What Does Karma Really Mean In Buddhism?

Karma: there is no other concept in Buddhism which is more important and yet evokes so much misunderstanding. The relevance is illustrated by the given that The Buddha called himself a kammavadin, someone who deals with “intentional action” (the shortest definition of karma). In spite of those who might want to view karma as a book-keeping balance of good and bad deeds, karma is interpreted as nothing more or less than a this-worldy cognitive-behavioural choice determining here-now consequences. Thanks to Ven Jnanamati Williams and Floor Nijman for recording.

A Buddhist Psychology based on Theravada & Mahayana

Aiming at Knowing Self & Relating Wisely, Relational Buddhism is a psychological approach to the Pan-Buddhist teachings rooted in what I have coined “Ancient Greek Buddhism.” Stemming from the 2nd century BCE, basic Buddhism belongs to Western civilization already for 2200 years, long before it went further East. There is therefore no compelling need for Westerners to learn peculiar Buddhist doctrines from China, Tibet, Korea or Japan with inherent exotic/cultural excess baggage.

Out of Buddhist thought sprouts a secular Buddhist psychology/therapy-counselling which emphasizes interpersonal relationships as the centrepiece of its daily practice. This includes the assessment and transformation of conversational exchange with oneself through self-speech, particularly on intentional action (karma) and emotions..

Karma Transformation; How To Deal With Anger?

The Buddha discerned greed, hatred and ignorance on how human mind works as the 3-Poisons which is the main target in Buddhist psychology/therapy. Hatred conceals anger toward self (=depression) and anger toward others leading to aggression. As we are 85% water, our temperature varies according to what we emote. So e.g. we can boil when angry, freeze from fear, melt if sad and evaporate in joy and be deluged in infatuation and love.

Thanks to Ven Jnanamati Williams and Floor Nijman for recording…

invitation to the Global Buddhist Congregation in New Delhi, India

The year 2011 is of immense importance to Dhamma practitioners, being the 2600th year of Sambodhiprapti, the Enlightenment of Buddha. Since that momentous turning point in the history of civilization, Buddha’s teachings have become the predominant way of life for people of various nationalities and cultures. Consequently 2011 will see many events taking place all over the world in commemoration.

India is the birthplace of Buddhism, the Dhamma that gave to the world the profound teachings of non-violence, compassion and wisdom as taught by Buddha – teachings which continue to be relevant and, in truth, desperately needed in these much troubled times. In order to commemorate Buddha’s Sambodhiprapti, and deepen our understanding of his teachings while re-emphasizing their relevance in today’s consumer-driven world, the Asoka Mission is organizing a four-day Global Buddhist Congregation from 27 November to 30 November 2011 in New Delhi, India.

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Across Cultural Borders: Constructing Alternatives in Psychotherapy: Merida, Yutacan, Mexico

Enriching Collaborative Practices Across Cultural Borders: Constructing Alternatives in Psychotherapy, Education, Community and Organization Development, and Research Practices

We live in a time when national and cultural boundaries are dissolving. This continuous movement of meanings, traditions, people and practices comes with both challenges and opportunities. With an appreciation of the multiple constructions of realities and values, and a belief that collaboration is our major means of moving forward together, conference participants will both share and create enriching practices in diverse professional arenas.

 

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