Psychology & Buddhism.pdf
Psychology & Buddhism.pdf
Psychology & Buddhism.pdf
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<strong>Buddhism</strong>, <strong>Psychology</strong>, and Addiction Theory 111<br />
Self-Control<br />
An essential element of the prescription for healthy functioning that is<br />
sought by both Buddhists and Psychologists is the ability to manage one’s<br />
impulses and exert self-control over one’s behavior, mental as well as physical.<br />
For classical Freudian thought, this control meant replacement of id instinctual<br />
impulses with mature ego modulated actions. From a developmental perspective,<br />
those id impulses were perceived as “ego dystonic”, as opposed to the “ego<br />
syntonic” socially appropriate behavior exhibited in adulthood. Following this<br />
theoretical formulation, the goal of psychoanalysis is to have the ego gain control<br />
of these instinctual behaviors “... even to the point of renunciation, over certain<br />
instinctual impulses implicated in intra psychic conflict” (Eagle, 1984, p. 203).<br />
Using the later conceptualizations however, Eagle posits that a more functional<br />
goal is to enlarge the ego to incorporate these instinctual impulses, modifying<br />
them as motivators for positive growth.<br />
For centuries Buddhist meditative and disciplinary practices proposed ever<br />
more vigorous eschewing of the everyday world, and turning towards reflection<br />
and considered action in all things as a means of improving one’s life. In a sense,<br />
there has been a rejection of the base impulses and a turn towards solely higher<br />
paths. However, as Eagle has suggested for analytical thinking, so the Nichiren<br />
Shoshu School has suggested a more incorporative approach. In a concept called<br />
hendaku iyaku, or turning poison into medicine, one takes negative experiences<br />
and aspects of oneself, and uses them for personal growth and development. Thus<br />
Nichiren Daishonin points out that the Rokuharamitsu Sutra states that one<br />
should become the master of his mind rather than let his mind master him (the<br />
Gosho Translation Committee, 1979, p. 146). Moreover, in a related concept of<br />
eshofuni, it is believed that we are one with the universe, thus as Dockett (1993)<br />
indicates, “Through controlling what is inside of us, we control what is outside as<br />
well.” The issue of self-control is one that can be particularly well analyzed and<br />
theoretical constructs considered through the experience of addiction.<br />
Addiction<br />
Drug addiction has grown over the past several decades into one of the leading<br />
mental health problems around the world. The impact of illicit drug abuse and<br />
dependence can be seen to have changed society and contributed to increases in violence,<br />
the breakdown of the family structure, and a deepening change in the morals<br />
and values of individuals and societies. In cultures from Asia to America, and South<br />
America to Northern Europe, the impact has been both pervasive and devastating.<br />
Traditionally interventions have generated from within the substance abuse<br />
community, primarily with recovering addicts serving as addiction counselors.