An Introduction to Buddhist Psychology by De Padmasiri Silva

By De Padmasiri Silva

An advent to Buddhist Psychology is a lucid, intelligible and actual advent to the principles of Buddhist psychology. It offers complete insurance of the elemental ideas and concerns within the psychology of Buddhism and therefore it offers with the character of mental inquiry, thoughts of brain, cognizance and behavior, motivation, feelings, notion, and the healing constitution of Buddhist psychology. For the fourth variation, a brand new bankruptcy on 'emotional intelligence' and its dating with Buddhism has been added.

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Extra info for An Introduction to Buddhist Psychology

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The unending nature of the motivation cycle is emphasised by the Buddha in a number of contexts. Desires find temporary satisfaction, but they surge up again and again, sometimes seeking new objects of exploration. In fact, the Pali word ta1}ha (craving) etymologically connotes 'thirst', and the metaphor of thirst can well be applied to the diverse manifestation of desires that spring from the root greed. The basic springs of motivation are accordingly analysed into three wholesome roots (kusala mula) and three unwholesome ones (akusala mula); of the unwholesome roots, lobha rendered as greed or lust, generates the positive 'approach desires'; dosa generates the 'avoidance desires' in the form of hatred and resentment; and moha, rendered as delusion, creates confusion in the mind.

Under favourable conditions, desire will be generated to obtain the pleasure-giving object, and there will be pleasure and delight in the attainment of the object. If unsuitable objects intrude into a person's sensory or ideational field there will be aversion, dislike and unhappiness. However, when conditions are not favourable, our normal emotions emerge not as 'impulse emotions', but as 'contending emotions'. In spite of obstructions, if we feel that the objects are attainable we have 'hope', but if we feel that the objects are not attainable we succumb to 'despair'.

The term sanna is also divided into patigha-sanna and adivacana-sanna: Sanna that arises out of contact with the sense organ is described as patigha-sanna. Adillacana-sanna is of a nominal character and includes sense images and concepts. Perception can be of six kinds: of visual form, of sound, of smell, of taste, of bodily sensation and of images. Feeling and perception take place only in relation to the senses (indriYas) and these exist only in the physical body. a, are rooted deeper in the flux ofhhava or samsiiric continuity, and they are in some sense the cause for that continuity.

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