Psychology & Buddhism.pdf

280 G. Rita Dudley-Grant, C. Peter Bankart, and Kathleen Dockett
of the world and issues of safety and security. Young-Eisendrath posits that we
have undermined our ability to adequately address this suffering by too great a
reliance on what she terms the “biobabble” of scientific determinism. Bankart, in
his chapter on five manifestations of the Buddha has also commented on the lost
opportunities that western psychology has had to integrate and utilize Buddhist
teachings into the theory and practice of Western psychotherapy. He attributes
this loss primarily to what he calls “Orientalism,” the ethnocentric tendency of
Western Psychology to subjugate and arrogantly discredit Eastern theory, through
what can now be seen as unfortunate misunderstandings of the processes and
goals of meditation, mindfulness, and other practices. At the same time, he
reviews the current primacy that Eastern techniques, particularly meditation and
other mindfulness practices, have taken within the therapeutic and “new age”
genres. He cautions that inappropriate use of these powerful techniques can be
severely psychiatrically debilitating to individuals with a fragile psyche. He
issues an even greater caution against “Western Buddhists [who] may, in fact,
be in danger of the greatest act of Orientalism yet committed against the ancient
teachings; turning it into a massive carnival of self-glorifying power-seeking
materialistic narcissism” (p. 66).
Dudley-Grant has focused on the alleviation of suffering that results from
addictive processes. She suggests that lessons learned from an integration of the
twelve steps into Buddhist theory can strengthen the individual not only by
taking responsibility for their actions, but also strengthening their commitment to
the group. It is this recognition of self in relationship to others that is the necessary
insight that can lead to the alleviation of suffering. Shantideva (of Tibetan
Buddhism) states the concept well.
What need is there to say more?
The childish work for their own benefit,
The buddhas work for the benefit of others,
Just look at the difference between them.
If I do not exchange my happiness
For the suffering of others,
I shall not attain the state of Buddhahood
And even in samsara I shall have no real joy
(as cited in Rinpoche, 1995, November 2)
This saying well encapsulates the mission of the bodhisattva, which is the highest
state of life for humanity.
Dependent Origination
In addition to the theme of suffering addressed in many of the chapters,
is the theme of our interconnectedness embodied in the doctrine of dependent