The reader can easily find information about what Zen Buddhism is and what it is eaten with on the Internet, as well as in serious publications, in particular, I recommend: D.T. Suzuki, "The Basics of Zen Buddhism."
In the same article we will talk in more detail about the mechanism of the influence of the main technology of Nedhumania on the human psyche.
Surprisingly, psychologists pay so little attention to such a powerful tool, such as non-thought, described in detail in Zen Buddhism. Perhaps this is due to the fact that anyone who has mastered the technique of meditation can do without a psychologist. Are experts banal fear of losing their jobs? However, this answer is unlikely. Because in order to understand the voiced "threat", you first need to become a Buddhist ... As a rule, therapists are not interested in this field. The maximum that was possible to hear (or read) is: "Yes, I heard that ... No, I do not know anything ...".
Two communities - Buddhists and psychologists exist in parallel. Some do not overlap with others! These are different directions, the first is considered a religion (although it is not a pure religion in the full sense of the word), the other is science. Participants of the first do not deny the second because of their high spiritual development. But the latter, it seems, in the study and healing of the human soul seriously recognize only their area.
However, it would not be true to state that there were no attempts in the history to synchronize Zen Buddhism and psychology. One of the most illustrious and eloquent interpreters of Zen, Daisetsu Taitaro Suizuki, participated in conferences devoted to psychology and psychotherapy. But, unfortunately, his deep understanding of Zen Buddhism and the desire to bring practical benefits in curing the human soul to representatives of the scientific community did not receive further serious development.
The only serious judgment by a well-known psychotherapist that was discovered, is the opinion of Dr. Carl Gustav Jung's Zen Buddhism. Showing deep respect for the centuries-old religion of entire nations and for Daisetsu Taitaro Suzuki personally, the doctor, however, does not see the use of knowledge of Zen Buddhism in psychology. He sharply separates "Western culture" and "Eastern perception." He considers this the main stumbling block on the path to uniting scientific and practical knowledge from such different areas. However, the well-known psychotherapist does not deny some principles of the impact of meditation on the human psyche: "The unconscious is a set of hidden mental factors, and by itself it is not capable of manifestation. This is the Total Exhibition of potential nature. It states the general disposition from which time fragments take time. If consciousness, as far as possible, is cleared of any content, it goes into a state of unconsciousness (at least a transitional state). This shift occurs t in Zen due to the fact that the energy of consciousness is no longer directed towards maintenance but transferred to the concept of emptiness or koan, since the latter must be stable, the flow of images also ceases and the energy supporting the kinetics of consciousness is released. and enhances its natural potential to a certain maximum. This increases the readiness of unconscious content to break into the consciousness ... "
What did the doctor tell us? If we talk about deep problems that lie in the unconscious, then their solution is impossible without the stage of transition of the unconscious to the conscious. Usually a good psychotherapist helps us in this work. In a long advisory work, by observing the patient and by formulating the “right” questions, the specialist “pushes” the patient to an understanding of the mechanisms that cause him suffering or any destructive feelings.
In such work, the “success of the event” depends not only on the patient's readiness to understand himself and overcome all painful feelings. One of the leading roles belongs to the specialist with whom the "patient" works. In collaboration, the patient-psychologist objectively has several objective problems: first, there are few real professionals. Second: they are expensive. Third: there is a natural limiter of resources associated with lack of time and not always convenient circumstances for consultation. Thus, on the way to gaining freedom from experience, working with even the best specialist has several insurmountable obstacles.
All judgments and assumptions specialist makes on the basis of observations of external human behavior. Professional care in conjunction with high-class knowledge can work wonders. But no one, even the most upscale specialist is able to look inside the hero! Through this understanding, we approach the decisive difference between Zen Buddhism and psychotherapeutic work. And in it, I believe, lie the inexhaustible resources of each person in the matter of self-knowledge. Who, except for the hero himself, can know with certainty what is happening inside himself?
And I have not yet begun to emphasize such significant differences of Zen Buddhism from psychotherapeutic consultations as an infinite time resource (ideally according to Zen Buddhism, to meditate all the time, and meditation, as the reader already knows, is the path to self-knowledge) and lack of dependence on the professionalism of an outside specialist.
However, as we understand, not everything is so simple in meditation. First, to achieve any significant effects, you need to meditate indefinitely. Secondly, to learn to meditate will have a lifetime. That is, in independent work you need to become a specialist yourself. But how can you talk about such a "minus" as the need for independent work, if any interaction with your own feelings implies independence? The psychotherapist in personal work on himself is only a “conductor” between you and your feelings. Zen Buddhism in this sense is a direct guide.
How did the author overcome his own deep problems through Zen Buddhism and what were the results? It is impossible to give an answer in one sentence. The processes of awareness of all the problems, their gradual passage (also through meditation) are lived through the whole series of books “People from the Cabinet” (there are seven parts in the book).
Zen Buddhism - how does it work?
Turn on associative thinking. The definition of this term can be easily found on the Internet. In practical work, associative thinking can be defined as "thinking by feelings." The association deprives the words of a formal meaning. The association is completely absent logical thinking. Association is a feeling.
Why is it important to include this type of thinking? He is indispensable in working with feelings. With your own sensations, you can only speak in the language of sensations.
Where do we meet associative thinking in the natural course of life? Of course, in a dream! And it is not surprising, as the reader has probably heard, in a dream our subconscious speaks with us. It communicates with images, pictures, associations. By the way, the ability to understand your associations can be easily applied in the "guessing" of dreams.
But back to the started topic. Our task is to try as much as possible to feel the effect of the mechanism set forth in Zen Buddhism. We are talking about the state of Non-mind ... (but at the same time we remember that nothing is denied, it is in the literal sense of "turning off the mind").
Read more - Stages of overcoming a problem through Zen Buddhism meditation