The Special Lecture and Discussion Outline on Buddhist Psychology and Mental Health is an exchange learning activity between friends of the same interests, the Australian and Thai scholars, on a quest to better practices for mental health as application to fulfill the benefit of human well-being. Gratefully, this kind of activity would not be occurred without the east-west integral vision of the Russell Family, Mrs. Alemka, the psychologist of Mental Health Unit, Cairns Base Hospital, Queensland, and Prof. Dr. Darren Russell, Director of Sexual Health, Cairns Sexual Health Service, The University of Melbourne. All the best may bless for them.

As we are working in a team, Dr.Jaroon Wannakasinanon, the pioneer and specialist in Kasina Practices as a concrete meditation, is also invited with my great appreciation, to join our academic exchange activity for an enhancing realm of knowledge and practice of Buddhist Psychology in mental Health services and human potential development.

With my great appreciations to them all, may I introduce the golden words of the Prince of Songkla, H .M. King Bhumibol’s Royal Father, the Great Father of Modern Medical Sciences in Thailand, had said:-

“Success is not in the learning, but in its application to the benefit of mankind”.

Wareeya Bhavabhutanonda Na Mahasarakham

http://www.wareeya.com

Mahidol University, Thailand

Preface

Buddhist Psychology was first introduced to be studied in a higher education in Thailand at Mahidol University. Prof..Dr.Pinit Ratanakul, the founder of The Graduate Program in Comparative Religion since B.E. 2518 (A.D. 1975), had paid his great attempts to established multi-disciplinary studied in religions, including the field of Buddhist Psychology. Tracing back in the past, there were no courses taught in any university around the world, therefore it may be confirmed that Buddhist Psychology as an academic field was primary established at The Graduate Program in Comparative Religion, Mahidol University.

Considerably, if we look back to the past both in the east and the west, Modern Psychology seems to be incompatible to study in the realm of religions, then in the beginning; there were comments that negated to the sense of psychology as a modern sciences to be enabled to do with religious doctrines. But not with Buddhist Psychology, it becomes more and more popular in academic fields, since there has been both eastern and western scholars have paid attentions on the teachings and mind practices in varieties of meditations in Buddhism. Academically, Buddhist Psychology is not treated as a religion or a religious faith, but as a body of knowledge with neutral attitudes towards it. By methods of study, it fulfils the pursuit of knowledge in it application to mental and spiritual well-being for those who learn.

Noticeably, before the periods of early the year B.E. 2513 (A.D 1970),there were none of Buddhist Psychological academic works and researches appeared in the academic world. However, in the year B.E. 2552(A.D.2009), there are more than 50,000 websites on the filed and a large numbers of applied research and practices appeared, especially on the uses of mental health, including human spiritual well-being and human potentiality developments.

Buddhist Psychology is mainly, a study of human mind and behavior in relating to the law of actins. Its integral application to the modern sciences is a challenging of pursuit of knowledge. This is an embracing of modern sciences with a mind study.

Wareeya Bhavabhutanonda Na Mahasarakham

http://www.wareeya.com

Mahidol University, Thailand

Introduction

Forwards:

Buddhist psychology is a challenging field of studies, for there is a great numbers of literature sources related to a study of mind. However, as it stems from Buddhism, the primary sources or the first sources are of course the large volumes of the Tripitaka or The Buddhist most important scriptures. Most manuscripts of Buddhist scriptures were written in either Pali or Sanskrit languages. Those two languages, in comparison with the Hebrew language, Greek and Latin, are similar with grammar structures in some ways. Therefore, technical terms and wordings in major concepts are always popularly used in the Pali words for the Theravada Buddhism, while Sanskrit words in The Mahayana Buddhism. For example the term “Mind”, which has very much different from the word ‘mind, or soul, or spirit”, in Buddhist Psychology always use the word “Citta” (means the knower-function).

For the western scholars, this may perceive as a cause of language obstacles to study Buddhist psychology in depth. But not at all, we can apply to study the principles of Buddhist Psychology in many Buddhist Wats in Bangkok and many temples in Thailand with easy Pali-Thai translation. Among those translated version texts, there are two or three texts from the two Buddhist University,Mahamakut and Mahachula are formal accepted . Most of the text in Buddhist Psychology is transcribed mainly from the Abhidhama Pitaka. In addition,there are the explanation texts to the Abhidhama Pitaka called a manual of the Abhidhammatha Sangha. Most of them are available now translated into English versions.

The most simplify text in Buddhist psychology is written by Wareeya B.

1.1 Guidelines of Principals of Buddhists Psychology

For a practical use and easy understanding, there are 10 sub guidelines to be studied in this part as following:-

1.1 Foundation of Buddhist Psychology

1.2 Definitions of Citta (Mind)

1.3 Namarupa (mindmatter) Analysis

1.4 Ciita and its Functions

1.5 Cetasika as Mental Factors

1.6 Citta Bhavana –Mindbody Culture

1.7 Mental Health in Buddhist Psychology

1.1 Foundation of Buddhist Psychology

Buddhist Psychology is a study of human mind, behavior and mind culture towards highest excellent condition. As a science of mind or “Citta”, the body of knowledge is composed of epistemological principles, essential contents, methodologies of study and practices. Those are formed by integrations of various principles in depth analysis and synthesis systems. Herein, we will focus on some major principles that help us get to know the “Citta-Mind” clearly enough for any purposes of application.

1.1.1 Principles of Dhamma Niyama-5

The term “dhamma” can convey many meanings. It means nature of everything, teachings, and even faiths. However in this context, it means the law of nature, the orderliness of nature, or the five aspects of natural law, that is:-

(1) Utu-niyama- It refers to the physical laws or the physical inorganic order, for instance, natural phenomenon likes the phenomena of sun rise-sun-set, raining and storm, the law of gravitation, and so on.

(2) Bija-niyama –It refers to biological laws, or physical organic orders, for instance, the genetics law of fertility.

(3) Citta-niyama- It refers to the psychic law, or the law of mind

(4) Karma-niyama-It refers to the law of karma or the law of behavior from order of acts to results, or in the other words, the moral laws

Dhamma –niyama is a general or common law of nature that related to all kinds of everything. It like theory of everything to be

explained in the common order of the similar norm, the general law of cause and effect ,causality an conditionality in every realms .

In addition, the law of being and nothingness cycle as called, “The Dhamma-niyama- 3 or Tilakkhana-The Three Marks of nature, as in the Pali words say:-

(1) Sabbhe sankhara anicca: all conditioned states are impermanent

(2) Sabbe sankhara dukkha: all conditioned states are subject to oppression, conflict or suffering.

(3) Sabbe dharma anatta: all states are not –self or soulless

The Lakkhana-3 are the general features of Conditioned Pheonmena :-

8Anicca-The Mark of Impermanence

-Life is a Conditioned Phenomena-Sankhata Dhamma

- 8Dukkha- the Mark of Infelicity-cause of being unhappiness

(Felicity-the state of being happy in a high degree)

-Impermanent things have the unsatisfactory nature.

” Old-ageÚIllnessÚAccidentÚDeath, Sorrow ”

8Anatta-The Mark of Impersonality

-Every conditioned thing is insubstantial:-the absence of any enduring of all powerful substance such as Ego of Soul

1.1.2 Visesa Lakkhana Principle –This is a systematic classification methods to be used to explain characteristics of anything, especially “Citta-Mind/Cetasika,Rupa and Nibbana” by categorizing by specific quantities, special qualities and functions. There are including Rasa-its special mechanism, kicca rasa-its functional properties, paccu-pathana-its functional properties, or reappearance as a phenomenon and as effect and pathana -Proximate Property. The principle itself, integrally, indicates the methodological study in Buddhist Psychology.

1.1.3 The Paramattha Dhamma-4 The ultimate realities, or the abstract reality of the four subjects: Citta, Cetasika , Rupa and Nibbana.

Citta: consciousness: state of consciousness

Cetasika: mental factors

Rupa: matter: corporeality

Nibbana: a state of releasing towards extinction from

cravings of every kind

1.1.4 - Paññatti Dhamma Principle- Methods of analysis, naming and notation/term and concept/ a great range of concept or ideas-according to the context. It is also used as a differentiation technique of the Paramathhadham -the ultimate truth of reality and the man-made explanation of reality by using denotation and connotation in languages, symbols and signs in our communication.

The object and pannatti concepts are causes of ignorance - avijja.

1.1.5 Paticcasamuppada, The Doctrine of Dependent Origination

The principle states the primary cause-effect relations law of human life cycle, and it also states that when the cause ceases, the effect also ceases.

1.1.6 The Law of Karma- The law of Volitional Actions and behavior classified by various conditions:-

-by classifications according to the time of ripening or taking effect-the immediately effective karma

-karma to be experienced on rebirth or in the next life

-indefinitely effective karma

-defunct karma

-reproductive karma

-supportive karma

-obstructive karma

-destructive karma

-weighty karma

-habitual karma

-death threshold karma

-reserve karma

1.2 Definitions of Citta (Mind)

In the Pali and Sanskrit texts of Buddhist Scriptures, there are great deals of word used to explain the meaning of “Citta”. Some of them are as following:-

Mano/manas/hataya,bandara, manayatana, manindriya, vinnana

Etc.

Citta is defined as mind, thought, consciousness or a state of consciousness. Mind in Buddhist Psychology are classified into at least 89 -121 appearance, even though mind is anatta-no physical appearance and no form. Mind can be classified by existence sphere, by moral and immoral roots, by good-bad-neutral attitudes, by vedanas or feelings of 3 types- satisfied- unsatisfied- neutral, and so on. Mind by nature is pure of being nothing. It becomes complicated when join function together with sensations, desires, and mulacitta, and then synthesize itself into much condition. This causes unrest mind in a person.

1.3 Namarupa (mindmatter) Analysis

Matter Analysis and Synthesis Principle is one of the most important theory of mind, it is mentioned in Pali words as “Rupa Sangha Vibhaga” (analytical synthesis of matter in relating to mind). Rupa in human organism consists of 4 groups of biochemical elements named “Maha bhuta rupa- the significant elements in the organism, which are earth element, water element, wind element and fire element. According to the theory, rupa or matter means in which there is change by hostile conditions such as heat and cold. Rupa has size and weight. The ultimate

Rupa is indivisible called “Rupa kalapas” (atom). The difference between matter (rupa) and Citta(Mind) is that rupa has physical elements as atoms has form (Santhana). Citta has no physical form. Namarupa is the total whole unit of life that Ruupa –matters and Citta-nama work together relatively. This is the reason why this theory uses the term of

analytical synthesis-Rupa Sanghaha Vibhaga to explain the mindmatter relativism or in the other word, the body-mind mechanism.

In order to understand the function of mind, we need to learn the integral function of mindbody, which is called “Namarupa.” The explanation of mindmatter analysis gives us the knowledge of the primary and the secondary elements. In the Rupa theory, according to Buddhist Psychology, in relation to Citta or Mind, there are made up of the five sensitive elements, the four stimulating elements, the two sex elements, the mind-base elements, the life elements, and the nutriment elements. When the mindmatter synthesizes itself with the law of karma originate an immergence of new existence, which is called “Karmaja rupa Kalapas ”-the new atoms born of karma or past actions.

The causative factor of matter is the present of the living thoughts in body-mind mechanism. This originates atoms born of (present) thoughts, which is called “Cittaja Rupa kalapas”. Mindbody synthesizes with internal peace and balance, mind or citta itself become released from any oppressed or unrest conditions. Then mindbody gains freedom of independent existence and high potentiality of supra mundane wisdom. True happiness returns to life, including a glimpse of nibbana.

The body-mind mechanism maintains the total life functions are based on the law of Tri- lakhana, especially the Anatta Doctrine. Mobilization of changes as anicca lakhana and Dukkha lakhana happens in every minutes of our life. Body-mind activities bring us the illusion of self. Those of them are (1) Feelings-that exist in many compounds forms-pleasure/pain, (2) basic motives-Mula,Hetu) of 6 types- lobha-greedy,Dosa-anger,moha-ignorant by false view,and alobha, adosa ,amoha,the positive opposite motives. Kriya is the functional activites with no mula hatu to maintain life continuum streams regularly.

Moreover, the body-mind mechanism also has its pathways called “Dvara-response mechanism”. Davara means the mechanism or way by which an object or stimulau enters into the stream of consciousness and set up a series of thoughts. In buddhsit psychology, there are six davara or receptors,that is, panc dvara-and mano davara. The sensual objects, therefore, are the five sensations from the visual, the audible, the

Buddhist Psychology & Mental Health Special Lecture and Discussion Outline Assct.Prof.Wareeya B.

odorferous, the sapid, the tactile objects, and including the mental objects which is called “Arammana, or dhammaramana”.

1.4 Ciita and its Functions

Citta arises as streams of consciousness from the integral function of namarupa or body-mind mechanism. Its based is “hatai vathu” or mindbase. In Buddhist Psychology mind is not located in the brain. The brain is a part of rupa or physical function in the total namarupa. Citta works itself powerfully as the authority of body-mind mechanism. We have a statement says, “Citta is the master, and body is its servant”

The life duration of Citta occurs rapidly as streams of thoughts. Citta is characterized its authority of human behavior into some initiatives potentialities , that is, initiative potentiality in thoroughness in designing action, in accumulative habits, in accumulative karma, result karma and vipaka karma toward next rebirth, in performing the future behavior, and potentially dominating a unique individual personality .

As we learn that rupa or matter has its ultimate unit called Rupa kalapas-atom, as well, Ciita also in a form of unit called a thought unit or mental unit in Pali word is “khana citta’. One thought unit consist of 3 ghana citta –the arising subunit, the existing sub-unit and the decaying sub-unit. Mental units or khana citta generate streams of thought process and form mind tracks which are called “citta vithi”. Mind in a form of consciousness works through many streams of “citta vithi” or thought process.

Vithi Citta operates both in the Sense Avenue (Pancadvarika Citta),in the Mind Avenue (Manodvarika Citta), the Mind Avenue for Trance(Appanna Citta Vithi), and in the cessation of thought(Nirodha Sammapatti). Variations of thought processes occur according to vibrations of Citta Vithi in degree of clarity of the mental objects. The more vibrations of citta vithi, the more lucid consciousness.

There are 0-17 citta vithi tracks as shown in the diagram below:-

Diagram of Citta Vithi 0-17 Vibrating Tracks

i.. – — iu vw x yz { | } ~–

The i track of citta vithi –named “bhavangha citta” is the former data of experience that sleep in the unconscious mind is stimulated by sensation at the present moments and waits to arise into consciousness.

The – — i track of citta vithi –named “cuti ciita-or the half arising between the old and the new consciousness is arising.

The u vw x yz{ tracks are grasping through pancadvar vithi or

Five sensations- the process connected with the eye-door, with the ear- door, with the nose-door, with the tongue-door, with the body-door, including with the mind-dor or manodvar vithi.

The | } ~ tracks are the javana-or consuming mental processes in different activities, that is receiving, investigating, and determining, to precede the impulsion thoughts.

The – tracks form 11-15-16-17 javana are the processes of impressive mental consuming streams of consciousness till the decaying moment sinking into the unconsciousness.

Mental process can work without physical sensation. Citta vithi perform only in the manodvar or the mind-door.

1.5 Cetasika as Mental Factors

“Cetasika -52” -mental states of mental factors which- are associated with consciousness , which perish together with consciousness, which has an identical object with citta , and which has a common basis with the mind. They are found in each and every thought unit. Cetasikas can be classified in 5 groups, that is, the general factors, the particular factors, the immoral factors, the wisdom factors and the wholesome factors.

- The general cetasikas are for example,- mental factors of contacts, feeling, noting, volition, singleness of object, attention, and psychic life

- The particular factors are:-effort, resolution, joy, and willingness

- The immoral factors are:-attachment, greed, ill-will, delusion, shameless of evil, restlessness, false view , conceit and doubt, envy, jealousy, remorse, sloth and torpor .

- The wisdom factor is panna or understanding and knowing the true nature of life and right views.

- The wholesome factors. Are- mindfulness, confidence, equanimity, non-attachment, conscience, efficiency, proficiency and rectitude.

1.6 Citta Bhavana –Mind Culture

Buddhist Psychology aims to stusy the principles and practices of the paramathadhamm-4, which are Citta, Cetasika, Rupa and Nibbana. Therefore, the practices of Citta Bhavana or mind culture are the final goal. to escape from sufferings. The word ‘bhavana” means to be developed higher states of mind into the Trances. Through these practices, one can achieve purification of mind, peaceful mind, happy mind, and freedom. It challenges us to live a life of non-self, desireless action and a moral conduct.

Citta Bhavana is as well a moral development from the inner source of life. Moral habit (Sila) comprises of the three Constituents of Right Speech, Right Action, and Right Livelihood. Citta Bhavana has to be practiced together with Sila Practices. They support each other.

“Samadhi Practice-Concentration” is mental training which comprises Right Effort, Right Mindfulness, and Right Concentration. Concentration can be practiced in many ways, for example Kasina Practice.

“Right Mindfulness (Samma Sati)”is the state of awareness to the mind and comprehending the real worth of things which come as objects of thought.

“Satipathana-the Establishment of Mindfulness” comprises of four kinds of meditation exercises. Firstly, the Establishment of Mindfulness on the Physical Body. Secondly, the Establishment of Mindfulness on Feelings. Thirdly, the Establishment of Mindfulness on Thoughts. Fourthly, the Establishment of Mindfulness on Phenomena or the categories of phenomena.

The Insights Meditations –Vipassana Bhavana -is the method for getting rid of illusions or errors (Vipallasa) by learning to analyze mental and physical phenomena into their essences or elements in order to get rid of Ignorance. The Trance turns our thought in the way of Insight and Tranquility. Insight wisdom emerges in five stages. The first stage is called the Purity of Views-Ditthi Visuddhi. The second stage of insight Wisdom is the Purity Trancscending Doubt-Kankha Vitarana Visuddhi.. The third stage is the Purity that discerns path from Non-Path –Magga Magga Nana Dassana Visuddh. The forth stage, namely, the Purity of the Knowledge of progress –Patipada Nana Dassana Visuddha. This consists of nine Wisdoms. The fifth stage is Enlightenment itself or the Purity of seeing the Truth -Nana Dassana Visuddhi or Bhodhipakkahiya Dhamma.

Ciita Bhavana gives rise to Wisdom or Panna including Right Aspiration, Right Ideals or Benevolent thinking. The practice helps us to attain Non-hatred, Non-harming that will stop the Suppression of sensuous desires and Hatred. The latter occurs in the Meditation on Love-Metta Bhavana. It helps stop any anxieties in mind totally. After that the mind becomes fine and cool. To the standards of Purity, Peace and Goodness. the Mind achieves.

1.7 Mental Health in Buddhist Psychology

Life as a mass of conditioned elements is ill. The Mass of Cogntions makes life become confused inside one’s mind. Therefore, life as a mass of Unhappy Events is Ill. A being in suffering is an ill on the account of Impermanence (Anicca), Unwholesomeness (Aubha), Painfulness (Dukkha), and lacking in Ego (Anatta). The unsatisfactoriness in the nature of reality causes defilements such as lusts,hatreds,jealousies ,false views, and streams of anxieties, sorrows and lamentation in human life.. Unhappy life induces unhealthy conditions of both body and mind. . According to mindbody mechanism principle, mind has potentailty to create illness both mental and physical. This is called the “Namarupa Illness”. Such the kind of illness happens without any signs and sometime it is hard to be cured.

Mental heath in Buddhist Psychology focuses on the healthy condition of mindmatter mechanism, and concentrates on mind remedy.

Ciita Bhavana or Mind Culture is the source of mental healthcare.

The application of citta bhavana to mental healthcare is now on the process of academic consideration.

How does Buddhist Psychology

work with Mental Health Issues

1. The body of knowledge in principles, theory forming

and methodology of study as a rational science itself

gives a link to modern sciences such as modern

psychology and mental health.

2. Both science s share the same interest on similar issues

such as mental healthcare.

3. They share the same objective that is to remedy human

from suffering such as mental illness, and human

quality of mental health.

4. Mental Practices in Buddhist psychology open to new

challenges to mental health issues. The new trending in

mental healthcare defines mental illness into a more

definition with cares of human spiritual well-being. From

this standpoint ,it give hand to join with the science of

Buddhist Psychology.

5. The application of Buddhist Psychology to mental

healthcare is creative sciences for the modern man.

The impact of "Mindfulness"

as a Buddhist Psychology

approach on Mental Health

1. Integral science for human healthcare

2. Human well-being through mental healthcare

3. Modern mental healthcare in progress of developing new

healthcare practices for mental health

4. Concentrating on weighting of human spiritual growth in

Mental health.

5. The integral of sources of knowledge east and west in the multi-

pluralism population society share core concepts on freedom

from mental sufferings , gaining self –actualization, and learning

adaptive behaviour, and transforming to happy life.

The interaction between

Buddhist Psychology

and Cognitive Behaviour Therapy

in Mental Health

1. It may help a client enhance his potentiality of

self-remedy for his mental disturbance, for example

unhappy thought, instant unsatisfied emotions,

irrational feelings ,beliefs, attitudes, assumptions

2. Mental Cognition principles in Buddhist Psychology can

be applied to be used together with Cognitive Behaviour

Therapy in many ways. A package integral designed

Cognitive Behavior Therapy that appropriate to the

specific case than one-dimensioned method in general.

The therapists will have more choices of creative

therapies in their services.

3. Enhancing integral research for new cognitive behavior

therapy to mental health care.

Mindbody Practices in Buddhist Psychology share some major characteristics with the C-B T in objectives, in principles and in practices. They perceive that mental health problems can have psycho, social, and somatic dimensions. Thoughts cause feelings and behaviour. Both emphases on current behaviour. Both are based on rational thought of reality. The ego disturbance is one of an issue that the two schools bring into attentions. The REBT Homework of the C-B T in many aspects including the ABC’s of REBT model give a place to Buddhist psychology to participate with integral mental healthcare services.

Bibliography

Jayasuriya,W.F.,Dr. (1988). “The Psychology and Philosophy of Buddhism.”

Buddhist Missionary Society. Malaysia.

Narada Maha Thera. (1979). “A Manual of Abhidhamma being Abhidhammattha

Sahgaha of Bhadanta Anuruddhacariya.”. The Buddhist Missionary Society .Malaysia.

Bhavabhutanoda,Wareeya,Assct.Prof. (2001). “ Psychology of Buddhism”.

Bangkok .Thailand: The Jivapiwat Publisher. Mahamakut Rajavidhayalai

Foundation Press.(in Thai language)

“—“ (co-writer. (1985). “Medtiation in the Tripitaka and as Practiced In Thai

Theravada Buddhism.” A National Research Report. Bangkok:Thailand:

The Chulalongkorn University Press.

www.wisdomquarterly.bloggspot.com//08/2009)

About Wareeya B.

รองศาสตราจารย์ วารีญา ภวภูตานนท์ ณ มหาสารคาม

Associate Professor Wareeya Bhavabhutanonda Na Mahasarakham

The Faculty of Social Sciences & Humanities, Mahidol University at Salaya

E-mail: wareeya@hotmail.com

Homepage: http://www.wareeya.com

( 087 096 9616

Biodata

Educational Background:

Ph.D. Applied Psychology

M.A. (Comparative Religion)

Post Grad. Israel Government Fellowship Research in Hebrew language, Judaism and Jewish

Culture at The Hebrew University of Jerusalem, Israel

M.A. Course works in Mass Communication and Journalism

B.A (1^st Class Honored) World Literature, Foreign Languages (French, Japanese)

and Philosophy

Academic Experiences:

(1) Lecturer, Thesis Supervisor, Researcher:

The Faculty of Social Sciences & Humanities

The Graduate Program in Comparative Religion:-

Subjects Taught: Buddhist Psychology, Psychology of Religion, Judaism, Jewish Culture and

Introduction to Hebrew Language, Religious Music and Drama

The Graduate Program in Ethical Studies:-

Subjects Taught: Factors Influencing Human Ethical Behavior, Psychoanalysis and Ethics,

Business Ethics

Under Graduate Courses: For sciences students, medical sciences students and others:

Introduction to Philosophy, Integrated Humanities, Social Sciences &

Humanities for Human Development, Work & Life, Rhetoric for Leadership

Publication: in Buddhist Psychology:

Author of a text book titled, “Psychology of Buddhism”

(Co –Author)( 1985)

“Meditation in the Tripitaka and as being practiced In Thailand: A National Research all over Thailand. (Published in Thai language by the Chulalongkorn University Press.

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