I would like to start out this topic that Psychotheraphy in previous discussion maybe limiting the scope of Buddhism in its full extent. Apart from the discussion of the mind, karma, and how the aggregates/noxious trio affect our minds, I believe there are 3 part to the overall discussion of Buddhist Psychotherapy. 1. Physical damage to the mind, where it would be classified as unstable psychological mind. One that is medically termed madness. This would be beyond reproach in reasoning. One that is mad, cannot even be ordained. 2. A mind that is clouded by fetters, the one that is most extensively discussed. 3. A mind that is effected not by fetters, but by other beings. In simple, this is also discussed in the course notes, as god/planetary/asura/demon attacks. Within the lecture notes, these are not addressed by Buddhist, but rather astrologers, kapuva, kattadiya, yakedura. I believe this is not the case. Within the tipitaka, it is very clear that many topics, sections deals in this, and must be dealt as part of Buddhist psychotherapy. The best example is the Candima Sutta and the Suriya Sutta, where the Buddha's comments would compel Rahu to release both the sun and the moon. I believe this would lead to the discussion of "exorcism" which is also an important part of Buddhism which should be studied, practiced and administered as part of Buddhist Psychotherapy. I would like to hear your view on this, and maybe allow this to expand as part of the course. Regards, LC |
|||
 |
E-Learning Programs |
||||||
|
|||||||
|
|
exorcism and psychotherapy
------------
I believe this would lead to the discussion of "exorcism" which is also an important part of Buddhism which should be studied, practiced and administered as part of Buddhist Psychotherapy.
------------
In a 1985 documentary1, South Carolina psychiatrist Mike Lampkin relates how -in order to treat 'irrational' patients obsessed with fears of the supernatural- he pretends to be a witchdoctor. He uses harmless drugs to change the color of the patient's urine -and so forth- in order to convince them that he's a true healer, and they are now well.
It isn't just a matter of sweet words used to pitch a sale fast, either. Professionals involved have to know occult sciences rather well, and have to play their role in the minutest detail, thus going along with complex folklore: it goes well beyond the conventional definition of placebo as inert substance assumed under the guise of powerful drugs. The 'magic spots' of the human mind are not just a hot commodity for hoaxers, salesmen and carpet-baggers.
Sabbe puthujjana ummattaka
Hi LC,
Referring to the third suggetion you have raised, I would like to point out the following from the Roga Sutta:
"But apart from those whose cankers are destroyed, beings who say that they have been mentally healthy for even a moment are rare in the world."
And that sabbe puthujjana ummattaka (all worldlings are deranged) according to the Vissudhimagga.
Yes, para-psychological causes are listed as one of the reasons for mental illnesses; but according to the Buddhist analysis, mental illnesses are ultimately the result of mental defilements caused by the noxious trio of raga, dosa and moha. Even acariyas like the sotapanna, the sakadagami, the anagami and the arhat in the magga state are affected by these defilements, although on a much subtler level compared to the effect on the worldings. Only the arhat in the phala state and the Buddha are free of all fetters.
Kindest regards,
K S