that focuses on your present challenges and needs. (PsychCentral; All About Gestalt Therapy). This therapy takes the existentialist approach to tackle psychological issues. ‘Gestalt’ is a German word that means ‘shape’. In psychology, it refers to the idea of a whole, rather than seeing various behavioural and psychological components as separate, Gestalt therapy focuses on the human mind and behaviour as a unified whole.

Gestalt therapy is an existential and experiential form of psychotherapy that emphasizes personal responsibility and focuses on the individual’s present moment experience. This therapeutic method emphasizes personal responsibility and focuses on the individual’s present moment experience. Central to Gestalt therapy is the idea of viewing the individual as a whole, integrating thoughts, feelings, and actions rather than addressing them separately. It encourages clients to stay rooted in the present, dealing with current experiences and challenges rather than delving into past events

By increasing self-awareness, Gestalt therapy aims to help individuals understand their own thoughts, feelings, and behaviours, promoting personal growth and a deeper understanding of themselves. This form of therapy can be particularly effective in addressing a wide range of psychological issues, including anxiety, depression, and relationship difficulties, by helping clients become more aware of their needs and how to meet them in healthy ways.

 

Buddhist Tools and Practices

Understanding the core concepts is important for being able to fully understand the

contributions Buddhist practices that it has for mental health treatment.

• Mindfulness: mindfulness focuses on thinking deeply about events or moments in our lives as they are occurring, without taking any action to alter our perception of them. Mindfulness is a very important component of Buddhist practices that is relevant for all the lessons covered in this research paper.
• Being present: being present is to allow your thyself to be in a moment as it is happening. This may sound very simple, but it is common for many of us to spend time thinking about the past or worrying about how our actions may affect our future. One of the main goals in all Buddhist approaches to mental health is allowing yourself to be present and process every moment as you are experiencing it.
• Focus on adapting our own behaviour: Rather than worrying about how our environment or other external factors are causing issues in our life, a main concept of Buddhism Psychology and therapeutic practices based on Buddhist principles is to focus on how our own behaviours, actions, and thought processes are contributing to our suffering.

 

Beyond these core concepts, Buddhism also has some more techniques which are as follows

MINDFULNESS OF BREATHING –  Mindfulness of breathing is simply “keeping the breath in mind,” or being continuously aware of the sensations of the in- and out-breath. With practice, the mind can develop the ability to stay absorbed in the breath in a way that leads to blissful states of clarity and focus. Following the Buddha’s instructions, practitioners can then use meditation on the breath to cultivate liberating insight into the nature of mind and reality. Some traditions begin with focusing on the breath and then expanding that focus to an awareness of the energy throughout the whole body, and others focus just on the breath in one spot—for example, at the nostrils or the abdomen. Some traditions relax on the in-breath and focus only on the out-breath. These differences show how varied working with the breath can be: it is a profound and creative practice.

 

MEDITATION BY CHANTING – Most spiritual traditions include some form of chanting in their rituals and practices, and Buddhism is no exception. The various Buddhist schools approach chanting in very different ways. Some chants are wonderfully melodious, others resonate from deep within the belly, and still others are repetitive and mesmerizing. The words may be sung in the ancient languages Pali or Sanskrit, or as composed in lands where Buddhism later took root, or as translated recently into Western languages. Sometimes described as “sound meditation,” chants may articulate sutras, mantras, invocations, requests for protection, or reminders of ethical commitments and vows. In Tibetan Buddhism, complex visualization practices are chanted, accompanied by ritual instruments; in Pure Land Buddhism and Nichiren, chanting is a devotional core practice that gives those with sincere aspirations access to transformative blessings; and in some forms of Zen, collective chanting offers a direct experience of reality by short-circuiting individualism and conceptual thinking.

 

VIPASSANA –Vipassana is a way of self-transformation through self-observation. It focuses on the deep interconnection between mind and body, which can be experienced directly by disciplined attention to the physical sensations that form the life of the body, and that continuously interconnect and condition the life of the mind. It is this observation-based, self-exploratory journey to the common root of mind and body that dissolves mental impurity, resulting in a balanced mind full of love and compassion. The scientific laws that operate one’s thoughts, feelings, judgements and sensations become clear. Through direct experience, the nature of how one grows or regresses, how one produces suffering or frees oneself from suffering is understood. Life becomes characterized by increased awareness, non-delusion, self-control and peace. The goal of Vipassana meditation is to purify the mind, develop values like compassion and equanimity, and increase empathy.

In Buddhism, Vipassana meditation is a way to gain direct insight into the nature of reality, including the impermanence of all things (anicca), the unsatisfactory nature of existence (dukkha), and the lack of a permanent self (anatta). The practice encourages practitioners to observe their thoughts, emotions, and sensations without attachment, gradually unveiling the true nature of self and reality. Similarly in Hinduism, particularly in Advaita Vedanta philosophy, similar meditation practices aim for self-realization or atman (the inner self or soul). While Hinduism does not use the term Vipassana specifically, meditation practices like jnana yoga (the path of knowledge) and dhyana (meditative concentration) involve self-inquiry and contemplation of the true self. Advaita Vedanta, which emphasizes the oneness of individual consciousness (atman) with universal consciousness (Brahman), parallels Vipassana’s goal of seeing reality beyond ordinary perception. In Hindu practices, meditation also involves observing one’s thoughts and emotions and detaching from the ego to realize unity with the universal essence.

Additionally, both Vipassana and Hindu meditation emphasize the observation of inner

experiences as a means of purification. For example, antar mouna (inner silence) in Hinduism, similar to mindfulness in Vipassana, involves observing and eventually dissolving mental chatter to reveal the unchanging self beneath the surface of thoughts and emotions.

MANDALA ART – Mandala Art is more than just a creative activity; it’s a powerful tool that can significantly enhance mental health and well-being. From stress reduction to improving concentration, mandala art offers numerous benefits that contribute to overall psychological

health. Stress Reduction of the primary benefits of engaging in mandala art. Creating or colouring mandalas can be a meditative and calming activity. The process of focusing on intricate patterns and colours helps individuals divert their attention away from stressors, thereby reducing anxiety. By immersing oneself in the art of mandalas, one can experience a significant decrease in stress levels. Art therapists often use mandala art as a therapeutic tool help individuals work through psychological issues, improve self-awareness, and develop coping strategies. Mandala Art therapy can be an effective way to address a variety of mental health concerns, providing a non-verbal means of expression and exploration.

In art therapy, mandalas are used to encourage individuals to focus on the present moment, which can help release emotional tension and gain insight into their inner states. Additionally, Buddhist art encourages a “letting go” of perfection, aligning with therapeutic goals of self acceptance and reducing critical self-judgment. Similarly in Hinduism’s rich artistic heritage includes symbols like yantras, deities, and mythical narratives, each filled with layers of meaning and symbolism. Yantras, geometric patterns used in Hindu worship, are similar to mandalas and often represent the divine forces in the universe. In art therapy, yantras encourage repetitive, meditative drawing, fostering a sense of grounding and inner calm. Both Buddhism and Hinduism promote the concept of self-transcendence, where individuals are encouraged to look beyond personal desires and fears to achieve a sense of unity or peace. This is closely aligned with therapeutic practices that aim to help individuals overcome ego-based struggles, reduce anxiety, and foster resilience.

 

DISCUSSION

The way psychologists and researchers practice psychology today has changed a lot over the years. One of the most influential to this change has been the Buddhist teachings and principles. The Buddha, often called “the great physician,” aimed to identify, explain, and alleviate human suffering, much like modern therapists. His method, the Four Noble Truths, adopts a diagnostic approach: the 1st Noble Truth identifies the disease (suffering); the 2nd explains its cause (Etiology); the 3rd offers a prognosis (the possibility of cessation); and the 4th suggests a remedy (the path to end suffering). This structured approach parallels the goals and methods of contemporary therapy. (Sherwood and Borzikowsky, Emotional disclosure and health outcomes: Methodological issues and clinical applications.)

Many of Buddha’s teachings align with modern psychological approach. Behaviourism simplifies human functions to behavioural principles, which can be modified to yield positive effects for the patient. Similarly, the Eightfold Path mirrors this approach through its emphasis on Right Action, Right Speech, and Right Livelihood. This can be illustrated by the Buddha’s advice to a wealthy but miserly man who struggled with sharing his wealth. The Buddha suggested the man practice giving by passing valuable items from his right hand to his left, thereby developing the habit and art of generosity. Similar to Gita’s Nishkama karm where you perform the duty but have no desire or attachment to the outcome.

Gestalt Therapy, is deeply rooted in existentialist philosophy and significantly influenced by Zen Buddhism, among other sources. The core idea is to address the entire person, or “gestalt” in German, reflecting the principle of Right Understanding. The techniques used in this therapy promote Right Mindfulness and emphasize the present, focusing on the immediate, phenomenological, and experiential aspects of reality in the physical, emotional, and mental domains.

Hinduism and Buddhism both contribute significantly to mental well-being practices, with Hinduism influencing the development of Vipassana meditation in Buddhism and providing complementary methods that enhance psychological health. Relaxation and meditation are increasingly being integrated into psychotherapy as effective tools for promoting mental health and well-being. These practices help individuals achieve a state of calm and focus, which can be particularly beneficial for managing stress, anxiety, and depression. Research has shown that these techniques can lead to improvements in emotional regulation, increased self-awareness, and enhanced cognitive functioning. They are often used in conjunction with other therapeutic approaches, such as cognitive-behavioural therapy (CBT), to help clients develop healthier coping mechanisms and reduce symptoms of mental health disorders. There are many new and contemporary psycho-therapy practices are coming up, thanks to the newfound intrigue into the human mind, and especially the acknowledgement of “mental health” as a component of a human’s wholistic health. Buddhism adopts many of its practices from Hinduism and tries to adapt and incorporate them into the daily-life. For certain complex practices in Psycho-therapy, a trained professional is required. Contrary to this is the Buddhist Philosophy that takes a more Humanistic and existential path that aims at correcting the faulty cognitive, behavioural, and other mental attributes of human psyche by the way of generic and individual-based practices that do not necessarily require a professional instructor. Several key figures around the world have contributed to the popularization of integrating Buddhist meditation with psychology. Mindfulness practices have time and again been adapted and used with mainstream psychological practices. Jon Kabat-Zinn is known for developing Mindfulness-Based Stress Reduction (MBSR), Kabat-Zinn has been instrumental in bringing mindfulness practices into mainstream healthcare. Similarly, Seth Zuihō Segall has extensively written and spoken about the integration of Buddhist practices with Western psychology. (Oxford Bibliographies, Buddha.)

Edo Shonin and William Van Gordon have focused on the clinical applications of Buddhist

principles, such as mindfulness, compassion, and loving-kindness, in psychotherapy. Ravi S.

Kudesia and Ven. Tashi Nyima’s work has bridged Buddhist psychology and neuropsychological approaches, providing a deeper understanding of mindfulness and its cognitive underpinnings. Eric Fromm was one of the early Western scholars to explore and integrate Buddhist concepts into psychological practice.

 

CONCLUSION

Buddhist philosophy into mental health addresses the mind-body connection, a key area of interest in contemporary health practices. Buddhism has long recognized the interrelationship between mental and physical health, with meditation being used as a tool not only for mental clarity but also for improving physical health. Scientific research has now validated this connection, showing that practices like mindfulness meditation can lower blood pressure, reduce inflammation, and improve immune function. As more people turn to holistic approaches to well-being, the incorporation of Buddhist-inspired practices into physical health care is becoming more widespread, further blurring the lines between mental and physical health in modern therapeutic settings.

Buddhist philosophy offers a rich, time-tested framework for understanding and managing mental health. Through its emphasis on mindfulness, the impermanence of suffering, the importance of compassion, and the integration of mind and body, Buddhist teachings have enriched contemporary therapeutic practices. As modern society grapples with rising rates of mental health issues, the influence of Buddhist philosophy is likely to continue to grow, providing individuals with valuable tools for developing emotional resilience, greater self-awareness, and a more compassionate approach to their own mental and emotional struggles. In this way, Buddhist teachings offer not only a spiritual path but also a practical guide for enhancing psychological well-being in the modern world.

 

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