"A mini home far away from home." The Thai temple and women's sense of safety in Finland.

Introduction: This article explores the significance of the Thai Buddhist temple for Thai women's sense of safety in Finland. Despite the growing popularity of Buddhism in the country, research literature and media have largely ignored the religiosity of Thai women, focusing instead on negative stereotypes. The article highlights the importance of Buddhism and the temple in the lives of Thai women who have migrated to European countries and challenges biased portrayals of Thai women in previous research. Methods: Based on ethnographic research at the Thai temples in Finland and life story interviews with twelve Thai women. Results: The article argues that the temple plays a crucial role in promoting a sense of safety among Thai women by providing a sense of home, belonging, and meaning. The temple's material and symbolic characteristics, in addition to its communality and relationality, work together to connect individuals with the temple's religious significance, contributing to the women's sense of security. Discussion: These findings speak for the fact that when facing the challenges of Thai women or other religious and ethical minorities, it is necessary to also look to their religion as a source of mental and spiritual well-being.

Substance use during pregnancy: the role of mindfulness in reducing stigma.

Stigmatization is a significant healthcare barrier among individuals who utilize substances during pregnancy. Of the 3.6 million U.S. births each year, approximately 10% are affected by perinatal substance use, an estimate which is likely underestimated due to fear of stigma and prosecution. Of those experiencing perinatal substance use, less than 11% receive treatment, while maternal deaths due to overdose during the postpartum period have increased by 81% from 2017 to 2020. Societal perception of non-pregnant individuals experiencing substance use disorders recognizes the biological basis of addiction, whereas for pregnant individuals, societal perception slides into moral failing as the basis of addiction. Many recommendations and guidelines for decreasing substance use stigmatization among non-pregnant and pregnant individuals exist. We focus on the use of mindfulness in recognizing and addressing structural and social stigma within healthcare systems. Mindfulness has been extracted from its roots as an essential element of the Eightfold Path in Buddhism, which largely centers on living ethically to reduce suffering of self and others. By acknowledging the roots of mindfulness, providers can engage mindfully in practices that help identify one's overarching personal values and encourage one to lead healthcare encounters compassion and willingness to support help-seeking community members who are experiencing suffering. A deeper awareness of mindfulness practices within the context of ethical conduct can support healthcare shifts away from criminalization toward more patient- and family-centered approaches.

Journey in the Impure Land: Buddhist Pilgrimage and Perceptions of Life and Old Age in Vietnam.

Religiously inspired travel has burgeoned in Vietnam in recent years, amidst rapid economic development and a booming tourist industry. Buddhist pilgrimages particularly attract older women, who compose the majority of temple goers in Vietnam. Having lived through volatile historical periods of war, economic hardship, and political transformations, travelling on pilgrimage is the first opportunity for many older Vietnamese women to enjoy new places and experiences. Drawing on data collected during my field research among Buddhist women pilgrims in their sixties and seventies from Ho Chi Minh City, I show how pilgrimage is seen as a journey of a lifetime and how it reflects the perception of life and self-transformation along the life course. Drawing on Victor and Edith Turner's (1978 [2011]) discussion of pilgrimage as the antistructure of everyday social life, this paper explains why pilgrimage is markedly different from other life experiences of Vietnamese women, and how religious travel positions old age not as the culmination of self-development, but rather as an ongoing process of gaining wisdom.

Mongolian philosophical underpinnings of well-being: Mythology, shamanism and Mongolian Buddhism (before the development of modern nursing).

Mongolian philosophical underpinnings of well-being were expressed in the form of mythology, shamanism and Mongolian Buddhism before the development of modern nursing in Mongolia. Among these forms, the philosophical underpinnings of well-being, mythology and shamanism were formed as a result of the roots of Mongolian philosophy, whereas Buddhism spread relatively late. As a result of Mongolian mythology, an alternative approach called dom zasal was formed, and it remains one of the important foundations of the idea of well-being among people. Among the various concepts of shamanism, the concept of sunesu best expresses the underpinning of well-being, and the idea that healing and nursing care can be provided not only by those living in this world but also by spirit beings. Since Mongolians still use these ideas even in modern times, it should be noted that following them too narrowly may conflict with concepts based on scientific evidence. Along with the development of Buddhist philosophy in Mongolia, the Oriental philosophical underpinnings of well-being have spread. One of the most important concepts is the five basic elements of life (tavan mahabhutas) and three elements of the body (khii, shar and badgan). While developing the concepts of life and the body, the arga-bileg model (yin-yang in Chinese), developed at the theoretical level in Chinese philosophy, has become a popular basis for culture and customs among Mongolians. Therefore, it has been difficult to judge whether the origin of the arga-bileg model is Mongolian or Chinese; however, this is undeniably an important underpinning for well-being in both countries.

Psychodynamic Psychiatry and Psychoanalysis in Thailand.

The authors provide an overview of psychiatry and psychodynamic psychotherapy in Thailand, including a discussion of practice patterns, trends, and the cultural context of the delivery of psychotherapy services in this Southeast Asian country. They discuss a way forward in psychodynamic psychotherapy training that is collaborative, self-sustaining, and leads to competence. They address how to culturally adapt psychodynamic psychotherapy and suggest areas of research that would advance the field. Lastly, they discuss psychodynamic pedagogical strategies that may be acceptable and effective in underserved areas.

The Mediating Role of Precepts and Meditation on Attachment and Depressive Symptoms in Adolescents.

Research shows that Buddhist precept adherence (i.e., abstaining from killing, stealing, sexual misconduct, lying, and intoxicant use) and meditation practice influence mental health outcomes. This study investigated how Buddhist precept adherence and meditation practice influenced the relationship between insecure attachment and depressive symptoms among Thai adolescents. A total of 453 Thai boarding-school students from 10th-12th grade were recruited from five boarding schools (two purposively selected Buddhist schools and three conveniently selected secular schools). They completed these tools: Experiences in Close Relationships Questionnaire-revised-18, Outcome-Inventory-21: Depression Subscale, Precept Practice Questionnaire, and Inner-Strength-Based Inventory: Meditation. A parallel mediation model analyzed the indirect effects of attachment anxiety and attachment avoidance on depression through precept adherence and meditation practice. The participants' demographics were 16.35 ± 0.96 years, 88% female, and 89.4% Buddhist. The mean scores for attachment anxiety were 2.7 ± 1.1; attachment avoidance, 2.78 ± 1.2; overall regular precept adherence, 20.1 ± 4.4; regular but not daily meditation, 2.94 ± 1.3; and low depressive symptoms, 3.75 ± 3.4. The standardized indirect effects for attachment anxiety (ß = 0.042, 95% CI = 0.022, 0.070) and avoidance (ß = 0.024, 95% CI = 0.009, 0.046) on depressive symptoms through meditation and precept adherence were significant. Meditation practice had a significantly higher indirect effect size than precept adherence.

Thinking in a marrow Bone: Embodiment in Vajrayana Buddhism and Psychoanalysis.

Nondualistic conceptions of the body in Vajrayana Buddhism and some schools of Zen potentially extend the range for imagining and conceptualizing the analyst's body. They add dimension to psychoanalytic explorations of nonverbal, body-to-body communication in the analytic dyad. Vajrayana Buddhism posits that the body that we have from the point of view of the conceptual mind is not our only body. The body that we are, known as the Vajra body, is experientially available only when the conceptual mind is relaxed. The Vajra body suggests an aspect of embodiment that upsets distinctions of subject/object, mind/body, and internal/external. From a Vajrayana perspective, some psychoanalytic views of the body blunt our bodies' potential sensitivity and then theorize in response to this objectified body. Thinking that the body is primitive and requires the transformative capacities of the mind distorts modes of sentience that are bodily. From a Vajrayana perspective, this assumption locks in an overreliance on the conceptual mind that is self-perpetuating. It also inhibits a useful, though at times disturbing potential for intercorporeal communication. A detailed clinical example illustrates how these nondualistic ideas about embodiment might influence analytic work.

Meaning-formation and sense of purpose in Morita therapy.

Morita therapy is one of the leading alternative psychotherapeutic approaches that has emerged from Japan and has adapted with notable success to the mores and demands of the Western medical establishment. Although still on the margin, Morita therapy has the potential to offer a viable option for those who seek therapeutic assistance for various neuroses and psychosomatic illnesses that culminate in psychiatric symptoms such as generalized anxiety disorder, obsessive-compulsive disorder, or posttraumatic stress disorder. Diverging considerably from conventional Western psychiatric approaches, Morita therapy has its own modes of conceiving mental illness and offers distinct curative methods that are in some ways akin to the techniques of meaning-centred psychotherapies, but in many other ways are rather different. In this paper, the meaning-formation and the building of a constant sense of purpose in Morita therapy is explored, with a special focus on how these relate to creating a stable psychological framework for the client.

Path of intuitive compassion to transform conflicts into enduring peace and prosperity: Symmetry across domains of reiterated prisoner's dilemma, dyadic active inference, and Mahayana Buddhism.

Conflicts are increasingly intensified among the members of the community, making it almost impossible to extend compassion-defined as a wish to relieve others from suffering-from one side to the other, especially when both sides believe that "life is a battle of us the good vs. them the evil." Is compassion even relevant to conflicts? The answer depends on how a conflict is framed in one's perception. If a conflict is perceived in a frame of zero-sum competition, then compassion is meaningless in such a "tug-of-war" mindset. Conversely, if perceived in a non-zero-sum frame-as demonstrated in reiterated prisoner's dilemma (rPD) in which two players may interdependently render win-win, lose-lose, win-lose, or lose-win scenarios by their actions-then compassion can help achieve the most preferable outcomes for all in a "dyadic dance" mindset. In this article, we present a path of intuitive compassion by pointing to symmetry across three distinct domains of rPD, dyadic active inference, and Mahayana Buddhism. In each of these domains, conflicts serve as points of bifurcation on a bidirectional path, and compassion as a conflict-proof commitment to carrying out the best strategies-even if assessed for one's own sake only-that consistently produce optimal payoffs in rPD, minimal stress in dyadic active inference, and limitless joy of ultimate enlightenment in Mahayana Buddhism. Conversely, a lack of compassion is caused by invalid beliefs that obscure the nature of reality in these domains, causing conflicts to produce even more conflicts. These invalid beliefs are produced by mistakes of over-reduction, over-separation, and over-compression in the mind, and therefore, a person's mindset is overly compressed from a multidimensional frame to a one-dimensional frame. Taken together, intuitive compassion is not about how to balance one's self-serving goals with altruistic ones. Rather, it is a conflict-proof commitment to transforming conflicts into enduring peace and prosperity according to the ultimate nature of reality. The work presented here may serve as a preliminary science-informed introduction to a genre of time-tested compassion meditations, i.e., lojong mind training, for the world laden with conflicts, starting from the conflicts in close relationships to those in geopolitics.

The role of mindfulness, meditation, and peer support in recovery capital among Recovery Dharma members.

INTRODUCTION: Recovery Dharma (RD) is a Buddhist-based peer support program for the treatment of addiction that incorporates mindfulness and meditation into meetings, program literature, and the recovery process, creating the opportunity to study these variables in a peer-support program context. Mindfulness and meditation are beneficial for people in recovery, yet we know little about their relationship to recovery capital, a positive indicator of recovery outcomes. We explored mindfulness and meditation (average length of sessions and average frequency per week) as predictors of recovery capital and examined perceived support in relation to recovery capital. METHODS: The study recruited participants (N = 209) through the RD website, newsletter and social media pages for an online survey that included measures of recovery capital, mindfulness, perceived support, and questions about meditation practices (e.g., frequency, duration). Participants' mean age was 46.68 years (SD = 12.21), with 45 % female (5.7 % non-binary), and 26.8 % from the LGBTQ2S+ community. The mean time in recovery was 7.45 years (SD = 10.37). The study fitted univariate and multivariate linear regression models to determine significant predictors of recovery capital. RESULTS: As anticipated, multivariate linear regressions indicated that mindfulness (ß = 0.31, p < .001), meditation frequency (ß = 0.26, p < .001), and perceived support from RD (ß = 0.50, p < .001) were all significant predictors of recovery capital when controlling for age and spirituality. However, longer time in recovery and the average duration of meditation sessions did not predict recovery capital as anticipated. CONCLUSIONS: Results indicate the importance of a regular meditation practice for recovery capital rather than engaging in prolonged sessions infrequently. The results also support previous findings, which point to the influence of mindfulness and meditation on positive outcomes for people in recovery. Further, peer support is associated with higher recovery capital in RD members. This study is the first examination of the relationship between mindfulness, meditation, peer support, and recovery capital in recovering people. The findings lay the groundwork for the continued exploration of these variables as they relate to positive outcomes both within the RD program and in other recovery pathways.

Changing Funerals and Their Effects on Bereavement Grief in Japan.

Bereavement is an extremely personal feeling, but Japanese society tends to disapprove of displays of negative personal emotion or weakness. For ages, mourning rituals like funerals provided an exception where social permission was given to sharing grief and seeking support. However, the form and significance of Japanese funerals have changed rapidly over the past generation, and especially since the advent of COVID-19 restrictions on assembly and travel. This paper overviews the trajectory of changes and continuities in mourning rituals in Japan, looking at their psychological and social impacts. It goes on to summarize recent Japanese research showing that appropriate funerals are not merely of psychological and social benefit, but may have an important role in reducing or supporting grief that might otherwise require medical and social work intervention.

Listening for bridges: Developing a culturally responsive, transdiagnostic approach to psychotherapy for Bhutan.

The increasing global need for mental health care has led to a search for efficient, effective treatments that are based on both local cultural healing traditions and scientific evidence. In this article, I describe the development of a brief, culturally responsive, transdiagnostic approach to psychotherapy for common mental disorders in Bhutan, a rapidly changing culture firmly grounded in Vajrayana Buddhism. Buddhist-Informed Therapy for Bhutan (BT-B) supports Bhutan's goals of preserving traditional culture, improving psychological well-being for its citizens, and integrating Buddhism into solutions for contemporary social issues. More broadly, BT-B extends the range of culturally responsive treatment approaches in several ways. First, BT-B is innovative in its identification and therapeutic use of conceptual links between specific Western evidence-based principles of therapeutic change and core Buddhist principles. Listening empathically to the client's narrative, the therapist identifies an evidence-based principle to address and uses conceptually linked deeply rooted Buddhist beliefs to guide the client in applying their own cultural wisdom to resolve problems. Second, the model illustrates the value of an ecological approach to culturally responsive treatment development that takes into account local cultural beliefs, practices, and institutions, including those that shape health care delivery and use. Third, evidence from case examples adds to the growing body of literature that supports the utility of transdiagnostic therapeutic approaches across cultures and in settings where resources are limited.

Measuring LGBT Discrimination in a Buddhist Country.

Previous literature has found that, among other religions, Buddhism tends to be relatively less discriminatory against members of the LGBT community. However, this assessment is based solely on cross-country comparisons rather than analyses of discrimination at the individual level. The present study therefore uses an individual-level dataset that comprises a national representative sample of 27,855 observations to examine discrimination against LGBT people in Thailand, as a case study of such discrimination in a Buddhist country. It also examines the influence of Buddhist thoughts concerning prosocial behavior and positive emotions, which might be expected to reduce LGBT discrimination. Using an order-probit model, we find that while those who practice Buddhism tend to discriminate against members of this community less than do adherents of other religions, older generations tend to discriminate against LGBT people more than do their younger counterparts. Buddhist teachings regarding prosocial behavior such as reciprocating benefactors and donating money and goods as well as fostering positive emotions such as sincerely forgiving others and feeling gratified after helping others tend to reduce discrimination against LGBT individuals.

Outsider at home: Reading Babasaheb Ambedkar as a radical, decolonial psychologist.

OBJECTIVES: Known primarily as the architect of the constitution of India, Babasaheb Ambedkar was also a human rights lawyer, an economist, a social justice advocate, and a polymath. Yet his story is often overlooked in favor of national leaders such as Gandhi. This study highlights Ambedkar as a visionary who called for a radical and new psychology of self that was anchored in ideas of social justice, equity and full participation. Furthermore this study fills the gap in the field of psychobiography which rarely reflects the cultural lives and experiences of the Global South. METHODS: This study follows the psychobiographical method and uses memoirs, essays, speeches, and biographies as data. RESULTS: Three "turning points" in Ambedkar's life are examined: (1) Early childhood experiences of being an "untouchable"; (2) Returning to India for employment after completing his doctorate in the U.S.; (3) Converting to Buddhism in later life. Using a decolonial theoretical lens, we analyze the multiple ways that he experienced being colonized and dehumanized. CONCLUSION: As he defied the caste structures within his own culture and resisted colonialism, Ambedkar developed a syncretic politics of resistance that emphasized the creation of a decolonized Dalit self and community.

Mindful, mindless, or misunderstood? A critical perspective of the mindfulness concept.

Mindfulness is everywhere, but the term is often used mindlessly. This article discusses the growth of mindfulness-based interventions in many countries over the past fifty years and, more recently, the emergence of the idea of 'McMindfulness', with particular emphasis on the concept of 'spiritual bypassing'. Critical discourse is a valuable resource in any discipline. Proportionate, mindful incorporation of reasoned critiques strengthens mindfulness, rather than undermining it. Misunderstandings and misinterpretations of mindfulness highlight a need to counter the notions that mindfulness involves avoiding difficult issues in our lives or simply accepting social problems that need to be addressed. The opposite is true: mindfulness of reality inevitably generates insights about change. Before we change the world, we need to see it. Mindfulness practice is opting in, not opting out.

Tibetan Buddhist belief and disaster resilience: a qualitative exploration of the Yushu area, China.

The role of religious belief in disasters has attracted increased scholarly interest in recent years. This paper shows that religious belief can generate disaster resilience through the pathways of disaster framing, mental health, and disaster behaviours. Drawing on interviews conducted with Tibetan Buddhist believers in the Yushu earthquake area of China, this study indicates that notions of Tibetan Buddhism, as well as religious practices, helped locals to make sense of the 2010 event, obtain spiritual support in its aftermath, foster a sense of community, and develop a prosocial post-earthquake environment. These religious notions and practices also assisted in sustaining a faith-based network composed of two kinds of important local social relationships, layperson-layperson and layperson-monk, which increased local disaster resilience at the level of response behaviour. The findings enrich our understanding of the religious source of disaster resilience and yield insights into disaster risk reduction in religious regions, especially where Buddhist belief is prevalent.

The consciousness of virtue: uncovering the gaps between educational specialists and the general public in their understanding of virtue in Japan.

Virtue is a normative concept that constitutes social and moral codes. The notion of virtue can be identified in both the West and the East. Since this concept was revived in academia in the 20th century after a long sinking into oblivion, contemporary professional researchers, but not the general public, may be familiar with this notion. We conducted a survey on the attitudes of educational specialists and the general public regarding the notion of virtue in Japan. Our study found that, in contrast to educational specialists, the general public were not so familiar with the notion; both had a positive image of virtue and a poor understanding of the Confucian notions of virtue; both retain Buddhist values under the term of virtue, but educational specialists tended to associate ancient Greek and Western elements with the notion of virtue. Educational specialists emphasized active, intellectual virtues, such as practical wisdom, whereas the general public emphasized passive, emotional virtues, such as gratitude. Our study showed that, the notion of virtue was understood in different ways between educational specialists and the general public in Japan. This finding has several social implications, such as academic integrity and educational policy.

The meaning of existence (bhava) in the Pali discourses of the Buddha.

This paper seeks to reconstruct the meaning of existence in the Pali discourses of the Buddha by considering how the notion is used in the most systematic contexts in which it appears, and how it could be best interpreted. The discourses are concerned with how existence is used to support and consolidate a certain attitude of ownership, appropriation, and entitlement over contents of experience, in virtue of which one can claim that this or that is 'mine'. The problem with this move is that it seems to require a degree of stability that is at odds with the fundamental uncertainty (anicca) of all conditioned realities. Existence is used to somehow cover up uncertainty, and thus allow for a semblance of genuine ownership and possession, while in fact possession and ownership are just deluded views doomed to be contradicted by the structural uncertainty of actual experience. This reading entails that the early discourses do share with later traditions an anti-realist inspiration, which is worth exploring in its own right.