using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Summer 2014
44 BUDDHADHARMA: THE PRACTITIONER’S QUARTERLY SUMMER 2014 JACK KORNFIELD: Yes. Trungpa Rinpoche used the word “ego” in a Buddhist context probably before almost anybody else did, but unfortunately, he used it in a way that was almost the opposite of how it’s understood in Western psychology. That leaves practitioners confused and believing that ego is bad. There needs to be some reeducation on this point so that people understand there’s a healthy sense of self, or ego, that grows even as we let go and come to a deeper understanding of our true nature. BODHIN KJOLHEDE: For Westerners, ego too easily becomes a kind of Buddhist Satan or Mara. Certainly I used to see it that way. My teacher used the word “ego” very freely as a kind of a shorthand for all of our afflictions—the root of our greed, anger, and delusion. Because it tends to cause a lot of confusion, I’ve tried to avoid using the word, and mostly where necessary to distinguish between ego in the psychologi- cal sense, which means a kind of a strength of mind, and ego as the bad guy. JUDY LIEF: When Trungpa Rinpoche was introducing Bud- dhism in America, he stated that he was using psychological language to avoid the trap of religiosity, which he felt really stifled the freshness of Buddhist teachings. I can see where the confusion crept in, though he didn’t totally represent ego as a boogeyman; he also talked about it as just another translation of atman, the self. BUDDHADHARMA: Are you noticing any changes in the ways psy- chology is filtering through our culture? What might these shifts mean for Buddhism? JACK KORNFIELD: I see very positive things, but first I want to say that Buddhism as skillful means, as upaya, is always evolving. The skillful means that evolved in Tibet were different from the ones that arose in India and Japan. In our culture, we have the influence of psychotherapy and of science, and also now in our wired world, the understanding of interbeing from a technological point of view. This is all very natural; it’s the way the dharma reinvigorates itself and re-presents itself in new cultures. Western psychotherapy is also, in turn, being influenced by dharma principles. The three thousand papers and studies in the last two decades on mindfulness, and the neuroscience that is behind it, are affecting our understanding of what’s possible in human development. The emphasis ini- tially may be stress reduction or pain alleviation, but our sense of human possibility in Western psychotherapy and positive psychology is growing tremendously, much of it propelled by Buddhist psychology. BODHIN KJOLHEDE: I’m not sure I share your sunny view of the proliferation of mindfulness practices. One can hardly swing a cat these days without hitting a mindfulness teacher. I do wonder about these practice centers limiting themselves to programs such as Mindfulness Based Stress Reduction. Prac- titioners are not exposed to anything beyond mindfulness, Working toward a more balanced, integrated sense of self has its place, but we don’t want to settle for the dharma being reduced to that. —Bodhin Kjolhede psyche repression