By Jeffrey B. Rubin
There is at present a burgeoning curiosity within the courting among the Western psychotherapeutic and Buddhist meditative traditions between therapists, researchers, and non secular seekers. Psychotherapy andBuddhism initiates a talk among those sleek equipment of accomplishing better self-understanding and peace of brain. Dr. Jeffrey B. Rubin explores how they could be mixed to higher serve sufferers in treatment and adherents to a non secular lifestyle. He examines the strengths and obstacles of every culture via 3 contexts: the character of self, notion of perfect healthiness, and strategy of reaching optimum well-being. the amount gains the 1st circumstances of Buddhists in psychoanalytic treatment.
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Additional resources for Psychotherapy and Buddhism: Toward an Integration
341). Freud called religion many things-a universal obsessional neurosis (1927, p. 43); a childhood neurosis (1927, p. 53); a form of masochism (1930); a reaction formation against unacceptable impulses (1927); a "delusion" (1927, p. 31)-but above all it was, for him, an "illusion" (1927, p. 30), an unrealistic belief that contradicts experience and reason. Illusion, for Freud, was not an error but a "wish-fulfillment" (1927, pp. 30-31). While he points out that illusion is not necessarily "false" and that "the truth-value" of religious doctrines does not lie within the scope of psychoanalytic inquiry (1927, p.
Learn theosophy by heart, or mechanically repeat mystic texts from the literature of the worldall because they cannot get on with themselves and have not the slightest faith that anything useful could ever come out of their own souls. (Jung,1968, pp. 99-101) Rather than importing foreign methods, we should, according to Jung, find our own path: "Instead of learning the spiritual techniques of the East by heart and imitating them ... it would be far more to the point to ... build on our ground with our own methods" (1958a, p.
Helplessness arouses the need for protection. Religious ideas, according to Freud, are born of the need to make tolerable the human sense of helplessness. They are designed to offer compensation, consolation, and protection for our existential vulnerability. Religion "allays our fear of the dangers of life" (1927, p. 33). The sociology of religion echoes Freud's view of religion. Historical evolution, according to Auguste Comte's "law of three," proceeds from myth-religion to metaphysics to rational science.