Psychology & Buddhism.pdf

120 G. Rita Dudley-Grant
a cornerstone in maintaining it. On a superficial level then, it would appear that
the Buddhist focus on the self would strengthen the narcissistic omnipotent core,
thereby prohibiting rather than promoting recovery. Indeed, in a research project
looking at the impact of religion and spiritual practices in preventing use and
relapse, Green, M. T. Fullilove and R. E. Fullilove (1998) state “The most important
element was that the something [or higher power that one believes in] be
greater and more powerful than self” (p. 328). Those in recovery rejected a newcomer
who did not believe that he was powerless over his addiction, “I believe in
cause and effect, action, ... You are responsible for what you do. What is great is
in me ... . In their view, his intolerance toward spiritual principles was blocking
his success in recovery” (p. 329). And yet his statements were accurate reflections
of Buddhist philosophy and what one is ultimately trying to achieve, that is the
taking of full responsibility for one’s own actions.
Both the Zen and the Nichiren approaches to personal growth attempt to foster
a belief in oneself and in the oneness of all things. A Buddhist who encounters
the philosophy of surrendering to an external, higher power can be alienated
from the process of the twelve step programs. The program can be seen as a direct
contradiction to the paradigm of the acceptance of self in the present moment as
being whole and complete, with the conceptualization of an internal higher power.
Nevertheless, as in the example above, there are those who reject a theistic
approach to recovery, yet can benefit from the twelve steps. There are Buddhists
who do use their practice within the twelve step program, to recover from their
addiction and/or emotional illness. As Buddhist doctrines deal with craving and
attachment, the Buddhist emphasis on impermanence is pertinent to the causation
and mechanics of addiction, (Groves & Farmer, 1994). In the context of the four
noble truths, and the ten worlds, Buddhists can practice the twelve steps to assist
in the recovery process.
In order to resolve the seeming paradox of a theistic external higher power,
vs. the Buddhist empowerment through internal control inherent in the doctrine
of the creation of karma based on cause and effect, one must re-assess what is
meant by surrender, and taking responsibility. In fact, one can interpret the act of
surrendering as the first step in taking responsibility for one’s own actions.
Denial is the major defense system for the addict. All aspects of the disease
and its impact on one’s life are minimized as much and as long as possible. The
addict believes that they can “control” their addiction, often holding on to this
belief until they have lost virtually everything of value in their life. Surrendering
to the fact that one is unable to manage their substance use is an extremely courageous
and liberating step. The Buddhist who suffers from addiction must also
acknowledge that the disease has overcome their clarity, self-discipline and wisdom.
Buddhist practices can then be used to promote recovery in the same way
that a Judaeo/Christian addict would seek “... through prayer and meditation to
improve our conscious contact with God as we understood him” (AA, 1976, p. 59).