This document provides an overview of a presentation on Buddhist psychology and cognitive behavioral therapy. It begins with introductions and aims to discuss key Buddhist concepts like the four noble truths, three marks of existence, and dependent origination. It then provides background on the life of Buddha and how Buddhism differs from Hinduism. The major sections explore the four noble truths in depth, including the first truth of dukkha, the second truth of the arising of dukkha from craving, and the third truth of the cessation of dukkha. It also examines Buddhist concepts like the three marks of existence, dependent origination, and the five aggregates. The presentation aims to help participants better understand negative and positive mental states from

1. Buddhist Psychology
& CBT
:beyond mindfulness
Dr P J Saju, Consultant Medical Psychotherapist,
South West Yorkshire NHS Trust
Wakefield 29 June 2021
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2. Welcome…
• Warm welcome to the session!
• Please mute your mike and switch off your camera
• Above will improve connectivity and reduce distractions
• Please use chat box for comments, questions
• You can unmute and switch on camera when you speak
• If you don’t understand everything, let it be …
• and revisit handouts and further reading later !
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3. declarations
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I am not a Buddhist .
I never had a Guru-
a personal teacher.
Buddhist ideas has
influenced me
as a therapist
Gratitude to others
( books, talks, ideas,
pictures, few slides)
Feel free to
distribute the
presentation
Apologies for any
errors

4. Dedication
06-03-1970
24-06-2021
4

5. Aims
1) Four noble truths
2) Three marks of existence
3) Dependent origination
10-minute Pause / Break
1) Taming negative mental states
2) Developing positive qualities
3) The Noble eight-fold path
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6. Buddha : Life in Brief
• Buddha – A prince from Sakya clan born 2500 years ago
• As a young man did not witness suffering
• 4 sights : the old, the sick, the dead and the monk
• 17 year : marries Yashodara
• 28 year : leaves home in search of answers –the noble quest
• 28-34 year: 6 years of extreme ascetism, starvation & near death
• 34 year: sitting under the Bodhi tree, resolutely meditating; battle
with Mara, the tempter. Enlightenment/ awakening to reality as it is .
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7. Buddha in the context of Hinduism
Unlike Hinduism, in Buddhism
• no belief in a creator god , prayers or rituals
• no belief in caste & class distinctions
• no belief in a fixed personal identity ( atman) in this life or afterlife.
• Nothing in life is permanent or eternal- everything changes
Buddha remained mostly silent to metaphysical questions
• All I teach is about is about Dukkha, its cause & the way to end it.
• Thoughts, emotions & actions have future consequences ( fruits of karma)
• We have the potential for awakening and liberation, to varying degrees
• Taught for 45 years, died at age 80
• After his death, theory and practice elaborated by different schools
• Spread to various countries, accommodating to local culture
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10. Middle Way as a Different Path
1) A way between extremes of self mortification and senseless seeking of
pleasure. ( but different from compromise or ‘golden mean’)
2) ‘’ not approaching either of these extremes, it gives vision, gives
knowledge and leads to peace, to direct knowledge, nibbana. And what is
the Middle way? It is the Noble Eightfold Path’’
3) ‘’As Buddhist thought and practice developed, the concept was applied to
any dualism, or diametrically opposed pair (subject/object, samsara/nirvana,
part/whole). The Middle Way is similarly fluid and full of possibilities, for
Buddhist thought and for our lives.’’ (tricycle.org)
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13. First Noble Truth : Dukkha is Omnipresent
(sorrow/ anguish/ pain/ suffering exists )
‘Birth is Dukkha, Ageing is Dukkha, Death is Dukkha;
Pain, Sorrow, Lamentation, Grief and Despair are Dukkha;
Contact with the unpleasant is Dukkha;
Separation from pleasant is Dukkha;
Every wish unfulfilled is Dukkha;
In short, Five Aggregates of attachment (individuality) are Dukkha ’
1. Dukkha of pain
2. Dukkha of change for the worse *
3. Dukkha of existence / pervasive conditioning **
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15. Fire Sermon
by Buddha
Dukkha of
pervasive
conditioning
Not only sense pleasures and adverse
changes but human existence as such is
on fire.
‘’I say it is burning with the fire of
passion, the fire of hatred, with fire of
ignorance, it is burning because of birth,
ageing, dying, because of grief, sorrow,
suffering, lamentation and despair.’’
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16. 2nd Noble Truth: Arising of Dukkha
(samudaya satya)
Dukkha arises from craving* ( as an immediate cause)-
‘’This is the arising: it is craving (tanha) which is repetitive, wallowing in
pleasure and lust, obsessively indulging in this and that, now here, now
there, finding ever fresh delight : craving for stimulation, craving for
existence, craving for non existence ‘’
• Craving : Tanha ( Pali), Trishna ( Sanskrit) –
(unquenchable thirst, raging fire, greed and unbound desire)
Craving and attachment to ideas, objects, constructs, self constructs
common source of suffering ( Gehart. p28 )
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18. 1. Craving
for sensory
pleasures-
Kama
tanha
DRIVE FOR PLEASURE
Addictions
Compulsive Sex
Food- comfort eating
Exercise, body building
Gambling , gaming, shopping, adventure sports,
risk taking
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19. 2. Craving for
existence-
bhava tanha
To become
the person
we believe
we
ought to be
INSATIABLE DRIVE FOR SELF ESTEEM & PERFECTION
I am not good enough / I need more/ I am entitled to get more
Desire to be admired, loved, successful, praised by all
Wealth, possessions
Power, control over others
Relationships, connections
Beauty, body image enhancement
Intelligence , qualifications, values, opinions
Achievements, success
Spititual progress
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20. 3. Craving
for Non
Existence
– vibhava
tanha
To avoid, block out and annihilate our painful
experiences ‘’I don’t like this, I hate this, I don’t want
this’’
• Drugs and addictions to avoid, block out pain
• Self harm to release pain, anger, boredom, frustration
• Avoidance in anxiety disorders, ocd, ptsd etc
• Emotional avoidance of guilt and shame
• Dissociation and depersonalization
• Self hatred & Suicide
Craving : strong like and desire to get X, Y &Z
Aversion: strong dislike and desire to get rid of X, Y& Z
Craving and Aversion are 2 sides of the same coin
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21. 3rd Noble truth : Cessation of Dukkha
( nirodha)
• If the cause is eradicated, there will be no effect.
• If the cause is transformed, outcome will be different
‘’It is the complete stopping of Tanha ( craving) , so that no passion
remains, leaving it, being released from it, giving no place to it.’’
‘’It is the complete separation from, and destruction of this very
craving, its forsaking, renunciation. The liberation therefrom, and non
attachment there to’’
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22. 4th Noble Truth : the eight fold path
If we have the knowledge, skills and willingness to practice, we can overcome dukkha.
The way is the noble eightfold path
• Right* understanding
• Right intent
• Right effort
• Right mindfulness
• Right concentration
• Right speech
• Right action
• Right livelihood
(*Right, Perfected, Wholesome, Wise, Noble, Harmonious, Skillful, Balanced)
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23. If craving is the immediate cause,
what are the distant causes ?
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24. Root cause of
craving :
Ignorance
Ignorance of Four Noble truths
( sorrow, arising, cessation, the way)
Ignorance about 3 marks of existence
Ignorance of Dependant Origination
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25. Distal cause of craving : Ignorance
1. Ignorance of Four Noble truths
2. Ignorance about 3 marks of existence
3. Ignorance of Dependant Origination
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26. 3 Marks of existence
1. Impermanence ( anicca, anitya) ~ Unstable~ Unpredictable
2. Non Self ( anatta, anatman)~
3. Suffering / Sorrow ( Dukkha)
Suffering = Poor understanding of self +/-
Poor understanding of the world
We suffer when we try to hold onto impermanent phenomena and/or
wrong notion of self.
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27. Four distortions of perception
1. Sensing no change in the changing
2. Sensing pleasure in suffering
3. Assuming ‘self’ where there is no self
4. Seeing unlovely as lovely
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28. Reflecting on Gross Impermanence
• What has changed in your life in past 10 years
• What has changed in your life in past 5 years
• What has changed in your life in the past one year
• Construct a life line with positive and negative events
• Construct a 3 generation genogram
• Reflect on losses, deaths, births , changes in relationships
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29. Reflect on Subtle Impermanence
• How have you changed as an individual ?
• in your body ?
• In your beliefs ?
• In your likes and dislikes?
• In your emotional responses to the same?
• When was the last time you thought about ageing, illness and death?
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30. Dalai Lama reflecting on Impermanence
( How to see yourself as you really are , Dalai Lama (2006)
• it is certain that I will die, death cant be avoided
• I should practice now to reduce my attachment to passing fancies
• My mind, body, possessions and life are impermanent, because they
are produced by causes and conditions.
• The very conditions, that produced my mind, body. possessions and
life also makes them disintegrate moment by moment
• By mistaking what disintegrates moment to moment for something
constant, I bring pain upon myself
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31. Second mark
of Existence
Not Self
( Anatta-
Anatman)
Wrong notion of self
Phenomenal personality is in constant state of
flux- it is a dynamic, fluid process rather than a
rigid static permanent structure.
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32. Conditioned/ Compounded Self
Conditioned nature of existence-
1. things do exist, but they exist dependent upon other things,
2. they exist only for a limited period of time
Buddha’s last words about dying
All compounded things are subject to change, they do not last, strive
diligently for your salvation !
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33. ‘’non-self’’ as interdependent self
• Nagasena’s chariot analogy : self as multicomponent ( coming
together of various components wheels, pole, yoke, spokes, frame ,
conventionally named as a chariot ) = Empty of independent
essence
Flame analogy of continuity ( identity as a process)
• the flame comes to being because of different conditions
• the flame at the start, middle and end : the flame is not the same, but
not entirely different either
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34. Conditional origin of fire
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35. Illusion of Self
Delusion of Self
• Self as a story fabricator, narrator
( e.g confabulation in Korsakoff disorder)
• Self as a discrepancy monitor
( internal commentator; ‘you should…’)
• Self as a malware ghost program
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37. Five Aggregates ( Skandha) of Person;
but there is no soul/ essence.
1. Living body ( rupa) that makes sensory contact (sparsha, phassa)
2. Feeling tone ( vedana): pleasant, unpleasant or neutral
3. Perception( samjna) that puts a label on things experienced
4. Formations( samskara) cognitive- volitional base, storying, intentions
5. Consciousness ( vinjana) Awareness
There is no cartesian split between body and mind. The components act
interdependendly , but does not have ‘’master self’’, like a programmed
driverless car. ‘’I’’ think, but that does not mean I exist, ‘’ I’’ feel that does
not mean I exist. You exist as a temporary combination, subject to change
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38. Self as a process
situation : ‘’I ‘’see a friend and decide to greet him
First, there is the physical being (Rupa 1), with five sense organs
interacting with external world. This interaction generates basic
sensations ( Vedana 2), With perception (Samjna 3) the object
becomes recognisable as friend.
Thoughts, mental activities, intentions (Samskara 4) and awareness (
Vijnana 5) interact and greeting occurs
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39. "Thus, monks, any form, ... feeling, ... perception, ... fabrications, ...
consciousness whatsoever that is past, future, or present;
internal or external; blatant or subtle; common or sublime;
far or near: every consciousness is to be seen as it actually is
with right discernment as: 'This is not mine. This is not my self.
This is not what I am.'
"Seeing thus, the well-instructed disciple of the noble ones grows
disenchanted with form, disenchanted with feeling, disenchanted
with perception, disenchanted with fabrications, disenchanted
with consciousness. Disenchanted, he becomes dispassionate.
Through dispassion, he is fully released. With full release,
there is the knowledge, 'Fully released.' He discerns that
'Birth is ended, the holy life fulfilled, the task done.
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40. Challenging the Illusion of Independent self
cognitive humanistic therapy : Richard Nelson Jones
• What do you think is the contribution of each of the following causes and
conditions in the ‘ construction of your self’
• Biology, genetic inheritance
• Family of origin
• Formal education
• Friendships across life span
• Groups you were part of
• Significant events in your life
• Culture, race, sexual identity
• What are the dangers of not recognizing the interdependence of ones ‘
self’
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41. Third Mark of
Existence:
Dukkha
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42. Dependent Origination
• All things are inter related and interdependent
• All things exist in relation to each other
• All things exist dependent on determinants
• All things have no enduring existence
Reference : Dependent Origination by PA Payutto
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43. Comparison with
Systemic Family Therapy
• Circular causality
• Systemic formulation
• Interactions
• Patterns of interactions
• Deconstructing identities
• Processes
• Positioning theory
• Social constructionism
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44. Simplified Model : Binge Drinking
Past influence &
Poor Insight
Senses & Contact
Feeling
Craving Clinging
suffering begins & ends
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45. 26/06/2021 P J SAJU 45

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47. Contemplating Selflessness & Emptiness
things are existent, not existent, both, neither
‘There is case where one is tormented when something permanent within
oneself is not found’ ( Buddha) ; ‘This idea that I may not be, I may not have
is frightening to the uninstructed worldling’ ( Buddha )
‘’In these practices, if you do not rely on your lama’s personal instruction,
but meditate as you please, this is a great source of delusion, and since these
practices can not be understood through written word alone, I will not
elaborate upon them here’’ ( Parting from the four attachments by
Gorampa, Sonam Senge 1429-1489)
‘’But still I cannot claim full understanding of emptiness.’’
( How to see yourself as you really are , Dalai Lama (2006)
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48. Paean of Joy:
Buddha’s first words after enlightenment
Oh housebuilder ( craving), thou are seen,
thou shall not built no house (self) for me again
All thy rafters ( defilements) are broken
the ridgepole ( ignorance) is shattered
The mind attains unconditioned
Achieved is the end of craving !
Dhammapada verse 153, 154
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49. Break
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51. Dhammapada for Cognitive Therapists 1
From X* arises grief,
From X* arises fear.
To one who is free from X* , there is no grief,
How then, there can be fear?
(X* = distorted desire, affection, pleasure seeking , attachment ,
lustfulness verse 212- 216)
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52. Dhammapada for Cognitive Therapists 2
Let the wise man guard his thought, which is difficult to perceive,
which is extremely subtle, which wanders at will. Thought which is well
guarded is the bearer of happiness ( verse 36)
You yourself must strive, the blessed ones are ( only) preachers.
Those who enter the path and practice meditation are released from
the bondage of Mara*( Demon, Death, Sin) -verse 276.
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53. Three Poisons : Greed , Hate and Delusion
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54. Curbing Greed and Craving
cognitive humanistic therapy : Richard Nelson Jones
• I must get what I want now
• I must always be happy, loved, successful
• Others must see how successful I am
• I must be better than my peers
• I must have prestige and success
• ------------------------------------------------
1. Reality ( truth) : Do I really need it, when is enough is enough
2. Fears : What do I really fear? losing love , respect, fear of destitution, being inferior)
3. Consequences: Where will this take me, effect on self, friends and relationships
4. Intent :What is the right thing do?
5. Action: How do I make a start ?
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55. Overcoming Anger , Aversion and Hatred-
RAGE model – True Strength by Russel Kolts
Recognise the situation, thoughts and feelings that provoked anger
Reduce arousal by soothing exercises, shifting attention
Refrain from engaging habitual anger behaviour
Acknowledge your threat system is activated now
Accept and endure this activation, even if difficult
Give yourself permission to experience, without judging
Generate compassionate alternative responses
Endure the discomfort of change
Enact compassionate alternative behaviour
Experience your compassion in action
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56. Overcoming Ignorance by Therapy
• Reflection on selflessness, conditional origin ( Behaviour Therapy)
• Reflecting on process/ mindfulness ( MBCT)
• Learning from consequences of action ( chain analysis in DBT)
• Reaffirming life values ( ACT)
• Radical Acceptance ( DBT)
• Self Compassion ( compassionate mind, Christine Neff)
• Compassion for others ( Paul Gilbert. CFT )
• Equanimity / Serenity ( Existential therapies)
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57. Two Arrows
P
J
SAJU
1. Pain
2. Suffering
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58. Becoming aware of
suffering we create in our lives
Be gentle with the following questions, the object is not to give
yourself a hard time. It is to see suffering clearly, by sitting with the
pain
• What does my suffering look like
• How do I create more suffering in my life
• What have I gained from creating more suffering in my life
• What has creating more suffering in my life cost me?
• What do I need to do to lessen the suffering in my life
• Eight step recovery (2013) by Valerie Mason John &Paramabhandu Groves
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59. Usefulness of Dukkha
• Universal reality of Dukkha (normalisation)
• Transience of life motivates to make good use of life
• Right view, right understanding helps
• Universal suffering generates universal compassion
• Transformative power of sorrow and suffering
• Appreciate things as they are- get most out of the moment
• insight + remedial action lead to growth (Post traumatic growth)
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60. Middle way or Third way ?
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61. 5 options when faced with negative thoughts
Vitakkasaṇṭhāna Sutta
1. Replace the bad thought with a skilled thought
2. Reflect on the consequences", "ponder on the disadvantages" "examine
the dangers or "scrutinize the drawbacks" of such thoughts
3. Withdrawing attention: "should not attend“, "not give attention", "be
without attention and reflection", "pay no mind and pay no
attention", or even "forget" such thoughts.
4. “Stilling the thought-formation", "removal of the (thought) source of
those unskillful thoughts", "appeasing the whole intentional thought
process“
5. Using will power to "subdue and beat down the (evil) mind by the (good)
mind", ’just as one man may do physical violence to another man’.
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62. Noble Eightfold Path:
a comprehensive plan
Right Understanding
Right Intent
Right effort
Right mindfulness
Right concentration
Right Speech
Right Action
Right Livelihood
26/06/2021 P J SAJU 62

63. Eightfold path in the Clinic
• Right/ Good understanding : we add to our suffering, we can learn to
reduce it , pain is inevitable, nature of self is change, we can change
• Right intent & effort: Aspirations vs Intentions vs Committed action,
are you ready, what stops you, how can you overcome hindrances
• Skilful / Right Speech : What is your purpose/ intent/ goal of
communication? Is it for connection and intimacy or negative criticism? is
his true, kind, necessary and helpful? It is wise to be silent sometimes.
• Right / Wise Action : explore intentions, motivations of your actions, is
this led by greed or hatred, altruism , values , good for all - Sarvodaya
• Harmonious/ Right livelihood: is your livelihood ethical, beneficial, non
harmful, non exploitative, consistent with your values
• Right / Good concentration, mindfulness : balance of calm and analytical
practice, focus on present, non judgemental acceptance, curiosity
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64. Visualizations :
• Body like a mountain – strong, firm and present
• Heart like an ocean- deep
• Mind like the sky, big, wide, open
• Self like earth, sky or water which can take a lot of neglect & abuse
• Breath like an anchor , let my thoughts be steady
• Safe place, Perfect nurturer who is compassionate
• Breathing in pain, breathing out kindness ( or vice versa)
• Breathing out light, soothing suffering of others
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65. Middle Way : Practice Safely
Samantha meditation / right concentration aims at calming mind
Vipassana ( insight) meditation : essential to experience moment to
moment changes in mood, thoughts and action tendencies ( deeper
realization of impermanence and selflessness. But could be de stabilizing for
vulnerable people, example the idea of no fixed self, changing self, or
dissolution and death.
Meditating about death and changes in body after death ( 10/ 40
meditation objects)are aimed at destroying self cherishment associated with
craving and impermanence. Use only with guidance for advanced
practitioners.
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66. Four foundations of mindfulness
• Mindfulness of body ( breathing, body scan, walking , daily activities)
• Mindfulness of feelings ( pleasant, unpleasant, neutral)
• Mindfulness of mental states ( name, origin, cessation)
• Mindfulness of thoughts (observe- label- let it go- observe)
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67. Mindfulness of thoughts
Label and Let it go
hindrance how it shows up
Craving I want a…./ I want another
I got to get/ have…/ I cant live without
I want a bigger/ better…
Ill will I hate it when….They are the problem.. I want them to change
sloth and torpor I don’t know/ I do not care/ it does not matter
restlessness and worry I am worried about…/
sceptical doubt what’s the point/ does anything matter? / its all hopeless
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69. Easily adaptable techniques
for practice
• Journal / Reflective writing
• Reflect on new experiences (e.g behavioural experiments )
• Non judgemental Reflections/ Socratic method
• Behavioural chain analysis
• Mindfulness in small doses ( 5 -10 minutes)
• Values, life goal exploration
• developing Inner strengths
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70. Cultivating Virtues ( Perfections)
How are you developing this now ?
Generosity
Patience
Concentration
Wisdom
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71. The journey
Self
preoccupation
Empty
False self
Selfless interest
in others
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72. Alfred Adler : Superiority or Social Interest
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73. Adler’s way : Social interest & Generosity
• The self bound individual forgets that self would be safeguarded
better and automatically the more he prepares for the welfare of
mankind, and that in this respect, no limits are set for him ( Adler
cited in Ansbacher & Ansbacher, 1956/ 1964)
• People who strive for success rather than personal
superiority maintain a sense of self, of course, but they see daily
problems from the view of society’s development rather than from a
strictly personal vantage point. Their sense of personal worth is tied
closely to their contributions to human society. Social progress is
more important to them than personal credit. (Adler, 1956)
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74. Compassion Focused Therapy (Paul Gilbert)
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75. 26/06/2021 P J SAJU 75

76. The Buddha Within
"inside a casting mold there is perfectly formed Buddha;
the ignorant see the filth of the mold but the wise know that the Buddha is within."
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77. Additional Slides
( time permitting )
Divine abodes
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79. 26/06/2021 P J SAJU 79

80. Developing
Four
Immeasurables
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81. 26/06/2021 P J SAJU 81

82. Change key words, as necessary in practice
May I be happy and free from suffering.
May I keep myself free from
enmity, afflictions, anxiety
and live in happiness and peace
• May I be able to make progress to be peaceful / joyful, loving,
• May I be safe, free from pain, harm, illness, danger
• May I be healthy and whole, healthy, healed
• May I be kind & peaceful with my suffering
• May I be free from all suffering
26/06/2021 P J SAJU 82

83. how to like your enemy ?
boundless heart by Alan Wallace
• Hostility you feel is often in response to a deed or pattern of behaviour. But then
you extend it and attach actions to the person. ‘’ this person is so insensitive ,
abusive!’’ (Watch out for generalizations, categorizations, labelling)
• Behaviour is temporary, it arises upon causes and conditions. Do not equate a
person with their afflictions. Causes and conditions can alter peoples qualities,
but we freeze them in time, then our hostility feels justified.
• Crucial issue is to separate not only behaviour, but even the disposition and
mental states from the person. Do people change> were you the same person
when you were 5, 10, 15 , 20 years .
• 20 years ago, this person was not your enemy, 20 years from now this person will
be just a memory for you, why should your mind be convoluted with suffering? It
is just causes and conditions that com together, and will pass in turn
26/06/2021 P J SAJU 83

84. Gratitude and Forgiveness
gratitude forgiveness
26/06/2021 P J SAJU 84

85. Equanimity:
evenminded
upeksha/
upekka
Curious
Calm
Clear minded
Open
Stable
Neutral
Interested
Affection
Fairness
Not hooked by:
Attachment,
Attraction,
Idealisation
Devaluation
Aversion,
Hatred ,
Indifference
26/06/2021 P J SAJU 85

86. Equanimity
for eight worldly preoccupations
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87. Equanimity: remember all is impermanent
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88. Meditation on Equanimity
May I be balanced and at peace
May I learn to see arising and passing of nature with equanimity and balance
May I bring compassion and equanimity to events in the world
May I find balance , equanimity and peace. (Kornfield 1993, p 331)
May we accept all things as they are
May we be undisturbed by comings and goings of events( Salzberg, 1995)
• extend to offer equanimity to others, relative, friend
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89. Embracing impermanence
to show us suffering can end
We change, situations change, cravings change, distress change
‘’This is a moment of craving
Craving is energy arising and ceasing
I don’t have to identify with this energy,
I don’t have to take action
I trust this sensation will pass’’
• Addction: urge surfing ; DBT: distress tolerance
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90. Skills from DBT
• Self-soothing techniques: smell, vision, breathing
• Relaxation
• The STOP skill, to stop yourself from engaging in impulsive behavior;
• Pros and cons
• Radical acceptance
• Distraction
• Improving the moment ( Imagery, Meaning, Prayer, Relaxation, One
thing in the moment, Vacation, and Encouragement
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91. a Humanist’s/ Healer’s vows
• I commit myself to disillusioning my mind ( right view)
• I commit myself to calming my mind
• I commit myself to curb greed and craving to be content
• I commit myself to curb anger and aversion to be patient
• I commit myself to goodwill/ lovingkindness
• I commit myself to compassion
• I commit myself to sympathetic joy to counter jealousy and envy
• I commit myself to equanimity to avoid collusion
• I commit myself to generosity to give my time and skills
• I commit myself to help others
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92. 1. References for Beginners in Buddhism
1. Buddhism in Ten by Alexander Simpkins and Annellen Simkins( 2003) Tuttle
2. Buddhism for Beginners Thubten Chodron, 2001, Snow Lion
3. What the Buddha taught Rahula Walpola ( 1957, 1967)
4. An introduction to Buddhist Psychology Padmasiri de Silva ( 1991, 1995)
5. Dhammapada Eknath Easwaran (1986)
6. Many ways to Nirvana by Dalai Lama
7. Is Meditation only for Buddhists Fabrice Midal (2017 )
8. Dependent Origination PA Payutto
9. Path of Purification –( Visuddhimagga) by Bikku Nanamouli ( 1956/ 2010)
Buddhist Publication Society Key reference Text for advanced students
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93. 2. Further reading - For Therapy
1. Cognitive Humanistic Therapy by Richard Nelson Jones ( 2004), Sage
2. Effortless Mindfulness by Lisa Dale Miller ( 2014) Routledge
3. Integrating CBT and third wave therapies by Fiona Kennedy & David
Pearson ( 2021) Routledge
4. Space in Mind Ed: J Crooke & D Fontana ( 1990) Element
5. Eight step recovery by Valerie Mason- John & Paramabhandu Groves
(2013) Windhorse
6. Mindfulness and acceptance in couple and family therapy Diane Gehart
( 2012) Springer
Reference
• New Horizons in Buddhist Psychology by MGT Kwee
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94. You, friends, strangers and enemies
• Do you like your self ?
• Do you focus on your deficits and weakness
• Do you compare yourself with others often
• Do you hate your self
• Are you kind to your self
• Are you kind to others
• Do you often feel jealous and envy
• Do you feel happy and satisfied when others win
• Do you judge others as good or bad often
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