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		<title>Reflections on “No Birth No Death”: A Workshop on Facing Death, Suicide Prevention, and Buddhist Counseling</title>
		<link>https://www.inebcounseling.net/no-birth-no-death-workshop-reflections/</link>
		
		<dc:creator><![CDATA[Jonathan S. Watts]]></dc:creator>
		<pubDate>Sun, 22 Mar 2026 11:37:31 +0000</pubDate>
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					<description><![CDATA[<p>Sri Lankan Participant #1 Attending the Death Workshop in Indonesia was a deeply transformative experience for me, both personally and professionally. As a lawyer and a mental health professional, I approach life and human experiences through the lenses of law, psychology, and compassion. This workshop offered a rare opportunity to reflect on mortality in a [&#8230;]</p>
<p>The post <a href="https://www.inebcounseling.net/no-birth-no-death-workshop-reflections/">Reflections on “No Birth No Death”: A Workshop on Facing Death, Suicide Prevention, and Buddhist Counseling</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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									<h3>Sri Lankan Participant #1</h3><p>Attending the Death Workshop in Indonesia was a deeply transformative experience for me, both personally and professionally. As a lawyer and a mental health professional, I approach life and human experiences through the lenses of law, psychology, and compassion. This workshop offered a rare opportunity to reflect on mortality in a mindful and structured way, and it provided insights that have profoundly enriched my understanding of life.</p><p>Confronting the reality of mortality during the workshop brought remarkable clarity. It reminded me that life is not something to be taken for granted. Life is a short and precious journey, and it deserves to be lived with awareness, purpose, and meaning. This realization naturally leads to another important understanding: many of the worries and anxieties we carry about painful events and difficult moments in life are temporary. When we view life through the perspective of its finite nature, we learn to let go of unnecessary burdens and focus on what truly matters.</p><p>One of the most powerful reflections I experienced during the workshop was the realization that, in the end, neither material possessions nor even the people we often feel we cannot live without ultimately define our journey. Life, at its core, is a deeply personal path that each of us must walk alone. While we are fortunate to share our lives with many people along the way, the journey itself remains an individual one. Recognizing this truth encourages us to live with authenticity, responsibility, and inner peace rather than attachment and fear.</p><p>One of the aspects I particularly appreciated was the Zen meditation practice introduced during the program. The meditation sessions were calm, reflective, and grounding. They helped me reconnect with stillness and awareness, allowing me to align myself with a more peaceful and mindful way of living. These practices are not only beneficial on a personal level, but they are also valuable tools that I can integrate into my professional work with clients.</p><p>Another powerful learning experience was the discussion and guidance on supporting individuals who struggle with suicidal thoughts. In my work, I often encounter people who feel overwhelmed, hopeless, and emotionally exhausted. What I learned during the workshop reaffirmed something profoundly human: when a person feels worthless, helpless, or hopeless, the most powerful response we can offer is genuine warmth and compassionate presence. Sometimes it is not complex techniques but simple human warmth that creates the space for healing and hope.</p><p>The instructors facilitated the workshop with great skill, sensitivity, and authenticity. Their ability to guide participants through such a profound subject with care and wisdom was truly admirable. Every session reflected thoughtful preparation and deep understanding.</p><p>I am extremely grateful for the knowledge and perspective I gained from this experience. The insights I received will continue to support my work in legal and psychological advocacy and counselling in Sri Lanka. This workshop is not only an exploration of death; it is ultimately a powerful lesson on how to live a more conscious, compassionate, and meaningful life.</p><p><em>Pasadi Dias Samarasinghe </em></p><h3>Myanmar Participant #1</h3><p>By attending this workshop, as a Christian I got a chance to learn about the perspective of death from Buddhism side. It helps me in widen my understanding level for the pain they suffer from losing their loved one and the fear they have about death. I also learnt about inner child theory and I started applying them for myself and it really helps me in healing my own wound and trauma from my past. I really enjoyed making  vision board and give me a lot of ideas to apply back in my community. This workshop really moves my desire to learn more and apply back in my community. I feel like I may not be prefect or qualified but I can still a kind counselor or listener for everyone as we wrote on the card. </p><p>Many of the participants from other countries were not aware of what is currently happening in Myanmar, including the coup d&#8217;etata that happened in 2021. So, through conversations with them, I found myself sharing about Myanmar, and it made me feel that I was able to speak out for my country.</p><p>In terms of the training itself, it was not only beneficial for me personally but also very useful for my professional work. When the Japanese facilitators shared their experiences and the work they are doing, I gained new ideas that I could apply to my own community, along with valuable learning opportunities. I really liked the activities they introduced, such as creating vision boards and gathering in groups to share and write down key takeaway words. Sometimes, others were able to capture and express words that I couldn’t quite find within myself, which helped me discover those missing words. I found this very meaningful and plan to apply it in the future.</p><p>From Nida Shaikh’s counseling sessions, I not only learned counseling techniques but also Inner Child Theory. Previously, I lacked confidence and felt uncertain about pursuing counseling, but after this training, those fears and doubts have lessened. At the same time, I developed a stronger motivation to continue learning. She also taught that counseling is not about trying to “fix” others or rushing to provide solutions, but rather about having genuine curiosity and interest in their lives, and asking thoughtful questions. </p><p>Through this experience, I came to understand that in order to achieve emotional stability, discovering one’s inner strength is very important. Because of this, when people share their challenges with me, I now try to ask questions that help them find their own “power within”, and I also reflect the strengths that I see in them, putting this approach into practice.</p><p>If I were to name the most important lesson, I would say it was learning about Inner Child Theory. Although we only had one day for this topic and couldn’t cover it in depth, when I personally tried applying it, I found it to be very useful. I believe that if this knowledge could be shared with parents, it could help reduce the likelihood of emotional wounds in children as they grow up and support healthier and more nurturing parenting. For myself, I am also using this approach to gently care for and heal my own inner wounds, and I feel motivated to continue learning more about it.</p><p>I have been applying what I learned in my own life and also sharing it with people around me. In the future, I plan to share this knowledge with children and youth by using games and interactive methods. At the same time, I feel that I still need to continue learning and developing my understanding. I am also planning to share what I’ve learned with my colleagues at work.  </p><p>The change I’ve experienced in myself is that I’ve learned how to care for and nurture my own inner child. I feel more motivated, and I’ve started exploring ways to turn my ideas for the future into reality. After the training, I made a decision to continue learning and developing myself. Over time, instead of making excuses or attributing my behaviors to past childhood wounds, I’ve come to accept that I can heal and grow from them, and that I have a responsibility to do so. This mindset has helped me become less driven by impulses and emotions. </p><p><em>Siang Za Lan</em></p><h3>Myanmar Participant #2</h3><p>I gained many useful insights from this training. On the first day, we learned about death. While creating the vision board, I also reflected on what I would want to leave behind in this world at my final breath, which inspired me to develop new perspectives about doing more good in life. On the second day, the sessions led by Rev. Takemoto Ryogo and Rev. Fujii Kazuha on suicide prevention were very valuable, and I was able to apply them within a sector of my organization. During the training, we also had the opportunity to practice the SOTTO Suicide Prevention role play ourselves, as demonstrated by the facilitators. Through this, I was able to listen attentively to individuals who were experiencing overwhelming emotions and felt the need to express them. I could also see that those individuals experienced a sense of relief and comfort. From the session with Nida Shaikh, I learned an important approach to listening — using the “spotlight” method on three key emotional states: feeling present but worthless, hopeless, or helpless. These three words have also helped me handle tensions calmly during meetings within my mother organization.</p><p>In terms of important lessons I can take away, on the first day, the Tabidachi death workshop led by Rev. Nemoto Jotetsu focused on our own mortality, the reality of death, and what people experience when they are nearing death. Through practical exercises, meditation practices, and various rituals, we were able to reflect on how human beings relate to death and to contemplate the reality of dying. There was also a moment where we explored what messages people might want to share before their final breath — with those they leave behind, those they have lost, and those who are facing death. This helped me gain a deeper understanding of the reality of death. Lying still and waiting for the moment of death felt extremely difficult. Reflecting on my past life and imagining the people I would leave behind was deeply saddening. During the exercise, as someone taking on the role of a dying person, holding the hand of a stranger beside me and speaking my final words was also very emotional. While the monk was chanting for the dying person, I even tried to hold my breath, which made the experience feel even more real. Death felt very difficult. It also made me hope that no matter how hard life may be, we will all continue to hold on and try our best to keep living. As a Christian, there were certain parts of the death-related exercises that I found challenging to fully participate in. I believe this may be due to differences in religious beliefs and practices.</p><p>From the Suicide Prevention for Buddhist Counselling sessions led by Rev. Takemoto Ryogo and Rev. Fujii Kazuha, I learned various practical exercises aimed at preventing suicide. The sessions focused on how monks build connections and listen to individuals who are struggling with suicidal thoughts. They demonstrated, through role-play, how to approach and communicate with someone who is considering suicide, as well as how they offer support and guidance. Their efforts showed that these methods can provide meaningful and effective help to those who are truly in need. When I tried practicing these approaches myself, I found it quite challenging and emotionally exhausting. </p><p>The Inner Child Theory session and exercises led by Nida Shaikh were also very engaging. However, during the pair work, I was reminded of an unpleasant childhood experience, which made it difficult for me to continue with the activity. Overall, the Inner Child Theory session and its exercises were the most challenging part of the training for me. </p><p>I have already started practicing some of the SOTTO suicide prevention lessons within my organization. I am also planning to share what I have learned as much as possible with my parent organization and the community around me. In 2023, I witnessed a close friend attempt suicide multiple times, and I was unable to help at the time. Because of that experience, I now feel a strong need to be more attentive and supportive, and not to overlook friends who may be struggling with mental health challenges. I also plan to attend more training to strengthen my ability to provide psycho-social support. Additionally, I will continue to seek opportunities to collaborate with Christian pastor groups involved in interfaith work. </p><p>The experiences I gained from the training became a source of strength for me about a month after it ended, even giving me reasons to keep going in life. During times when I received difficult news about my health, it helped me accept the situation calmly and motivated me to find ways to restore my well-being. I also found new reasons and motivation to contribute more to my community and society. When working with others, I have been able to listen and collaborate more effectively, applying the practices I learned during the training. Overall, I have noticed many positive changes in my mindset, emotions, thoughts, and attitudes. </p><p> </p><p> </p><p> </p><p> </p>								</div>
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		<p>The post <a href="https://www.inebcounseling.net/no-birth-no-death-workshop-reflections/">Reflections on “No Birth No Death”: A Workshop on Facing Death, Suicide Prevention, and Buddhist Counseling</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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		<title>The Bodhisattva Path of Care: Program Description 2026</title>
		<link>https://www.inebcounseling.net/the-bodhisattva-path-of-care-program-description-2026/</link>
		
		<dc:creator><![CDATA[Jonathan S. Watts]]></dc:creator>
		<pubDate>Sun, 18 Jan 2026 23:44:16 +0000</pubDate>
				<category><![CDATA[Uncategorized]]></category>
		<guid isPermaLink="false">https://www.inebcounseling.net/?p=9270</guid>

					<description><![CDATA[<p>Introduction The Institute for Buddhist Counseling &#38; Chaplaincy (IBCC) is  happy to announce the 2026 dates for “The Bodhisattva Path of  Care: Compassion &#38; Skillful means in Buddhist Counseling,”  Cohort 2.   The 16-week online training and experiential mentorship program  integrates Buddhist psychological perspectives, systems-focused  western counseling skills, the neurobiology of trauma and  reparative relational connection, [&#8230;]</p>
<p>The post <a href="https://www.inebcounseling.net/the-bodhisattva-path-of-care-program-description-2026/">The Bodhisattva Path of Care: Program Description 2026</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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									<h4><b>Introduction</b></h4><p><span style="font-weight: 400;">The Institute for Buddhist Counseling &amp; Chaplaincy (IBCC) is  happy to announce the 2026 dates for “The Bodhisattva Path of  Care: Compassion &amp; Skillful means in Buddhist Counseling,”  Cohort 2.  </span></p><p><span style="font-weight: 400;">The 16-week online training and experiential mentorship program  integrates Buddhist psychological perspectives, systems-focused  western counseling skills, the neurobiology of trauma and  reparative relational connection, and mindfulness practice, and  self-stewardship for caregivers into a cohesive therapeutic  framework designed to support counselors and other caregivers  (mental health advocates, social workers, monastics, chaplains,  medical professionals, field workers, nonprofit and volunteer  workers, and educators) who work with those experiencing  distress and trauma. </span></p><p><b>Once you’ve read the program description, please mail  </b><a href="mailto:bodhisattvapoc@gmail.com"><b>bodhisattvapoc@gmail.com </b></a><b>with any administrative or program questions. </b></p><h4><b>Program Overview</b></h4><p>Weekly 2.5 hour class meetings include:</p><ul><li><span style="font-weight: 400;"> Psycho-educational by BPOC Faculty, whose talks will be  supported by slides, diagrams, contemplative practice, skills  exercises, and PDF’s of class materials. </span></li><li><span style="font-weight: 400;"> Individual and group experiential practice in Buddhist  psychological perspectives, counseling skills, contemplative </span>mindfulness practice, case consultation, and practical role plays. There will also be an opportunity for Q&amp;A and a biobreak. </li><li><span style="font-weight: 400;">Faculty and cohort community-building to support interactive  education and skills practice through dyadic breakout  groups, weekly peer groups, an internship program, an  ongoing post-program mentorship and support program, and  an opportunity to become Teaching Assistants for future  BPOC Cohorts. </span></li></ul><h4><b>Program Dates, Time, &amp; Language: 16 Weeks, Plus An Opening Orientation Workshop<br /></b></h4><ul><li><span style="font-weight: 400;"> This is an English-speaking/conversant online training,  mentorship, and counseling program for counselors and other psycho-spiritual caregivers based in South Asia and Southeast Asia.   </span></li><li><span style="font-weight: 400;"> The 2026 program has a maximum capacity for 18  attendees. </span></li><li><span style="font-weight: 400;"> The 16-week online training and mentorship program will  meet weekly via Zoom on Mondays at the following times throughout Asia at the following times. </span></li></ul><p><strong>Class Meeting Times: Mondays @</strong></p><p>8:00-10:30 am (CDT, US Central Time)</p><p>9:00-11:30 (EDT, US Eastern Time)</p><p>6:30-9:00 pm (IST, India)</p><p>8:00-10:30 pm (ICT, Bangkok)</p><p>9:00-11:30 pm (MYT, Malaysia)</p><p><strong>BPOC Program Dates</strong><i><br /></i></p><p><strong>March 30:</strong> Orientation Workshop on March 30, from 7:30 &#8211; 9:30  AM Central Time for syllabus review, program guidelines, faculty <span style="font-weight: 400;">and teaching assistant introductions, and cohort connections. </span><span style="font-weight: 400;">Attendance is required for enrolled students.</span><i><br /></i></p><p><span style="font-weight: 400;"><strong>April 6:</strong> Class begins </span></p><ul><li><span style="font-weight: 400;"> April &#8211; May: Weekly class (8 weeks) </span></li><li><span style="font-weight: 400;"> June: Counseling Practicum for cohort, no weekly class but one faculty-led workshop will be held </span></li><li><span style="font-weight: 400;"> July &#8211; August: Weekly class resumes (8 weeks, concurrent  with supervised internship for cohort) </span></li><li><span style="font-weight: 400;"> September: Certification Ceremony </span></li></ul><p><strong>August 24:</strong> Final class</p><h4><b>Who is Eligible to Participate</b></h4><p><span style="font-weight: 400;">The online training and mentorship program is intended and  designed for counselors, mental health advocates, social workers, and lay and monastic chaplains who who counsel students,  individuals, families, and communities experiencing distress,  trauma, and self-harming ideation/behaviors, and work in counseling centers, communities centers, field work, hospital work, education, and monastic/spiritual communities. Applicants are not required to be practicing Buddhists but the program will best serve those who perceive the value of  integrating foundational Buddhist perspectives with counseling  skills and mindfulness practice to support the mental health, resilience, and emotional stabilization and well-being for the populations they support. </span></p><p><em>As IBCC&#8217;s focus is to support underserved populations in South Asia and Southeast Asia, participants are limited to persons orginating from and living in these regions.</em> While certain exemptions may be allowed, if you reside in Europe, North America, or East Asia, we encourage you to seek out the many Buddhist training programs in these regions.</p><h4><b>Purpose and Design</b></h4><p><span style="font-weight: 400;">The online training and mentorship program is designed to provide caregivers with discernment and skillful means through a therapeutic orientation, assessment tools, case conceptualization, counseling skills and tools, contemplative and mindfulness  practices, as well as self-stewardship training that fosters stabilization and resiliency for both caregivers and those they support. </span></p><p><span style="font-weight: 400;">The program is designed to provide appropriate training and mentorship for: mental health workers (counselors, social  workers, advocates) as well as spiritual care providers (chaplains, monastics) to understand and incorporate the Buddhist  perspective of experiencing embodiment, feeling, mind states, and meta-awareness (the four establishments of mindfulness) applied to counseling skills and contemplative practices that will  help clients relate to and effectively manage their distress and  trauma. </span></p><h4><b>The Benefit Offered</b></h4><p><span style="font-weight: 400;">This integrated therapeutic framework brings together the rich offerings of eastern and western perspectives: ancient eastern wisdom perspectives and practices, integrated with contemporary western neuroscience of trauma and relational repair, systems  (family/culture) awareness and practices. The intention is to support the highest aspiration of this precious human birth: to loosen the grip of suffering for all beings so we can appreciate, make good use of, and enjoy this precious human birth by  practicing loving kindness to ourselves and those who suffer. The </span><span style="font-weight: 400;">intention of the program is to be of benefit to caregivers and those  they serve. May all be well! </span></p><h4><b>What the Program Does Not Include</b></h4><p><span style="font-weight: 400;">The Bodhisattva Path of Care program references foundational Buddhist teachings as they apply to context, causes, and conditions of human psycho-emotional distress and suffering, and as they offer insight into effective ways to relate to and minimize  human suffering and develop resiliency. Instructors will not be teaching the dharma to encourage students to become Buddhist practitioners, therefore students will not be taking Refuge or studying the dharma as a spiritual path of practice. As such, the  program does not focus on faith, devotion, or enlightenment. </span></p><h4><b>Program Format</b></h4><p><em><span style="font-weight: 400;">Weekly Classes: April &#8211; May &amp; July &#8211; August </span></em></p><p><span style="font-weight: 400;">The 2.5 hour training sessions will consist of an opening and closing reflection and include instruction in the foundations of Buddhist psychology applied to mental health; counseling skills; case consultation; role play; a variety of experiential practices; an evidence-based self stewardship training; a train-the-trainer  component, participant peer community-building, Q&amp;A, and a midpoint bio-break.   </span></p><ul><li><span style="font-weight: 400;"> Students will attend a weekly 90-minute peer group meeting to process and discuss class material, and submit a brief written summary of their meeting. Teaching Assistants will provide  support in weekly mentorship groups </span></li><li><span style="font-weight: 400;"> Students will also be assigned to a Faculty Mentor for support and questions</span></li></ul><p><em>Experiential Components:</em></p><ul><li><span style="font-weight: 400;">June</span><span style="font-weight: 400;">: Counseling practicum (no class, a faculty-led practicum workshop will be held) </span></li><li>July-August: Faculty-supervised internship (class in session) </li></ul><h4><b>Expectation and Guidelines</b></h4><p><span style="font-weight: 400;">In order to benefit from the program and support fellow participants, students are expected to attend each class and engage with the material. There are 3.5 hrs/week of meeting time (class and peer circle), and 3.5 hrs/week for personal review, study, and assignments. </span></p><p><span style="font-weight: 400;">Registered students</span><span style="font-weight: 400;">:</span><span style="font-weight: 400;"> </span></p><ul><li><span style="font-weight: 400;"> Are required to attend weekly class meetings, </span></li><li><span style="font-weight: 400;"> Must have reliable access to a private space with a reliable WiFi </span></li><li><span style="font-weight: 400;"> Are expected to fully engage with the material and participate in class exercises </span></li><li><span style="font-weight: 400;"> Are required to attend their weekly peer group meeting. </span></li></ul><p><b>Please email </b><a href="mailto:bodhisattvapoc@gmail.com"><b>bodhisattvapoc@gmail.com </b></a><b>with any questions about the program or admission requirements. </b></p><h4><b>Materials</b></h4><p><span style="font-weight: 400;">Instructors will provide weekly PDFs of supportive reference materials for student to use and consult throughout the program. </span></p><h4><b>Certificate of Course Completion</b></h4><p><span style="font-weight: 400;">Upon completion of BPOC course requirements (class, practicum, internship), students will receive a “Certificate of Completion”  endorsed by the Institute of Buddhist Counseling &amp; Chaplaincy </span><span style="font-weight: 400;">(IBCC), which we will celebrate together in a Certification Closing Ceremony in early/mid-Sept 2026. </span></p><h4><b>Bodhisattva Path of Care Aspiration &amp; Intention </b></h4><p><em>Inspiration &amp; Motivation for the BPOC Program</em></p><p><span style="font-weight: 400;">The BPOC Faculty (Jinji, Nida, &amp; Youmin) experience a great sense of personal fulfillment and gratification in observing the benefit of integrating the ultimate view of our inherent basic goodness with the inevitable/historical causes and conditions of  human suffering. As western mental health has immeasurably benefited from the influence of Buddhist perspectives in the last several decades, the professional trend in Asian mental health care has ironically succumbed to the earlier western medical  model of psychiatric care: a culture of medical-based pathological diagnosis and pharmacological treatment with little to no relational connection of care. This is what motivated us to develop this  program for South Asian and Southeast Asian caregivers. </span></p><p><em><span style="font-weight: 400;">Long Term Value of the BPOC Program: A Sangha of Compassionate and Skillful Bodhisattvas on the Path of Care </span></em></p><p><span style="font-weight: 400;">In addition to providing foundational material in Buddhist  psychology, western counseling (neurobiology of trauma and  reparative relationships, case conceptualization), embodied contemplative and mindfulness practices, caregiver self stewardship, and a variety of experiential practices (dyadic breakout groups, weekly peer groups, an internship program), the BPOC Program provides a community of ongoing consult and  mentorship: an ongoing mentorship and support program, becoming program TA’s, Train-the-Trainer skills workshops, and  becoming mentors to others. The BPOC online program makes community available with less travel costs, a smaller carbon </span><span style="font-weight: 400;">footprint. Attendees will also have the chance to meet in person at various events IBCC runs throught the region. </span></p><p><span style="font-weight: 400;">Together, we will learn, practice, relate, and grow as a sangha on  the bodhisattva path of care!</span></p>								</div>
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		<p>The post <a href="https://www.inebcounseling.net/the-bodhisattva-path-of-care-program-description-2026/">The Bodhisattva Path of Care: Program Description 2026</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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		<title>“No Birth No Death”: A Training Workshop for Care Professionals on Facing Death, Suicide Prevention, and Buddhist Counseling</title>
		<link>https://www.inebcounseling.net/borobudor-workshop-facing-death-suicide-prevention-and-buddhist-counseling-advert/</link>
		
		<dc:creator><![CDATA[Jonathan S. Watts]]></dc:creator>
		<pubDate>Sun, 19 Oct 2025 02:42:38 +0000</pubDate>
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		<guid isPermaLink="false">https://www.inebcounseling.net/?p=9190</guid>

					<description><![CDATA[<p>Borobudur, Indonesia February 9-13, 2026 Have you faced death directly before in your own mortality? Have you ever sat with someone in their last stages of life? Have you contemplated taking your own life? Have you worked with persons so desperate that they simply wish to “disappear”, unable to die but unable to live? Facing [&#8230;]</p>
<p>The post <a href="https://www.inebcounseling.net/borobudor-workshop-facing-death-suicide-prevention-and-buddhist-counseling-advert/">“No Birth No Death”: A Training Workshop for Care Professionals on Facing Death, Suicide Prevention, and Buddhist Counseling</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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									<h3 style="text-align: center;"><b>Borobudur, Indonesia</b></h3><h3 style="text-align: center;"><b>February 9-13, 2026</b></h3><p><span style="font-weight: 400;"><img fetchpriority="high" decoding="async" class=" wp-image-9196 alignright" src="https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5392-225x300.jpg" alt="" width="395" height="527" srcset="https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5392-225x300.jpg 225w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5392-768x1024.jpg 768w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5392-1152x1536.jpg 1152w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5392-1536x2048.jpg 1536w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5392-750x1000.jpg 750w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5392-1140x1520.jpg 1140w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5392-scaled.jpg 1920w" sizes="(max-width: 395px) 100vw, 395px" />Have you faced death directly before in your own mortality? Have you ever sat with someone in their last stages of life? Have you contemplated taking your own life? Have you worked with persons so desperate that they simply wish to “disappear”, unable to die but unable to live?</span></p><p><span style="font-weight: 400;">Facing death directly with mindful awareness and grounded embodiment is a practice taught through all Buddhist traditions, from the Buddha’s Four Foundations of Mindfulness to the </span><i><span style="font-weight: 400;">Heart Sutra’s</span></i><span style="font-weight: 400;"> exhortation of “no birth, no death” to the Pure Land practice of welcoming Amitabha at the moment of death to the Tibetan practices of the </span><i><span style="font-weight: 400;">bardo. </span></i><span style="font-weight: 400;">These practices not only help transform the deep psychological distortions of our fear of death but also empower us to deal with the loss and grieving of loved ones and wider forms of loss, like war, genocide, and environmental destruction.</span></p><p><span style="font-weight: 400;">For a Buddhist based therapist or a counselor who is interested in using Buddhist teachings, how can these ancient practices be applied today to our largely urban, capitalistic societies where mental health is such a problematic issue and a massive generation of elderly need support in their final days. This three day workshop will provide: 1) knowledge of the fundamentals of Buddhist based counseling, 2) role plays and group work to internalize them, and 3) experiential practices to confront death and gain new insights from the deepest of Buddhist meditation topics.</span></p><p><span style="font-weight: 400;">The staff is an international one with trained professionals from Japan, India, Indonesia, and the United States. As part of the ongoing work of the Institute of Buddhist Counseling and Chaplaincy, further opportunities will be provided for study and training as a follow up to this workshop. We welcome your participation!!</span></p><p><strong>Daily Timetable:</strong></p><ul><li><span style="font-weight: 400;">Morning: Breakfast: 6:00-8:30 plus optional walks &amp; exercise &amp; sharing meditation</span></li><li><span style="font-weight: 400;">Session 1: 9:00-12:00 (tea break halfway)</span></li><li><span style="font-weight: 400;">Lunch: mindful eating of one ingredient (1st 10 minutes in silence)</span></li><li><span style="font-weight: 400;">Session 2: 13:00-17:30 (total relaxation/5 sense meditation at 15:00) </span></li><li><span style="font-weight: 400;">Dinner: mindful eating of one ingredient (1st 10 minutes in silence)</span></li><li><span style="font-weight: 400;">Session 3: 19:00-21:00</span></li></ul><h4>Schedule:</h4><p><img decoding="async" class="wp-image-9197 alignright" src="https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5430-300x225.jpg" alt="" width="459" height="344" srcset="https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5430-300x225.jpg 300w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5430-1024x768.jpg 1024w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5430-768x576.jpg 768w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5430-1536x1152.jpg 1536w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5430-750x563.jpg 750w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5430-1140x855.jpg 1140w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5430.jpg 2048w" sizes="(max-width: 459px) 100vw, 459px" /></p><p><span style="font-weight: 400;">2/9 main arrivals → 90 minutes from the new Yogykarta International Airport to Borobudur. </span></p><ul><li style="font-weight: 400;" aria-level="1"><span style="font-weight: 400;">Evening:  orientation and group processes to connect participants through sharing backgrounds, expectations, and future goals</span></li></ul><p>2/10 Encountering Death</p><ul><li style="font-weight: 400;" aria-level="1"><span style="font-weight: 400;">Morning I: Introduction to the whole program followed by entry into death perspectives</span></li><li style="font-weight: 400;" aria-level="1"><span style="font-weight: 400;">Afternoon/Evening: <a href="https://www.inebcounseling.net/laughing-and-crying-while-facing-death/"><em>Tabidachi</em> death workshop</a> with Rev. Nemoto Jotetsu</span></li></ul><p><span style="font-weight: 400;">2/11 Buddhist Counseling with SOTTO Suicide Prevention Group from Japan</span></p><p><span style="font-weight: 400;">2/12 Buddhist Counseling with Nida Shaikh from India</span></p><p><span style="font-weight: 400;">2/13 Closing Ceremony &amp; Pilgrimage @ Borobudur Temple</span></p><ul><li style="font-weight: 400;" aria-level="1"><span style="font-weight: 400;">12:00 check-out &amp; departure </span></li></ul><p><b>PARTICIPANTS: </b></p><ul><li style="font-weight: 400;" aria-level="1"><span style="font-weight: 400;"> 35 persons in the Southeast or South Asian areas with present careers or ongoing education in counseling and therapy. Indonesians who speak English may also apply but their quota will be set at</span><span style="font-weight: 400;"> 15-18 persons.</span></li></ul><p><strong>FEES:</strong></p><ul><li>$250 for the training plus lodging, meals, and transport to the venue</li><li>a limited number of stipends for airplane travel are available for international participants</li></ul><p><a href="https://docs.google.com/forms/d/e/1FAIpQLSe_cXycrU9Hraw1GJQ3HayNJoq4uOH0wYoYGXvpiXdiO-KW9A/viewform?usp=header"><strong>Click here for the Google Forms Application!</strong></a></p><p>For inquiries, contact Jonathan Watts: wattsj[at]jneb.net</p><p><img decoding="async" class=" wp-image-9200 aligncenter" src="https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5408-1-300x225.jpg" alt="" width="697" height="523" srcset="https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5408-1-300x225.jpg 300w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5408-1-1024x768.jpg 1024w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5408-1-768x576.jpg 768w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5408-1-1536x1152.jpg 1536w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5408-1-2048x1536.jpg 2048w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5408-1-750x563.jpg 750w, https://www.inebcounseling.net/wp-content/uploads/2025/10/IMG_5408-1-1140x855.jpg 1140w" sizes="(max-width: 697px) 100vw, 697px" /></p><p><strong>INSTRUCTORS:</strong></p><p><strong>Nida Shaikh</strong> is a Mental Health Practitioner from Pune, India practicing for the last 9 years. She runs a Mental Health and Therapy space called <a href="https://manahcenter.com/">Manah Center for Mental Well Being</a> and plays the role of a Founder, Director and Senior Therapist at the same. She holds a Masters in Clinical Psychology and a Post Graduate Diploma in Applied Mahayana and Buddhist Psychology and Ethics from University of Pune. Over the 9 years, Nida has worked majorly with the addict population along with populations struggling with stress, anxiety, depression, mood and personality disorders, Schizophrenia, relationship related challenges. She has conducted various corporate workshops aimed at team-work, leadership skills, employee performance enhancement through mindfulness, developing a healthy work-life balance, stress management and anger management. Other than direct client interaction Nida loves to train and mentor budding psychologists and undergraduate psychology students while running a project called Living With Metta.</p><p><strong>Rev. Nemoto Jotetsu 根本一徹 (Japan)</strong> is a priest of the Rinzai Zen Myoshin-ji denomination and abbot of Daizen-ji temple in Gifu prefecture. After a troubled upbringing in a divorced family in Tokyo, Rev. Nemoto entered one of the strictest Zen training centers in Japan and immersed himself in its rigourous monastic life for over five years. Returning to society in the early 2000s, he has aplied that same rigorous attitude to counseling thousands of people who wish to die or feel they cannot go on living. His <a href="https://www.inebcounseling.net/laughing-and-crying-while-facing-death/">Tabidachi death workshop</a> is a well regarded experience for not only the suicidal but anyone searching to discover the meaning of their life. </p><p><strong>Rev. Takemoto Ryogo 竹本了悟 (Japan)</strong> is one of the founders of <a href="https://jneb.net/activities/buddhistenergy/buddhist-priests-selling-energy-to-support-communities-the-maintenance-of-temples/">SOTTO, the Kyoto Self-Death &amp; Suicide Counseling Center</a>, established by priests of the Jodo Shin Pure Land Hongan-ji denomination in 2010. Besides telephone counseling and public awareness activities, SOTTO has been actively training counselors in their unique Pure Land Buddhist-based approach. It has also done groundbreaking work in establishing cooperative ventures with the Japanese government, which has for decades excluded religious professionals for public social work. In 2018, he co-founded the <a href="https://jneb.net/activities/buddhistenergy/buddhist-priests-selling-energy-to-support-communities-the-maintenance-of-temples/">Tera Energy Buddhist electrical company</a> as a social enterprise whose profits support Buddhist-based community building to get at the root of suicide in social isolation.</p><p><strong>Rev. Fujii Kazuha 藤井一葉  (Japan)</strong> is a priest of the Jodo Shin Pure Land Hongan-ji denomination. She joined SOTTO in the early 2010s and has organized Death Cafés, casual discussions about death with fellow monks. She  studied in the Graduate School of Practical Training Studies at Ryukoku Buddhist University and afterwards interned at a hospital in Osaka under the Professional Association for Spiritual Care and Health (PASCH). She presently works with Rev. Takemoto at Tera Energy.</p><p><strong>Hendrick Tanuwidjaja (Indonesia)</strong> journeys at the confluence of traditions. A Shingon Buddhist lay priest-in-training at Mahabodhi Monastery, in the lineage of Daigoji (Japan) and Pudong Temple (Taiwan), he is also a Chan disciple in the Dharma Drum Mountain tradition and a student of Engaged Buddhism with Upaya Zen Center. Certified in teaching Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT) from MBPTI UCSD and OMC, he is also practicing as a fengshui architect, as he bridges inner awakening with the shaping of sacred space. As author of <em>Soul of Borobudur: The Philosophy of Cakravartin’s Mandala</em>, Hendrick reimagines Borobudur as a living mandala of the cakravartin. Through Mindfulness Nusantara, he tends Borobudur as a luminous compass for a civilization seeking renewal.</p><p><strong>Jonathan Watts (U.S.A./Japan) </strong>graduated from Princeton University with a B.A. in Religious Studies and also a minor in Political Science. He immediately moved to Asia and spent three years working in the INEB Secretariat in Bangkok, while studying and practicing at the forest monastery of Buddhadasa Bhikkhu. In 1993, he moved to Japan and spent the decade coordinating the INEB Think Sangha, an engaged Buddhist “think tank” working on a variety of social issues. In 1999, he joined the Jodo Pure Land denomination research institute and edited and co-wrote <em>Buddhist Care for the Dying and Bereaved </em>with Rev. Yoshiharu Tomatsu. In 2006, he joined Kodo Kyodan’s International Buddhist Exchange Center (IBEC) from which he has been involved in a wide variety of engaged Buddhist issues in Japan, now published in a two volume set called <a href="https://jneb.net/publications/new-publication-engaged-buddhist-history-japan/"><em>Engaged Buddhism in Japan</em></a>. Since this time, he has also helped develop Japan’s first Buddhist chaplaincy training program, the <a href="https://jneb.net/japan/rinbutsuken/">Rinbutsuken Institute of Engaged Buddhism</a>, where he teaches Buddhist social analysis and systems care.</p>								</div>
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		<p>The post <a href="https://www.inebcounseling.net/borobudor-workshop-facing-death-suicide-prevention-and-buddhist-counseling-advert/">“No Birth No Death”: A Training Workshop for Care Professionals on Facing Death, Suicide Prevention, and Buddhist Counseling</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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		<title>Problem-Solving in Zen: A Way to Work with Psychological Distress</title>
		<link>https://www.inebcounseling.net/problem-solving-in-zen-a-way-to-work-with-psychological-distress/</link>
		
		<dc:creator><![CDATA[Jonathan S. Watts]]></dc:creator>
		<pubDate>Mon, 14 Jul 2025 18:17:44 +0000</pubDate>
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					<description><![CDATA[<p>Rev. Fujio Soin Rinzai Zen Kencho-ji denomination Abbot, Doku-on-ji Temple, Yokosuka, Japan How is a “problem” defined in Zen Buddhism?The English word “problem” is commonly translated into Japanese as mondai 問題. However, the Chinese characters 問題 consists of: 問 (mon) meaning “to question” or “to continue questioning” and 題 (dai) meaning “a theme” or “a [&#8230;]</p>
<p>The post <a href="https://www.inebcounseling.net/problem-solving-in-zen-a-way-to-work-with-psychological-distress/">Problem-Solving in Zen: A Way to Work with Psychological Distress</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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									<h3 style="text-align: center;">Rev. Fujio Soin</h3><h3 style="text-align: center;">Rinzai Zen Kencho-ji denomination</h3><h3 style="text-align: center;">Abbot, Doku-on-ji Temple, Yokosuka, Japan</h3><p><strong>How is a “problem” defined in Zen Buddhism?</strong><br />The English word “problem” is commonly translated into Japanese as <em>mondai</em> 問題. However, the Chinese characters 問題 consists of: 問 (<em>mon</em>) meaning “to question” or “to continue questioning” and 題 (<em>dai</em>) meaning “a theme” or “a subject”. Problems in business or school exams typically have solutions, correct answers, or methods to resolve them. However, through my work with suicide survivors and individuals with suicidal thoughts, I have realized that problems have two distinct aspects:</p><p>1) the visible aspect or problems to be solved. Some problems can and should be resolved, often requiring practical solutions with the help of professionals. Examples include bullying, workplace harassment, domestic violence, stalking, unemployment, financial distress, and legal issues. These are issues where clear steps can be taken to improve the situation and mitigate harm.</p><p>2) the invisible aspect or problems to be lived with. Some problems cannot be “solved” in a conventional sense and must instead be faced and lived with. For example, a child who attempts suicide after being bullied at school may later recover through the support of counselors, psychiatrists, teachers, and parents, eventually returning to school. At this stage, people around them may feel that, “The problem has been solved.” However, while the physical wounds may have healed, the emotional wounds may still be bleeding beneath the surface. Such wounds may take years or even a lifetime to fully heal. In some cases, they may never fully disappear. This is what I call a problem that is not “solved” but must be lived with and continuously faced.</p><p>In Zen Buddhism, a “problem” is not merely an obstacle but rather a mirror reflecting one’s own state of being. In Western perspectives, problems are often seen as something to be “overcome” or “solved.” However, in Zen, problems are regarded as something to “face” and “learn from.” Suffering in life, known as <em>dukkha</em> in Buddhist philosophy, is inevitable, but rather than simply seeing it as something negative, Zen views it as an opportunity for insight. While minor problems or those that can be easily resolved should be addressed, Zen does not advocate treating every challenge as an enemy to be eliminated. Instead, it teaches us to walk alongside our difficulties, learning from them.</p><p>For example, in supporting those who have lost loved ones to suicide or those struggling with suicidal thoughts, the challenges they face are not merely sources of suffering. Rather, by deeply engaging with their pain, they may discover new insights and ways of understanding themselves. The more we try to push away emotions, such as anger, sorrow, or inner pain—treating them as “problems” to be avoided—the stronger they tend to grow. However, by not rejecting them and instead sitting in stillness, quietly observing their true nature, we can grow alongside our struggles. In this sense, problems are not just difficulties to be eliminated; they are opportunities to cultivate understanding and compassion.</p><figure id="attachment_9063" aria-describedby="caption-attachment-9063" style="width: 416px" class="wp-caption aligncenter"><img loading="lazy" decoding="async" class=" wp-image-9063" src="https://www.inebcounseling.net/wp-content/uploads/2025/07/IMG_0630-300x225.jpg" alt="" width="416" height="312" srcset="https://www.inebcounseling.net/wp-content/uploads/2025/07/IMG_0630-300x225.jpg 300w, https://www.inebcounseling.net/wp-content/uploads/2025/07/IMG_0630-1024x768.jpg 1024w, https://www.inebcounseling.net/wp-content/uploads/2025/07/IMG_0630-768x576.jpg 768w, https://www.inebcounseling.net/wp-content/uploads/2025/07/IMG_0630-1536x1152.jpg 1536w, https://www.inebcounseling.net/wp-content/uploads/2025/07/IMG_0630-2048x1536.jpg 2048w, https://www.inebcounseling.net/wp-content/uploads/2025/07/IMG_0630-750x563.jpg 750w, https://www.inebcounseling.net/wp-content/uploads/2025/07/IMG_0630-1140x855.jpg 1140w" sizes="(max-width: 416px) 100vw, 416px" /><figcaption id="caption-attachment-9063" class="wp-caption-text">Rev. Fujio teaches zazen to international exchange students</figcaption></figure><p><strong>What Role Does Mindfulness Play in Problem-Solving?</strong><br />When faced with a problem, we often become trapped in past experiences or overwhelmed by anxiety about the future. Mindfulness helps bring our awareness back to the “here and now,” allowing us to see the problem as it truly is. In Buddhist philosophy, Right Mindfulness (<em>samyak-smṛti</em> in Sanskrit) is one of the practices of the Eightfold Path, a fundamental teaching in Buddhism. The Japanese term <em>shōnen</em> 正念 translates to “right mindfulness”, where <em>nen</em> 念 refers to one’s thoughts or awareness, and <em>shō</em> 正 means to correct or align properly. Our thoughts range from positive to negative, but by consciously directing our attention to the present moment, we can realign our mental state and cultivate a more balanced, harmonious approach. This is the essence of Right Mindfulness in Buddhism.</p><p>In my work, I support those who have lost loved ones to suicide or those struggling with suicidal thoughts by helping them develop the ability to observe their thoughts and emotions without being consumed by them. Through <em>zazen</em> (sitting meditation), one cultivates a stable posture and deep, slow breathing, which naturally calms the mind and enables a more peaceful approach to their struggles.</p><p>For example, when someone directs intense anger toward us, our instinctive reaction is to respond immediately. However, if we pause and take a deep breath, asking ourselves, “Why is this person so angry?” we begin to see the suffering that lies beneath their emotions. This shift in perspective can dramatically change the situation. Similarly, when confronted with deep sorrow or inner conflict, mindfulness allows us to avoid being swept away by emotional waves. Instead, we can gently observe these emotions, creating space within our heart-minds 心 for greater clarity and acceptance. Mindfulness creates a <em>ma</em> 間—a moment of pause—when facing a problem. This pause opens up mental space, allowing us to respond not with impulsive reactions but with deeper insight and inner peace.</p><p><strong>How Does Embracing Uncertainty Enhance Problem-Solving?</strong></p><p>In Zen, <em>fuchi</em> 不知, or “not knowing”, does not mean ignorance. Rather, it refers to an open-minded attitude that is free from fixed ideas, allowing us to see things as they truly are. Accepting that we do not know everything is not a sign of weakness but rather an expression of humility and wisdom. In Zen, “not knowing” is considered a form of wisdom.</p><p>We often feel compelled to find immediate answers, but true understanding takes time. When we let go of the belief that we must “find the right answer immediately,” our minds become more open, and new possibilities emerge. For example, in the field of suicide prevention and bereavement support, there is no single, definitive “correct” response. Each person’s background and emotional state are unique, and it is essential to acknowledge that we do not have all the answers. Instead of imposing predetermined solutions, we must embrace the unknown, deeply listen to both spoken words and silence. Silence itself can sometimes carry more meaning than words. A person’s facial expressions, body language, and unspoken emotions are also crucial forms of communication.</p><p>The night sky may be covered with clouds, but the stars are still there. Instead of trying to force the clouds away, we can simply sit in stillness and wait. Over time, the clouds will naturally drift, revealing the stars once more. In the same way, embracing uncertainty does not mean giving up on problem-solving. It means allowing space for deeper understanding, patience, and the wisdom to see things as they are.</p><p><img loading="lazy" decoding="async" class="alignnone  wp-image-8271 aligncenter" src="https://www.inebcounseling.net/wp-content/uploads/2025/01/628bc-fujio-soin.jpg-300x200.webp" alt="" width="529" height="352" srcset="https://www.inebcounseling.net/wp-content/uploads/2025/01/628bc-fujio-soin.jpg-300x200.webp 300w, https://www.inebcounseling.net/wp-content/uploads/2025/01/628bc-fujio-soin.jpg-1024x682.webp 1024w, https://www.inebcounseling.net/wp-content/uploads/2025/01/628bc-fujio-soin.jpg-768x512.webp 768w, https://www.inebcounseling.net/wp-content/uploads/2025/01/628bc-fujio-soin.jpg-750x500.webp 750w, https://www.inebcounseling.net/wp-content/uploads/2025/01/628bc-fujio-soin.jpg-1140x759.webp 1140w, https://www.inebcounseling.net/wp-content/uploads/2025/01/628bc-fujio-soin.jpg.webp 1228w" sizes="(max-width: 529px) 100vw, 529px" /></p><p><strong>What Does It Mean to “Sit with a Problem” in Zen Practice?</strong></p><p>To “sit with a problem” means not to reject or suppress it but to accept it as it is and observe it with quiet awareness. When faced with difficulties, we tend to rush to find solutions, become anxious, or sometimes even try to avoid them. However, in Zen practice, we first learn to be with the problem, to sit with it rather than immediately trying to resolve or escape from it.</p><p>In my work with those who have lost loved ones to suicide, I emphasize not the removal of suffering, but the importance of being with suffering. Feelings of loss and deep grief cannot simply be conquered or eliminated. Instead, by gently staying present with them and facing them with quiet awareness, subtle inner shifts begin to occur over time. No matter how painful a reality may be, we must face the truth of what has happened in order to move forward, because the past cannot be changed.</p><p>Just as in <em>zazen</em> (sitting meditation), where we observe thoughts and emotions as they arise without clinging to them, we can also learn to sit with the problems in our lives. By doing so, their deeper meaning may gradually become clear. The goal is not to “overcome” the problem but to “be with it”. Through this practice, we find a way to live more peacefully; not by fighting against our struggles, but by coexisting with them.</p><p><strong>How Does Zen Encourage Creative Thinking in Problem-Solving?</strong></p><p>Zen practice fosters awareness of infinite possibilities and cultivates a flexible mindset. We often become trapped in past experiences and fixed ideas, but Zen helps shift our focus to the here and now, opening the door to new perspectives. Practices such as <em>kōan</em> (Zen riddles or paradoxical questions) go beyond logical reasoning and train intuitive awareness. Even in daily life, simple actions like walking meditation or drinking tea can lead to unexpected insights. These insights, often difficult to express in words, form a kind of tacit knowledge that shapes how we navigate life.</p><p>In supporting individuals affected by suicide, meaningful realizations often arise not merely from verbal discussion, but from silently sitting together or directing awareness to bodily sensations. Instead of seeking immediate answers through rational analysis, Zen emphasizes moments of deep, embodied understanding; those moments when something “clicks” at a deeper level, beyond words. These realizations often lead to new perspectives and creative solutions.</p><p>Rather than rushing to solve problems, Zen encourages pausing, taking a breath, walking slowly, allowing the mind to settle. In that stillness, new ideas emerge naturally. Creative solutions are not something we force into existence; they arise from a quiet mind, like ripples appearing on the surface of a still pond.</p><p><strong>An Experience Where the Zen Approach Led to a Breakthrough in Problem-Solving?</strong><br />Among the people I have supported, there was someone who had lost a loved one to suicide and had been suffering for years from overwhelming guilt, questioning, “Why couldn’t I save them?” Behind this guilt, however, lay not just self-reproach, but also layers of anger toward themselves and others, deep sorrow, and an immense sense of loss. These emotions intertwined, creating an internal storm that kept them trapped in a seemingly endless maze of thoughts. No matter what words were offered, nothing seemed to reach them, and their suffering remained unchanged.</p><p>One day, while we were sitting together in silence during <em>zazen</em> (seated meditation), they quietly said, “I just realized&#8230; I am breathing right now.” At that moment, I sensed that their mind, which had been living entirely in past regrets and pain, had returned to the present moment. After a long silence, they continued, “I have been blaming myself for so long, but simply noticing my own breath &#8230; for some reason, it makes me feel just a little lighter.” They then added, “This pain won’t disappear overnight, but from now on, I want to try taking better care of my own heart-mind and body.”</p><p>This experience reinforced for me that in Zen, the essential approach is not about “solving problems” but about being with them, rather than trying to eliminate them. It is not through logic or words that suffering is resolved, but through quietly sitting together, becoming aware of this very moment, and allowing the heart-mind to naturally shift. When this happens, new paths begin to open.</p><p>We cannot solve another person’s problems for them. True resolution comes through their own realization. However, by offering gentle presence, listening deeply, and sitting together in silence—or sometimes practicing <em>dōzen</em> together (moving meditation, like <em>tai-chi</em>, see video below)—we can help awaken the peace and insight that already exists within them. In Buddhism, this is known as buddha-nature (<em>busshō</em> 仏性). Just as a seed naturally sprouts and flowers when watered, so too does inner wisdom emerge when given the right conditions. This, I believe, is the true healing power of the Zen approach. Problems may remain unchanged, but the way we perceive them can change. When our minds shift, the way we relate to difficulties also transforms. By learning not to fight against problems, but to coexist with them, we move toward true resolution.</p>								</div>
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		<p>The post <a href="https://www.inebcounseling.net/problem-solving-in-zen-a-way-to-work-with-psychological-distress/">Problem-Solving in Zen: A Way to Work with Psychological Distress</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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		<title>A Buddhist Analysis and Commentary on the 6 Steps of Focusing Using the Buddha&#8217;s Teachings of the Five Aggregates (khanda) &#038; Dependent Co-origination (paticca samuppada)</title>
		<link>https://www.inebcounseling.net/a-buddhist-analysis-and-commentary-on-the-6-steps-of-focusing/</link>
		
		<dc:creator><![CDATA[Jonathan S. Watts]]></dc:creator>
		<pubDate>Wed, 02 Apr 2025 02:06:52 +0000</pubDate>
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					<description><![CDATA[<p>by Jonathan S. Watts see Ven. Zinai&#8217;s original article Applying Eugene Gendlin’s Focusing for Buddhist Community: Bridging Therapeutic and Contemplative Traditions Introduction: Is there a relationship between Gendlin’s “felt sense” &#38; the Five Aggregates (khandha), especially vedana, which can be translated as “visceral feeling”? Can the Five Aggregates of form (rupa), visceral feeling (vedana), perception [&#8230;]</p>
<p>The post <a href="https://www.inebcounseling.net/a-buddhist-analysis-and-commentary-on-the-6-steps-of-focusing/">A Buddhist Analysis and Commentary on the 6 Steps of Focusing Using the Buddha&#8217;s Teachings of the Five Aggregates (khanda) &amp; Dependent Co-origination (paticca samuppada)</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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									<h4 class="wp-block-heading" style="text-align: center;"><em>by Jonathan S. Watts</em></h4>
<p style="text-align: center;">see Ven. Zinai&#8217;s original article</p>
<h4 class="jeg_post_title" style="text-align: center;"><strong><a href="https://www.inebcounseling.net/gendlin-focusing-buddhist-community/">Applying Eugene Gendlin’s Focusing for Buddhist Community: Bridging Therapeutic and Contemplative Traditions</a></strong></h4>
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<p><strong>Introduction:</strong></p>
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<li>Is there a relationship between Gendlin’s “felt sense” &amp; the Five Aggregates (<em>khandha</em>), especially <em>vedana</em>, which can be translated as “visceral feeling”? Can the Five Aggregates of form (<em>rupa</em>), visceral feeling (<em>vedana</em>), perception (<em>sanya</em>), cognitive thought (<em>sankhara</em>), and consciousness (<em>vinyana</em>) be reflected in the felt sense? Can the felt sense be used as a tool to observe and analyze the Five Aggregates?</li>
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<li>The purpose of the Five Aggregates and Focusing: Can the contemplation of the Five Aggregates help people achieve the purpose of Focusing, which is to gain more self-understanding and growth? Can Focusing help people achieve the purpose of the Five Aggregates, which is to break attachment to the self and liberate from suffering?</li>
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<li>The method of the Five Aggregates and Focusing: Can the contemplation of the Five Aggregates borrow the method of Focusing, such as using words or images to describe the phenomena of the Five Aggregates, especially “visceral feeling” (<em>vedana</em>) and perception” (<em>sanya</em>)? Can Focusing borrow the method of the Five Aggregates, such as using the perspective of impermanence, suffering, and non-self to view the felt sense?</li>
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<h4><strong>The Six Steps of Eugene Gendlin’s Focusing with Buddhist Commentary</strong></h4>
<p><strong style="color: var( --e-global-color-text ); text-align: var(--text-align);">1. Clearing a Space:</strong><span style="color: var( --e-global-color-text ); text-align: var(--text-align);"> Much of this first step is comparable to how to begin with Buddhist meditation. As one step, it seems to contain 4 steps: 1) look inside, 2) ask, what is the main thing?, 3) develop a space between the answer and your awareness, which seems like practicing mindfulness (</span><em style="color: var( --e-global-color-text ); text-align: var(--text-align);">sati</em><span style="color: var( --e-global-color-text ); text-align: var(--text-align);">), and 4) keep exploring how you feel. From a Buddhist perspective, one problem with this approach is starting with language and cognitive questions like, “How is my life going? What is the main thing for me right now?” This seems like a much different question than, “How does something feel?” Shouldn’t the approach start with the very basic “felt sense” and then after a while ask these more complex questions about life and the main thing?</span></p>
<p>In the Buddhist contemplation of the Five Aggregates, one would normally start with the most “material” and move to the most “immaterial”: 1) <em>rupa</em>/form: establish your physical presence through posture and breathing, 2) <em>vedana</em>/visceral feeling: do a body scan &amp; then choose a place that stands out &amp; then determine the basic <em>vedana </em>of positive, negative, or neutral, 3) <em>sanya</em>/perception: label the feeling with single word adjectives, 4) <em>sankhara</em>/cognitive thought: one&#8217;s awareness tends to run off into cognitive thought, catch it, and come back to <em>vedana and then engage </em>in Gedlin’s questions about life and the main thing at this place, 5) <em>vinyana</em>/conscious awareness: notice how new thoughts from <em>sankhara</em> lead to new kinds of “contact” (<em>phassa</em>) and new states of <em>vinyana</em>, such as the shift from nauseousness to one of anger after a concocted thought arises. The arising of the Five Aggregates from coarse to fine also maps onto the process of Dependent Origination (<em>paticca samuppada</em>), where the conscious awareness (<em>vinyana</em>) of a sense object with a sense door in the body (<em>rupa</em>) gives rise to <em>vedana</em> and into more cognitive types of craving and attachment.</p>
<p><strong>2. Felt Sense:</strong> Discovering the felt sense is similar to contemplating the Five Aggregates in reverse order, which is also included in Buddhist practice. As follows: notice a <em>vinyana</em> of anger, observe the details of your thoughts (<em>sankhara</em>), deconstruct the thoughts into impressions/perceptions (<em>sanya</em>), and then back into a fundamental feeling (<em>vedana</em>) in the body (<em>rupa</em>). There is also reverse <em>paticca</em> <em>sampudda</em>, where one starts from the experience of suffering (<em>jaramarana</em> &amp; <em>dukkha</em>) and traces backwards to the basic factors and causes of its arising.</p>
<p><strong>3. Handle:</strong> Focusing instructs us to ask, “What is the quality of this unclear felt sense? Let a word, a phrase, or an image come up from the felt sense itself.” Indeed, some people think more in images rather than a voice that speaks. Further, “It might be a quality-word, like tight, sticky, scary, stuck, heavy, jumpy or a phrase, or an image. Stay with the quality of the felt sense till something fits it just right.” This process is very similar to the stage of contemplating the aggregate of perception (<em>sanya</em>), which arises out of <em>vedana</em> or the felt sense.</p>
<p><strong>4. Resonating:</strong> This is an interesting contemplation of watching the interdependent causality across the Five Aggregates. This act of resonating seems to develop a language or a communication between previously dissociated parts. From a modern standpoint, there is a basic dissociation between body and mind. Polyvagal theory, a more recent Western theory, would say a feeling that is too intense embeds itself deeply in the body as a dysregulated “felt sense”, making it very hard to connect to cognitive mind/higher mind, which could regulate it with wisdom and compassion. Buddhism would say early trauma has so conditioned the mind and created so many “ferments” or “outflows” (<em>asava</em>) that mindfulness cannot operate at the moment of sense contact (<em>phassa</em>) with wisdom or “clear knowing” (<em>sampajanna</em>). In this way, the causal chain of <em>paticca samuppada</em> rages uncontrolled and very rapidly results in attachment (<em>upadana</em>), arising of the ego-self (<em>jati</em>) and suffering (<em>dukkha</em>). Does Focusing help us work with these models of the Five Aggregates and Dependent Co-origination to develop clearer levels of understanding and regulation? When there is more connectivity is there less dissociation and greater wholeness and health?</p>
<p><strong>5. Asking:</strong> We are told, “Be with the felt sense until something comes along with a shift, a slight ‘give’ or release.” From a Buddhist perspective, it seems like two things are going on here: 1) After experiencing the felt sense (<em>vedana</em>) and the handle (<em>sanya</em>), Gendlin warns of the arising of “a quick answer”, a kind of articulated or verbal response (<em>sankhara</em>); and 2) He then instructs us to “let that kind of answer go by” and continue to investigate with this question—What is in this sense?—“until something comes along with a shift, a slight ‘give’ or release”. This process seems somewhat like how one practices contemplation of <em>paticca samuppada</em> at the crucial moment of sense “contact” (<em>phassa</em>), which leads directly and usually very rapidly into “visceral feeling” (<em>vedana</em>). With sufficient mindfulness at “contact”, wisdom or “clear knowing” (<em>sampajanna</em>) can interrupt the reactive process of <em>vedana</em>—good, bad, or indifferent—and prevent the arising of attachment (<em>upadana</em>), ego-self birth (<em>jati</em>) and suffering (<em>dukkha</em>). This practice is well-known as an essential part of the Buddha’s final awakening:</p>
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<p style="padding-left: 40px;">Buddhadasa Bhikkhu—a highly regarded Thai master known for his creative and radical teaching of practical <em>paticca samuppada—</em>explains this term <em>sampajanna</em>.<em> Sampajanna</em> can be translated as “clear comprehension, ready wisdom, intelligence; clear seeing and intelligence applied to specific circumstances. <em>Sampajanna</em> draws upon wisdom accumulated through inquiry, practice, insight, and contemplation. <em>Sampajanna</em> often forms a compound with <em>sati</em>.” Further, “with a sufficiently developed practice, these four essential dhammas—mindfulness (<em>sati</em>), wisdom (<em>sampajanna</em>), clear comprehension (<em>vipassana</em>), and well-focused stability (<em>samadhi</em>)—will be ready to do their work at the moment of contact (<em>phassa</em>)”. <a id="_ftnref1" href="#_ftn1">[1]</a></p>
<p>In terms of the Five Aggregates, one seeks to develop mindfulness (<em>sati</em>) at sense contact (<em>phassa</em>), and then observe how the sense contact concocts into <em>vedana</em>, <em>sanya,</em> and <em>sankhara</em>. This process parallels the one of <em>paticca samuppada</em> when after <em>vedana, </em>craving (<em>tanha</em>) and clinging (<em>upadana</em>) may arise. As with Focusing, we “just let that kind of answer go by”; that is, do not attach to the <em>vedana </em>or try to quickly let go of craving and clinging. Then, we continue the investigation “until something comes along with a shift, a slight ‘give’ or release”, which is akin to using mindfulness to create a space for the arising of wisdom (<em>sampajanna</em>), clear comprehension (<em>vipassana</em>), and well-focused stability (<em>samadhi</em>). In this way, there seems to be some connection between <em>sampajanna</em> and the “asking” stage of Focusing. With <em>sampajanna</em>, there is a natural dropping of ignorance and arising of intelligence. With Focusing, it seems one must engage in a more active intellectual process of asking the question “What is in this sense?”, but there is also a less directed aspect of allowing the feeling to speak. In Buddhism, this practice not only short-circuits the process of <em>paticca samuppada</em>, but by creating an open space, allows <em>sampajanna</em> to arise. This can begin a different causal process known as <em>paticca nirodha</em> that can begin with “wise reflection” (<em>yoniso-manasikara</em>), “moral conduct” (<em>sila</em>), or intelligent faith or confidence (<em>saddha</em>), culminating in <em>nirvana</em>, the final extinction of the ignorant, concocted self-ego.</p>
<p><img loading="lazy" decoding="async" class="alignnone size-full wp-image-7430" src="https://jneb.net/wp-content/uploads/2024/12/screenshot-2024-12-28-at-9.34.15.png" alt="Screenshot 2024-12-28 at 9.34.15" width="1568" height="1172" srcset="https://www.inebcounseling.net/wp-content/uploads/2024/12/screenshot-2024-12-28-at-9.34.15.png 1568w, https://www.inebcounseling.net/wp-content/uploads/2024/12/screenshot-2024-12-28-at-9.34.15-300x224.png 300w, https://www.inebcounseling.net/wp-content/uploads/2024/12/screenshot-2024-12-28-at-9.34.15-1024x765.png 1024w, https://www.inebcounseling.net/wp-content/uploads/2024/12/screenshot-2024-12-28-at-9.34.15-768x574.png 768w, https://www.inebcounseling.net/wp-content/uploads/2024/12/screenshot-2024-12-28-at-9.34.15-1536x1148.png 1536w, https://www.inebcounseling.net/wp-content/uploads/2024/12/screenshot-2024-12-28-at-9.34.15-750x561.png 750w, https://www.inebcounseling.net/wp-content/uploads/2024/12/screenshot-2024-12-28-at-9.34.15-1140x852.png 1140w" sizes="(max-width: 1568px) 100vw, 1568px" /></p>
<p>In Ven. Zinai&#8217;s final section on how a Focusing-Oriented Guide can support, we learn about verbal cues and questions such as, “How would you like to bring this awareness into your day?” While Focusing is supposed to link you to the trauma in your body, it seems there is a still strong reliance on cognitive solutions. In Buddhism, we are taught to develop cognitive wisdom but the approach to awakening is very different in that solutions or liberations usually don’t come from the cognitive mind. There are experiences of “other power” and sudden awakenings coming from the withering away of neurotic networks and the opening to new forms of awareness. It seems Gendlin is getting at this with his guidance, “Be with the felt sense until something comes along with a shift, a slight &#8220;give&#8221; or release<em>.</em>” In Buddhism, there is a lot of “composting” with cognitive inputs from studying the teachings, but the process of awakening is quite alchemic involving energetic and physical dimensions, especially in Zen and in Vajrayana as well. From a Polyvagal theory standpoint, meditation creates the physical and energetic homeostasis we need for the higher mind to guide us through change.</p>
<p><strong>6. Receiving:</strong><span style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;"> We are instructed to “receive whatever comes with a shift in a friendly way”. In one way, this goes against what the Buddhist meditator is instructed to do in maintaining non-judgmental awareness or mindfulness. Even to force oneself to be friendly may obscure forms of resistance that need to be uncovered. At the same time, there is the practice of “loving kindness” (</span><em style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;">metta</em><span style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;">) and compassion (</span><em style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;">karuna</em><span style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;">), which can be directed inward to enliven the mind and enable further investigation and practice. On numerous occasions, the Buddha spoke about the conditional dependence of wisdom and realization on the presence of non-sensual joy and happiness. Delight (</span><em style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;">pãmojja</em><span style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;">), joy (</span><em style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;">piti</em><span style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;">) and happiness (</span><em style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;">sukha</em><span style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;">) arise and lead in a causal sequence to concentration and realization. Without gladdening the mind when it needs to be gladdened, realization will not be possible.</span><a id="_ftnref2" style="background-color: var(--wp--preset--color--background); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;" href="#_ftn2">[2]</a><span style="background-color: var(--wp--preset--color--background); color: var(--wp--preset--color--foreground); font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen-Sans, Ubuntu, Cantarell, 'Helvetica Neue', sans-serif;"> Such a state would then enable what Gendlin next instructs, “Stay with it a while, even if it is only a slight release. Whatever comes, this is only one shift; there will be others. You will probably continue after a little while, but stay here for a few moments.”</span></p>
<h4><strong>Social Engagement: </strong></h4>
<p>An important and little known part of the Buddha&#8217;s teachings on Dependent Co-Origination is his instruction that the process can go beyond individual suffering and lead to communal strive, violence, and war. He taught that, &#8220;Now, craving (<em>tanha</em>) is dependent on visceral feeling (<em>vedana</em>); seeking is dependent on craving; acquisition on seeking, leading into ascertainment, desire and passion, attachment, possessiveness, stinginess, defensiveness. Various evil, unskillful phenomena then come into play, such as the taking up of sticks and knives, conflicts, quarrels, and disputes, accusations, divisive speech, and lies.&#8221; <em>Maha-Nidana Sutta: The Great Causes Discourse, Digha Nikaya 15</em>. Ven Zinai also gave a talk on this theme in 2024 at the International Network of Engaged Buddhists general conference on <a href="https://www.buddhistdoor.net/features/ineb-conference-2024-the-five-aggregates-and-socially-engaged-spirituality/">The Five Aggregates and Socially Engaged Spirituality</a></p>
<figure id="attachment_8814" aria-describedby="caption-attachment-8814" style="width: 404px" class="wp-caption aligncenter"><img loading="lazy" decoding="async" class=" wp-image-8814" src="https://www.inebcounseling.net/wp-content/uploads/2025/04/wattszinai-300x185.png" alt="" width="404" height="249" srcset="https://www.inebcounseling.net/wp-content/uploads/2025/04/wattszinai-300x185.png 300w, https://www.inebcounseling.net/wp-content/uploads/2025/04/wattszinai-1024x631.png 1024w, https://www.inebcounseling.net/wp-content/uploads/2025/04/wattszinai-768x473.png 768w, https://www.inebcounseling.net/wp-content/uploads/2025/04/wattszinai-1536x946.png 1536w, https://www.inebcounseling.net/wp-content/uploads/2025/04/wattszinai-750x462.png 750w, https://www.inebcounseling.net/wp-content/uploads/2025/04/wattszinai-1140x702.png 1140w, https://www.inebcounseling.net/wp-content/uploads/2025/04/wattszinai.png 1723w" sizes="(max-width: 404px) 100vw, 404px" /><figcaption id="caption-attachment-8814" class="wp-caption-text">Watts &amp; Ven. Zinai (Taipei October 2024)</figcaption></figure>
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<p><a id="_ftn1" href="#_ftnref1">[1]</a> Buddhadasa. <em>Under the Bodhi Tree: Buddha’s Original Vision of Dependent Co-Arising</em>. Ed. Santikaro. (Somerville, MA: Wisdom Publications, 2017) pp. 180, 95.</p>
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<p><a id="_ftn2" href="#_ftnref2">[2]</a> Analayo. <em>Satipatthana: The Direct Path to Realization. (Kandy: </em>Buddhist Publication Society 2003) p. 166.</p>
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		<p>The post <a href="https://www.inebcounseling.net/a-buddhist-analysis-and-commentary-on-the-6-steps-of-focusing/">A Buddhist Analysis and Commentary on the 6 Steps of Focusing Using the Buddha&#8217;s Teachings of the Five Aggregates (khanda) &amp; Dependent Co-origination (paticca samuppada)</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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		<title>The Bodhisattva Path of Care: Syllabus &#038; Schedule of Classes</title>
		<link>https://www.inebcounseling.net/syllabus-schedule-of-classes/</link>
		
		<dc:creator><![CDATA[Jonathan S. Watts]]></dc:creator>
		<pubDate>Thu, 16 Jan 2025 01:00:25 +0000</pubDate>
				<category><![CDATA[Uncategorized]]></category>
		<guid isPermaLink="false">https://jneb.net/?page_id=7596</guid>

					<description><![CDATA[<p>Week #1 March 17: Program Orientation &#38; Overview Opening Contemplation Student introductions Teaching team introductions BioBreak Program design: course modules and components Intention and focus of the program Program expectations Closing Contemplation Week #2 March 24: A Therapeutic Framework: Buddhist Psychology Applied to Systems Counseling, Part 1 Opening Contemplation From Samsara to Compassion in the [&#8230;]</p>
<p>The post <a href="https://www.inebcounseling.net/syllabus-schedule-of-classes/">The Bodhisattva Path of Care: Syllabus &amp; Schedule of Classes</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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									<p><strong>Week #1 </strong><strong>March 17: Program Orientation &amp; Overview</strong></p><ul><li>Opening Contemplation</li><li>Student introductions</li><li>Teaching team introductions</li><li>BioBreak</li><li>Program design: course modules and components</li><li>Intention and focus of the program</li><li>Program expectations</li><li>Closing Contemplation</li></ul><p><strong>Week #2 </strong><strong>March 24: A Therapeutic Framework: Buddhist Psychology Applied to Systems Counseling, Part 1</strong></p><ul><li>Opening Contemplation</li><li>From <em>Samsara</em> to Compassion in the Human Realm in Counseling: Four Noble Truth, Four Reminders, and Six Realms</li><li>Biobreak</li><li>Four Establishments of Mindfulness &amp; Aggregates &gt; Impermanence &amp; Emptiness</li><li>Systems and Co-emergencen (in Relationships)</li><li>Closing Contemplation</li></ul><p><strong>Week #3 </strong><strong>March 31: A Therapeutic Framework: Buddhist Psychology Applied to Systems Counseling, Part 2</strong></p><ul><li>Opening Contemplation</li><li>Who We Think We Are: Historical and Ultimate Dimensions</li><li>When Things Fall Apart: Aggregates and Interdependence</li><li>Biobreak</li><li>Relational Trauma, Relational Connection</li><li>The Caregiver-Client Relationship</li><li>Attunement and Acts of Translation on the Path of Care</li><li>Closing Contemplation</li></ul><p><strong>Week #4 </strong><strong>April 7: “Neurobiology of We”: Trauma &amp; Relational Repair, Part 1</strong></p><ul><li>Opening Contemplation</li><li>Introduction to Trauma and Polyvagal theory</li><li>Neural Pathways and the Process of Change</li><li>Biobreak</li><li>Cyclical Patterns and Beliefs Still Carried</li><li>Closing Contemplation</li></ul><p><strong>Week #5 </strong><strong>April 14: “Neurobiology of We”: Trauma &amp; Relational Repair, Part 2</strong></p><ul><li>Opening Contemplation</li><li>The role of Endorphins, Serotonin, Dopamine, and Oxytocin</li><li>How Trauma Turns into Other Mental and Physical Health Challenges</li><li>Biobreak</li><li>Connection as an Antidote to Pain</li><li>Closing Contemplation</li></ul><p><strong>Week #6 </strong><strong>April 21: Compassion &amp; the Path of Care, Part 1</strong></p><ul><li>Opening Contemplation</li><li>Three Bodhisattva Tenets</li><li>Attuned Presence: Relationship as Organism</li><li>Biobreak</li><li>Assessment and Case Conceptualization</li><li>The Buddhist View of Care</li><li>Sympathy vs Empathy</li><li>Empathy vs Compassion</li><li>Closing Contemplation</li></ul><p><strong>Week #7 </strong><strong>April 28: Compassion &amp; the Path of Care, Part 2</strong></p><ul><li>Opening Contemplation</li><li>Caregiver Archetype and Shadow Sides</li><li>The Ethics of Sustainable Care: G.R.A.C.E</li><li>Biobreak</li><li>Loving Kindness and Self Compassion</li><li>A Systems Approach to Intergenerational and Cultural Trauma</li><li>Closing Contemplation</li></ul><p><strong>Week #8 </strong><strong>May 5: Counseling Skills, Part 1</strong></p><ul><li>Opening Contemplation</li><li>Five Pervasive Mental Factors</li><li>Five Levels of Responding to Others</li><li>Five Steps in Helping Others</li><li>Biobreak</li><li>Closing Contemplation</li></ul><p><strong>Week #9 </strong><strong>May 12: Counseling Skills, Part 2 </strong></p><ul><li>Opening Contemplation</li><li>Mind &amp; Body Connection</li><li>Understanding the Mind Through Body Langauge</li><li>Biobreak</li><li>Deep Listening &amp; Kind Speech</li><li>Self Reflection and Healing</li><li>Closing Contemplation</li></ul><p><strong>Week #10 </strong><strong>May 19: Counseling Skills, Part 3</strong></p><ul><li>Opening Contemplation</li><li>Working in the Here and Now</li><li>Mirroring to Establish Rapport</li><li>Biobreak</li><li>Transference Vs Counter-Transference</li><li>Active Listening Tools</li><li>Closing Contemplation</li></ul><p><strong>Week #11 </strong><strong>May 26: Mind &amp; Body: Mindfulness Practices, Part 1</strong></p><ul><li>Opening Contemplation</li><li><em>Satipatthana</em>: the Four Establishments of Mindfulness</li><li>Mindfulness of the Body</li><li>Biobreak</li><li>Mindfulness of the Feelings</li><li>Mindfulness of the Emotions</li><li>Closing Contemplation</li></ul><p><strong>Week #12 </strong><strong>June 2: Mind &amp; Body: Mindfulness Practices, Part 2 </strong></p><ul><li>Opening Contemplation</li><li>Mindfulness Practice: Phenomena</li><li>Equanimity and Working with the Mind/Language</li><li>Biobreak</li><li>Psycho-Physiology and Working with the Body/Feelings</li><li>Buddhist-Informed Western Counseling Models</li><li>Closing Contemplation</li></ul><p><strong>Week #13 </strong><strong>June 9: Workshop</strong></p><ul><li>Opening Contemplation</li><li>Construction and Dismantling of Self</li><li>Introduction to Transcript and Role Play</li><li>Biobreak</li><li>Role Play Tutorial &amp; Examples</li><li>Closing Contemplation</li></ul><p><strong>Week #14 </strong><strong>June 16: Transcript and Role Play #1 </strong></p><ul><li>Opening Contemplation</li><li>Role Play with Transcripts 1</li><li>Biobreak</li><li>Role Play with Transcripts 2</li><li>Closing Contemplation</li></ul><p><strong>Week #15 </strong><strong>June 23:  Transcript and Role Play #2 </strong></p><ul><li>Opening Contemplation</li><li>Role Play with Transcripts 3</li><li>Biobreak</li><li>Role Play with Transcripts 4</li><li>Closing Contemplation</li></ul><p><strong>Week #16 June 30: Transcript and Role Play #3</strong></p><ul><li>Opening Contemplation</li><li>Role Play with Transcripts 5</li><li>Biobreak</li><li>Course Summary and Closing</li><li>Options Going Forward</li><li>Closing Ritual</li></ul>								</div>
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		<p>The post <a href="https://www.inebcounseling.net/syllabus-schedule-of-classes/">The Bodhisattva Path of Care: Syllabus &amp; Schedule of Classes</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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		<title>สัมผัสความตาย ก่อนตาย</title>
		<link>https://www.inebcounseling.net/%e0%b8%aa%e0%b8%b1%e0%b8%a1%e0%b8%9c%e0%b8%b1%e0%b8%aa%e0%b8%84%e0%b8%a7%e0%b8%b2%e0%b8%a1%e0%b8%95%e0%b8%b2%e0%b8%a2-%e0%b8%81%e0%b9%88%e0%b8%ad%e0%b8%99%e0%b8%95%e0%b8%b2%e0%b8%a2/</link>
		
		<dc:creator><![CDATA[Jonathan S. Watts]]></dc:creator>
		<pubDate>Wed, 15 Jan 2025 05:53:59 +0000</pubDate>
				<category><![CDATA[Uncategorized]]></category>
		<guid isPermaLink="false">https://www.inebcounseling.net/?p=8478</guid>

					<description><![CDATA[<p>การประชุมเชิงปฏิบัติการสองวันเกี่ยวกับการป้องกันการฆ่าตัวตาย English version  กับพระอาจารย์ โจเจ็ตสุ เนโมโตะ พระรินไซเซน. เจ้าอาวาสวัด ไดเซน-จิ เมืองกิฟุ ประเทศญี่ปุ่น ในปี 1998 อัตราการฆ่าตัวตายในญี่ปุ่นทะลุสูงขึ้นพร้อมกับวิกฤตค่าเงินต่ำในเอเชียที่เริ่มขึ้นเมื่อปีก่อนหน้านั้น  หลังจากนั้นมีผู้เสียชีวิตมากกว่า 30,000 คนต่อปีเป็นเวลาถึงสิบสามปีติดต่อกัน ในช่วงเวลาเพียงกว่าทศวรรษ ชาวญี่ปุ่นมากกว่า 400,000 คนเสียชีวิตจากการฆ่าตัวตาย นี่คือสงครามเงียบที่ไม่ได้กลายเป็นหัวข้อข่าวต่างประเทศ ในช่วงปีแรกๆ ของโรคระบาดโควิด  พระเซนหนุ่มผู้หนึ่งได้ออกมาจากอาศรมที่ท่านพำนักฝึกตนอยู่ 6 ปี เพื่อทำงานช่วยเหลืออย่างเต็มที่แก่ผู้ที่ต้องการตาย โดยใช้สัญชาตญาณการดำรงอยู่ของท่านเอง และความเข้าใจอันชัดลึกที่เกิดจากการฝึกฝนวิถีเซนอย่างเข้มข้นเป็นเวลาหกปี ท่านเริ่มเชื่อมต่อผ่านโซเชียลมีเดียกับผู้ที่หลงทาง ขาดการเชื่อมโยงต่อสังคม และต้องการฆ่าตัวตาย ในที่สุดงานของท่านก็ขยายไปสู่การรวมตัวกันของบุคคลดังกล่าวตามสถานที่ต่างๆ รวมถึงที่วัดของท่านเอง ท่านได้พัฒนาเวิร์คช็อปชื่อ ทาบิดาจิหรือ The Departure ด้วยการจำลองกระบวนการปล่อยวางทรัพย์สิน ความสัมพันธ์ และตัวตนในช่วงของมะเร็งระยะสุดท้าย ท่านค้นพบเครื่องมือบำบัดอันทรงพลังที่ไม่เพียงแต่ใช้ได้กับผู้อยากฆ่าตัวตายเท่านั้น แต่ยังใช้ได้สำหรับทุกคนที่ต้องการตรวจสอบความหมายของชีวิตและผู้ที่ต้องเผชิญหน้ากับความเศร้าโศกของผู้เป็นที่รักที่ล่วงลับไปแล้ว เวิร์คช็อปทาบิดาจิ เวิร์คช็อปสองวันนี้จะนำเสนอ 3 องค์ประกอบหลัก ทักษะการให้คำปรึกษาเกี่ยวกับการป้องกันการฆ่าตัวตายที่มาจากประสบการณ์สองทศวรรษของพระอาจารย์เนโมโตะในการทำงานกับการฆ่าตัวตายทั้งในบริบทส่วนบุคคลและในบริบทกลุ่ม พิธีกรรมการเยียวยาครอบครัวผู้สูญเสีย ผ่านพิธีงานศพและงานรำลึกผู้วายชนม์ที่ออกแบบมาเป็นพิเศษ เรียกว่า สึอิโตะ-โฮโย ประสบการณ์เวิร์คช็อปทาบิดาจิ เพื่อให้ผู้เข้าร่วมได้สำรวจความสัมพันธ์ของตนเองกับความตาย [&#8230;]</p>
<p>The post <a href="https://www.inebcounseling.net/%e0%b8%aa%e0%b8%b1%e0%b8%a1%e0%b8%9c%e0%b8%b1%e0%b8%aa%e0%b8%84%e0%b8%a7%e0%b8%b2%e0%b8%a1%e0%b8%95%e0%b8%b2%e0%b8%a2-%e0%b8%81%e0%b9%88%e0%b8%ad%e0%b8%99%e0%b8%95%e0%b8%b2%e0%b8%a2/">สัมผัสความตาย ก่อนตาย</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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									<h4 class="wp-block-heading has-text-align-center" style="text-align: center;">การประชุมเชิงปฏิบัติการสองวันเกี่ยวกับการป้องกันการฆ่าตัวตาย</h4><p class="has-text-align-center" style="text-align: center;"><a href="https://www.inebcounseling.net/experiencing-death-without-dying-nemoto/">English version </a></p><h4 class="wp-block-heading has-text-align-center" style="text-align: center;">กับพระอาจารย์ โจเจ็ตสุ เนโมโตะ</h4><div class="wp-block-image"><figure class="aligncenter size-large is-resized"><img loading="lazy" decoding="async" class="wp-image-7504" src="https://jneb.net/wp-content/uploads/2025/01/nemoto2.jpg?w=682" alt="" width="682" height="1023" data-attachment-id="7504" data-permalink="https://jneb.net/institute-for-buddhist-chaplaincy/experiencing-death-without-dying-nemoto/nemoto2/" data-orig-file="https://jneb.net/wp-content/uploads/2025/01/nemoto2.jpg" data-orig-size="1333,2000" data-comments-opened="1" data-image-meta="{&quot;aperture&quot;:&quot;0&quot;,&quot;credit&quot;:&quot;&quot;,&quot;camera&quot;:&quot;&quot;,&quot;caption&quot;:&quot;&quot;,&quot;created_timestamp&quot;:&quot;0&quot;,&quot;copyright&quot;:&quot;&quot;,&quot;focal_length&quot;:&quot;0&quot;,&quot;iso&quot;:&quot;0&quot;,&quot;shutter_speed&quot;:&quot;0&quot;,&quot;title&quot;:&quot;&quot;,&quot;orientation&quot;:&quot;0&quot;}" data-image-title="Nemoto2" data-image-description="" data-image-caption="" data-medium-file="https://jneb.net/wp-content/uploads/2025/01/nemoto2.jpg?w=200" data-large-file="https://jneb.net/wp-content/uploads/2025/01/nemoto2.jpg?w=682" srcset="https://www.inebcounseling.net/wp-content/uploads/2025/01/nemoto2.jpg 1333w, https://www.inebcounseling.net/wp-content/uploads/2025/01/nemoto2-200x300.jpg 200w, https://www.inebcounseling.net/wp-content/uploads/2025/01/nemoto2-682x1024.jpg 682w, https://www.inebcounseling.net/wp-content/uploads/2025/01/nemoto2-768x1152.jpg 768w, https://www.inebcounseling.net/wp-content/uploads/2025/01/nemoto2-1024x1536.jpg 1024w, https://www.inebcounseling.net/wp-content/uploads/2025/01/nemoto2-750x1125.jpg 750w, https://www.inebcounseling.net/wp-content/uploads/2025/01/nemoto2-1140x1710.jpg 1140w" sizes="(max-width: 682px) 100vw, 682px" /></figure></div><p class="has-text-align-center" style="text-align: center;">พระรินไซเซน. เจ้าอาวาสวัด ไดเซน-จิ เมืองกิฟุ ประเทศญี่ปุ่น</p><p>ในปี 1998 อัตราการฆ่าตัวตายในญี่ปุ่นทะลุสูงขึ้นพร้อมกับวิกฤตค่าเงินต่ำในเอเชียที่เริ่มขึ้นเมื่อปีก่อนหน้านั้น  หลังจากนั้นมีผู้เสียชีวิตมากกว่า 30,000 คนต่อปีเป็นเวลาถึงสิบสามปีติดต่อกัน ในช่วงเวลาเพียงกว่าทศวรรษ ชาวญี่ปุ่นมากกว่า 400,000 คนเสียชีวิตจากการฆ่าตัวตาย นี่คือสงครามเงียบที่ไม่ได้กลายเป็นหัวข้อข่าวต่างประเทศ</p><p>ในช่วงปีแรกๆ ของโรคระบาดโควิด  พระเซนหนุ่มผู้หนึ่งได้ออกมาจากอาศรมที่ท่านพำนักฝึกตนอยู่ 6 ปี เพื่อทำงานช่วยเหลืออย่างเต็มที่แก่ผู้ที่ต้องการตาย โดยใช้สัญชาตญาณการดำรงอยู่ของท่านเอง และความเข้าใจอันชัดลึกที่เกิดจากการฝึกฝนวิถีเซนอย่างเข้มข้นเป็นเวลาหกปี ท่านเริ่มเชื่อมต่อผ่านโซเชียลมีเดียกับผู้ที่หลงทาง ขาดการเชื่อมโยงต่อสังคม และต้องการฆ่าตัวตาย ในที่สุดงานของท่านก็ขยายไปสู่การรวมตัวกันของบุคคลดังกล่าวตามสถานที่ต่างๆ รวมถึงที่วัดของท่านเอง ท่านได้พัฒนาเวิร์คช็อปชื่อ ทาบิดาจิหรือ The Departure ด้วยการจำลองกระบวนการปล่อยวางทรัพย์สิน ความสัมพันธ์ และตัวตนในช่วงของมะเร็งระยะสุดท้าย ท่านค้นพบเครื่องมือบำบัดอันทรงพลังที่ไม่เพียงแต่ใช้ได้กับผู้อยากฆ่าตัวตายเท่านั้น แต่ยังใช้ได้สำหรับทุกคนที่ต้องการตรวจสอบความหมายของชีวิตและผู้ที่ต้องเผชิญหน้ากับความเศร้าโศกของผู้เป็นที่รักที่ล่วงลับไปแล้ว</p><figure class="wp-block-image size-large"><img loading="lazy" decoding="async" class="wp-image-7505 aligncenter" src="https://jneb.net/wp-content/uploads/2025/01/nemoto-tabidachi.jpg?w=750" alt="" width="750" height="562" data-attachment-id="7505" data-permalink="https://jneb.net/institute-for-buddhist-chaplaincy/experiencing-death-without-dying-nemoto/nemoto-tabidachi/" data-orig-file="https://jneb.net/wp-content/uploads/2025/01/nemoto-tabidachi.jpg" data-orig-size="4032,3024" data-comments-opened="1" data-image-meta="{&quot;aperture&quot;:&quot;1.6&quot;,&quot;credit&quot;:&quot;&quot;,&quot;camera&quot;:&quot;&quot;,&quot;caption&quot;:&quot;&quot;,&quot;created_timestamp&quot;:&quot;0&quot;,&quot;copyright&quot;:&quot;&quot;,&quot;focal_length&quot;:&quot;4.2&quot;,&quot;iso&quot;:&quot;1600&quot;,&quot;shutter_speed&quot;:&quot;0.125&quot;,&quot;title&quot;:&quot;&quot;,&quot;orientation&quot;:&quot;1&quot;}" data-image-title="Nemoto Tabidachi" data-image-description="" data-image-caption="" data-medium-file="https://jneb.net/wp-content/uploads/2025/01/nemoto-tabidachi.jpg?w=300" data-large-file="https://jneb.net/wp-content/uploads/2025/01/nemoto-tabidachi.jpg?w=750" /><figcaption class="wp-element-caption">เวิร์คช็อปทาบิดาจิ</figcaption></figure><p><strong>เวิร์คช็อปสองวันนี้จะนำเสนอ 3 องค์ประกอบหลัก</strong></p><ol class="wp-block-list"><li>ทักษะการให้คำปรึกษาเกี่ยวกับการป้องกันการฆ่าตัวตายที่มาจากประสบการณ์สองทศวรรษของพระอาจารย์เนโมโตะในการทำงานกับการฆ่าตัวตายทั้งในบริบทส่วนบุคคลและในบริบทกลุ่ม</li><li>พิธีกรรมการเยียวยาครอบครัวผู้สูญเสีย ผ่านพิธีงานศพและงานรำลึกผู้วายชนม์ที่ออกแบบมาเป็นพิเศษ เรียกว่า สึอิโตะ-โฮโย</li><li>ประสบการณ์เวิร์คช็อปทาบิดาจิ เพื่อให้ผู้เข้าร่วมได้สำรวจความสัมพันธ์ของตนเองกับความตาย พร้อมเรียนรู้วิธีการทำเวิร์คช็อป</li></ol><p>นี่เป็นครั้งแรกที่พระอาจารย์เนโมโตะสอนนอกประเทศและในภาษาอื่นไม่ใช่ภาษาญี่ปุ่นของท่าน นับเป็นโอกาสอันล้ำค่าที่จะได้ศึกษาความหมายของ “ชีวิตอันมีค่านี้” หากต้องการทราบข้อมูลเพิ่มเติมเกี่ยวกับท่านเนโมโตะ คลิกที่นี่ <a href="https://www.newyorker.com/magazine/2013/06/24/last-call-3"><em>click here</em></a><em>, </em>และสำหรับข้อมูลเพิ่มเติมเกี่ยวกับการเคลื่อนไหวของนักบวชชาวญี่ปุ่นที่ต่อสู้กับการฆ่าตัวตายและการเสียชีวิตด้วยตนเอง คลิกที่นี่<em> </em><a href="https://jneb.net/activities/dyingcar/journey-through-dukkha1/"><em>click here</em></a><em>.</em></p><p><strong>ผู้เข้าร่วม:</strong> จำกัดนักบวชทั้งชายและหญิงจำนวน 20-25 รูป จากประเทศไทยและเมียนมาร์</p><p><strong>วันที่:</strong> 10-11 มีนาคม 2568</p><ul class="wp-block-list"><li>เพื่อให้ทุกท่านได้สัมผัสประสบการณ์เนื้อหาในเวิร์คช็อปสองวันนี้อย่างเต็มที่ ผู้เข้าร่วมจะต้องมาถึงภายในตอนเย็นของวันที่ 9 และออกเดินกลับตอนเช้าของวันที่ 12</li></ul><p><strong>ที่ตั้ง:</strong> <a href="https://wongsanit-ashram.org/2019/">อาศรมวงศ์สนิท</a> นครนายก ประเทศไทย</p><figure class="wp-block-image"><img decoding="async" src="https://lh7-rt.googleusercontent.com/docsz/AD_4nXdERE2fZ6aYEa1Zpd2pmtUn8zcVVqeZgUDUyQ-tfF8xuMOq5BImaIeg1moRNGAF0h_qiWzeMOxAN03peaF3ATzHU5FLc4rpETChm3KGcaw5AsB5HYknZ5ZUGEpwNsowkBqPKb4YHQ?key=u-9fpTrSyVeemuVdckjfB0se" alt="" /><figcaption class="wp-element-caption">พิธีรำลึกพิเศษ สึอิโตะ โฮโย  (tsuito hoyo) สำหรับครอบครัวผู้สูญเสียที่วัดโกโคคุจิ โตเกียว 2010</figcaption></figure><p><strong>กำหนดการเบื้องต้น:</strong></p><p><strong>วันที่ 1</strong></p><p>05.00 น. “นั่งภาวนาแบบเซน” (ซาเซ็น) พร้อมสวดมนต์พระหฤทัยสูตร</p><p>06.30 น. รับประทานอาหารเช้า</p><p>8.30 น. เปิดงาน</p><ul class="wp-block-list"><li>ผู้เข้าร่วมแนะนำตนเองและความคาดหวัง</li><li>พระอาจารย์เนโมโตะพูดคุยถึงเส้นทางชีวิตและงานของท่าน ตลอดจนถามตอบกับผู้เข้าร่วม</li></ul><p>09:45 พักดื่มชา</p><p>10:00 น. เวิร์คช็อป: งานศพและพิธีกรรมสำหรับผู้ฆ่าตัวตายและครอบครัวผู้สูญเสีย</p><p>11:30 น. รับประทานอาหารกลางวัน</p><p>14:00 น. เวิร์คช็อป: พิธีกรรมการเยียวยาครอบครัวผู้สูญเสีย</p><p>17.00 น. เสร็จสิ้น</p><p>17:30 น. อบสมุนไพร</p><p>19:00 น. นั่งภาวนาซาเซ็น ตามด้วยการชมภาพยนตร์ The Departure (90 นาที) ชีวิตและการทำงานของท่านเนโมโตะ พร้อมถามตอบ</p><p>21:30 น. เสร็จสิ้น</p><p><strong>วันที่ 2</strong></p><p>05.00 น. “นั่งภาวนาแบบเซน” (ซาเซ็น) พร้อมสวดมนต์พระหฤทัยสูตร</p><p>06.30 น. รับประทานอาหารเช้า</p><p>8.30 น. ทำงานกลุ่มเกี่ยวกับแผนงานและกิจกรรมในอนาคต</p><p>11:30 น. รับประทานอาหารกลางวัน</p><p>13:00 น. เวิร์คช็อปทาบิดาจิ</p><p>18:00 พักเบรค</p><p>19.00 น. สะท้อนความคิดเห็น</p><p><strong>เวิร์คช็อปนี้เป็นซีรีส์แรกเกี่ยวกับ Buddhist chaplaincy สำหรับพระเถรวาทในภูมิภาคเอเซียตะวันออกเฉียงใต้ เวิร์กช็อปที่กำลังจะมีขึ้นตามมาคือ:</strong></p><p>ความรุนแรงทางเพศและการให้คำปรึกษาที่ไม่แบ่งแยกทางสังคม กับอวยพร เขื่อนแก้ว</p><p>การดูแลระยะสุดท้าย กับพระไพศาล วิสาโล</p><p>การบำบัดและจัดระบบด้วยพลังงาน เพื่อกระตุ้นการตื่นรู้สู่พุทธธรรม กับ พระภิกษุณี ซีนาย</p><h3 dir="ltr" style="text-align: center;">การเดินทางของชีวิตและความตาย</h3><p dir="ltr">ภาพรวมของการอบรม สัมผัสความตายก่อนตาย – การประชุมเชิงปฏิบัติการเกี่<wbr />ยวกับการป้องกันการฆ่าตัวตาย หลักสูตร 2 วัน โดยท่านเนโมโต้ – ช่วยให้อาตมาได้มีโอกาสทบทวนเรื่<wbr />องความตายอีกครั้ง และนำไปสู่การใคร่ครวญชีวิตที่<wbr />ยังมีอยู่ด้วยมุมมองใหม่</p><p dir="ltr">ในฐานะนักบวชเถรวาทไทย อาตมาได้ศึกษาคำสอนของพระพุ<wbr />ทธเจ้า ผ่านพระปริยัติธรรม พระไตรปิฎก และการปฏิบัติสมถวิปั<wbr />สสนากรรมฐานจากหลายสำนัก รวมถึงมีโอกาสเดิ<wbr />นทางไปในประเทศต่าง ๆ ที่พระพุทธศาสนาแผ่ขยายไปถึง</p><p dir="ltr">การรับชม สารคดีประวัติและการทำงาน ของท่านเนโมโต้ ทำให้ได้เห็นชีวิตของบุคคลผู้<wbr />หนึ่งซึ่งอุทิศตนอย่างเต็มเปี่<wbr />ยม เพื่อช่วยเหลือผู้ประสบทุกข์ที่<wbr />ถึงขั้นอยากปลิดชีวิ<wbr />ตตนเองในประเทศญี่ปุ่น ท่านทุ่มเททุกสิ่งที่มี – เวลา สติปัญญา กำลังกาย กำลังใจ และทรัพย์ – เพื่ออยู่เคียงข้างและพยุงชีวิ<wbr />ตผู้อื่นเท่าที่มนุษย์ผู้หนึ่<wbr />งจะสามารถทำได้</p><p dir="ltr">การทบทวนชีวิตผ่านภาพและตัวอั<wbr />กษร ช่วยให้เราได้แสดงตนที่แท้จริง และค้นพบเสี้ยวหนึ่งของตัวตนที่<wbr />อาจหลงลืมไป ข้อมูลจากจิตวิทยาช่วยให้เรามี<wbr />ปฏิสัมพันธ์กับ “พื้นที่อำพราง” (hidden/blind area) และ “พื้นที่ลึกลับ” (unknown area) ของจิตใจตนเอง<br />สามกิจกรรมที่อาตมาประทับใจที่<wbr />สุด ได้แก่:</p><p dir="ltr">• กิจกรรมแผ่นกระดาษ<br />ทุกแผ่นที่ถูกขีดเขียน เป็นเสมือนกระจกที่สะท้<wbr />อนความจริง ซึ่งส่องสว่างในความมืดมิด ชวนให้เราตระหนักถึงคุณค่าแท้ และคุณค่าเทียมของชีวิต</p><p dir="ltr">• กิจกรรมภาวนาแบบเซน<br />ในทุกเช้า เราได้กลับมาเชื่อมสัมพันธ์กั<wbr />บกายและใจของตนเองอย่างเรียบง่<wbr />าย ตรงไปตรงมา และบ่มเพาะสติปัญญาอย่างเด่นชัด ชวนให้รำลึกถึงหนทางแห่งการปฏิ<wbr />บัติอันหลากหลาย ที่ล้วนมีแก่นสำคัญร่วมกัน</p><p dir="ltr">• กิจกรรมสัมผัสความตายและการได้<wbr />เป็นผู้ดูแล<br />ช่วยให้อาตมาได้ตระหนักถึงชีวิ<wbr />ตและความตายอีกครั้ง หลังจากที่เคยมีโอกาสเอื้อเฟื้<wbr />อกระบวนการลักษณะนี้แก่ผู้อื่น การใช้ชีวิตทำสิ่งนี้สิ่งโน้<wbr />นประหนึ่งเข็มวินาทีที่เดิ<wbr />นไปเรื่อย ๆ อาจทำให้เราหลงลืมสิ่งสำคัญที่<wbr />สุดประการหนึ่งในชีวิตไปได้</p><p dir="ltr">“วันหนึ่ง&#8230; เราทุกคนก็ต้องตาย”</p><p dir="ltr">การได้กลับมาเรียนรู้เรื่องชีวิ<wbr />ตและความตาย ท่ามกลางผู้คนที่สนใจในเรื่<wbr />องเดียวกัน ทำให้เรามองเห็นกันและกัน สนับสนุนกันและกัน และตระหนักว่า สิ่งเหล่านี้คือรูปแบบของกั<wbr />ลยาณมิตร ตามที่พระพุทธองค์ทรงยกย่องว่<wbr />าเป็นทั้งส่วนหนึ่ง และเป็นทั้งหมดของหนทางแห่<wbr />งการตื่นรู้</p><p dir="ltr">ขออนุโมทนาและขอบคุณท่านวิทยากร ผู้จัดงาน ผู้เข้าร่วมการอบรม และผู้สนับสนุนทุกท่าน<br />ขอความงอกงามทั้<wbr />งทางโลกและทางธรรมจงมีแด่ท่านทุ<wbr />กคน และขอให้เราได้ตระหนักร่วมกันว่<wbr />า</p><p dir="ltr">&#8221; หากวันนี้เป็นวันสุดท้ายของชีวิ<wbr />ต<br />ท่านอยากใช้เวลานั้นไปกับสิ่<wbr />งใด? &#8220;</p><p dir="ltr">พระวุทธ  สุเมโธ (ทองมั่น)<br />วัดนครสวรรค์ พระอารามหลวง จ.นครสวรรค์</p>								</div>
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		<p>The post <a href="https://www.inebcounseling.net/%e0%b8%aa%e0%b8%b1%e0%b8%a1%e0%b8%9c%e0%b8%b1%e0%b8%aa%e0%b8%84%e0%b8%a7%e0%b8%b2%e0%b8%a1%e0%b8%95%e0%b8%b2%e0%b8%a2-%e0%b8%81%e0%b9%88%e0%b8%ad%e0%b8%99%e0%b8%95%e0%b8%b2%e0%b8%a2/">สัมผัสความตาย ก่อนตาย</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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		<title>Annotated Bibliography for Buddhist Psychotherapy and Suicide Prevention</title>
		<link>https://www.inebcounseling.net/annotated-bibliography/</link>
		
		<dc:creator><![CDATA[Jonathan S. Watts]]></dc:creator>
		<pubDate>Mon, 18 Dec 2023 01:21:44 +0000</pubDate>
				<category><![CDATA[Uncategorized]]></category>
		<guid isPermaLink="false">http://jneb.net/annotated-bibliography-for-buddhism-and-psychotherapy/</guid>

					<description><![CDATA[<p>Baker, Willa Blythe The Wakeful Body: Somatic Mindfulness as a Path to Freedom (Shambhala, 2021) pp. 208. An excerpt from the Introduction chapter: The map for waking down that I rely on in this book is based on how I folded these yogic teachings (tantric teachings) into my own practice relying on a schema of [&#8230;]</p>
<p>The post <a href="https://www.inebcounseling.net/annotated-bibliography/">Annotated Bibliography for Buddhist Psychotherapy and Suicide Prevention</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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										<content:encoded><![CDATA[
<p class="wp-block-paragraph"><strong>Baker, Willa Blythe</strong> <em>The Wakeful Body: Somatic Mindfulness as a Path to Freedom</em> (Shambhala, 2021) pp. 208.</p>



<div class="wp-block-group"><div class="wp-block-group__inner-container is-layout-constrained wp-block-group-is-layout-constrained">
<p class="wp-block-paragraph">An excerpt from the Introduction chapter: The map for waking down that I rely on in this book is based on how I folded these yogic teachings (tantric teachings) into my own practice relying on a schema of the <em>kayas</em> (bodies) as they appear in yogic contexts &#8211; especially commentaries on the subtle body. In esoteric sources such as these, the kayas are not exactly distinct &#8220;bodies&#8221; but rather layers of embodiment. These layers are distinguishable withing human experience but not ultimately separable. This book intends to help you explore this yogic theory of layered embodiment experiential by diving down into three layers of embodiment, each deeper and subtler than the last. They are: </p>
</div></div>



<p class="wp-block-paragraph">1. The Earth body </p>



<p class="wp-block-paragraph">2. The Subtle body&nbsp;</p>



<p class="wp-block-paragraph">3. The Awareness body</p>



<p class="wp-block-paragraph">The three parts of this book explore these layers through turning attention to the physical, energetic, and mental dimensions of human experience. By diving into your body you find that you already have what you need. Concentration, wisdom, compassion, kindness, and joy are waiting there.</p>



<p class="wp-block-paragraph"><strong>Jacobs, Beth</strong> <em>The Original Buddhist Psychology: What the Abhidharma tells about how we think, feel, and experience life </em>(North Atlantic Books, 2017) pp. 208.</p>



<p class="wp-block-paragraph">Preface: This book is a story, and it contains a lot of information. It is also a story about using information, not for making points but for making sense. Within the course of this book, I am hoping that you will reorient, as I did, from a kind of ownership of information to a placement of yourself within it. The information in this book is about psychology and about Buddhism, but it doesn’t presuppose any prior knowledge of these topics beyond an interest in them. Mostly this book is about being a sentient human being and finding the heart of what is true about that and what has always been true about that.</p>



<p class="wp-block-paragraph">When Buddhist texts use the word incomparable, they don’t mean “best” but “without a basis to begin to evaluate.” The Abhidharma is considered an incomparable body of observation. The Original Buddhist Psychology is meant to be an introduction and overview of this vast study. At times I will put the Abhidharma in a psychological context in order to provide an aperture for exploration and to highlight the ways the material can be personally useful.</p>



<p class="wp-block-paragraph">The Buddhist view and the Western psychological view are like two different people pointing at the moon, and we want to understand the moon more than the fingers. Ultimately every idea has to go through the filter of your own experience. Every description is an effort to share what we have in common beyond words.</p>



<p class="wp-block-paragraph"><strong>Lee, Kin Cheung</strong> <em>The Guide to Buddhist Counseling</em> (Routledge, 2022) pp. 216.</p>



<p class="wp-block-paragraph">This book is the first to propose a theoretical orientation for counseling based on Early Buddhist teaching, and introduce it to counseling professionals for use in mental health treatment and practice. Lee begins his book by outlining the essential concepts required to understand the Buddhist view of human nature and the world. He presents the Buddhist counseling model and suggests practices for the spiritual advancement of counselors, including self-cultivation plans, contemplative exercises, and different types of meditation. Lastly, he discusses how to apply the model in assessment, conceptualization, and intervention, and uses several case examples to illustrate the actual process. As a go-to book in Buddhist counseling, this book is a valuable resource for Buddhist chaplains, counselors, and mental health professionals interested in using Buddhism in their clinical practice, as well as graduate students in religious studies and counseling.</p>



<p class="wp-block-paragraph">In introducing a complete model of Buddhist counseling, three components will be offered and explained to the reader: (1) The essential Buddhist knowledge required to understand the Buddhist view of human nature and the world, (2) Buddhist practices for the spiritual advancement of counselors, and (3) A treatment model with assessment, conceptualization, and intervention. This book was written for a broad audience of mental health professionals, ranging from graduate students who have never been exposed to Buddhism or Buddhist counseling, to practitioners of Buddhist-informed treatments who hope to learn a new&nbsp;interpretation of Buddhist counseling. The language is straightforward, and case examples support the techniques to ensure the model is as practical as possible. Hopefully, this book can serve as a clear and solid first step into the world of Buddhist counseling.</p>



<p class="wp-block-paragraph"><strong>Thondup, Tulku</strong> <em>Boundless Healing: Meditation exercises to enlighten the mind and heal the body </em>(<strong>‎</strong>Shambhala, 2001) pp. 216.</p>



<p class="wp-block-paragraph">This book offers simple meditation techniques to awaken healing energies in the body and mind. Using Buddhist principles as a basis, Tulku Thondup has create a universal guide that anyone can use. It will benefit those who want to preserve good health as well as those who need comfort and relief from illness or mental distress. Boundless Healing offers: </p>



<p class="wp-block-paragraph">1. Ways to employ the four healing powers: positive images, positive words, positive feelings, and positive belief</p>



<p class="wp-block-paragraph">2. Detailed Healing exercises that can be done individually or as part of a 12-stage program</p>



<p class="wp-block-paragraph">3. Exercises for dispelling anxiety&nbsp;</p>



<p class="wp-block-paragraph">4. Healing prayers for the dying and the deceased, plus advice for helpers and survivors </p>
<p>The post <a href="https://www.inebcounseling.net/annotated-bibliography/">Annotated Bibliography for Buddhist Psychotherapy and Suicide Prevention</a> appeared first on <a href="https://www.inebcounseling.net">IBCC</a>.</p>
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