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,


    “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


    “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.


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


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

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


    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


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


    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.


    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,


    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


    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


    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,


    ___________, 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.


    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,


    “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.


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