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Yoga and Psychology and Psychotherapy - Centre for Yoga Studies

159 Pages · 2006 · 555 KB · English

  • Yoga and Psychology and Psychotherapy - Centre for Yoga Studies


    Yoga and



    Psychology and Psychotherapy



























    Compiled by: Trisha Lamb



    Last Revised: April 27, 2006





    © 2004 by International Association of Yoga Therapists (IAYT)








    International Association of Yoga Therapists


    P.O. Box 2513 • Prescott • AZ 86302 • Phone: 928-541-0004


    E-mail: mail@iayt.org • URL: www.iayt.org



    The contents of this bibliography do not provide medical advice and should not be so interpreted. Before beginning any


    exercise program, see your physician for clearance. “How is the field of psychotherapy to become progressively more informed by the infinite wisdom


    of spirit? It will happen through individuals who allow their own lives to be transformed—their


    own inner source of knowing to be awakened and expressed.”



    —Yogi Amrit Desai




    NOTE: See also the “Counseling” bibliography. For eating disorders, please see the “Eating Disorders”


    bibliography, and for PTSD, please see the “PTSD” bibliography.



    Books and Dissertations



    Abegg, Emil. Indishche Psychologie. Zürich: Rascher, 1945. [In German.]



    Abhedananda, Swami. The Yoga Psychology. Calcutta: Ramakrishna Vedanta Math, 1960,


    1983.



    “This volume comprises lectures delivered by Swami Abhedananda before a[n] . . . audience in


    America on the subject of [the] Yoga-Sutras of Rishi Patanjali in a systematic and scientific


    manner.



    “The Yoga Psychology discloses the secret of bringing under control the disturbing modifications


    of mind, and thus helps one to concentrate and meditate upon the transcendental Atman, which is


    the fountainhead of knowledge, intelligence, and bliss.



    “These lectures constitute the contents of this memorial volume, with copious references and


    glossaries of Vyasa and Vachaspati Misra.”



    ___________. True Psychology. Calcutta: Ramakrishna Vedanta Math, 1982.



    “Modern Psychology does not [address] ‘a science of the soul.’ True Psychology, on the other


    hand, is that science which consists of the systematization and classification of truths relating to


    the soul or that self-conscious entity which thinks, feels and knows.”



    Agnello, Nicolò. Yoga e Psicanalisi. Faenza: Faenza Editrice, 1978. [In Italian.]



    Ajaya, Swami. Yoga Psychology: A Practical Guide to Meditation. Honesdale, Penn.: The


    Himalayan International Institute, 1976.



    ___________. Psychotherapy East and West: A Unifying Paradigm. Glenview, Ill.: Himalayan


    Institute, 1976, 1983.



    ___________, ed. Meditational Therapy. Glenview, Ill.: Himalayan Institute, 1977.



    Akhilananda, Swami. Hindu Psychology: Its Meaning for the West. New York: Harper &


    Brothers, 1946/London: Routledge and Kegan Paul, 1965.



    ___________. Mental Health and Hindu Psychology. London: George Allen and Unwin, 1952.



    Akishige, Yoshiharu., ed. Psychological Studies on Zen. Tokyo: Zen Institute of Komazawa


    University, 1977.


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    Anandamurti, Shrii Shrii. Yoga Psychology. 3d ed. Calcutta, India: Ananda Marga Publications,


    1998.



    Andresen, Jensine, and Robert K. C. Forman, eds. Cognitive Models and Spiritual Maps:


    Interdisciplinary Explorations of Religious Experience. Thorverton, England: Imprint Academic,


    2000.



    Contents: Meditation Meets Behavioural Medicine: The Story of Experimental Research on


    Meditation; A Functional Approach to Mysticism; The Epistemology and Technologies of


    Shamanic States of Consciousness; Critical Reflections on Christic Visions; Waves, Streams,


    States and Self: Further Considerations for an Integral Theory of Consciousness; The Promise of


    Integralism: A Critical Appreciation of Ken Wilber’s Integral Psychology; Consciousness


    Evolves When Self Dissolves; On the Relationship Between Cognitive Models and Spiritual


    Maps: Evidence from Hebrew Language Mysticism; The Neuropsychology of Religious and


    Spritual Experience; The Rhetoric of Experience and the Study of Religion



    Aronson, Harvey. Buddhist Practice on Western Ground: Reconciling Eastern Ideals and


    Western Psychology. Boston: Shambhala, 2004.



    From a review by Jeffrey Miller, The Korea Times, 13 May 2005: “As a long-time Buddhist


    practitioner and professor, Aronson possesses a deep personal knowledge of how the practice is


    used, and sometimes misused, by Westerners. Aronson captures this by providing a very


    interesting and illuminating cross-cultural perspective, by picking up both the strengths and


    weaknesses of Buddhism as well as how it has been both transplanted and translated from Asia to


    the West. Realizing the value of both Buddhist philosophy and meditation, Aronson offers


    readers a unique and invaluable perspective on the way Buddhist teachings are recruited to one's


    individual neuroses or how these teachings can be integrated into one's daily life.



    “He presents a constructive and practical assessment of common conflicts experienced by


    Westerners who might have looked to Eastern spiritual traditions for guidance and support, only


    to find themselves more confused or even disappointed. He illustrates the fundamental vision of


    Buddhism as well as a cross-cultural and psychological reflection that is respective of both


    cultures. At the same time, he raises important questions and provides helpful insights about some


    of the pitfalls that can occur when Eastern and Western cultures come together.



    “He limits his focus to four central themes in Buddhist teachings—self, anger, love, and


    attachment—which have different interpretations and psychological correlates in Western


    thought. He closely examines the cultural differences inherent in each of these central Buddhist


    teachings and shows among other things how individuals can tap into the spiritual development if


    they can reconcile the cultural differences. For example, he discusses Western culture's emphasis


    on individuality versus the Asian emphasis on interdependence and fulfillment of duties, and the


    Buddhist teachings on no-self or egolessness. His thorough and insightful investigation of these


    differences provides readers with a better understanding of how Dharma practices can be


    successfully integrated into our lives.”



    Asrani, U. A. Yoga Unveiled, Part I: Through a Synthesis of Personal Mystic Experiences and


    Psychological and Psychosomatic Studies. Delhi: Motilal Banarsidass, 1977.



    ___________. Yoga Unveiled, Part II. New Delhi: Motilal Bandarsidass, 1993.


    3 The latter part of the book discusses the psychological aspects of various traditions and finds that


    Jnana-Yoga is philosophical,psychological, and psychosomatic; Patanjali’s Astanga-Yoga is


    physical-psychological and philosophical; Buddhism is pure psychology of consciousness; and


    Zen is psychoanalytical.



    Auriol, Bernard. Yoga et Psychothérapie: Les Apports du Yoga à l’Équilibre Humain. Toulouse:


    Privat, 1977. [In French.]



    Balakrishnananda, Swami. Yogic Depth Psychology: Introduction to Swami Narayanananda’s


    Psychology. Gylling: N. U. Yoga Ashrama, 1980.



    Barte, Nhi, D. Dange, and Ram. Yoga et Psychiatrie: Réflexions à Propos d’une Technique


    Ancienne de Recherche de la Libération. Paris: Editions de la Tete de Fuilles, 1972. [In French.]



    Basu, Soumitra, M.D. Integral Health. Pondicherry, India: Sri Aurobindo Ashram Press, 2000.


    See also the citation in the “Articles” section below for Natalie Tobert’s interview with Dr. Basu.



    From a review in Network, Apr 2001, no. 75, p. 66: “The value of the book lies in its systematic


    exploration of health from the yogic viewpoint, which supplements the physical and overcomes


    the inadequacies of the physically based biomedical model. After introducing the Indian notion of


    consciousness he explores the various planes including the neglected vital plane before going on to


    discuss an integral approach to healing including social and cultural factors. He compares his


    approach with that of the homeopath . . . George Vithoulkas and gives some illuminating case


    histories at the end.”



    Bates, Charles. Ransoming the Mind: An Integration of Yoga and Modern Therapy. St. Paul,


    Minn.: YES International, Publishers, 1986.



    Batista, Antenor. Alimentação, Joga, Psicanálise: Roteiro do Bem Viver. 2d ed. São Paulo:


    Civilização Brasileira, 1970. [In Portuguese.]



    Beeken, Jenny. Yoga of the Heart: A White Eagle Book of Yoga. News Lands, England: The


    White Eagle Publishing Trust, 1990.



    “. . . a very practical guide to the postures of yoga—but one which, by giving their inner meaning


    and effects, adds a whole new dimension to them . . .”



    Behanan, Kovoor T. Yoga: A Scientific Evaluation. New York: Dover Publications, 1937, 1964.


    (Contains chapters on Yoga and psychology/psychoanalysis.)



    Bennett, Bija. Emotional Yoga: How the Body Can Heal the Mind. New York: Simon &


    Schuster, 2002.



    From a review by Felicia Tomasko, LA Yoga, May/Jun 2003, pp. 26-27: “Our emotions are


    fluctuations which often control us, but which can, according to Bija, be balanced through


    acknowledging, understanding and expressing them. In this book she describes how we create


    emotional balance through our yoga practice.



    “In Emotional Yoga, Bija Bennett delves into her years of experience studying yoga and


    meditation and her work using yoga therapeutically with people ranging from athletes to the


    terminally ill . . . Although Bija does include clearly photographed and detailed yoga sequences,


    4 this is not a book about how to do yoga asana or which poses increase or decrease specific


    emotions. Instead, she focuses on the tools provided by the whole discipline of yoga through the


    eight limbs of asthanga or raja yoga describe in Patanjali’s Yoga Sutras and relates them to our


    emotional processes.



    “In relating emotions to the limbs of yoga, we can explore the practice in a new way. These limbs


    are: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. Bija described


    their associated teachings as: intelligent behaviors, personal attitudes, bodily exercise, conscious


    breathing, sensory awareness, focusing attention, sustaining attention and increasing wholeness


    and relates them to the emotional qualities of allowance (yama), allegiance (niyama), will and


    power (asana), love (pranayama), harmony (pratyahara), knowledge (dharana), wisdom


    (dhyana) and synergy (samadhi) . . .”



    Benoit, Hubert. Zen and the Psychology of Transformation: The Supreme Doctrine. Rev. ed.


    Rochester, Vt.: Inner Traditions International, 1990.



    Benoit, Robert. The Supreme Doctrine: Psychological Encounters in Zen Thought. New York:


    Inner Traditions, 1984.



    Bitter, Wilhelm. Meditation in Religion und Psychotherapie. Stuttgart: Klett, 1973. [In


    German.]



    ___________. Abendländische Therapie und östliche Weisheit. Stuttgart: Klett, 1967. [In


    German.]



    Bittlinger, Arnold. Archetypal Chakras: Meditations and Exercises for Opening Your Chakras.


    New Delhi, India: New Age Books, 2003.



    From the publisher: “Unites Eastern concepts of the body’s energy centers, or chakras, with


    Western psychology. [The author] explores the parallels between the chakra system symbolism


    and C. G. Jung’s process of individuation, showing how each chakra represents a stage in our


    psychospiritual development.”



    Björn, Christian. Thus Speaks the Body: Attempts Toward a Personology from the Point of View


    of Respiration and Postures. New York: Arno Press, 1972. (Not based on yogic respiration and


    postures, but of related interest.)



    Blanz, Larry T. Personality changes as a function of two different meditative techniques.


    Dissertation Abstracts International, May 1974, 34(11-A):7035.



    Bouanchaud, Bernard. The Essence of Yoga: Reflections on the Yoga Sutras of Patañjali.


    Portland, Ore.: 1997. (A psychological interpretation.)



    Bourne, Edmund. Healing Fear: New Approached to Overcoming Anxiety. New Harbinger,


    1998. (Includes meditation.)



    Bowes, Johanna. Yoga of Self-Observation: A Series of Essays on Psychological and Meditative


    Approaches to Self-Knowledge. London: Ananda, 1989.



    Brach, Tara. Radical Acceptance: Embracing Your Life with the Heart of a Buddha. New York:


    Bantam, 2003. Reviewed by Phil Catalfo in Yoga Journal, Jul/Aug 2003, pp. 141-144.


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    Psychotherapist and vipassana teacher Tara Brach explores how the dharma can teach self-


    acceptance and happiness and overcome feelings of “not being good enough.”



    Brazier, Caroline. Buddhism on the Couch: From Analysis to Awakening Using Buddhist


    Psychology. Ulysses Press, 2003.



    From the publisher: “While psychotherapy often emphasizes the building of a strong sense of


    self, Buddhism on the Couch challenges this approach. Drawing from the core Buddhist concept


    of non-self, it features specific instruction and includes helpful exercises that show readers the


    way to transcend the limitations of one’s identity. For 2,500 years Buddhism has developed an


    understanding of how the mind clings to false perceptions and tries to control reality. Buddhism


    on the Couch combines psychoanalysis with the Buddhist response to these mental


    misunderstandings. In doing so it turns Buddhism’s Four Noble Truths, Eightfold Path, and Five


    Skandhas into useful therapeutic tools. Buddhism on the Couch explores the relevance of


    Buddhist teachings and psychology to everyday experience and shows how letting go of the


    attachment to self opens people to full engagement with life and with others.”



    Brazier, David. The Feeling Buddha: A Buddhist Psychology of Character, Adversity, and


    Passion. Fromm International, 2001.



    ___________. Zen Therapy: Transcending the Sorrows of the Human Mind. NewYork: Wiley,


    1997.



    Browning, K. An Epitome of the Science of The Emotions, A Summary of the Work of Pandit


    Bhagavan Das Published Under That Title. London: The Theosophical Publishing House, 1925.



    Bunk, Brian Edward. Effects of Hatha Yoga and mantra meditation on the psychological health


    and behavior of incarcerated males. Ph.D. dissertation, University of Texas Health Science Center


    at Dallas, 1978.



    Chidananda, Swami. The Philosophy, Psychology, and Practice of Yoga. Shivanandanagar,


    India: The Divine Life Society, 1984.



    Chinnakesavam. The Concept of Mind in Indian Philosophy.



    Chödrön, Pema. When Things Fall Apart: Heart Advice for Difficult Times. Boston, Mass.:


    Shambhala Publications, 1997.



    Chögyam, Ngakpa. Rainbow of Liberated Energy: Working with Emotions through the Colour


    and Element Symbolism of Tibetan Tantra. Longmead: Element Books, 1986.



    Choisy, M. Yoga et psychoanalyse. Paris: Ed. du Mont Blanc, 1945. [In French.]



    Christiansen, Bjørn. Thus Speaks the Body: Attempts Toward a Personology from the Point of


    View of Respiration and Postures. Oslo: Institute for Social Research, 1963/ New York: Arno


    Press, 1972.



    Claxton, Guy, ed. Beyond Therapy: The Impact of Eastern Religions on Psychological


    Theory and Practice. Dorset: Prism Press, 1996.



    6 Contents: Western psychology and Buddhist teachings: Convergences and divergences; Mind,


    senses and self; The light’s on but there’s nobody home: The psychology of no-self; Who am I?


    Changing models of reality in meditation; Selfhood and self-consciousness in social psychology:


    The views of G. H. Mead and Zen; The spiritual psychology of Rudolf Steiner; Buddhist


    psychology: A paradigm for the psychology of enlightenment; The three facets of Buddha-mind;


    Buddhism and psychotherapy: A Buddhist perspective; Beyond illusion in the psychotherapeutic


    enterprise; Applications of Buddhism in mental health care; Buddhism and behaviour change:


    Implications for therapy; Bankei—seventeenth century Japanese social worker?; Meditation:


    Psychology and human experience; The new religions and psychotherapy: Similarities and


    differences; Psychotherapy and techniques of transformation; Therapy and beyond: Concluding


    thoughts



    Clifford, Terry. Tibetan Buddhist Medicine and Psychiatry: The Diamond Healing. York Beach,


    Me.: Samuel Weiser, 1990/Delhi, India: Motilal Banarsidass, 1994.



    Cope, Stephen. Yoga and the Quest for the True Self. New York: Bantam Doubleday Dell, 1999.



    Cornwell, Donald Gene. Energy-sensing: An application of Shabd Yoga to psychotherapy.


    Ph.D. dissertation, University of Arkansas, 1978.



    Coster, Geraldine. Yoga and Western Psychology: A Comparison. New York/London: Oxford


    University Press, 1934, Harper & Row, 1972.



    Coukoulis, Peter. Guru, Psychotherapist, and Self: A Comparative Study of the Guru-Disciple


    Relationship and the Jungian Analytic Process. Marina del Rey, Calif.: DeVorss & Co., 1976.



    Contents: Eastern Views and Jung’s Views of Self-Realization; Tantrik Views Regarding the Guru-


    Disciple Relationship; The Guru-Disciple Relationship in the Bhagavad-Gita; Sri Aurobindo’s


    Views on the Guru; Ramakrishna, the Great Devotional Guru; The Guru-Disciple Relationship in


    the Legendary Biography of Tibet’s Great Yogi Milarepa



    Coward, Harold. Yoga and Psychology: Language, Memory, and Mysticism. Albany, N.Y.:


    SUNY Press, 2002.



    “Foundational for Hindu, Jaina, and Buddhist thought and spiritual practice, Patanjali’s Yoga-


    Sûtras, the classical statement of Eastern Yoga, are unique in their emphasis on the nature and


    importance of psychological processes. Yoga’s influence is explored in the work of both the


    seminal Indian thinker Bhartrhari (c. 600 C.E.) and among key figures in Western psychology:


    founders Freud and Jung, as well as contemporary transpersonalists such as Washburn, Tart, and


    Ornstein. Coward shows how the yogic notion of psychological processes makes Bhartrhari’s


    philosophy of language and his theology of revelation possible. He goes on to explore how


    Western psychology has been influenced by incorporating or rejecting Patanjali’s Yoga. The


    implications of these trends in Western thought for mysticism and memory are examined as


    well.”



    Contents: Agama in the Yoga Sutras of Patanjali; The Yoga psychology underlying Bhartrhari’s


    Vakyapadiya; Yoga in the Vairagya-Sataka of Bhartrhari; Freud, Jung, and Yoga on memory;


    Where Jung draws the line in his acceptance of Patanjali’s Yoga; Mysticism in Jung and


    Patanjali’s Yoga; The limits of human nature in Yoga and transpersonal psychology



    7 Cowger, Ernest Leon, Jr. The effects of meditation (Zazen) upon selected dimensions of


    personal development. Dissertation Abstracts International, Feb 1974, 34(8-A, pt. 1):4734.



    Cox, Richard, ed. Religious Systems and Psychotherapy. Springfield, Ill., 1973.



    Criswell, Eleanor. How Yoga Works: An Introduction to Somatic Yoga. Novato, Calif.:


    Freeperson Press, 1989. (Contains chapters on the psychophysiology of Yoga.)



    Cyrass, Paul von. Praktische Anwendung der Yoga-Lehre (Autopsychotherapie und


    Autohormonisation) für den Western verarbeitet. Büdingen-Gettenbach: Lebensweiser-Verlag,


    1954. [In German.]



    Dalai Lama. Consciousness at the Crossroads: Conversations with the Dalai Lama on


    Brainscience and Buddhism. Snow Lion, 1999.



    “The results of a series of meetings between the Dalai Lama and a group of eminent


    neuroscientists and psychiatrists. Addresses some of the most fundamental and trooublesome


    questions which have driven a wedge between the realms of Western science and religion for


    centuries. Is the mind more than an ephemeral side-effect of the brain’s physical process? Are


    there forms of consciousness so subtle that science has not yet discovered them? How does


    consciousness begin?”



    ___________, et al. Mind-Science: An East-West Dialogue. London: Wisdom Publications.



    “A Harvard Medical School Symposium with the Dalai Lama, Indo-Tibetan scholars, and


    scientists offers new insights into the workings of perception and cognition.”



    Dalal, A. S. Psychology, Mental Health, and Yoga: Essays on Sri Aurobindo’s Psychological


    Thought Implications of Yoga for Mental Health. Ojai, Calif.: Institute of Integral Psychology,


    1991.



    ___________, ed. Living Within: The Yoga Approach to Psychological Health and Growth.


    Selections from the works of Sri Aurobindo and The Mother. Ojai, Calif.: Institute of Integral


    Psychology, 1987.



    ___________. A Greater Psychology: An Introduction to Sri Aurobindo’s Psychological


    Thought. New York: Jeremy P. Putnam/Putnam, 2001. Foreword by Ken Wilber.



    An anthology drawn from the 30 volumes of Sri Aurobindo’s writings. The editor is a clinical


    psychologist connected with Aurobindo’s ashram, and he supplements the anthology with seven


    essays on the teacher’s psychological thought and a concise glossary.



    Contents: Consciousness the Reality; The Manifold Being; The Surface Being and the Inner Being;


    The Inconscient: The Subconscient; The Outer (Surface) Being; The Inner Being, the Subliminal


    (Self); The Psychic Being; Purusha and Prakriti: Soul and Nature; The Gunas of Prakriti: The Three


    Modes of Nature; Self, Ego and Individuality; The Superconscient: Gradations of the Higher


    Consciousness; Liberation and Transformation; Validity of Supraphysical and Spiritual Experience;


    The Psychology of Faith; States of Consciousness; Sleep and Dreams; Psychical Phenomena;


    Evolution of Mankind: Psychological and Spiritual Growth of Society; Towards a Greater


    Psychology; Essays: The Nature and Methodology of Yoga Psychology; The Scientific Study of


    Consciousness: Three Prerequisites for Consciousness Research; Consciousness: The Materialistic


    8 and the Mystical Views; Sri Aurobindo on the Structure and Organisation of the Being: An Integral


    Map or Self-Discovery; Sri Aurobindo on the Self as Experienced in Yoga; Self, Ego and


    Individuality: Sri Aurobindo’s Integral View; Sri Aurobindo on Human Development: A


    Transpersonal Perspective



    Danielou, A. Yoga: Méthode de Réintégration. Paris: L’Arche, 1952. [In French.]



    Davidson, Richard J., and Anne Harrington, eds. Visions of Compassion: Western Scientists


    and Tibetan Buddhists Examine Human Nature. With a chapter by His Holines the Dalai Lama.


    Oxford: Oxford University Press, 2002.



    Contents: Training the mind: First steps in a cross-cultural collaboration in neuroscientific


    research; A science of compassion or a compassionate science? What do we expectr from a cross-


    cultural dialogue with Buddhism; Is compassion an emotion? A cross-cultural exploration of


    mental typologies; Kindness and cruelty in evolution; Understanding our fundamental nature (by


    His Holiness); Dialogues, Part I: Fundamental Questions; Toward a biology of positive affect and


    compassion; Empathy-related emotional responses, altruism, and their socialization; Emergency


    helping, genocidal violence, and the evolution of responsibility and altruism in children; Altruism


    in competitive environments; Dialogues, Part II: Pragmatic extensions and applications;


    Appendix: About the Mind and Life Institute



    Davis, Ilana E. The effects of a class in Kundalini Yoga on field articulation, openness to


    experience and flexibility. Ph.D. dissertation, University of Oregon, 1975.



    deCharms, Christopher. Two Views of Brain Science: Abhidharma and Brain Science. Itahca,


    N.Y.: Snow Lion Publications, 1997.



    “A scientist compares and contrasts the Buddhist theory of perception and Western science.”



    De Felice, Maluh Guarino. Mindfulness Meditation: A new tool for understanding and


    regulating musical performance anxiety. An affective neuroscientific perspective. DMA


    dissertation. University of Hawaii, 2004.



    Abstract: The purpose of this essay is to propose a new treatment for Musical Performance


    Anxiety (MPA) called Mindfulness Meditation (MM), a technique for brain function


    manipulation, learned through oriented training, in which individuals can actually control the


    neurology of their emotions by reducing their negative emotions and improving the positive ones


    (Goleman, 2003b). Richard Davidson, Jon Kabat-Zinn and colleagues (2003b) proved that


    through Mindfulness Meditation subjects were actually able to decrease negative emotions and


    increase positive ones, thereby enhancing their immune function and emotional balance. This


    research has been identified within a new discipline named Affective Neuroscience (Davidson &


    Sutton, 1995). The brain side activation shift achievable through Mindfulness Meditation is a


    powerful tool that will enable performers to regulate negative affects involved in abnormal levels


    of Musical Performance Anxiety. Through the present study, performers will be able to use


    methods, such as the one proposed by Davidson, Kabat-Zinn et al. (2003b), to achieve emotional


    balance, thus preparing themselves for performances in a healthier way. Regulating MPA with


    Mindfulness Meditation promises to have a significant impact on musical performance skills. The


    essay has suggested future studies on the subject.



    Desai, S. M. Haribhadra’s Yoga Works and Psychosynthesis. L. D. Series 94. Ahmedabad, India:


    L. D. Institute of Indology, 1983.


    9


    Contents: Haribhadra, Jainism and Yoga; Haribhadra’s Synthesis of Yoga; A Model for


    Psychosynthesis Today



    Dhargye, G. N. Tibetan Tradition of Mental Development. Dharamsala: Library of Tibetan


    Works and Archives, 1978.



    Dockett, Kathleen H. Resources for Stress Resistance: Parallels in Psychology and Buddhism.


    SGI - USA Culture Department Booklet Series no. 3. Santa Monica, Calif.: Soka Gakkai


    International - USA, 1993.



    Donden, Yeshe. Trans. and ed. by B. Alan Wallace. Healing from the Source: The Science and


    Lore of Tibetan Medicine. Ithaca, N.Y.: Snow Lion Publications, 2000.



    ___________. Trans. and ed. by Jeffrey Hopkins. Health through Balance: An Introduction to


    Tibetan Medicine. Delhi: Motilal Banarsidass.



    Dosajh, N. L. Psychotherapy, Including Yoga Therapy: The Science of Mental Healing. 2d ed.


    Chandigarh, India: Sanjiv Publications, 1983.



    Dreher, N., and E. Ronald. The effects of Hatha Yoga and Judo on personality and self-concept


    profiles on college men and women. Ph.D. dissertation, University of Utah, 1973.



    Duchamp, Lynne. Psychosomatic Illness and Yoga Therapy. India, 1984.



    Epstein, Mark, M.D. Thoughts without a Thinker: Psychotherapy from a Buddhist Perspective.


    New York: Basic Books, 1995. Reviewed by Hirsch Lazaar Silverman, “Tenets of Buddhist


    Psychotherapy,” Contemporary Psychology, 41(10).



    ___________. Going to Pieces without Falling Apart: A Buddhist Perspective on Wholeness:


    Lessons from Meditation and Psychotherapy. New York: Broadway Books, 1998. (See also the


    article by Victoria Moran, “Freud Meets Buddha: Harvard-Trained Psychiatrist Dr. Mark Epstein


    Integrates Buddhism, Yoga, and Psychotherapy to Bring about Personal Transformation,” Yoga


    Journal, Mar/Apr 2000, pp. 76-80.)



    ___________. Going on Being: Buddhism and the Way of Change. New York: Broadway Books,


    2001.



    “Going on Being is Epstein’s memoir of his early years as a student of Buddhism and of how


    Buddhism shaped his approach to [psycho]therapy, as well as a practical guide to how a Buddhist


    understanding of psychological problems makes change for the better possible.”



    Contents: Introduction: How People Change, Going on Being, The Freedom of Restraint, The


    Easing of Identity, Injured Innocence, The Platform of Joy, Psychological Emptiness, The Klesha


    of “I Am Not,” The Problem of the Emotions, Bringing Balance to Relationships, Fear of Death:


    The Last Obstacle to Going on Being, Conclusions: The Quest for Identity



    ___________. Open to Desire: Embracing a Lust for Life. Insights from Buddhism &


    Psychotherapy. 2005.



    10


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