Preparing for my preliminary exams stressed me out so much I was developing an ulcer.  My wife asked “what would be so terrible if you failed the exams?”  “Then I’d never be a psychologist!” I whined. Letting go of my license isn’t the end of it, though.  Like everything else in life, it’s a process.
A friend of mine, the son of an African chief, had a mother who sang a Praise Song to him every morning while growing up.  The song was sung at his wedding and one day will be sung at his funeral. This entry was posted in Dharma, Personal and tagged identity, impermanence, Mumonkan by Seth Zuiho Segall. Preface to the Fourth EditionIn writing this preface to the fourth edition of the present work, it is necessary to mention that this edition celebrates twenty-five years of wide and consistent circulation of the book.The most significant change of recent times in the field of Western psychology and therapy is the gradual fading of the rivalries that existed between cognitive psychology and behaviourism. Hong Kong Buddhist Psychology and Mental Health Association Limited ?????????????????? 2016 ©All Rights Reserved. It was a slow way of fulfilling the Bodhisattva Vow to liberate all beings, but, hey, it was a start. Yesterday I was in the garage looking through piles of old lecture notes, publication drafts, correspondence with editors, and xeroxed copies of articles I’d used for teaching.  Was I ready to put them in the trash?  And what about the hundreds of books taking up valuable real estate on my bookshelves?
Even among a number of other schools of psychology and therapy in the West there has been meaningful points of convergence. Not only have we witnessed the emergence of cognitive behaviour therapy (CBT) but these schools have also integrated Buddhist mindfulness practice to their therapies.
The work on behaviour modification and mindfulness practice by Padmal Silva, the relatively recent development of mindfulness based cognitive therapy by Segal, Williams and Teasdale, Erich Fromm's posthumus publication, Art of Listening and Mark Epstein's work, Thought Without a Thinker - all these trends in Western therapy point to a significant domain of convergence of Western systems of therapy and Buddhist practice. These Western traditions have broken off from their insularity and generated new trends of therapy.


A new chapter to this book, entitled 'A Holistic Perspective on Emotion Theory and Therapy in Early Buddhism', discusses the enormous significance of these changes for the clevelopment of Buddhist psychology.I wish to express my gratitude to the teachers of Buddhist psychology and students, as well as the general reader across the world, for having sustained a continuous interest in this work. Yet the analysis of psychological phenomena in the discourses of the Buddha offers significant insights into the nature of consciousness and the psychology of human behaviour.
It will also be seen that the psychological facets of Buddhism are closely interwoven with its more philosophical and ethical aspects. For these reasons, it would be worthwhile to abstract the psychological facets of the doctrine, systematise them and present the findings within a framework and in an idiom that would interest the psychologist today.
However, before we go directly into the material in the discourses of the Buddha pertaining to psychological analysis, it is necessary to find out in what way the psychology of Buddhism is related to the other parts of the doctrine.A close study of the discourses of the Buddha will reveal that the psychological analysis found there is interlocked with the general philosophical facets of the doctrine. The basic aspects of the philosophy of early Buddhism would fall into the following areas: theory of knowledge, ethics, theory of society and theory of reality. While the material relating to the psychology of consciousness and behaviour may be isolated for the purposes of study, its distinctive quality has to be grasped in relation to the other facets of the doctrine.At a time when psychology is struggling to emerge as an autonomous discipline, shedding its old links with philosophy, our attempt to go in the opposite direction may seem a retrogade step. However, today there is an equally significant move within the behavioural sciences to break through the parochial fences and seek a more comprehensive picture of man and human nature.
The development of virtue is not merely blind adherence to rules, but the development of a certain type of skill (kusala).
Virtue has to be developed by the cultivation of good habits and continuous self~analysis.Buddhist ethics is not limited to the analysis of ethical concepts and theories, but also recommends a way of life and patterns of conduct.
This practical orientation in Buddhist ethics is well grounded in an understanding of' the psychological factors that obstruct as well as promote the living of' a virtuous life. Buddhist ethics has been summed up in the words 'Not to do any evil, to cultivate the good and to purify one's mind.


A close study of Buddhist ethics would show that it betrays a significant link with psychology.On the side of the psychology of Buddhism, too, we discern the use of psychological terms coloured by ethical overtones. To cite an instance, according to Buddhist psychology there are six roots of' motivation: greed, hatred, delusion and their opposites liberality, kindness and wisdom. The first three roots of' motivation are referred to by the term akusala and the other three by the term kusala.
These two words, kusala and akusala are sometimes rendered by the purely ethical terms good and bad, or by the psychologically oriented terminology of wholesome and unwholesome or skilful and unskillful. In general, apart from the ethical overtones of'the psychological vocabulary, the types of' psychological phenomena selected by the Buddha for prolonged discussion and analysis are those that have a relevance to the ethical and spiritual quest in the doctrine. The Buddha's recommendations regarding what is 'desirable' depend on a factual grasp of what in fact is 'desired' by man.
Thus the therapeutic recommendations of the Buddha concerning what is desirable are based on a deeper understanding of what people are prone to desire, their 'native beat' and the potentiality for changing and directing their behaviour towards a desirable ideal. In this manner the ethical quest in Buddhism cannot be severed from its psychological foundations.



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