Encountering Buddhism: Western Psychology and Buddhist Teachings [Paperback]

Encountering Buddhism, edited by Seth Segall, is a welcome alternative to the oft-times glib interconnections drawn between Western Psychology and Buddhist Teachings, two fabrics of vastly different composition as well as construction in their warp and weft. With the advent of a ferocious interest in all things mindful, there is a rising concern that the nuances of similarity and glaring differences between Western and Buddhist models of mind are being lost. Segall and his collection of incisive colleagues offer their perspectives on these similarities and differences in a way that fosters a discerning mind.

The book begins with a hard-hitting chapter, Buddhist Psychology, by Buddhist scholar Andrew Olendzki. In his typical style, Olendzki delivers a detailed and insightful description of the Buddhist model of mind with a backdrop of the culture and times out of which this model emerged. He outlines four important insights offered by Buddhist psychology and the corollaries that grew from them. Most important, Olendzki closes with a tight design for a practical application of mindfulness, ethics, cultivation of tranquility, and wisdom.

Belinda Khong's chapter on cultivating an attitude rather than an affiiation is an important read, particularly in the face of a tendency among some to become evangelical about Buddhist practices in a Western life. Her exploration of the Eight-fold Path is accompanied by a wise explanation of the use of the term "Right" for each of the eight paths. The examination of meditation and its intention is supported with ample examples of its application in psychotherapy.

Eugene Taylor's memoir of the journey through Buddhism and Western Psychology is a veritable reading list although cultivating craving for it is clearly not the appropriate response. It's always reassuring to read about the meandering path taken by those who appear so clear- and single-minded in their commitment to a modality or methodology. Kristeller's work on finding the self had a similar tone and texture, giving the reader a wonderful inside view of what it means to come into one's true nature.

Segall's own two chapters are a fascinating counterpoint to each other. In "On Being a Non-Buddhist Buddhist," his research scientist persona Bertie takes on Ananda the Buddhist part of the duo. The dialogue, at times playful and at times dogged, traverses topics of Buddhism and Western Psychology ranging from the concept of self to divergent ideas of what is mindfulness. Although Ananda tends to come out the winner most of the time, it was hard to see if the debate was fairly won or only because Bertie was hampered by too many straw men, becoming a deconstructed straw man's straw man.

The second chapter by Segall is a well-written description of Buddhist philosophy and practice and its direct application to psychotherapy. Segall makes an important point that therapists themselves would benefit from training in the contemplative aspects of Buddhism in addition to the skills that typically are more externally and quantitatively focused. He provides strong support for the paradigm shift in our perspectives of the therapist-client relationship.

Rosenbaum's chapter requires a bit a pre-knowledge of Zen and its perspectives, particularly Dogen's teachings. However, it is written so well that it makes for a delightful contemplative piece.

Other chapters (Rubin's thoughts on Buddhism and psychoanalysis, and Puhakka's treatise on Nagajuna) may pose a challenge to those with less exposure to different traditions of Buddhism. Nevertheless, they are an important part of the overall fabric of the book. (However, I often wish those at the intersection of Psychological and Buddhist Models of Mind would come into the 21st century and reach for current psychological models that map more effectively and efficiently on Buddhist models of mind.)

Segall has taken on an ambitious task. The dialogue between East and West is a challenging one not only because of the differences between world views but also because of the deeply nuanced ways of communicating them. Still, Segall and his colleagues have pulled together a terrific sourcebook for anyone interested in this dialogue. Eugene Taylor states in his conclusions in the chapter Buddhism and Western Psychology that "Buddhist models of personality and consciousness appear to have had the most enduring conversation with Western science." "Encountering Buddhism" is does service to this conversation and introduces us to a few very articulate and clear-minded conversationalists.