By Polly Young-Eisendrath, Shoji Muramoto
Buddhism first got here to the West many centuries in the past in the course of the Greeks, who additionally stimulated many of the tradition and practices of Indian Buddhism. As Buddhism has unfold past India, it has continuously been suffering from the indigenous traditions of its new houses. while Buddhism seemed in the US and Europe within the Fifties and Sixties, it encountered modern psychology and psychotherapy, instead of non secular traditions. because the Nineteen Nineties, many efforts were made via Westerners to research and combine the similarities and adjustments among Buddhism and it healing ancestors, rather Jungian psychology.
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Extra info for Awakening and Insight: Zen Buddhism and Psychotherapy
The notion of the cosmos or the world still remains, but it has greatly changed. There seems to be no other principle than a cold mechanism called the ‘laws of nature’. Confirmed only by mathematical procedures, they provide us with the means of technological manipulation of all beings. The personified universe of the good old days does not show us a familiar face any longer. All that we can read in its indifferent countenance is meaninglessness. There appears to be no place where one could live in a way suitable to the word ‘human being’.
Boundless in expanse bottomless in depth the vast ocean: Waves without number large and small from the beginningless beginning appearing only to disappear disappearing only to appear endlessly, ceaselessly rising and falling. But who is it who knows that ever fulfilled and undisturbed the ocean originally bears not the slightest trace of a wave That formless it is present now— where there obtains neither past, present, nor future, And is present here— where there obtains neither east nor west neither above nor below?
Hisamatsu is not beating around the bush: Not only is this ‘complete and final emancipation,’ it is each and everyone’s true self—whether we are aware of it or not. It is not limited to certain ‘enlightened’ individuals, nor to states of mind, consciousness, or the individual or collective unconscious. ’ What does all this mean for the therapist or caregiver? The Vimalakirti Sutra, a Mahayana text held in high regard in Zen Buddhism, provides a decisive answer. In this sutra, when the great layman Vimalakirti is asked about his illness, he responds that as long as living beings are ill, his illness is prolonged.
Awakening and Insight: Zen Buddhism and Psychotherapy by Polly Young-Eisendrath, Shoji Muramoto