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A Buddhist Approach To The Stress Manage
A Buddhist Approach To The Stress Manage
Abstract
This article aims to understand the Buddhist view to the stress management by
analyzing the conceptual framework of the Dependent Origination
(paṭiccasamuppāda).
Four noble truths as taught by Buddha says, the life is full of stress (dukkha),
there is a cause of this stress, it is possible to stop stress, and there is a way to stop
stress by following noble eightfold path, which is a right views, right aspiration, right
speech, right action, right livelihood, right effort, right mindfulness and right
concentration. The deeper explanation of stress (dukkha) is given by the Buddha in
Paṭiccasamuppādasutta, which include explaining detailed nature of stress and
describing the evolution or lifecycle of the all living beings.
Dependent Origination model is presented in Tipiṭaka in two ways: general
presentation, which do not specify each factor separately and detailed presentation,
which describes and analyzes each factor separately and comprehensively. This study
has been used both approaches to expound the causes and possible solutions to relieve
and release of stress.
Answer of possibilities in managing stress through Dependent Origination,
contains some theoretical and practical ideas, which are possible implemented to the
practice in perspective of self-help or professional therapy.
Introduction
What is life, the cause, condition, purpose and nature of it, has been the
subject of much philosophical, scientific and theological speculation. Different
concepts provide different possible ideas, opinions and dogmas as well. As some of
this concepts are based on the unverifiable belief or comes from unverifiable sash,
which scientists or the representatives of other religions cannot be accept (for
example, that life is created by god Brahmā), it is impossible to find one and only
understanding, which could be accepted by all.
Buddhist view of existence is based on the doctrine of DO which gives an
explanation describing the evolution of the World and cycle of life, from birth to the
death of all living beings. There is not possible to say, which factor is the “first cause”
in this cycle. This kind of interpretation equates the Buddha’s teaching to religions
paradigm, which contains a “first reason”, for example all-creator god as primary
reason and source for living and the nonliving manifestations. This kind of
understanding contradicts the doctrine of dependent origination (DO), which offers an
objective version of causality, whereby all conditioned phenomena’s are interrelated
and interdependent.
There are many researches about the effects of stress, confirm the damaging
and deadly effects of it. According to studies, the stress has been called “the silent
killer” which can lead to heart disease, high blood pressure, chest pain, and an
irregular heartbeat 1 . It is linked as well to the six leading causes of death: heart
disease, cancer, lung ailments, accidents, liver cirrhosis, and suicide.2 Chronic stress
floods the brain with powerful hormones that are meant for short-term emergency
situations. Chronic exposure can damage, shrink, and even kill brain cells.3 Whether
such damaging or deadly injury can be mitigated or prevented using the Buddha's
doctrine? If yes, how could it look like in practice? This work provides answers to
these questions and provides practical outputs, which are suitable for use in self-help
or therapeutic process, by examining concept of DO and applying ideas contained
therein of the daily routine.
1
Chilnick Lawrence, Heart Disease: An Essential Guide for the Newly Diagnosed,
(Philadelphia, PA: Perseus Books Group, 2008).
2
“How Does Stress Affect Us?”, (USA: American Psychological Association Website), the
article is last reviewed by John M. Grohol on January 30, 2013 and originally published on
PsychCentral.com on August 18, 2007, Retrieved November 3, 2015, from
http://psychcentral.com/lib/how-does-stress-affect-us//
3
Wallenstein Genem, Mind, Stress, and Emotion: The New Science of Mood, (Boston:
Commonwealth Press, 2003).
3
1. Dependent Origination
Doctrine about the cycle of DO have given in various suttas, like Dependent
Origination (Paṭiccasamuppādasuttaṃ) 5 , Analysis of Dependent Origination
(Vibhaṅgasuttaṃ)6, Vipassi (Vipassisuttaṃ)7, Kaccana Gotta (Kaccānagottasuttaṃ)8,
Prerequisites (Upanisasuttaṃ)9 and Volition (Cetanāsuttaṃ)10,11 which all belong to
the same Nidānavagga - The Book of Casuation. DO have also been explained in
Right View sutta (Sammādiṭṭhisuttaṃ)12, which contains a thorough analysis of each
of the twelve factors (dvāsasaṅga) and applies the four noble truth (cattāri
ariyasaccāni) context. All this sutras deals in different ways with movement of the
consciousness to a new existence.
Like the Vibhaṅga Sutta, the Mahā Taṇhāsaṅkhaya Sutta 13 , too, presents
dependent arising in its order of arising and in its order of ceasing. This formula is an
example of dependent arising in a synchronic cycle, that is, in the course of an
individual’s life. The Bahudhātuka Sutta presents the formula by first making a
statement of the general principle of specific conditionality (idappaccayatā), followed
by both sequences together. The sutta that follows the Vibhaṅga Sutta in the Book of
Causality (Nidānavagga) of the Saṁyutta Nikāya is the Paṭipadā Sutta14, where the
forward formula (dependent arising) is called “the wrong way” (micchāpaṭipadā) and
the reverse formula (dependent ending) “the right way” (sammāpaṭipadā) 15 . The
seven suttas16 that follow the Paṭipadā Sutta describe the awakening of the six past
4
The Pali term dukkha encompasses pain and suffering as well as subtler forms of difficulty
and dissatisfaction. “Unsatisfactoriness” may be a better translation in some usage of dukkha (i.e.
whatever is impermanent is dukkha or unsatisfactory). In other cases, dukkha is clearly “pain”.
5
S.II.1.
6
S.II.2.
7
S.II.5.
8
S.II.16.
9
S.II.29.
10
S.II.65.
11
Saṃyutta Nikāya contains three identical named suttas, which deal with volition (cetanā),
but each in a different way viz.: Cetanāsuttaṃ (S.II.65), Dutiya cetanā suttaṃ (S.II.66) and
Tatiyacetanāsuttaṃ (S.II.67).
12
M.I.46.
13
M.I.256.
14
S.II.4.
15
Piya Tan (Tr.), “(Paṭiccasamuppāda) Vibhaṅga Sutta. The Discourse on the Analysis (of
Dependent Arising)”, Dharmafarer, 2003, Retrieved on 06 October 2015, from
http://dharmafarer.org/wordpress/wp-content/uploads/2009/12/5.15-Paticcasamuppada-Vibhanga-S-
s12.pdf
16
S.II.4-11.
4
1.2 DO Formula
17
S.III.116.
18
Bhikku Bodhi (tr.), The Connected Discourses of the Buddha: A Translation of the
Saṃyutta Nikāya, (Boston: Wisdom Publication, 2000), p.938.
19
Ibid., p.533.
5
20
Ibid., p.518.
21
The division corresponds to the Four Noble Truths given in Buddha’s first sutra,
Dhammacakkappavattana Sutta (S.V.420).
22
Dhs.195-6.
23
S.IV.259.
24
Ledi Sayādaw, Maggaṅī Dīpanī: A Manual of the Path Factors, (England: Association
for Insight Meditation, 1984), p.1.
6
Because of ignorance of kamma and its results, people perform all sorts of
unwholesome activities for immediate self-benefit. Because of delusion thinking that
sensual pleasures and jhānic ecstasy are real forms of happiness, people perform
dāna, sīla and bhāvanā so that they can attain such happiness in this life or in future
lives through rebirth as men, devas or brahmas. Thus people accumulate both moral
and immoral kamma (sankhāra) as a result of ignorance.25
The 2nd factor of DO is volitional formations (sankhārā), which covers bodily
volition (kaya-sankhāra), verbal volition (vacī-sankhāra) and mental volition (mano-
sankhāra). According to the Abhidhamma, sankhārā also contains a meritorious
formations or good karma (puññābhisankhāra), de-meritorious formations or bad
karma (apuññābhisankhāra) and fixed formations or special meritorious karma
(āneñjābhisankhāra).26 Sankhāra is the same as kammabhava in the sense that both
condition the process of new coming or manifestation of kamma.
The 3rd factor of DO is consciousness (viññāṇa). There is 6 kind of
consciousness: eye-consciousness (cakkhu-viññāṇa), ear-consciousness (sota-
viññāṇa), nose-consciousness (ghāna-viññāṇa), tongue-consciousness (jivhā-
viññāṇa), body-consciousness (kāya-viññāṇa), and mind-consciousness (mano-
viññāṇa).27
The 4th factor of DO is mind-body (nama-rūpa) - that, what we call the
personality, “where in contrast with nāma (as abstract, logical, invisible or mind-
factor), rūpa represents the visible (material) factor, resembling kāya.”28 Therefore, it
can be said, that a man is made up of nāma and rūpa.
The 5th factor of DO is the six sense bases or organs of sense (saḷāyatana)
(and the six objects) viz., eye (cakkhu), ear (sota), nose (ghāna), tongue (jivhā), body
(kāya), and mind (mano) (or as objects: forms, sounds, odouis, tastes, tangible things,
ideas).29
The 6th factor of DO is contact (phassa) as sense or sense-impression. Phassa
furnishes the contact between the sense object, the sense organ and the citta
(counsciousness). For example, the contact between visual object, visual organ (eye)
and eye-consciousness (cakkhu-viññāṇa) is accomplished by phassa.30
The 7th factor of DO is feeling (vedanā) or sensation. Feelings of pleasure
(sukhā), pain (dukkhā) and indifference or neither-painful-nor-pleasant
(adukkhamasukhā) arising from impingement on eye, ear, nose, tongue, body and
mind.31 Feeling can be divided also into five kinds: sukhaṃ, dukkhaṃ, somanassaṃ,
25
Chan Khoon San, Buddhism Course, (Malaysia: Chan Khoon San Publication, 2006), p.71.
26
Vibh.6. (Suttantabhājanīyaṃ, § 3-5).
27
D.II.58, 308; S.IV.68 sq.; VbhA.19.
28
PED., p.1289.
29
Dukkhavihārasuttaṃ, KN.4.28.
30
Mehm Tin Mon, The Essence of Buddha Abhidhamma, (Yangon: Mya Mon Yadanar
Publication, 1995), p.67.
31
Satipaṭṭhānasuttaṃ M.I.57-58. The same is given at D.III.275; S.II.53, 82 and IV.207.
7
32
Vism.461.
33
S.IV.223 sq.
34
According to the Atthasālinī, “All feelings have the function of experiencing the taste, the
flavour of an object”, (I, Part IV, Chapter I, 109).
35
PED., p.676.
36
D.III.216.
37
Ibid.
38
D.II.58; Ps.I.6 sq.
39
Ibid.
40
PED., p.360.
41
PED., p.647.
8
42
P.A. Payutto, Dependent Origination: The Buddhist Law of Conditionality, (Bangkok:
Chandrapen Publishing House, 2011), p.32.
43
Tatiya Anāthapiṇḍikasuttaṃ, S.V.388.
44
Chan Khoon San, Op. cit. p.64.
45
Baum A., “Stress, Intrusive Imagery, and Chronic Distress”, Health Psychology, Vol. 6,
(1990): 653-675.
46
Stress [Def. 2], in Oxford Dictionaries, Retrieved November 3, 2015, from
<http://www.oxforddictionaries.com/definition/english/stress>
9
2.2 Stressors
47
Mary K. Alvord, Karina W. Davidson & et al., “Understanding Chronic Stress”, (USA:
American Psychological Association APA Website), Retrieved November 3, 2015, from
http://www.apa.org/helpcenter/understanding-chronic-stress.aspx
48
Anderson, N.B., “Levels of Analysis in Health Science: A Framework for Integrating
Socio-behavioral and Biomedical Research,” Annals of the New York Academy of Sciences, Vol.
840, (1998): 563-576.
49
Introduction to Leadership MSL I, Department of the Army ROTC manual:
Introduction to Stress Management, (USA: Pearson Custom Publishing, 2009), p.88, Retrieved
August 31, 2015, from
http://www.mc.edu/rotc/files/5713/1471/5877/MSL_101_Personal_Dev_Sect_01_Intro_to_Stress_Man
agement.pdf
50
“Impact of Stress”, (USA: American Psychological Association APA Website), Retrieved
November 3, 2015, from http://www.apa.org/news/press/releases/stress/2012/impact.aspx
10
Money 69 %
Work 65 %
The economy 61 %
Family responsibilities 57 %
Relationships 56 %
As the above table shows, the money of work and the two largest sources of
stress what are interrelated and interdependent.
The National Institute of Mental Health notes some of the more common
stressors for college students, which partially overlap in the above list:
• Increased academic demands
• Being on your own in a new environment
• Changes in family relations
• Financial responsibilities
• Changes in your social life
• Exposure to new people, ideas, and temptations
• Awareness of your sexual identity and orientation
• Preparing for life after graduation. 51
Work Related Stress (WRS) or occupational stress is stress is stress-involving
work. WRS is a growing problem around the world. WRS affects not only the health
and well-being of employees, but also the productivity of organization’s. There are
differences in underlying causes and triggers of WRS for everyone. However, some
workplace factors are more likely to lead to stress than others: badly designed shift
work, poor communications, and poor or even non-existent systems for dealing with
51
“Common Stressors for College Students”, (USA: National Institute of Mental Health
Website), Retrieved November 3, 2015, from http://www.nimh.nih.gov/search.jsp?query=stress
11
bullying and harassment can all increase levels of workplace stress. 52 Among the
many stressors mentioned by employees, these are the most common:
• Lack of job security
• Company policies
• Coworkers who don't do their fair share
• Unclear expectations
• Poor communication
• Not enough control over assignments
• Inadequate pay or benefits
• Urgent deadlines
• Too much work
• Long hours
• Uncomfortable physical conditions
• Relationship conflicts
• Coworkers making careless mistakes
• Dealing with rude customers
• Lack of cooperation
• How the company treats coworkers. 53
Table 2. Career cast listed top ten most and least stressful jobs in America
52
“Work-Related Stress: A Guide for Employers”, (Iearland: Health and Safety Authority,
2009), Retrieved November 3, 2015, from
http://www.hsa.ie/eng/Publications_and_Forms/Publications/Occupational_Health/Work_Related_Stre
ss_A_Guide_for_Employers.pdf
53
Somaz, Wenk Heidi, Tulgan, Bruce, Performance Under Pressure: Managing Stress in
the Workplace, (Canada: HRD Press, 2003), p.7-8.
54
“Jobs Rated Most and Least Stressful Methodology 2015”, (CA: Career Cast Webside),
Retrieved 31 August, 2015 from
http://www.careercast.com/career-news/jobs-rated-most-and-least-stressful-methodology-2015
12
The study also highlighted the stress score and median salary, the basis of
which cannot be unambiguous concluded that the most stressful occupations have
always higher paid. The same correlation applies to least stressful jobs.
Role in organization Role ambiguity and role conflict; responsibility for people
unclear.
Table 3. Career cast listed top ten most stressful jobs with stress score and median
salary in America
Table 4. Career cast listed top ten least stressful jobs with stress score and median
salary in America
Generally can be said, that money, occupation and stress level is very closely
related. According to a nationwide survey conducted by APA in 2007, 2008, 2009,
2010, 2011, 2012, 2013 and 2014, 55 the four main stressors are money, work, family
responsibilities and health concerns.56
Stressors have a major influence upon mood, our sense of well-being,
behavior, and health. Acute stress responses in young, healthy individuals may be
adaptive and typically do not impose a health burden. However, if the threat is
unremitting, particularly in older or unhealthy individuals, the long- term effects of
stressors can damage health. The relationship between psychosocial stressors and
disease is affected by the nature, number, and persistence of the stressors as well as by
the individual’s biological vulnerability (i.e., genetics, constitutional factors),
psychosocial resources, and learned patterns of coping. Psychosocial interventions
have proven useful for treating stress-related disorders and may influence the course
55
Norman B. Anderson, Cynthia D. Belar, Steven J. Breckler & et al., “Stress in America:
Paying With Our Health”, The Annual Nationwide Survey in America Report, (February 4, 2015),
Retrieved 31 August, 2015 from http://www.apa.org/news/press/releases/stress/2014/stress-report.pdf.
56
In 2007, this option was presented to respondents as “personal health concerns”.
15
2.3 Symptoms
Symptoms of distress are usually divided into three general, but interrelated,
categories - physical, mental, and emotional. Table 3 below sets out some emotional
and physical symptoms of stress.
Behavioral changes are also expressions of stress. They can include irritability,
disruptive eating patterns (overeating or under eating), harsh treatment of others,
increased smoking or alcohol consumption, isolation and compulsive activity
(shopping, etc.).
57
Neil Schneiderman, Gail Ironson, & Scott D. Siegel, “Stress and Health: Psychological,
Behavioral, and Biological Determinants”, Annual Review of Clinical Psychology, Vol. 1, (April,
2005): 607-628.
58
“Physical Symptoms of Stress”, (UK: WebMD, Stress Management Health Centre Website),
Retrieved October 26, 2015, from http://www.webmd.boots.com/stress-management/physical-stress-
symptoms
16
Under stress, muscles tense up. The contraction of muscles for extended
periods can trigger tension headaches, migraines and various musculoskeletal
conditions.
Stress can make you breathe harder and cause rapid breathing - or
hyperventilation - which can bring on panic attacks in some people.
59
“Work-Related Stress: A Guide for Employers”, Op. cit., p.9.
60
Introduction to Leadership MSL I, Department of the Army ROTC manual: Introduction to
Stress Management, Op. cit., p.88.
17
Adrenal glands: When the body is stressed, the brain sends signals from the
hypothalamus, causing the adrenal cortex to produce cortisol and the adrenal medulla
to produce epinephrine - sometimes called the “stress hormones.”
Liver: When cortisol and epinephrine are released, the liver produces more
glucose, a blood sugar that would give you the energy for “flight or flight” in an
emergency.
Esophagus: Stress may prompt you to eat much more or much less that you
usually do. If you eat more or different foods or increase your use of tobacco or
alcohol, you may experience heartburn,or acid reflux. Stomach: Your stomach can
react with "butterflies" or even nausea or pain. You may vomit if the stress is severe
enough.
Bowels: Stress can affect digestion and which nutrients your intestines absorb.
It can also affect how quickly food moves through your body. You may find that you
have either diarrhea or constipation.
In men, excess amounts of cortisol, produced under stress, can affect the
normal functioning of the reproductive system. Chronic stress can impair testosterone
and sperm production and cause impotence. In women stress can cause absent or
irregular menstrual cycles or more painful periods. It can also reduce sexual desire.61
An extreme reaction to stress is a panic attack. According to the National
Institute of Mental Health, about 6 million American adults have been diagnosed with
panic disorder. A panic attack is a sudden, intense fear or anxiety that may make you
feel short of breath, dizzy, or make your heart pound. People who have panic attacks
may feel out of control, like they are having a heart attack, or are about to die. Panic
attacks may happen with no clear cause, but they can be brought on by living with
high levels of stress for a long time.62
4. 3.
Monitor Contain
the Risks the Risks
•Continually review •Limit the impact
levels of stress. and/or reduce the
number of causes of
stress; or protect from
the risks – reduce the
degree of exposure to
the factors that cause
stress.
63
Wolfgang Linden, Joseph W. Lenz & Andrea H. Con, “Individualized Stress Management
for Primary Hypertension: A Randomized Trial”, Arch Intern Med, Vol. 161, (August, 2009): 1071-
1080.
19
perfect—not you, not your fellow Cadet, nobody. Allow people the liberty to
make mistakes, and remember that mistakes can be a good teacher.
• Live a healthy lifestyle. Get plenty of exercise. Eat healthy foods. Allow time
for rest and relaxation. Find a relaxation technique that works for you—
prayer, yoga, meditation, or breathing exercises. Look for the humor in life,
and enjoy yourself.
• Learn to accept change as a part of life. Nothing stays the same. Develop a
support system of friends and relatives you can talk to when needed. Believe
in yourself and your potential. Remember that many people from
disadvantaged backgrounds have gone on to enjoy great success in life.64
As often is the stress caused by lack of time, time management specialists are
recommended to monitor the time-sensitive actions and habits. Here are some
strategies for dealing with time-related stress:
• Schedule time for vacation, breaks in your routine, hobbies, and fun activities.
• Try to arrange for uninterrupted time to accomplish tasks that need your
concentration. Arrange some leisure time during which you can do things that
you really enjoy.
• Avoid scheduling too many appointments, meetings, and classes back-to-back.
• Allow breaks to catch your breath. Take a few slow, deep breaths whenever
you feel stressed. Breathe from the abdomen and, as you exhale, silently say to
yourself, “I feel calm.”
• Become an expert at managing your time. Read books, view videos, and
attend seminars on time management. Once you cut down on time wasters,
you’ll find more time to recharge yourself.
• Learn to say “no.” Setting limits can minimize stress. Spend time on your
main responsibilities and priorities rather than allowing other people’s
priorities or needs to dictate how you spend your time.
• Tap into your support network. Family, friends, and social groups can help
when dealing with stressful events.65
64
“Physical Symptoms of Stress”, (UK: WebMD, Stress Management Health Centre Website),
Retrieved October 26, 2015, from
http://www.webmd.boots.com/stress-management/physical-stress-symptoms
65
Introduction to Leadership MSL I, Department of the Army ROTC manual: Introduction to
Stress Management, Op. cit., p.90.
21
66
It is important remember that the meaning of the dukkha in teaching of the Buddha and the
concept of suffering in the context of Western culture are different. Dealing with stressed person no
point to emphasize that life is suffering - it may unnecessarily increased psychological stress and
probably this statement will not find at that time complete understanding.
22
67
Mindfulness [Def. 2] in Oxford Dictionaries, Retrieved November 3, 2015, from
<http://www.oxforddictionaries.com/definition/english/mindfulness>
68
Dan Mager, “Mind Full or Mindful: Recovery as a Process of Awakening”, Psychology
Today Webpage, (Sep 24, 2013), Retrieved November 3, 2015, from
<https://www.psychologytoday.com/blog/some-assembly-required/201309/mind-full-or-mindful>
23
69
Lazar, S., et al., “Meditation Experience is Associated With Increased Cortical Thickness”,
NeuroReport, 16 (17), (2005): 1893-1897.
70
Lutz, A., et al., “Regulation of the Neural Circuitry of Emotion by Compassion Meditation:
Effects of Meditative Expertise”, PLoS One, Vol. 3, (2008): 1-10.
71
Davidson, R., et al., Alterations in Brain and Immune Function Produced by Mindfulness
Meditation, Psychosomatic Medicine, Vol. 65, (2003): 564-570.
72
Tang, Y., et al., “Short-term meditation training improves attention and self-regulation”,
PNAS, Vol. 104 (43), (2007): 17152-17156.
73
Carson, J., et al., “Mindfulness-Based Relationship Enhancement”, Behavior Therapy, Vol.
35, (2004): 471-494.
74
Barnes, S., et al., The Role of Mindfulness in Romantic Relationship Satisfaction and
Response to Relationship Stress. Journal of Marital and Family Therapy, Vol. 33 (4), (2007): 482-
500.
24
75
Hutcherson, C., et al., “Loving-Kindness Meditation Increases Social Connectedness.!
Emotion, Vol. 8 (5), (2008): 720-724.
76
Singh, N., et al., “Mindful Parenting Decreases Aggression and Increases Social Behavior in
Children with Developmental Disabiltiies. Behavior Modification”, Vol. 31(6), (2007): 749-771.
77
Singh, N., et al., “Mindful Parenting Decreases Aggression, Noncompliance, and Self-
Injury in Children with Autism”, Journal of Emotional and Behavioral Disorders, Vol. 14(3),
(2006): 169-177.
78
Bögels, S., et al., “Mindfulness Training for Adolescents With Externalizing Disorders and
Their Parents”, Behavioural and Cognitive Psychotherapy, Vol. 36, (2008): 193-209.
79
Teasdale, J., et al., “Prevention of Relapse/Recurrence in Major Depression by
Mindfulness-Based Cognitive Therapy”, Journal of Counseling and Clinical Psychology, Vol. 68(4),
(2000): 615-623.
80
Beddoe, A. & Murphy, S., “Does Mindfulness Decrease Stress and Foster Empathy Among
Nursing Students?”, Journal of Nursing Education, Vol. 43(7), (2004): 305-312.
25
81
Shapiro, S., et al., “Mindfulness-Based Stress Reduction for Health Care Professionals:
Results from a Randomized Trial”, International Journal of Stress Management, Vol. 12(2), (2005):
164-176.
82
Semple, R., Reid, E., & Miller, L., “Treating Anxiety with Mindfulness: An Open Trial of
Mindfulness Training for Anxious Children”, Journal of Cognitive Psychotherapy, Vol. 19(4),
(2005): 379-392.
83
Lee, J., et al., “Mindfulness-Based Cognitive Therapy for Children: Results of a Pilot
Study”, Journal of Cognitive Psychotherapy, Vol. 22(1), (2008): 15-28.
84
Singh, N., et al., “Adolescents with Conduct Disorder Can Be Mindful of Their Aggressive
Behavior”, Journal of Emotional and Behavioral Disorders, Vol. 15(1), (2007): 56-63.
85
Zylowksa, L., et al., “Mindfulness Meditation Training in Adolescents and Adults with
ADHD: A Feasibility Study”, Journal of Attention Disorders, Vol. 11(6), (2008): 737-746.
86
Napoli, M., Krech, P., & Holley, L., “Mindfulness Training for Elementary School
Students: The Attention Academy”, Journal of Applied School Psychology, Vol. 21(1), (2005): 99-
125.
87
Wall, R., “Tai Chi and Mindfulness-Based Stress Reduction in a Boston Public Middle
School”, Journal of Pediatric Health Care, Vol. 19(4), (2005): 230-237.
26
sessions per week). Specifically, children who were initially less well-regulated
showed the strongest improvements subsequent to training, as compared to children in
the control group who did not receive the training 88 . These preliminary findings
suggest potential benefit and practical applications of mindfulness for children in
school settings.
e) Other mind/body practices
Mindfulness is not alone in the world of mind/body awareness practices
currently studied by scientists. A 2006 qualitative study followed the effects of one
year of Transcendental Meditation (during the first and last 10 minutes of each school
day) on ten middle school students. Themes that emerged from individual interviews
with students included a greater ability at self-control and improved social
relationships, as well as better academic performance. Other investigators have
evaluated the benefits of Yoga as well89. Investigators found Sahaja Yoga Meditation,
an awareness practice related to mindfulness, as an effective intervention for children
with ADHD and their families. Results included an improvement in the self-esteem of
the children, a reduction in their ADHD symptoms, and an improved relationship
between parent and child90. A study of Iyengar Yoga as a complement to medication
in the treatment of depression found significant reductions in overall depression,
anger, and anxiety among participants.
Participants also consistently rated their moods higher after the completion of
each class than before each one commenced91. The underlying mechanisms involved
in these typesof practice remain to be understood, although it appears that each does
health benefits.
Implementation of the DOSM in stress management:
• Mindfulness of oneself - awareness and observation of body
• Mindfulness of feelings - awareness and observation of feelings and
emotions
• Mindfulness of thought - awareness and observation of thoughts and
thinking
• Mindfulness of reality - awareness and observation of mental objects or
phenomena (dhamma).
88
Flook, L., Smalley, S.L., Kitil, M.J., Dang, J., Cho, J., Kaiser-Greenland, S., Locke, J. &
Kasari, C., “A mindful Awareness Practice Improves Executive Function in Preschool Children”,
Poster presented at the Center for Mindfulness in Medicine, Health Care and Society, 6th Annual
Conference in Worcester, 2008 April.
89
Rosaen, C. & Benn, R., “The Experience of Transcendental Meditation in Middle School
Students: A Qualitative Report”, Explore, Vol. 2, (2006): 422-425.
90
Harrison, L., Manocha, R., & Rubia, K., “Sahaja Yoga Meditation as a Family Treatment
Programme for Children with Attention Deficit-Hyperactivity Disorder”, Clinical Child Psychology
and Psychiatry, Vol. 9(4), (2004): 479-497.
91
Shapiro, D., et al., “Yoga as a Complementary Treatment of Depression: Effects of Traits
and Moods on Treatment Outcome”, Evidence-Based Complementary and Alternative Medicine,
Vol. 4(4), (2007): 493-502.
27
92
Feelings [Psychology] Encyclopedia Britannica, Retrieved November 3, 2015, from
<http://www.britannica.com/topic/feeling>
93
Dhammacakkappavattana Sutta, S.V.420.
94
Cha Chakka Sutta, M.III.280.
95
Samādhibhāvanā sutta, A.II.44.
96
Dhammacakkappavattana Sutta, S.V.420.
97
Leifer Ron, The Happiness Project, (NY: Snow Lion Publication, 1997), p.93.
29
desire to wholesome (kusala) desire. But of course, nothing can replace a meditation,
so after conscious conversion it would be logical to continue with meditation.
• A first criterion in DOSM craving management could be awareness of
intention behind the action.
• If an action is intended to bring harm to someone (oneself, others or both),
then it should be abandon from such kind of action.
• If an action conduces to the good of oneself, to the good of others or to the
good of both, it does not harm anybody. Since such an intention / behavior
would cause stress, is unlikely.
• A second criterion in DOSM craving management is the roots of action.
All action arises from certain mental factors or roots (mūla). These are the
causal factors underlying action or the sources of action. All unwholesome
actions come from three unwholesome roots, viz.: greed (lobha), aversion
(dosa), and delusion (moha). Greed is selfish desire aimed at personal
gratification, expressed as grasping, craving and attachment. Aversion is ill
will, hatred, resentment, anger and a negative evaluation of the object.
Delusion is ignorance, mental unclarity and confusion. Also there are
three roots in the wholesome (kusala) side: non-greed (alobha), non-
aversion (adosa) and (amoha) non-delusion. 98 Non-greed becomes
manifest as detachment and generosity. Non-aversion is expressed
positively as good will, friendliness and loving kindness. Non-delusion is
manifested as wisdom, understanding and mental clarity.
98
Sammādiṭṭhi Sutta, M.I.46.
30
• self-centeredness thinking.
In overcoming self-centered thinking has an important role in a willing to
compromise. If both parties are willing to bend at least a little, there is a good chance
of finding a mutually satisfactory middle ground.
99
Rathnasiri, R.M., “Cognitive, Behavioral and Psychotherapeutic Aspects as Reflected in
Insight Meditation and Methods of Ingsight”, IABU: Buddhist Psychotherapy, (Bangkok:
Mahachulalongkornrajavidyalaya University Press, 2012): 63.
100
H.S.S Nissanka, Buddhist Psychotherapy, (Sri Lanka: Buddhist Cultural Centre, 2009),
p. 61.
101
Paravahera Vajirana Mahathera, Buddhist Meditation in Theory and Practice,
(Malasia: Buddhist Missionary Society, 1962), pp.139-165.
32
only be followed under the guidance of a master. Below is a list of the asubha’s
and who will find them useful.
• Swollen corpse: Those who lust after beauty of form.
• Discolored corpse: Those who lust after beauty of the skin and
complexion.
• Festering corpse: Those who lust after a sweet-smelling body, using
perfumes.
• Fissured corpse: Those who lust after the firmness and solidity of the
body.
• Mangled corpse: Those who lust after fullness of the flesh, such as
the breasts.
• Dismembered corpse: Those who lust after graceful movements of
the body.
• Cut and dismembered corpse: Those who lust after perfection of the
joints of the body.
• Blood-stained Corpse: Those who lust after beauty produced by
adornments.
• Worm-infested Corpse: Those who are attached to the idea that the
body is “I” or “mine.”
• Skeleton: Those who lust after perfection of the teeth and nails.
102
Ibid., pp.183-208.
103
Ibid., pp.227-258.
33
The ninth anussati is mindfulness of the body. This is useful for those
with lustful natures. This is probably the only meditation of these forty which
will be useful to Westerners in reducing lust, as the other meditations for
reducing lust all require a decaying human corpse, and these are difficult to
come by.104
The last anussati is meditation on tranquility. Not surprisingly, this leads
to peace and tranquility. It is useful for those who are intelligent.105
(4) Four brahma-vihāra’s (sublime adobes or excellent qualities or stete
of living) are friendliness (mettā), compassion (karuṇā), sympathetic joy
(mudita), and even-mindedness or equanimity (upekkā). Meditation on these
qualities leads to an increase of them, causing excellent conduct in interactions
with the external world. They are “an essential preliminary to the whole
training of the religious aspirant”. 106 Meditation on these qualities is
especially useful for those with hateful natures.107
(5) Āhāre patikula saññā (perception of the loathsomeness of food) is
meditation, designed to eliminate the greed and sensual excitement, which is
often caused by food. This practice is most suited to those who are
intelligent.108
(6) Catu-dhātu-vavatthāna (analysis of the 4 physical elements) “The
main object of this meditation is to free the mind from the conception of
individuality in regard to the physical body and to realize its elemental nature
with no thought of personal distinction. The meditation consists of noticing
how the body is merely a synthesis of physical elements, without entity. This
practice is most suited to those who are intelligent.109
(7) Four ārupa’s (formless spheres) are four formless stages, which are
developed in turn after all psychological impediments are removed. In order,
they are the sphere of infinite space, the sphere of infinite consciousness, the
sphere of nothingness, and the sphere of neither perception nor non-perception.
The goal of these stages is complete self-possession, free from all thoughts of
the world. This is not nirvana, but it is very close to nirvana. These formless
spheres are suitable for people of all dispositions, after they have reached the
fifth absorption level.110
104
Ibid., pp.209-226.
105
Ibid., pp.259-262.
106
Ibid., p.263.
107
Ibid., pp. 263-313.
108
Ibid., pp.314-317.
109
Ibid., pp.318-331.
110
Ibid., pp.332-340.
34
Implementation of DOSM:
1) Understanding that there is no wisdom without 4 Nobel Truths, which could be led
to the final cessation of stress
2) Knowledge and understanding the truth/reality (Four Noble Truths)
3) Following the Eightfold Path, leads out of stress
4) Observing the world through the DO model: This is, because that is; This is not,
because that is not
Implementation of DOSM:
1) Understanding that every action has a consequence, which corresponds to the
nature of the act
2) Accepting that reality is the fruit of our creations
3) Realizing that deep understanding is commensurate with the insight (meditation)
based wisdom
4) Cultivating in everyday activities (behavior, thinking, speaking) consequences-
based (kamma) thinking and making wholesome (kusala) choices
5) Understand that success is based on the meaningful, conscious, focused,
knowledge-based action, which is based on three principles:
a) one should be self-reliant and generate the conditions, which led to success
b) to generate the conditions, which led to success, one must comprehensively
understand each factor, their nature, and the dynamics of functioning mutual
35
Implementation of DOSM:
1) Understanding that the body and mind are related, they affect each other and can
not exist separately
2) Accepting body as a result of the past behavior
3) Abandonment of the ego-centered view (There is no “I”)
4) Abandonment of identifications himself through materiality or mentality (stuff,
body, learned skills, qualities of mind and body, etc.)
6) Observing the world through four (five) elements
5) Healthy diet (healthy body - healthy mind) of the body and mind
36
Implementation of DOSM:
1) Limiting the number of contacts of stressors (avoiding stressful people, places and
situations)
2) Controlling habitual tendencies at the senses by sīla (5 precepts)
Implementation of DOSM:
1) Seeing contact as a unavoidable consequence
2) Understanding that none of the contacts themselves are neither good nor bad,
neither skillful or nor unskillful, but they are act as causes for future good (beneficial)
and bad (limiting) result; the quality of the contacts depends on a personal attitude
3) Coming in to contact with awareness, that past action will result in the present
experience
Implementation of DOSM:
1) Awareness, that feelings as the biggest stressors
2) Emotion management: exemption the mind from desire experience of (some
particular) feelings
3) Mindfulness of feelings
4) Accepting whatever feelings arises
5) Understanding that neither negative or positive feelings do not determining my
understanding of who I am
37
Implementation of DOSM:
1) Awareness of intention behind the action
2) Renunciation of behavior which bring harm to someone (oneself, others or both)
3) Controlling desires
4) Follow the intent, which is based on non-greed (detachment and generosity), non-
aversion (good will, friendliness and loving kindness) and non-delusion (wisdom,
understanding and mental clarity)
5) Observance of the principle of non-involvement
Implementation of DOSM:
1) Knowing your emotion triggers (connected with the pleasant sights, sounds, smells,
tastes and bodily sensations)
2) Limiting obsessional (blind faith-based) beliefs and attitudes
3) Limiting beliefs, rules and observances, which allow without mind-training
(meditation, training of consciousness etc.) to achieve freedom of mind (as prayer,
countless repetition of certain words, etc.)
4) Reduction of self-centeredness thinking
Implementation of DOSM:
1) Reduction of behavior based in craving and grasping
2) Working for the benefit of society, for public good (in order to achieve the previous
p. 1)
38
Implementation of DOSM:
1) Learning to see the birth, existence, aging and death as an integral whole
3) Accepting aging, which is a natural part of life progress
2) Accepting death as normal part of life, which is necessary for the new appearance
4) Accepting that everyone and everything is part of a continuous changing; there is
nothing to hold onto: all life is constant process of arising and ceasing
5) Willing to compromise
Conclusion
While this research gives one a glimpse into the many topics of study
involving believes, feelings, consciousness, mindfulness, desires etc., it does not
capture the complete picture. At the same time, the study provides a firm basis for the
claim that the DO model is sufficiently broad to cover the whole theme of stress and
stress management.
Future investigations may increasingly shed light on both how stressed mind
works as well as comparing various forms of practice of counseling, psychology,
psychotherapy etc., with DO formula.
39
Abbreviations
Primary Sources
D. : Dīghanikāya
Dhs. : Dhammasangaṇi
M. : Majjhimanikāya
S. : Saṃyuttanikāya
Vibh. : Vibhanga
Vism. Vissuddhimagga
The PTS issued editions of the Pali canon references follow the PTS
numeration. The initial letter (S) refers to the book, in this example the Saṃyutta
Nikāya. The Roman numeral (II) denotes the volume number, and the Arabic numeral
(2) denotes the page number. Thus the reference S.II.2 is to volume two, page 2, of
the Saṃyutta Nikāya.
Other Abbreviations
References