How Zen Buddhism Philosophy Can Help Solve Any Problem in Practice

The reader can easily find information on what Zen Buddhism is and “what it is eaten with” on the Internet, as well as in serious publications, in particular, I recommend: D.T. Suzuki, The Basics of Zen Buddhism.

In the same article, we will talk in more detail about the mechanism of influence of the main technique of NON-Thinking on the human psyche.

Surprisingly, psychologists pay so little attention to such a powerful tool as Lack of Thought, detailed in Zen Buddhism. Perhaps this is due to the fact that any person who has mastered the technique of meditation is able to do without a psychologist. Are experts trite afraid of losing their jobs? However, this answer is unlikely. Because in order to understand the voiced “threat”, first you need to become a Buddhist ... As a rule, therapists are not interested in this area. The maximum that I could hear (or read) was: “Yes, I heard that .... No, I don’t know anything ... ”

Two communities - Buddhists and psychologists exist in parallel. Some absolutely do not intersect with others! These are different directions, the first is considered a religion (although it is not a pure religion in the full sense of the word), the other is science. The participants of the first, due to their high spiritual development, do not deny the second. But the second, it seems, in the study and healing of the human soul seriously recognize only their field.

However, it would be untrue to claim that there have been no attempts to synchronize Zen Buddhism and psychology in history. One of the most famous and eloquent interpreters of Zen - Daisetsu Taitaro Suizuki participated in conferences on psychology and psychotherapy. But, unfortunately, his deep understanding of Zen Buddhism and the desire to bring practical benefits in healing the human soul to representatives of the scientific community did not receive further serious development.

The only serious judgment on the part of the famous psychotherapist that was discovered was the opinion of Dr. Karl Gustav Jung on Zen Buddhism. Showing deep respect for the centuries-old religion of entire nations and for Daisets Taitaro Suzuki personally, the doctor, however, does not see the application of the knowledge of Zen Buddhism in psychology. He sharply separates "Western culture" and "Eastern perception." He considers this the main stumbling block on the path to combining scientific and practical knowledge from such different fields. However, a well-known psychotherapist does not deny some of the principles of the impact of meditation on the human psyche: “The unconscious is a combination of hidden psychic factors, and in itself it is not capable of manifestation. This is the "Total Exhibition" of potential nature. It states a general disposition from which consciousness draws fragments from time to time. If consciousness, as far as possible, is cleared of any content, it goes into a state of unconsciousness (at least a transitional state). This shift occurs in Zen due to the fact that the energy of consciousness is no longer directed towards content, but is transferred to the concept of emptiness or koan; because the latter must be stable, the flow of images also stops and the energy that supports the kinetics of consciousness is released. This energy goes into the unconscious and enhances its natural potential to a certain maximum. This increases the willingness of unconscious content to break into consciousness ... "

What did the doctor tell us? If we talk about deep problems that lie in the unconscious, then their solution is impossible without the stage of transition of the unconscious into the conscious. Usually a good psychotherapist helps us in this work. In a long consultative work, by observing the patient and by formulating the “right” questions, the specialist “pushes” the patient to understand the mechanisms that cause him suffering or any destructive feelings.

In such a work, the “success of an event” depends not only on the patient’s willingness to understand himself and overcome all painful feelings. One of the leading roles belongs to the specialist with whom the “patient” works. In cooperation, the patient - psychologist objectively there are several objective problems: the first - there are few real professionals. Second: they are expensive. Third: there is a certain natural resource limiter associated with a lack of time and not always convenient circumstances for consultations. Thus, on the way to gaining freedom from experience, working with even the best specialist has several insurmountable obstacles.

The specialist makes all judgments and assumptions based on observations of the person’s external behavior. Professional attentiveness combined with high quality knowledge can work wonders. But, no, even the most high-class specialist is not able to look inside the hero! Through this understanding, we come to the crucial difference between Zen Buddhism and psychotherapeutic work. And in it, I believe, lie the inexhaustible resources of each person in the matter of knowing oneself. Who except the hero himself can know with certainty what is happening inside himself?

And I have not yet begun to focus on such significant differences between Zen Buddhism and psychotherapeutic consultations as an endless resource of time (ideally, according to Zen Buddhism, meditate all the time, and meditation, as the reader already knows, is the path to self-knowledge), completely free events and the lack of dependence on the professionalism of a third-party specialist.

However, as we understand, meditation is not so simple. Firstly, in order to achieve any meaningful effects, you need to meditate endlessly. Secondly, you also have to learn to meditate all your life. That is, in independent work, you yourself need to become a specialist. But, how can one talk about such a “minus” as the need for independent work, if any interaction with one’s own feelings implies independence? A psychotherapist in personal work on himself is just a “guide” between you and your feelings. Zen Buddhism in this sense is a direct guide.

How did the author overcome his own deep problems through Zen Buddhism, and what were the results? It is impossible to answer in one sentence. The processes of awareness of all problems, their gradual passage (also through meditation) are lived throughout the entire series of books “People from the Cabinet” (there are seven parts in the book).

Zen Buddhism - How Does It Work?

Turn on associative thinking. The definition of this term can be easily found on the Internet. In practical work, associative thinking can be defined as “thinking with feelings”. Association deprives words of formal meaning. The association completely lacks logical thinking. Association is a feeling.

Why is it important to include this type of thinking? He is indispensable in working with the senses. With your own feelings you can only speak the language of sensations.

Where do we find associative thinking in the natural course of life? Of course in a dream! And it is not surprising how the reader has probably already heard, in a dream, our subconscious mind speaks to us. It communicates with images, pictures, associations. By the way, the ability to understand one’s associations can be easily applied in “solving” dreams.

But, back to the topic started. Our task is to try to feel the effect of the mechanism described in Zen Buddhism as much as possible. We are talking about the state of No - mind ... (but at the same time we remember that nothing is denied, it is literally about "turning off the mind").

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