By Polly Young-Eisendrath, Shoji Muramoto
Buddhism first got here to the West many centuries in the past in the course of the Greeks, who additionally prompted many of the tradition and practices of Indian Buddhism. As Buddhism has unfold past India, it has constantly been tormented by the indigenous traditions of its new houses. while Buddhism seemed in the US and Europe within the Fifties and Nineteen Sixties, it encountered modern psychology and psychotherapy, instead of spiritual traditions. because the Nineteen Nineties, many efforts were made by means of Westerners to research and combine the similarities and variations among Buddhism and it healing ancestors, rather Jungian psychology.
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Jung seems taken aback at the very possibility—or desirability—of such a thing. A bit later in the conversation, however, Jung agrees, at least in principle. But what is dukkha? Dukkha can be described as the universal and constant discontent or dis-ease caused by blind desire or craving to have or to be something. One of the basic tenets of Buddhism is that not only is the desired object ultimately illusory, but so is the desiring self as subject. And yet, as long as craving continues, this complex of dukkha continues.
He obviously claims the primacy of psychology over all the other sciences, but psychology must be subjected to this same self-criticism. Self-criticism is therefore a touchstone of psychology. A psychology not open to self-criticism would be a form of psychologism. One cannot be sure how far Jung’s psychology is free from psychologism. He says, ‘Whoever speaks of the reality of the soul or psyche is accused of “psychologism”. Psychology is spoken of as if it were “only” psychology and nothing else’ (Jung 1944: par.
Hisamatsu 1998:79, with revisions) More concretely, in 1957, during Hisamatsu’s visit to the United States, Albert Stunkard (Professor of Psychiatry at the University of Pennsylvania School of Medicine) brought a friend and medical student named Alan Balsam, who was dying of cancer, to meet Hisamatsu at his hotel in New York City. As soon as they met and sat facing each other, here is how Dr Stunkard recalls that encounter: 40 A BUDDHIST MODEL OF THE HUMAN SELF There followed a long but comfortable pause.