By De Padmasiri Silva
An advent to Buddhist Psychology is a lucid, intelligible, and genuine creation to the principles of Buddhist psychology. It offers entire insurance of the elemental techniques and concerns within the psychology of Buddhism, and therefore it bargains with the character of mental inquiry, thoughts of the brain, awareness and behaviour, motivation, feelings and percentile, and the healing constitution of Buddhist psychology. For the 3rd variation, a brand new bankruptcy at the mind-body dating and Buddhist contextualism has been extra.
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Additional resources for An Introduction to Buddhist Psychology
A person who unconsciously hates a person can be over-solicitous a bout his hea lth - this is reaction forma tion. If someo ne suspects, without grounds, tha t a nothe r pe rson is harbou r. ing a grieva nce aga inst him, he is merely proj ecting his own ha tr ed on to someon e else. If a person starv es himself to de a th beca use of a socia l grieva nce it may be a wa y of direc ting th e accumula ted hatr ed on to himself. \Ve have elsew here discussed this concept of self-deception, but it is relevan t directl y to the emotion of hatred , too.
J be roots of ego-illusion are strong a nd it is fed by deep affective pr~esses. 1 reA~ctions may be explained on the basis of these twenty maru~estat~ons of the e~o illusion . e ideal ists wo uld identify the self wit h co nscio usness, a nd so on . It IS not me rely the false view itself tha t ma tters, ~ut a strong attac hmen t to it . Thus the instinct fo r self-asser tion, power and selfaggra nd isemen t as well as self_pe rpetua tio n would feed the eterna list view of th e self. To cite a n exa mple from psycho logica l writings, an identification of the body with self can be illustra ted with the m~th of N arci~us, a beautiful youth in mythology who loved no o ne ull he saw his own bod y reflected in wa ter .
If the genius for both good a nd evil rests withi n ourselves the Buddha has given us a sense of optim ism to dea l with the turmoi l both within and arou nd us. T hough the Budd ha a ttempted to d eal with the emergence of ha tred both at the social an d ind ivid ual level, it is through the inner 52 Hatred Emotions ofte n create a kind of fog betwee n the subject a nd the o bject . In 'approach desires', like greed, there is an infatua tion d ue to ,,;,hich th e person is blind to the undesirable aspects of the object which he lo ngs to possess.