The work presents in clear focus, comparative perspectives on the nature of Man, Mind, Motivation, Conflict, Anxiety and Suffering, as well as the therapeutic management of these problems, in both the writings of Sigmund Freud and the discourses of the Buddha. The nature of the instinct of sexuality, ego instinct and the death instinct in Freud are compared to parallel concepts in Buddhism. An interesting addition to the study is the discussion of the question whether Schopenhauer is a link between Freud and Buddhism. This third edition of the book also throws new light on some of the dilemmas of Freudian psychology from a Buddhistic perspective. It is a valuable contribution to the study of philosophy in cross-cultural perspective and should be of interest to both scholars and general readers.

An Introduction to Buddhist Psychology is a lucid, intelligible, and authentic introduction to the foundations of Buddhist psychology. It provides comprehensive coverage of the basic concepts and issues in the psychology of Buddhism, and thus it deals with the nature of psychological inquiry, concepts of the mind, consciousness and behavior, motivation, emotions and percentile, and the therapeutic structure of Buddhist psychology. For the third edition, a new chapter on the mind-body relationship and Buddhist contextualism has been added.

This book, now in its fifth edition, provides a comprehensive introduction to Buddhist psychology and counselling, exploring key concepts in psychology and practical applications in mindfulness-based counselling techniques using Buddhist philosophy of mind, psychology, ethics and contemplative methods.

This book examines the psychological dimensions of emotions and humour in Buddhism. While there is a wealth of material concerning human emotions related to humour and the mindful management of negative emotions, very little has been written on the theory of Buddhist humour. Uniting both Buddhist and Western philosophy, the author draws upon the theory of ‘incongruity humour’, espoused by figures such as Kierkegaard, Kant and Hegel and absorbed into the interpretation of humour by the Buddhist monk and former Western philosopher, Ñāṇavīra Thero. The author makes extensive use of rich primary sources such as the parables used by Ajahn Brahm while interweaving Western theories and philosophies to illuminate this original study of humour and emotion. This pioneering work will be of interest and value to students and scholars of humour, Buddhist traditions and existentialism more widely.

What do the scriptures of Theravada Buddhism have to say about the most basic psychological processes through which alternatives are assessed, purposes are developed, and goal-oriented acts are initiated? How can Theravada make volitional endeavour central to Buddhist practice, while denying the existence of a self who wills? How can the text emphasize ethical striving, and yet uphold the principle that all physical and mental acts arise through causes and conditions? This book adds another perspective to Theravada scholarship by exploring various subtle Pali terms that seek to display the nuances of human motivation. Cetana is shown to be the purposive impetus that links ethically good and bad attitudes of mind with corresponding acts of body, speech, and mind. The argument is made that Theravada does not posit a controlling will, but seek to establish the possibility of changing attitudes, purposes, and acts through holistic methods of training. Theravada maintains that changes in attitude are possible because the mind has the capacity to observe its own processes of conditioning, and is able to greatly diversify its responses to its own concepts and to factors in its environment.

This book represents an outstanding contribution to the field of somatic psychology. It focuses on the relationship between body and emotions, and on the linkages between mindfulness-based emotion studies and neuroscience. The author discusses the awakening of somatic intelligence as a journey through pain and trauma management, the moral dimensions of somatic passions, and the art and practice of embodied mindfulness. Issues such as the emotions and the body in relation to Buddhist contemplative practice, against the background of the most recent findings of current neuroscience, are expanded in the book. A broad review of the Darwinian-Jamesian heritage on emotion studies is a unique contribution to the tradition of the somatogenic strands of emotions, and provides a contrasting focus to the ideogenic emotions in Sigmund Freud. This work provides an invaluable resource for students of psychology and philosophy, psychotherapists and meditation teachers, students, and for anyone with an interest in the field of somatic psychology.

Are there Buddhist conceptions of the unconscious? If so, are they more Freudian, Jungian, or something else? If not, can Buddhist conceptions be reconciled with the Freudian, Jungian, or other models? These are some of the questions that have motivated modern scholarship to approach ālayavijñāna, the storehouse consciousness, formulated in Yogācāra Buddhism as a subliminal reservoir of tendencies, habits, and future possibilities. Tao Jiang argues convincingly that such questions are inherently problematic because they frame their interpretations of the Buddhist notion largely in terms of responses to modern psychology. He proposes that, if we are to understand ālayavijñāna properly and compare it with the unconscious responsibly, we need to change the way the questions are posed so that ālayavijñāna and the unconscious can first be understood within their own contexts and then recontextualized within a dialogical setting. In so doing, certain paradigmatic assumptions embedded in the original frameworks of Buddhist and modern psychological theories are exposed. Jiang brings together Xuan Zang’s ālayavijñāna and Freud’s and Jung’s unconscious to focus on what the differences are in the thematic concerns of the three theories, why such differences exist in terms of their objectives, and how their methods of theorization contribute to these differences. Contexts and Dialogue puts forth a fascinating, erudite, and carefully argued presentation of the subliminal mind. It proposes a new paradigm in comparative philosophy that examines the what, why, and how in navigating the similarities and differences of philosophical systems through contextualization and recontextualization.

This study focuses on the development of the concept of unconscious mind within Indian Buddhist thought, presents issues of conception of mind and examines the doctrinal and philosophical arguments described and defended it.

Like Sarah Bakewell's How to Live and Andrea Wulf's Magnificent Rebels, Mortal Secrets is a lively and accessible portrait of a major figure - Sigmund Freud - and the unprecedented era of creativity that shaped his ideas Some cities are like stars. When the conditions are right, they ignite, and they burn with such fierce intensity that they outshine all their rivals. From 1890 and through the early years of the 20th century, Vienna became a dazzling beacon. The city was powered by an unprecedented number of extraordinary people - artists Klimt and Schiele, thinkers such as Theodor Herzl, and fashion icons like the glamorous Empress Sisi. Conversations in coffee houses and salons spurred advances in almost every area of human endeavour: science, politics, philosophy, and the arts. The influence of early 20th century Vienna is still detectable all around us - but the place where it is at its strongest is in our heads. The way we think about ourselves has been largely determined by Vienna's most celebrated resident: Sigmund Freud. Mortal Secrets is the story of Freud's life, Vienna's golden age, and an essential reappraisal of Freud's legacy.

EDITORS' INTRODUCTION BACKGROUND There have been major changes in world today and that the term Global Leadership and Sustainable Development is no longer taken for granted as a point of reference for understanding the contemporary chaotic situation. These disruptive changes mean that it is now arguable as to whether we still live in a world of justice, egality, peace and prosperity. The nature of these changes and the concepts of the Buddhist approach are central to the whole project of this book. In this light, we place great emphasis on understanding Buddhist teaching in dealing with this matter. We argue that any investigation of the changing character and context of the present time, needs to take account of the Buddhist philosophy. We focus on providing a thorough and critical understanding of change taking place as a starting point of discussion. In doing so, we attempt to clarify the nature of the Buddhist approach. It may be more productively understood as the result of a complex contested and fragile set of arrangements, which in this book we term as “approach”. We do not imply that the frameworks based on the Buddhist teachings are fully fixed and agreed by everybody. Rather it would refer to a set of arrangements that need to be further discussed. Given the above, this volume collects together papers presented at the international workshop on Buddhist Approach to Harmonious Families, Healthcare and Sustainable Societies which took place on 13 May 2019 at International Conference Center Tam Chuc, Ha Nam, Vietnam on the occasion of THE 16TH UNITED NATIONS DAY OF VESAK CELEBRATIONS 2019. The participants in this workshop were not representative of the mainstream thinking or conventional wisdom of this field, although this volume reflects this richness and diversity. Treating the Buddha teachings as a basic theoretical reconstruction, we examine the relationships between the societies and Buddhist responsibilities. We combine analyses of the conflicts, trends and dynamics affecting future development with more focused studies on a range of policy areas: migration, education, leadership, climate change, etc… Two of our most crucial presumptions are that making Buddhism great again at the time of disruption is our first and foremost duty and the Buddhist responsibility can contribute to creating a new foundation for Global Leadership and Sustainable Development.