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The Wise Heart: A Guide to the Universal Teachings of Buddhist Psychology (Anglais) Broché – 19 mai 2009

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Last year I joined with Zen Master Thich Nhat Hanh to co-lead a conference on mindfulness and psychotherapy at UCLA. As I stood at the podium looking over a crowd of almost two thousand people, I wondered what had drawn so many to this three-day gathering.

Was it the need to take a deep breath and find a wiser way to cope with the conflict, stress, fears, and exhaustion so common in modern life? Was it the longing for a psychology that included the spiritual dimension and the highest human potential in its vision of healing? Was it a hope to find simple ways to quiet the mind and open the heart?

I found that I had to speak personally and practically, as I do in this book. These conference participants wanted the same inspiration and support as the students who come to Spirit Rock Meditation Center near San Francisco.Those who enter our lightfilled meditation hall are not running away from life, but seeking a wise path through it.They each bring their personal problems and their genuine search for happiness. Often they carry a burden of concern for the world, with its continuing warfare and everdeepening environmental problems.They wonder what will be left for their children’s generation.They have heard about meditation and hope to find the joy and inner freedom that Buddhist teachings promise, along with a wiser way to care for the world.

Forty years ago, I arrived at a forest monastery in Thailand in search of my own happiness. A confused, lonely young man with a painful family history, I had graduated from Dartmouth College in Asian studies and asked the Peace Corps to send me to a Buddhist country. Looking back, I can see that I was trying to escape not only my family pain but also the materialism and suffering–so evident in the Vietnam War–of our culture at large.Working on rural health and medical teams in the provinces along the Mekong River, I heard about a meditation master, Ajahn Chah, who welcomed Western students. I was full of ideas and hopes that Buddhist teachings would help me, maybe even lead me to become enlightened. After months of visits to Ajahn Chah’s monastery, I took monk’s vows. Over the next three years I was introduced to the practices of mindfulness, generosity, loving-kindness, and integrity, which are at the heart of Buddhist training. That was the beginning of a lifetime journey with Buddhist teachings.

Like Spirit Rock today, the forest monastery received a stream of visitors. Every day, Ajahn Chah would sit on a wooden bench at the edge of a clearing and greet them all: local rice farmers and devout pilgrims, seekers and soldiers, young people, government ministers from the capital, and Western students.All brought their spiritual questions and conflicts, their sorrows, fears, and aspirations.

At one moment Ajahn Chah would be gently holding the head of a man whose young son had just died, at another laughing with a disillusioned shopkeeper at the arrogance of humanity. In the morning he might be teaching ethics to a semi-corrupt government official, in the afternoon offering a meditation on the nature of undying consciousness to a devout old nun.

Even among these total strangers, there was a remarkable atmosphere of safety and trust. All were held by the compassion of the master and the teachings that guided us together in the human journey of birth and death, joy and sorrow.We sat together as one human family.

Ajahn Chah and other Buddhist masters like him are practitioners of a living psychology: one of the oldest and most welldeveloped systems of healing and understanding on the face of the earth.This psychology makes no distinction between worldly and spiritual problems.To Ajahn Chah, anxiety, trauma, financial problems, physical difficulties, struggles with meditation, ethical dilemmas, and community conflict were all forms of suffering to be treated with the medicine of Buddhist teaching. He was able to respond to the wide range of human troubles and possibilities from his own deep meditation, and also from the vast array of skillful means passed down by his teachers. Sophisticated meditative disciplines, healing practices, cognitive and emotional trainings, conflict
resolution techniques–he used them all to awaken his visitors to their own qualities of integrity, equanimity, gratitude, and forgiveness.

The wisdom Ajahn Chah embodied as a healer also exists as an ancient written tradition, first set down as a record of the Buddha’s teachings and then expanded by more than a hundred generations of study, commentary, and practice.This written tradition is a great storehouse of wisdom, a profound exploration of the human mind, but it is not easily accessible to Westerners.

At this moment, a winter rainstorm is drenching my simple writer’s cabin in the woods above Spirit Rock.On my desk are classic texts from many of the major historic schools of Buddhism: the Comprehensive Manual of Abhidhamma, the eight-thousand-verse “large version” of the Heart Sutra, with its teachings on form and emptiness, and a Tibetan text on consciousness by Longchenpa.

Over time, I have learned to treasure these texts and know that they are filled with jewels of wisdom. Yet the Abhidhamma (or Abhidharma in Sanskrit), considered the masterwork of the early Theravada tradition and the ultimate compendium of Buddhist psychology, is also one of the most impenetrable books ever written. What are we to make of passages such as, “The inseparable material phenomena constitute the pure octad; leading to the dodecad of bodily intimation and the lightness triad; all as material groups originating from consciousness”? And the Heart Sutra, revered as a sacred text of Mahayana Buddhism in India, China, and Japan, can sound like a mixture of fantastical mythology and nearly indecipherable Zen puzzles. In the same way, for most readers, analyzing the biochemistry of a lifesaving drug might be as easy as deciphering some of Longchenpa’s teachings on self-existent empty primal cognition.

What we are all seeking is the experience that underlies these texts, which is rich and deep and joyfully free.When Laura arrives at Spirit Rock with her cancer diagnosis, or Sharon, the judge, comes to learn about forgiveness, each wants the pith, the heart understanding that illuminates these words. But how to find it? Like my teacher Ajahn Chah, I’ve tried to convey the essence of these texts as a living, immediate, and practical psychology. I have become part of a generation of Buddhist elders that includes Pema Chödrön, Sharon Salzberg, Joseph Goldstein, Thich Nhat Hanh, and others who have helped to introduce Buddhist teachings widely in the West. To do this while remaining true to our own roots,we have primarily focused on the core teachings, the essence of Buddhist wisdom that spans all traditions.Though this is a role different from that of more orthodox and scholarly Buddhists, it is central to bringing Buddhist teachings to a new culture. It has been a way of forging a non-sectarian and accessible approach to these remarkable teachings. This is what another of my teachers, Ajahn Buddhadasa, encouraged: not dividing the teachings into the schools of Theravada,Mahayana, or Vajrayana,but offering Buddhayana, the core living principles of awakening.

As a parallel to these essential Buddhist teachings, I also bring in important insights from our Western psychological tradition. My interest in Western psychology began after I returned from Asia and encountered problems that had not come up in the monastery.

I had difficulties with my girlfriend, with my family, with money and livelihood, with making my way as a young man in the world. I discovered that I could not use silent meditation alone to transform my problems.There was no shortcut, no spiritual bypass that could spare me from the work of integration and day-to-day embodiment of the principles I had learned in meditation.

To complement my Buddhist practice, I entered graduate school in psychology and sought out practice and training in a variety of therapeutic approaches: Reichian, analytic, Gestalt, psychodrama, Jungian. I became part of a growing dialogue between Eastern and Western psychology as I worked with innovative colleagues in the early years of Naropa Buddhist University and Esalen Institute and at meditation centers and professional conferences around the world. Gradually, this dialogue has become more fertile, more nuanced, more open-minded.Today there is widespread interest from clinicians of every school in a more positive, spiritual, and visionary approach to mental health. Many who work within the constraints of our insurance and medical system struggle with the limitations of our medical clinical approach.There is a palpable relief when I teach the perspective of nobility, of training in compassion, of non-religious ways to transform suffering and nurture our sacred connection to life.

The recent explosion of knowledge in neuropsychology has opened this dialogue still further.We can now peer into the brain to study the same central questions explored by the Buddha so many centuries ago. Neuroscientists are reporting remarkable data when studying meditation adepts, studies that corroborate the refined analysis of human potential described by Buddhist psychology. Because they are based on millennia of experimentation and observation, Buddhist principles and teachings are a good fit for the psychological science of the West.They are already contributing to our understanding of perception, stress, healing, emotion, psychotherapy, human potential, and consciousness itself.

I’ve learned through my own experience that the actual practice of psychology–both Eastern and Western–makes me more open, free, and strangely vulnerable to life. Instead of using the technical terms of the West, such as countertransference and cathexis, or the Eastern terms adverting consciousness and mutable intimating phenomenon, I find it helpful to speak of longing, hurt, anger, loving, hope, rejection, letting go, feeling close, self acceptance, independence, and inner freedom. In place of the word enlightenment, which is laden with so many ideas and misunderstandings, I have used the terms inner freedom and liberation to clearly express the full range of awakenings
available to us through Buddhist practice. I want the stories and awakenings of students and practitioners to help us trust our own profound capacity for kindness and wisdom. I want us to discover the power of the heart to hold all things–sorrow, loneliness, shame, desire, regret, frustration, happiness, and peace–and to find a deep trust that wherever we are and whatever we face, we can be free in their midst.

As a Western Buddhist teacher, I don’t sit outside on a bench like Ajahn Chah, but I do meet with students and seekers often. I usually work with those who are attending classes or on residential retreats, where students come to meditate for periods of three days up to three months.These retreats offer daily teachings and meditation instruction, a schedule of group practice periods, and long hours of silence. Every other day, students meet individually with a teacher. These individual sessions, or interviews, are short–fifteen or twenty minutes.

When a student comes for an interview,we sit together quietly for a few moments.Then I ask them about their experience at the retreat and how they are working with it. From this, a deep conversation can unfold. Sometimes I simply try to witness their practice with compassion; at other times I offer advice. Often we enter into a present-time investigation of the student’s own body and mind, as the Buddha regularly did with those who came to see him.

In the course of these pages you will see more fully how I and other teachers do this work. And you will get a feeling for how we can actually apply this vast and compassionate psychology in our lives today.

If you are a clinician or mental health professional, Buddhist psychology will present you with provocative new understandings and possibilities. It may inform or transform the way you work. If you are new to Buddhist teachings and meditation has seemed foreign to you, you will learn that meditation is quite natural. Simply directing your attention in a careful, considered way is the beginning.

You are doing a form of meditative contemplation as you read and consider this book. If you are someone more experienced in Buddhist practice, I hope to challenge you with entirely new ways of envisioning and practicing the path of awakening.

In approaching this dialogue, I’d like to underscore a point the Dalai Lama has made repeatedly: “Buddhist teachings are not a religion, they are a science of mind.” This does not deny the fact that for many people around the world Buddhism has also come to function as a religion. Like most religions, it offers its followers a rich tradition of devotional practices, communal rituals, and sacred stories.

But this is not the origin of Buddhism or its core.The Buddha was a human being, not a god, and what he offered his followers were experiential teachings and practices, a revolutionary way to understand and release suffering. From his own inner experiments, he discovered a systematic and remarkable set of trainings to bring about happiness and fulfill the highest levels of human development.

Today, it is this path of practice and liberation that draws most Western students to Buddhism.

The teachings in this book are a compelling challenge to much of Western psychology and to the materialism, cynicism, and despair found in Western culture as well. From the first pages they outline a radical and positive approach to psychology and to human life. Starting with nobility and compassion, Part I explains the Buddhist vision of mental health and consciousness. Part II details healing and awakening through the practices of mindfulness. Part III is devoted to the transformation of unhealthy emotions. Part IV outlines a broad range of Buddhist psychological tools, from the power of concentration and visualization to sophisticated cognitive trainings and transformative social practices. Part V explores the highest possibilities of development, extreme mental well-being, and liberation.

At the end of most chapters, I have suggested specific Buddhist practices for you to try. Think of these as experiments to explore with an open mind. If you don’t have time to undertake all of them, trust your intuition and begin with the practices that you feel will best serve your heart. If you give yourself to them for a period of time, you will find that they transform your perspective and your way of being in the world.

It is an urgent task for the psychology of our time to understand and foster the highest possibilities of human development. The suffering and happiness in our world, both individual and collective, depend on our consciousness.We have to find a wiser way to live.The good news is that it is eminently possible to do so. In this book I offer the visionary and universal perspectives of Buddhism for the healing of our hearts, the freeing of our minds, and the benefit of all beings.

From the Hardcover edition.

Revue de presse

“I love this gentle, brilliant, and incisive book. I read it slowly, with amazement at its richness and wisdom, relief at feeling so understood, pleasure in Kornfield’s beautiful writing and sweet humor, and gratitude that such understanding has been expressed in the written word. This Wise Heart changed me.” —Anne Lamott, author of Traveling Mercies and Grace (Eventually)

“What an extraordinary mind is Jack Kornfield’s. Curious by nature and brightly shining from birth, tempered by suffering, both personal and worldly, it guides us, in this profound and useful book, on a journey of consciousness unfamiliar to most of us born in the West. The Wise Heart is one of those books, more than a book, more like a companion, that encourages our bravery to meet whatever confronts us in life with a caring and tranquil heart. It is a transformative gift from one of the great spiritual teachers of our time.”—Alice Walker, author of The Color Purple

The Wise Heart is Jack Kornfield at his most wonderful and illuminating. He brings to life a way to understand and cultivate mindfulness, compassion, lovingkindness and true wisdom that penetrates to the core of what liberation is all about.”—Jon Kabat-Zinn, author of Coming to Our Senses and Arriving at Your Own Door

The Wise Heart offers more than remedies—it points the way to a life of flourishing.”—Daniel Goleman, author of Emotional Intelligence and Social Intelligence

"This masterpiece of a dedicated life’s work unveils the principles of an ancient ‘science of mind’ that are woven seamlessly into a wondrous map of the human heart—one that is astonishingly consistent with the discoveries of modern neuroscience.”—Daniel Siegel, M.D., author of The Developing Mind and The Mindful Brain

"Warm, funny, moving, and tremendously inspiring, The Wise Heart brings Buddhist psychology to life. Reading it is, in itself, a transformational experience.” —Mark Epstein, M.D., author of Thoughts without a Thinker and Psychotherapy without the Self

“Jack Kornfield harvests a lifetime of experiences to create a masterful, clear, and moving picture of the human mind and heart, a picture whose hopeful healing power I find astounding.”—Norman Fischer, former abbot, San Francisco Zen Center; author of Sailing Home: Using the Wisdom of Homer's Odyssey to Navigate Your Spiritual Journey

“Through clear teaching and wonderful storytelling, Jack Kornfield inspires us to realize and embody the love, presence and freedom that is our very essence.”—Tara Brach, author of Radical Acceptance

"One of today's most compeling and inspiring guides to spiritual growth."—Science of Mind

“His best book yet…. Kornfield comes across as the therapist you wish you’d had…. Provides convincing and illustrative anecdotes and stories, and reaches into world traditions and literature as well as contemporary scientific research.”—Publishers Weekly, starred review

From the Hardcover edition.

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Amazon.com: 164 commentaires
609 internautes sur 669 ont trouvé ce commentaire utile 
A different perspective... 15 juin 2009
Par EinLA - Publié sur Amazon.com
Format: Broché
I see that there are something like 32 reviews of this book, each one giving it 5 stars. It is a very nice book. A reasonable introduction to Buddhism for many people, an invitation to practice and learn. But let us have a slightly deeper look, OK? IMHO. For me, a relatively intense (in terms of time on retreats, reading material, study and daily practice) Buddhist practitioner of about 9 years, this books skims the surface. It skims a wide and useful surface and this can be quite a good thing in terms of a place to start. I acknowledge that it is very difficult to find good introductory texts, places to start. I will recommend this book to friends - BUT. There is also something a bit trite and monotonous about the structure of the book - for example: Introduce a concept, enlarge and expound a bit and then tell the story of Aleesha, James, Mitch, Kyle, on and on (no disrespect to these people or to those whose true experience contributed to these little blurb/stories). Jack gives them a practice or two "I encourage her to continually ground herself in her body" and then, magically, everything unfolds and soon they are crying or dancing or laughing or reconciling, recognizing their early childhood abuse, volunteering at literacy programs for immigrants, and so forth. It is too cookbook, too simplistic, slightly melodramatic and, unfair. Unfair because, while we can have many wonderful periods of clarity, healing, insight, etc. in our practice, it takes a lot of time for these things to unfold, a lot of right-effort and tremendous patience - many, many, many, many breaths! And typically this unfolding is very gradual, over years of practice. That is one thing I object to - the cure-all nature of the stories, the unreasonable expectations these may create - the way in which deep and complex psychological issues are, it seems, so easily resolved. It is certainly good to offer hope to people who are suffering, but I question the ultimate value of this slightly feel good approach. It may take us a lifetime of regular practice to have the kinds of healing experiences that seem to unfold seemingly regularly in a matter of weeks under Jack's guidance.

In the book I think there is a lot of valuable, although relatively basic, practice advice/instruction and suggestions, and many gentle invitations to open up to our present experience in a compassionate way. This is very helpful and I commend the author for this. I think the book suffers from a lack of editing and a certain monotony to the presentation of the material. Way too many "real life" stories actually winds up making them feel trite [to me], rather than providing a useful way for the reader [again, just little old me] to identify with the practical use of the material.

One other gripe. I think there is a bit of an over dependence on quotations. I think the author is seeking to be very inclusive in his selection of writers and I commend that. But, some of these are little snippets that are kind of throwaways which don't deeply add to the explanation of the material. Not a big deal. However, I do find it bothersome that many are not referenced. For example I really liked the short quotation of Lama Yeshe on page 126. I would like to read more about his experience of being hospitalized for heart failure. But there is no reference for this quote, either as a footnote, in the "Permissions" section or in the "Related Readings" section. Sorry to put it this way, but this is simply a bit lame, a bit lazy.

I also find it odd that the author frequently references Thich Nhat Hanh, either directly or indirectly, and yet does not include any of his readily available books in the Related Readings section. Nor does he mention any of Pema Chodron's titles despite quoting her in the text. As this is clearly an introductory book to Buddhist practice I would expect to see some helpful reading suggestions - from different traditions - for newer practitioners.

In summary, there are other good books which cover this material, for example those of Thich Nhat Hanh ("Transformation and Healing", "The Miracle of Mindfulness", "Anger", "Teachings on Love", etc.), or the excellent books by Henepola Gunaratana - which have served many practitioners, both novice and experienced alike, in a more concise, yet thorough and accessible style. Also, Nyanaponika Thera, "The Heart of Buddhist Meditation", or the classic pamphlets of Mahasi Sayadaw, very affordable and readily available on the Pariyatti website. Within the Ajahn Chah (with whom Jack practiced) lineage, "Finding the Missing Peace" by Ajahn Amaro, or "Meditation, A Way of Awakening" by Ajahn Sucitto, both available as ebooks on [...] Finally, I would highly recommend "The Mind and the Way" which is a compendium of teachings by Ajahn Sumedho, organized as a very rich introduction to Buddhist practice, from Wisdom Publishing, or anything by him - particularly the small book on The Four Noble Truths and "Mindfulness the Path to the Deathless".

No reason not to buy and enjoy this book if you are so inclined, but every single review up to mine has been 5 stars - so I wanted to offer a slightly different perspective. I hope it has some value for you.
152 internautes sur 172 ont trouvé ce commentaire utile 
Timeless wisdom made accessible 1 mai 2008
Par Robert Feraru - Publié sur Amazon.com
Format: Relié
This wonderful book makes the timeless teachings of Buddhist psychology explicable and accessible to all.
With explanations and exercises that are not culture specific and with a healthy helping of Jack's great stories that further illuminate the psychological wisdom of the Buddha, this book opens the deep understandings of Buddhist thought for all to use for their own benefit and for the benefit of all beings.

As the Dalai Lama says, "Buddhism isn't a religion. It is a science of mind"

and IMHO, a science of mind that can help bring healing to our own lives and to our wounded world.
91 internautes sur 102 ont trouvé ce commentaire utile 
Count on Jack Kornfield for Balanced Wisdom & A Couple Recommendations Along Those Lines 9 mai 2008
Par Much Prefer Print to eBooks - Publié sur Amazon.com
Format: Relié
There's an irony that at times Buddhists can become stuck in ideology, clinging to their ideas of what they believe the Buddha intended as THE right way. Jack Kornfield avoids this. He has the soft touch, open heart and discerning wisdom that comes from his own struggles and decades of meditation, practicing therapy, and teaching. He knows there is no such thing as a formula for happiness. Kornfield generously quotes from a wide range of thinkers, mystics and disciplines, knowing Buddhists don't have a lock on insight.

Still, Kornfield is steeped in and dedicated to Buddhist practices; his goal is to transmit what may at times be difficult to discern insights from Buddhist psychology to a wide audience. As he writes:

"At this moment, a winter rainstorm is drenching my simple writer's cabin in the woods above Spirit Rock.On my desk are classic texts from many of the major historic schools of Buddhism: the Comprehensive Manual of Abhidhamma, the eight-thousand-verse "large version" of the Heart Sutra, with its teachings on form and emptiness, and a Tibetan text on consciousness by Longchenpa.

Over time, I have learned to treasure these texts and know that they are filled with jewels of wisdom. Yet the Abhidhamma (or Abhidharma in Sanskrit), considered the masterwork of the early Theravada tradition and the ultimate compendium of Buddhist psychology, is also one of the most impenetrable books ever written. What are we to make of passages such as, "The inseparable material phenomena constitute the pure octad; leading to the dodecad of bodily intimation and the lightness triad; all as material groups originating from consciousness"? And the Heart Sutra, revered as a sacred text of Mahayana Buddhism in India, China, and Japan, can sound like a mixture of fantastical mythology and nearly indecipherable Zen puzzles. In the same way, for most readers, analyzing the biochemistry of a lifesaving drug might be as easy as deciphering some of Longchenpa's teachings on self-existent empty primal cognition."

Happily, Kornfield succeeds at making the translation from traditional Buddhist texts accessible to everyone--from clinicians to those new to Buddhism. For those who are familiar with his previous books, they won't find this surprising.
44 internautes sur 47 ont trouvé ce commentaire utile 
26 Gems of Psychotherapeutic Wisdom 10 juin 2008
Par Bob Sergeant - Publié sur Amazon.com
Format: Relié
Jack Kornfield richly expounds on 26 principles of Buddhist psychology.

The first of these is: "See the inner nobility and beauty of all human beings" and the 26th being: "A peaceful heart gives birth to love. When love meets suffering it turns to compassion. When love meets suffering it turns to joy."

Jack Kornfield provides the reader with a philosophical discussion of each principle and the basis of it in the Buddha's teachings. These principle are demonstrated with numerous cases from Jack Kornfield's many years of practice. Several of these are followed by practices and practical exercises, such as loving-kindness meditations.

Buddhist teachings, which as the Dalai Lama describes as "a science of mind", have had a profound influence on modern cognitive behavioral psychotherapy. Neuroscience and evidence-based research increasingly validates the efficacy of Buddhist practices, such as mindfulness and forgiveness for mental health, happiness and well-being. This accessible guidebook will be of interest to any one who is interested not only in self-help, or clinical psychotherapy, but in better understanding the rich Buddhist traditions and ideas behind them.
117 internautes sur 139 ont trouvé ce commentaire utile 
Not His Best Book 10 octobre 2008
Par Carl Strasen - Publié sur Amazon.com
Format: Relié
I was disappointed and irked by The Wise Heart. My low rating comes from three sources: (1) Format (2) Content and (3) Peeves. My critical comments and poor rating come with hesitation because I have a a sincere appreciation of Jack Kornfield's work. I hope this book will be re-written.

(1) Format. I have been fortunate to attend many Monday nights of Jack's dharma talks at Spirit Rock, and his powers as a presenter are unmatched. Unfortunately, the formula in this book fails to deliver the sub- title's promise "A Guide to the Universal Teachings of Buddhist Psychology." The sections start with several quotes, next a vague notion ("So does mindfulness open us to that which is unseen in our experience" p. 97) followed by an intense story with a happy ending ("With mindfulness Peter found relief" p. 98) and ending up with a sweeping generality ("Since 1980 nearly a thousand scientific papers have documented the effectiveness of mindfulness, often studying Western trainings that are based on a Buddhist approach." p. 99). The therapy stories are too numerous, I come away from this book completely befuddled.

(2) Content. The notion of inner radiance or beauty as each human's intrinsic nature isn't an idea that is accepted by many followers of Theraveda or Zen Buddhism. I am finding that once you read the original texts not Western commentary, the Buddha is circumspect about settling any metaphysical debates, in Nikaya's translation of the Middle Length Discourses of the Buddha in the Aggivacchagotta Sutta on p. 590 for example, the Buddha refuses to settle a long sting of metaphysical debates in his discussion with the wanderer Vacchagotta. The 26 principles throughout the book are internally contradictory, and not universally accepted by Buddhists.

(3) Peeves. Authors that provide "early praise" for this book on the back cover have most of their books listed in the Related Documents section. Perhaps it isn't quid pro quo, but I find it really irritating to have the extraordinary claim that "Two thousand years before Freud and Jung's probed the unconscious, Buddhist psychology taught about the unconscious foundation of human behavior" on pg. 151 without providing the title and translating author of the book containing the Fifty Verses on the Nature of Unconscious in the in the Related Documents section. This book has hundreds of quotes, and there are no footnotes to check how the quotes mold the content. You can't check whether the quotes are taken out of context, or if the quote comes from a early inaccurate translation. Also, there are well intentioned but sloppy stereotypes, for example, the dubious stereotype "This is evident in the healthy, caring bond between parents and children in Buddhist countries." p. 187. Or, what I find most irritating of all, what I can only describe as sophistry via oxymoron baiting: this is the use of objective terms to modify subjective experiences to further the current self-help fad promoting Buddhism as a scientific not religious activity. So, we have the "technology of visualization" p. 277 "science of mind" p.xi, and "particle-like aspect of consciousness" p.39.
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