Buddhist Empowerment Buddhist Empowerment and Life Transformationand Life Transformation

Douglas K. ChungDouglas K. Chung, ,

LMSW, MA, Ph.D.LMSW, MA, Ph.D.

(Do not copy or distribute without the permission) (Do not copy or distribute without the permission) Copyright ©2013Copyright ©2013

Purposes of Workshop

To learn Samsara concept of death in Buddhism for counseling and treatment model building.

To study Good Deed Approach as life plan for empowerment and life transformation.

To integrate the spirituality with life planning for life transformation.

Siddhārtha Gautama Founder of BuddhismFounder of Buddhism circa 563 BCE to 483 circa 563 BCE to 483

BCEBCE * * Various collections of Various collections of

teachings attributed to teachings attributed to him were passed down him were passed down by oral tradition, and by oral tradition, and first committed to first committed to writing about 400 writing about 400 years later.years later.

Buddhist PopulationsBuddhist Populations

While estimates vary between 200-500 million adherents, the generally agreed number of Buddhists is estimated at around 350 million (6% of the world's population). This makes Buddhism the world's fourth largest (in terms of number of adherents) religion.

http://www.buddhanet.net/e-learning/history/bud_statwrld.htm

Buddhist PopulationsBuddhist Populations

In the USA:– 301,139,947 (0.7% of the U.S.

Population.) ("CIA The World Factbook – United States of America". Flagcounter.com. Retrieved 20 November 2011.))

In Michigan (Census 2010)– 11,568. (0.01% of Michigan Population) (

http://data3.tennessean.com/view-database/religious-populations-by-state-794/details/22.html))

Buddhist WorldviewBuddhist Worldview

All beings in this world are under Samsara: Samsara is considered as a life process. After a life passed, its “consciousness” will depart from the subject and went through certain process it may enter another new born subject. This new born subject may be human being, ghost, animal or god to reach Nirvana.

Buddhist WorldviewBuddhist WorldviewAll beings in this world are under Samsara:

Previous life’s Karma determined this current

life situation Current life is an Outcomes of previous life &

determine the future life as Person, ghost, or animal

Future life is contingent upon the karma created in the current life

Nirvana: out of cycle of Samsara. an ultimate state where free from samsara and enjoying everlasting ultimate being.

(from Lu, Kevin “Discourse Analysis of Samsara in Buddhism Investigation by the Debate between Buddhist and Nihilist in Payasi Sutta)

Buddhist Ideal State: Buddhist Ideal State: NirvanaNirvana

There be a state of being that free from the There be a state of being that free from the endless samsara that enjoying the endless samsara that enjoying the everlasting of the ultimate – Nirvana that free everlasting of the ultimate – Nirvana that free from birth and death, old age and sorrow and from birth and death, old age and sorrow and attain immortality.attain immortality.

This ideal state can be reached by engaging in This ideal state can be reached by engaging in self-realization goal for transforming the self-realization goal for transforming the current life into higher quality of being current life into higher quality of being through samsara.through samsara.

What is Buddhism?(Jayaram V 2012)

Who is Buddha? An Indian who

originally established Buddhism

Focused on law & principles in life

Self determination & self discipline.

What is Buddhism? A belief system that

intends to free people from doubt, karma, & bitterness in their lives and transform into an ultimate spiritual world of nirvana.

Buddhism believes no soul while Hinduism – all beings posses souls

Samsara – Wheel of LifeSamsara – Wheel of Life

Samsara is considered as Samsara is considered as a life philosophy to a life philosophy to explain the causal explain the causal dynamics of previous, dynamics of previous, current, & future lives as current, & future lives as an endless process with an endless process with an equal opportunity to an equal opportunity to transform into nirvana.transform into nirvana.

IMAGE: http://en.wikipedia.org/wiki/File:Samsara.jpg

What is Samsara? What is Samsara? Buddhist Religious MarkBuddhist Religious Mark

After a life ended, its “consciousness”After a life ended, its “consciousness” will will depart from the subject and went through depart from the subject and went through certain process it may enter another new certain process it may enter another new born subject. This new born subject may born subject. This new born subject may be human being, ghost, animal or god to be human being, ghost, animal or god to reach Nirvana. reach Nirvana.

All living beings are transforming among All living beings are transforming among the above mentioned world according to the above mentioned world according to the principle of cause and effect and the principle of cause and effect and ethical moral order, then restart a new ethical moral order, then restart a new life.life.

During the process, the current living situation is called current life, the previous transformed living situation is called previous life while the next transformed living situation is called future life.

http://www.dedroidify.com/samsara.htm

What is Samsara? (cont.)

The current life is an outcome of the previous The current life is an outcome of the previous living condition while the future life is living condition while the future life is contingent upon the current living conditions contingent upon the current living conditions according to cause effect principle in according to cause effect principle in samsara. The quality and quantity of karma samsara. The quality and quantity of karma in one life determine the type & quality of in one life determine the type & quality of next life. The memory of previous life will be next life. The memory of previous life will be deleted during the transformation process.deleted during the transformation process.

The life goes through birth, age, illness, The life goes through birth, age, illness, death & life after life as an endless cycling is death & life after life as an endless cycling is called samsara.called samsara.

Process of Samsara in three lives Previous life’s Karma Positive vs. Negative go vs. to Nirvana (out of cycle) or person, ghost, animal

Current life is an outcomes of previous life & determines the future life: – Nirvana (out of cycle) or Person, ghost, animal

Future life is contingent upon the karma created in the current life. Offer another opportunity for next cycle’s life transformation – Nirvana (out of cycle) or Person, ghost, animal

((Organized from Buddhist perspective of samsara (1982) Kaohsiung.)Organized from Buddhist perspective of samsara (1982) Kaohsiung.)

Historical Development of Samsara

Rgveda: described soul conditions after death – did not mentioned about transform into other life.

Brhdaranyaka Upanishads & ChAndogda Upanisad – 2 books confirmed concepts of cycles of previous, current & future life - samsara

Samsara became main stream in India

Life is a continuous process – death is a beginning of another life.

How to detach & transform into nirvana – key

Two different views in debate

(Lu, Kevin)

Debate for Samsara in Buddhism: Two Rival View points(Lu, Kevin)

Eternalism Samsara does exist (sassatavada –

“normal bias” ) Upanisads used

“self” as source of universal “real self”

Easy to be accepted

Annihilationism Samsara does not

exist (ucchedavada “serious bias”)

Question about 3 lives samsara validity

Carried a negative reputation of moral order destruction

Become lokyata -secularism

Theoretical Assumptions of Theoretical Assumptions of Buddhist Samsara (1)Buddhist Samsara (1)

Consciousness is everlasting which exists in the life Consciousness is everlasting which exists in the life process.process.

Consciousness comes from the interaction of senses and Consciousness comes from the interaction of senses and environment. Thus, it can be ended by the end of the environment. Thus, it can be ended by the end of the interaction. Therefore, the termination of samsara is interaction. Therefore, the termination of samsara is possible.possible.

Universal movement is a process of samsara, from time Universal movement is a process of samsara, from time transformation, space transformation to life transformation. transformation, space transformation to life transformation.

Life is a process of continuation through birth, growth, Life is a process of continuation through birth, growth, aging and death; it transform from the past life, this life to aging and death; it transform from the past life, this life to next life. It is endless.next life. It is endless.

Egoless is the key to facilitate the life transformation.Egoless is the key to facilitate the life transformation.

(Organized from Buddhist perspective of samsara, 1982. (Organized from Buddhist perspective of samsara, 1982. Kaohsiung & Lu, Kevin.) Kaohsiung & Lu, Kevin.)

Theoretical Assumptions of Theoretical Assumptions of Buddhist Samsara (2)Buddhist Samsara (2)

Life transformation is contingent upon the weight of positive Life transformation is contingent upon the weight of positive and negative karma. When good karma is larger than bad and negative karma. When good karma is larger than bad karma, the life will transform toward or rebirth into three karma, the life will transform toward or rebirth into three good life channels (Heaven, person & god). Should the evil good life channels (Heaven, person & god). Should the evil karma far more than the positive karma, the next life will karma far more than the positive karma, the next life will transform into three evil life channels (hell, ghost, & animal) transform into three evil life channels (hell, ghost, & animal) for suffering. for suffering.

Equality is the core value of life through samsara – previous Equality is the core value of life through samsara – previous life conditioning this life and this life condition the next life life conditioning this life and this life condition the next life contingent upon the life performance of each life. Each one contingent upon the life performance of each life. Each one has equal opportunity to be out of samsara and transform has equal opportunity to be out of samsara and transform into the spiritual world - Nirvana.into the spiritual world - Nirvana.

Self-determination is the key in samsara – positive thoughts Self-determination is the key in samsara – positive thoughts and conducts lead to positive side of life transformation.and conducts lead to positive side of life transformation.

Theoretical Assumptions of Theoretical Assumptions of Buddhist Samsara (3)Buddhist Samsara (3)

Death is not the end of the life. It is a beginning of Death is not the end of the life. It is a beginning of another life. another life.

Death of the body also means the end of current life Death of the body also means the end of current life memory (do not carry this life information into next memory (do not carry this life information into next life). life).

Cannon reading for the death may facilitate the life Cannon reading for the death may facilitate the life transformation toward the next life. transformation toward the next life.

Moral conducts and positive associations in this life Moral conducts and positive associations in this life promote well-being in next life under samsara. promote well-being in next life under samsara.

The subject of samsara is life consciousness, not the The subject of samsara is life consciousness, not the body.body.

The ultimate goal of life is out of the endless of The ultimate goal of life is out of the endless of samsara and transform into a spiritual world – nirvana. samsara and transform into a spiritual world – nirvana.

Sources of Human ProblemsSources of Human Problems Buddhist believe “Life have calamities of birth, Buddhist believe “Life have calamities of birth,

age, illness, and death because we are under age, illness, and death because we are under samsara – life transformation among human samsara – life transformation among human being, ghost, animal or god to reach Nirvana. being, ghost, animal or god to reach Nirvana. Perceptions and desires are important sources Perceptions and desires are important sources of human problems. of human problems.

Taoist believe sources of human problems are Taoist believe sources of human problems are derived from the endless desires. Should the derived from the endless desires. Should the ego be under controlled, what calamities can ego be under controlled, what calamities can we have?” (Tao Te Ching Ch 13.)we have?” (Tao Te Ching Ch 13.)

ChristiansChristians. Paul “I find then a law, that, when I . Paul “I find then a law, that, when I would do good, evil is present with me.” would do good, evil is present with me.” Romans 7:21Romans 7:21

Sources of Human ProblemsSources of Human Problems

Solutions: Solutions: self-actualization by self-actualization by transforming the current life into transforming the current life into higher being until reach Nirvana.higher being until reach Nirvana.

Taoist: Taoist: Abiding in the Tao – Being in Abiding in the Tao – Being in harmony with the Tao. Synchronizing harmony with the Tao. Synchronizing with the Tao, modeling the Tao/the with the Tao, modeling the Tao/the Nature.Nature.

Christian: Christian: revitalize the God’s Image revitalize the God’s Image within us/salvation through Jesus.within us/salvation through Jesus.

Smoking & Samsara (1)Smoking & Samsara (1)

Secondhand smoke irritate lungs, it also Secondhand smoke irritate lungs, it also blacken mood blacken mood

Non-smokers exposed to cigarette smoke Non-smokers exposed to cigarette smoke at home or work are more than twice as at home or work are more than twice as likely as those not exposed to have major likely as those not exposed to have major depression (American Psychosomatic depression (American Psychosomatic Society).Society).

The first U.S. study tying secondhand The first U.S. study tying secondhand smoke to depression; another in Japan smoke to depression; another in Japan came up with a similar conclusion.came up with a similar conclusion.

Smoking & Samsara (2)Smoking & Samsara (2) Those exposed to smoke were far Those exposed to smoke were far

more likely to have symptoms of more likely to have symptoms of serious depression, (Frank Bandiera).serious depression, (Frank Bandiera).

Working where smoking was allowed Working where smoking was allowed in public places more than doubled in public places more than doubled the risk of depression. the risk of depression.

Smoking, negative inputs, thus, is an Smoking, negative inputs, thus, is an evil karma in Samsara.evil karma in Samsara.

Strength of Buddhist Culture (1)Strength of Buddhist Culture (1) Buddhist highly values equality. Buddhist highly values equality. Buddhist samsara provides the life Buddhist samsara provides the life

with a positive opportunity of with a positive opportunity of transformation.transformation.

Empowerment is considered to be a Empowerment is considered to be a strong asset of samsara.strong asset of samsara.

Suicide and any other negative Suicide and any other negative thoughts are considered as a negative thoughts are considered as a negative force (karma) in the samsara.force (karma) in the samsara.

Religion is considered to be a strong Religion is considered to be a strong asset of the communityasset of the community

Strength of Buddhist Culture(2)Strength of Buddhist Culture(2) Helping others and any other positive Helping others and any other positive

thoughts are considered to be the positive thoughts are considered to be the positive forces within the cycle of samsara (principle forces within the cycle of samsara (principle of cause/effect).of cause/effect).

Hope exists within the seemly hopeless Hope exists within the seemly hopeless samsara that enlighten the daily life. samsara that enlighten the daily life.

Perceive the world as an environment with Perceive the world as an environment with very fair equal opportunity with principles of very fair equal opportunity with principles of cause effect & ethical order. cause effect & ethical order.

It is a strength-based life model.It is a strength-based life model.

Outcome IndicatorsOutcome Indicators of Samsara Practice (1) of Samsara Practice (1)

All lives are under life transformation All lives are under life transformation processes:processes:

1.1. All cells are transforming from birth, age, All cells are transforming from birth, age, deterioration and death. deterioration and death.

2.2. All lives are continuously transforming from All lives are continuously transforming from one life to another life. Its energy is never one life to another life. Its energy is never lasting.lasting.

3.3. Time serves as the best judge.Time serves as the best judge.

4.4. The principle of birth, age, deterioration and The principle of birth, age, deterioration and death serves as the best rule of equal death serves as the best rule of equal opportunity in life transformation.opportunity in life transformation.

Outcome IndicatorsOutcome Indicators of Samsara Practice (2)of Samsara Practice (2)

All lives are under life transformation All lives are under life transformation processes:processes:

5.5. Cause effect under samsara serves as the Cause effect under samsara serves as the equal opportunity for all beings.equal opportunity for all beings.

6.6. All beings’ current life is conditioning by their All beings’ current life is conditioning by their previous life conditions and will shape their previous life conditions and will shape their future life condition.future life condition.

7.7. All beings have equal hope to reach Nirvana All beings have equal hope to reach Nirvana under the self-determination and self-under the self-determination and self-actualization.actualization.

(Organized from Buddhist perspective of (Organized from Buddhist perspective of samsara, 1982. Kaohsiung) samsara, 1982. Kaohsiung)

Important Therapeutic Concepts of Samsara (1)

Therapeutic concepts include: samsara, previous Therapeutic concepts include: samsara, previous life, current life, future life, nirvana, karma, self, life, current life, future life, nirvana, karma, self, real self, life, bitterness, status, justice, faith, real self, life, bitterness, status, justice, faith, dialectics, cause/effect, moralist, transformation dialectics, cause/effect, moralist, transformation and reflective listening. and reflective listening.

In this life science of samsara, we see that life as In this life science of samsara, we see that life as an endless struggling process link of previous life, an endless struggling process link of previous life, current life, future life and nirvana. An individual current life, future life and nirvana. An individual consciousness is struggling among karma consciousness is struggling among karma dictated destination toward different worlds of dictated destination toward different worlds of person, ghost, and animal with the final hope to person, ghost, and animal with the final hope to transform into the spiritual world of nirvana, transform into the spiritual world of nirvana, suffering from previous life created karma suffering from previous life created karma judgment under the cause and effect rule. judgment under the cause and effect rule.

Important Therapeutic Concepts of Samsara (2)

Life is absolutely fair under this universal law Life is absolutely fair under this universal law under a critical examination of its previous under a critical examination of its previous created karma, its limitations, and its related fair created karma, its limitations, and its related fair opportunity for future life planning and reaching opportunity for future life planning and reaching nirvana. nirvana.

Bitterness and suffering are described and Bitterness and suffering are described and interpreted as previous life karma caused interpreted as previous life karma caused situations in the current life while one’s future life situations in the current life while one’s future life is contingent upon the performance of the current is contingent upon the performance of the current life in terms of its different weights in negative life in terms of its different weights in negative and positive karma in the life. and positive karma in the life.

Important Therapeutic Concepts of Samsara (3)

Status of life may be changed as the karma changed Status of life may be changed as the karma changed in a life which reflects in next life’s status and type of in a life which reflects in next life’s status and type of life. Justice and equal opportunity are warranted life. Justice and equal opportunity are warranted under this cause and effect rule and moral order under this cause and effect rule and moral order dynamics.dynamics.

Hope seems to be insured under the cause effect Hope seems to be insured under the cause effect mode with ultimate transforming into the spiritual mode with ultimate transforming into the spiritual world of Nirvana. world of Nirvana.

It is helpful to assist the consciousness of the death It is helpful to assist the consciousness of the death with chanting Buddhist cannon during the process of with chanting Buddhist cannon during the process of transforming into next life. Therefore, it is good to transforming into next life. Therefore, it is good to have this service during the funeral service. have this service during the funeral service.

(from Buddhist perspective of samsara. Nov. 21,1982. author unknown, in Kaohsiung, Taiwan.)

Important Therapeutic Concepts of Samsara (4):

Detachments from the desires and ego seemed to Detachments from the desires and ego seemed to be very difficult when samsara became a ruling be very difficult when samsara became a ruling law for many clients. Cause-effect seemed to law for many clients. Cause-effect seemed to work but certainly there were excepts while work but certainly there were excepts while people were caught in these situations or people were caught in these situations or especially there were no way to verify the cause especially there were no way to verify the cause effect of one’s previous karma and current effect of one’s previous karma and current suffering. Current life assessment may be suffering. Current life assessment may be necessary under the situation. A combination necessary under the situation. A combination assessment may be more acceptable.assessment may be more acceptable.

Moral order certainly is needed; however, when it Moral order certainly is needed; however, when it became an unsure and unfair application, an became an unsure and unfair application, an advocator is definitely needed. advocator is definitely needed.

Important Therapeutic Concepts of Samsara (5):

Some suffering clients may develop into low self-Some suffering clients may develop into low self-esteem due to the cause/effect interpretation of esteem due to the cause/effect interpretation of samsara. Search for positive future life is an samsara. Search for positive future life is an important therapeutic concept.important therapeutic concept.

The most important concept may be empathic The most important concept may be empathic and reflective listening skills to the client. These and reflective listening skills to the client. These therapeutic concepts and their related concepts therapeutic concepts and their related concepts were examined to develop a faith-based were examined to develop a faith-based counseling model for culturally competent counseling model for culturally competent counseling practice. counseling practice.

Encourage the client for self-exploration, self-Encourage the client for self-exploration, self-determination and self-actualization is the key in determination and self-actualization is the key in Buddhist Model.Buddhist Model.

Buddhist Principles of Counseling based on Samsara (1)

1.1. Samsara is a strength-based life model.Samsara is a strength-based life model.2.2. Death is not an ending. It is another beginning Death is not an ending. It is another beginning

of life – a new opportunity.of life – a new opportunity.3.3. Positive inputs in the life lead to positive Positive inputs in the life lead to positive

outcomes of the life.outcomes of the life.4.4. All counseling should focus on the positive All counseling should focus on the positive

direction, ie should not consider suicide as an direction, ie should not consider suicide as an alternative because it will create an evil karma alternative because it will create an evil karma in your future life. in your future life.

5.5. Empowerment by motivating to conduct more Empowerment by motivating to conduct more positive inputs in this life for future life positive inputs in this life for future life investment.investment.

Buddhist Principles of Counseling based on Samsara (2)

6. The nature of cognition, attitude, mental and spiritual 6. The nature of cognition, attitude, mental and spiritual conducts in this life condition the future life condition. conducts in this life condition the future life condition.

This is the key principle for designing and This is the key principle for designing and programming for future life. programming for future life. Cognitive-Behavioral Cognitive-Behavioral TherapyTherapy, therefore, is adequate for preventive, , therefore, is adequate for preventive, therapeutic & developmental model for life planning.therapeutic & developmental model for life planning.

7. Future life planning is extremely important.7. Future life planning is extremely important.

8. There is a great hope to free from samsara by various 8. There is a great hope to free from samsara by various means of positive inputs in this life to reach Nirvana. means of positive inputs in this life to reach Nirvana.

9. After reach the spiritual world of Nirvana, one may 9. After reach the spiritual world of Nirvana, one may consider to come back to the world of samsara to consider to come back to the world of samsara to rescue the other beings to reach nirvana.rescue the other beings to reach nirvana.

10. Counselor must listen to the client/counselee to be 10. Counselor must listen to the client/counselee to be aware of the client’s needs, problems & wishes and aware of the client’s needs, problems & wishes and how these realities related to the belief systems.how these realities related to the belief systems.

Buddhist Principles of Counseling based on Samsara (3)

11. Counselor must accept the client as s/he is without 11. Counselor must accept the client as s/he is without any judgments. Client can believe it but counselor any judgments. Client can believe it but counselor cannot judge any client’s sufferings as an outcome cannot judge any client’s sufferings as an outcome of samsara.of samsara.

12. Counselor must have their own life experience to 12. Counselor must have their own life experience to share with the client’s life situation in order to have share with the client’s life situation in order to have sympathy in the counseling process. sympathy in the counseling process.

13. Counselor must serve the client with care, love and 13. Counselor must serve the client with care, love and sympathy (with positive karma inputs).sympathy (with positive karma inputs).

14. Counselor should allow the client to raise the 14. Counselor should allow the client to raise the challenge questions and providing counseling from challenge questions and providing counseling from questioning, redirecting and answering to enable the questioning, redirecting and answering to enable the client’s growth.client’s growth.

15. Counselor should facilitate individual insights to 15. Counselor should facilitate individual insights to empower the client’s potential development empower the client’s potential development (cause/effect perceptions) in this life as well as next (cause/effect perceptions) in this life as well as next life. life.

Buddhist Principles of Counseling based on Samsara (4)

16. Counselor should guide the client to go through the 16. Counselor should guide the client to go through the processes of self awareness, understanding, and processes of self awareness, understanding, and acceptance (both self-acceptance and acceptance of acceptance (both self-acceptance and acceptance of others) to enable the change.others) to enable the change.

17. Bitterness in the life should be interpreted as a fair 17. Bitterness in the life should be interpreted as a fair treatment as the client’s belief system as a life treatment as the client’s belief system as a life philosophy and counseling guide. Suffering in the life, philosophy and counseling guide. Suffering in the life, such as scarce resources, is an opportunity to explore such as scarce resources, is an opportunity to explore the internal strength for potential development both in the internal strength for potential development both in this life & future life. (respect but not blame the vit.)this life & future life. (respect but not blame the vit.)

18. The individual in the environment should be 18. The individual in the environment should be encouraged to accept the challenges of the life as a encouraged to accept the challenges of the life as a cause effect outcome which may turn on the cause effect outcome which may turn on the individual strength and potential. This is an important individual strength and potential. This is an important Buddhist counseling principle to operationalize its Buddhist counseling principle to operationalize its belief & strength in daily life. belief & strength in daily life.

Buddhist Principles of Counseling based on Samsara (5)

19. The individual in the environment needs a counselor 19. The individual in the environment needs a counselor to advocate his/her needs for next (current) life to advocate his/her needs for next (current) life planning. planning.

20. Human being is spiritual, they are born with strength 20. Human being is spiritual, they are born with strength and potential for the life. Therefore, spiritual and potential for the life. Therefore, spiritual development for reaching Nirvana (hope) is an development for reaching Nirvana (hope) is an important process of transforming out of samsara important process of transforming out of samsara (endless problems).(endless problems).

21. Suffering leads the person to reconsider or evaluate 21. Suffering leads the person to reconsider or evaluate the (previous & current) life of the self. Therefore, the (previous & current) life of the self. Therefore, suffering serves as a means, process and path to suffering serves as a means, process and path to problem-solving, potential development and problem-solving, potential development and transformation which leads to future life planning with transformation which leads to future life planning with fruits and blessing in the life.fruits and blessing in the life.

Buddhist Principles of Counseling based on Samsara (6)

22. Dialogue with the self (i.e. who was/am I in the 22. Dialogue with the self (i.e. who was/am I in the previous life and how it related to my current life) may previous life and how it related to my current life) may lead to personal insights for depth understanding of lead to personal insights for depth understanding of life meaning and facilitating personal transformation. life meaning and facilitating personal transformation. Dialogue with the self where the future life or nirvana Dialogue with the self where the future life or nirvana searching is the starting point of self-realization. Life searching is the starting point of self-realization. Life assessment extends to two lives (previous and current assessment extends to two lives (previous and current ones).ones).

23. Spiritual counseling does not need to respond to the 23. Spiritual counseling does not need to respond to the encountered question or situation. Let the client to encountered question or situation. Let the client to decide for when and how s/he is going to search for it. decide for when and how s/he is going to search for it. Challenge thinking may lead to advanced perception Challenge thinking may lead to advanced perception for further development.for further development.

Buddhist Principles of Counseling based on Samsara (7)

24. Challenging the client to develop the individual potential 24. Challenging the client to develop the individual potential and personal strength to observe, describe, explain and and personal strength to observe, describe, explain and evaluate the encountered situation in daily life may lead evaluate the encountered situation in daily life may lead to self care, self awareness, self understanding, self to self care, self awareness, self understanding, self acceptance, personal transformation, and future life acceptance, personal transformation, and future life planning (current life included).planning (current life included).

25. Challenging the client to detach from the ego or self-25. Challenging the client to detach from the ego or self-attached perspective may facilitate an advanced attached perspective may facilitate an advanced cognition of the observed facts from purely negative or cognition of the observed facts from purely negative or ego-attached perspective into another aspect of positive ego-attached perspective into another aspect of positive or ego-detached perspective to reach an integrated or ego-detached perspective to reach an integrated perspective with positive future self development, i.e. perspective with positive future self development, i.e. transforming suffering into a future strength.transforming suffering into a future strength.

Buddhist Principles of Counseling based on Samsara (8)

26. Human being has a “whole mind” with logical (left 26. Human being has a “whole mind” with logical (left brain) and intuitive (right brain) thinking. We are brain) and intuitive (right brain) thinking. We are both a subject which perceives and an object which both a subject which perceives and an object which is perceived. Our perceived “suffering” is the is perceived. Our perceived “suffering” is the application of what we are with the application of what we are with the subject/cognizer or object/cognized. The counselor subject/cognizer or object/cognized. The counselor may utilize the strength of this human potential to may utilize the strength of this human potential to pilot the client from partial cognition to the whole pilot the client from partial cognition to the whole mind cognition, ie. from negative to positive mind cognition, ie. from negative to positive concept; from this current life to the future life.concept; from this current life to the future life.

Buddhist Principles of Counseling based on Samsara (9)

27. Although the human profound understanding 27. Although the human profound understanding should be recoverable from what we are and should be recoverable from what we are and what we are not, in the reality, our understanding what we are not, in the reality, our understanding can only result from the functioning of what we can only result from the functioning of what we are. Therefore, it is advisable that counselor may are. Therefore, it is advisable that counselor may not approach the client from the functioning of not approach the client from the functioning of what we are not. In other words, guide the client what we are not. In other words, guide the client to “see” what they “can see”, guide the client to to “see” what they “can see”, guide the client to plan the future life (both in this life & future life). plan the future life (both in this life & future life). Use good deed approach to develop the client’s Use good deed approach to develop the client’s strength is better than any problem-solving.strength is better than any problem-solving.

Buddhist Principles of Counseling based on Samsara (10)

28. Buddhist counseling with cause-effect mode and 28. Buddhist counseling with cause-effect mode and moral ethical order may run into certain moral ethical order may run into certain limitations and not be helpful for the client. limitations and not be helpful for the client. Therefore, counselors may need to understand Therefore, counselors may need to understand the impacts of Buddhist counseling during the the impacts of Buddhist counseling during the counseling processes. Training for Samsara counseling processes. Training for Samsara counseling are, therefore, very important. counseling are, therefore, very important.

29. Samsara enables human growth. Counselors 29. Samsara enables human growth. Counselors should facilitate it through life empowerments, should facilitate it through life empowerments, such as: “If you want to have a better future life, such as: “If you want to have a better future life, you shall create more positive karmas in this life you shall create more positive karmas in this life now;now;

Buddhist Principles of Counseling based on Samsara (11)

30. Guide the client to plan for “future life” which 30. Guide the client to plan for “future life” which may solve the current problem and establish the may solve the current problem and establish the foundation of the ideal self instead of “what foundation of the ideal self instead of “what caused me” endless exploration of previous life. caused me” endless exploration of previous life. How to plan the future life is more practical than How to plan the future life is more practical than “what caused me” challenge which consumes a “what caused me” challenge which consumes a lot energies without constructive answer.lot energies without constructive answer.

31. Counselors should guide & integrate the current 31. Counselors should guide & integrate the current life and the next life planning into a holistic life and the next life planning into a holistic “future life” planning.“future life” planning.

Buddhist Empowerment & Life Buddhist Empowerment & Life Transformation Model (BELTM)(1)Transformation Model (BELTM)(1)

From Buddhist Samsara’s perspective: Life issues From Buddhist Samsara’s perspective: Life issues are a constellation of symptoms caused by are a constellation of symptoms caused by previous life karma that affect the current life, previous life karma that affect the current life, including emotions, attitudes, mental and including emotions, attitudes, mental and spiritual well-being.spiritual well-being.

Good deeds therapy can be designed to create Good deeds therapy can be designed to create more positive karma/life forces to enable the more positive karma/life forces to enable the Buddhist clients for holistic life transformation.Buddhist clients for holistic life transformation.

Good deeds therapies may include self care and Good deeds therapies may include self care and cares for others (include environments).cares for others (include environments).

Self care may include: water, sound, diet, Qigong, Self care may include: water, sound, diet, Qigong, meditation, Tai Chi, meridian, etc.meditation, Tai Chi, meridian, etc.

(from Chung, 2010. Energy Therapies)(from Chung, 2010. Energy Therapies)

Good Deed Therapy under Buddhist Good Deed Therapy under Buddhist Empowerment & Life Transformation Empowerment & Life Transformation

ModelModel (2) (2) Good Deeds Therapy: Understand dynamics

of karma – create good but not negative karma in this life

Conquering desires Life saving –ie don’t

kill to save Financial donations Volunteer services

Comforting people Honoring parents Assist needed Be a good doer Evidence-based P. Upward transform

within samsara Transform into nirvana Others

Evidences of Good Deed Therapy

Cognition shift to the future planning Focuses on creating positive

thoughts, emotions & behaviors Aware & understand the cause-effect

of own life situation Tempt to control & reduce desires Indicators of good behaviors to the

self, others & environments etc.

Buddhist Empowerment & Life Buddhist Empowerment & Life Transformation Model (3)Transformation Model (3)

3 Important questions to ask:

What do you think the causes of the problem(s)?

What do you want to be?

How do you plan to get there?

Model processes: Assessment Planning Implementation Evaluation Ultimate goal, sub-

goals, objectives Strategies Tactics Current & future life

integrated

Case Story of Samsara

A & B are living next to each other. A is a monk; B is a butcher; Both need to get up early; Both agreed to wake up each other; Time passed by & both died; During interim, monk found that; Monk bring the case to the court; Judge: You help him to kill, while

Characteristics of BELT Model It can serve as an Advanced Generalist Model for It can serve as an Advanced Generalist Model for

International Social WorkInternational Social Work Systemic systems operation through life transformation, Systemic systems operation through life transformation,

cause-effect norms and moral orders.cause-effect norms and moral orders. Multi-level: individual, family, group, to societyMulti-level: individual, family, group, to society Multi-theory: consciousness, rebirth, life transformation Multi-theory: consciousness, rebirth, life transformation

among previous, current & future, nirvana, justice, equality, among previous, current & future, nirvana, justice, equality, Systems Theory, Empowerment etc.Systems Theory, Empowerment etc.

Multi-approach: good deed approach, behavioral Multi-approach: good deed approach, behavioral management, life review and planning, cause-effect management, life review and planning, cause-effect interpretation, etc.interpretation, etc.

Evidence-based, truth-based, Evidence-based, truth-based, strength-basedstrength-based Culturally competent with the world view.Culturally competent with the world view.

Challenges & Limitations of BELT

If the # of lives are fitted, why the # of animals & human If the # of lives are fitted, why the # of animals & human being are increased?being are increased?

Would the cause-effect be able to interpret all social Would the cause-effect be able to interpret all social phenomena ?phenomena ?

Can human being control its fate by creating good karma? Can human being control its fate by creating good karma? How much the individual client can understand the How much the individual client can understand the

Samsara concept and commit to its life planning?Samsara concept and commit to its life planning? Would Buddhists & their beliefs gain the acceptance and Would Buddhists & their beliefs gain the acceptance and

respect?respect? How much the social systems can support the operation of How much the social systems can support the operation of

the model operation? Ie social norms, laws & rules etc.the model operation? Ie social norms, laws & rules etc. Reactions of social mechanisms toward the model Reactions of social mechanisms toward the model

operation? Ieoperation? Ie ：： electionelection ，， rotation, sunset laws,... etc. led rotation, sunset laws,... etc. led to social justice, mutual support etc. key social values.to social justice, mutual support etc. key social values.

Degree of main stream supportDegree of main stream support??

Buddhist Culturally Competent Buddhist Culturally Competent Practice: Case documentedPractice: Case documented

Wei Yang School – Monk Wei Shan before his death D: “Where are you going to for future life?”

W: “Going to be a cow down in the mountain.”D: “With your deeds, how can you transform into cow?”W: “If you don’t belief, check it out on the left low rib of the cow, you will find the name of Wei Shan Monk.”

Disciples found the cow with name on it. Bought the cow back to temple & treated it as master. Cow refused to eat.

After return the cow to farmer, the cow works and eats happily.

(from Buddhist perspective of samsara (Nov. 21,1982) author unknown, in Buddhist perspective of samsara (Nov. 21,1982) author unknown, in Kaohsiung, Taiwan.Kaohsiung, Taiwan.)

Story of Samsara (1): Jen 5th Generation

Hong Jen story: His previous life was a pine tree planter in Po-To M. He

requested Jen 4th G. to accept him as his monk. (too old) He was told to transform into next life and come to see Tao-Sien (4th G. Jen School.) again.

Hong Jen left and saw a beauty girl beside a river and asked:- “Can I stay in your house tonight?”- “Ask my father,….”- “I will but you must agree.” Girl nodded.

Girl got pregnant after that night. Was kicked out by family… 7 years old boy asked Tao-Sien (Jen 4th G.) “Last time was too old and this time is too young, When …?” Hong Jen was accepted and became – Jen 5th G.

(from Buddhist perspective of samsara (Nov. 21,1982) author unknown, in Kaohsiung, Buddhist perspective of samsara (Nov. 21,1982) author unknown, in Kaohsiung, Taiwan.Taiwan.)

Story of Samsara (2): Yun Chie Legacy by Su, Tung-Po

Yun Chie monk & Lee, yuan were good friend, both wanted to visit Yo-Mei mountain.

Yun Chie- Land Lee, Yuan – water In Nan-po saw a

pregnant woman Yuan Chie – 3 days & 12

years apt. died (from Buddhist

perspective of Samsara, 11/21/1982)

Three days later, Lee, yuan visited the woman, baby smiled to him

13 later, Lee, yuan visited Tien-Chien temple in Han-Chou

A teen cow boy sing to him, “…come visit from long distance but see the different body with same personality/consciousness.”

Story of Samsara (3): Huang, San-Kou, Chian-Si

Chian-Si, Shui-Shu county document: Huang, San-Kou (Huang, Ting-Chien) at age of 26,

serves as governor of Wu-Fu. One day in his dream, he saw an old woman workshoped with a bowl of noodle. He ate it.

2nd day in his nap, he got same dream. Follow the dream, he arrived a village and saw the same thing.

Huang asked the woman & was told it was her daughter’s 26th annual death date which is Huang’s age.

Daughter’s favor dish, documents and activities = H Huang took his previous life mother and treated her as

mother accordingly.

(From Buddhist perspective of samsara author unknown (Nov. 21, (From Buddhist perspective of samsara author unknown (Nov. 21, 1982) in Kaohsiung, Taiwan.) 1982) in Kaohsiung, Taiwan.)

Story of Samsara (4): Wang, Yang-Ming: Ming Dynasty

Wang visited King Shan Temple and found the scenes are so familiar with

He walked to an independent house and felt that he had lived there before. He asked accompanied monkto open the door

“Sorry, this house was sealed due to our grand master was passed away here”

Under the insisted request, door opened.

Wand found an old monk similar to self.

Wall with a poem, “50 years later, Wang YM

Who closed/opened the door

(From Buddhist perspective of samsara author unknown (Nov. 21, 1982) in Kaohsiung, Taiwan.)

Conclusion Samsara offers a meaningful life explaination to its

believers. Buddhist Counseling model is developed to assess,

plan, implement and evaluate the client’s life situation as mentioned.

Principles of counseling prescribed and how to guide the client to transfer out the endless samsara is the key for counseling according to the client’s belief system.

Assist the client to plan the future life by establishing good deeds in this life is essential.

Good deeds therapies may include self care and care for others in both this life and future life.

Empower the client to reach the ideal world of nirvana by Good Deed Therapy.

Implications of Samsara The above mentioned Buddhist Model can serve

as a culturally competent counseling for Buddhist clients.

Trainings, coursework, and current practice to operationalize this model is urgently needed to establish the ability to be revamped and updated, injecting these new findings into current practice techniques.

By providing means for a more culturally competent model, the field of social work will prove to gain knowledge and understanding of the diverse nature of the human being.

For More Information about For More Information about Related Programs: ieRelated Programs: ie

Training for Samsara Counseling Training for Samsara Counseling Please contact Please contact

Douglas K. Chung, LMSW, MA, Ph.D.:Douglas K. Chung, LMSW, MA, Ph.D.: E-mailE-mail: chungd@gvsu.edu: chungd@gvsu.edu WebsiteWebsite: www.asiancenter.org: www.asiancenter.org TelephoneTelephone: (616)301-3087: (616)301-3087

References (1) References:

Author unknown, “Buddhist perspective of Samsara”, 11/21/1982 in Chung Chien Culture Center, Kaohsiung, Taiwan. Beck, A.T., Rush, A.J., Shaw, B.F. & Emery, G. (1979). Cognitive Therapy of Depression. New York: The Guilford Press. Capra, F. (1991). The Tao of Physics. Boston: Shambhala. Chen, K.K.S. (1973). Buddhism in China A Historical Survey. Princeton: Princeton University Press. Chung, D. (1989). “A Cultural Competent Social Work Practice for Asian Americans.” Paper presented at the 1989 NASW

Annual Conference in San Francisco. Chung, D. (1990). “Social transformation model for cross-cultural generalist social work practice.” Paper presented to

the Council on Social Work Education 1990 Annual Program Meeting, Reno, Nevada. Chung, D. (1992a). “Confucian Model of Social Transformation.” In Social Work Practice with Asian Americans, ed. R.

Biswas, D. Chung, K. Murase, and F. Ross-Sheriff. Newbury Park, CA: Sage. Chung, D. (1992b). “Asian Cultural Commonalities: A Comparison with Mainstream American Culture.” In Social Work

Practice with Asian Americans, ed. R. Biswas, D. Chung, K. Murase, and F. Ross-Sheriff. Newbury Park, CA: Sage. Chung, D. (1993a). “Chung Model of Family Conflict Management.” Paper presented at the Second International

Symposium on Families: East and West, August 22–24, 1993, University of Indianapolis. Chung, D. (1993b). “Using Confucian Role Approach and Yin-Yang Theory to Understand and Help South-East Asian

Refugee Families in Cultural Transition.” Paper presented at the Second International Symposium on Families East and West, August 22–24, 1993, University of Indianapolis.

Chung, D. (1994). “Overcoming Poverty by Confucian Role Approach and Yin Yang Theory” Paper presented at the fortieth Annual Program Meeting, Council of Social Work Education, Atlanta, Georgia, March 5–8, 1994.

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Institute. Chung, D. (2001). Tai Chi Movement. Chung Institute, Grand Rapids, MI. Chung, D. (2002). “Confucianism.” In Spiritualities and Social Work Practice, ed. M.

Van Hook. New York: Cole. Chung, D. (2003). “Confucianism.” In International Encyclopedia of Marriage and

Family (second edition), ed. James J. Ponzetti, jr. Volume 1 2003 Macmillan Reference USA. New York: Thomson Gale.

Chung, D. (2001). “Yin Yang Theory.” Workshop presentation and a chapter in the coming text of Meridian Therapies. Chung Institute, Grand Rapids, MI.

Chung, D. Capra, F. (1991). The Tao of Physics. Boston: Shambhala. Chen, K.K.S. (1973). Buddhism in China A Historical Survey. Princeton: Princeton

University Press. Chopra, D. (1990 ). Perfect Health. Harmony Books. Chopra, D. (1990 ). Magical Mind Magical Body. Audiocassettes by Nightingale

Conant. Chung, D. (1992). "The Confucian Model of Social Transformation" in Social Work

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Shambhala. Das, S. (1997). Awakening The Buddha Within. New York: Broadway Books. Epstein, M. (1995). Thoughts without a thinker: Psychotherapy from a Buddhist perspective.

Sausalito, CA:Institute of Noetic Sciences. Flynn, J. P. (1987). Social agency policy analysis and presentation for community practice. Chicago:

Nelson-Hall. Gil, D. (1981). Unravelling social policy. Cambridge, Ma: Schenkman. Gilbert, N. & Specht, H. (1986). Dimensions of social welfare policy. Englewood Cliffs, NJ: Prentice-

Hall. Govinda, A. (1960). Foundations of Tibetan mysticism. New York: E.P. Dutton & Co. Inc. Heus, M. & Pincus, A. (1986). The creative generalist: A guide to social work practice. Barneveld,

Wis:Micamar. Jansson, B.S. (1984). Theory and practice of social welfare policy. Belmont, CA: Wadsworth. Karger, H.J. & Stoesz, D. (1990). American social welfare policy. New York: Longman. Lauffer, A. (1987). Social planners and social planning in the United States. In F.M. Cox, J.L. Erlich, J.

Rothman, & J.E. Tropman (Eds.), Strategies of community organization (pp.311- 326). Itasca, IL: F.E. Peacock.

Linehan, M.M. (1993). Cognitive-Behavioral Treatment of Borderline Personality Disorder. New York: The Guilford Press.

Linehan, M.M. & Heard, H.E. (1993). Impact of treatment accessibility on clinical course of parasuicidal patients: In reply to R.E. Hoffman (Letter to the editor). Archives of General Psychiatry, 50, 157-158.

Linehan, M.M., Heard, H.E., & Armstrong, H.E. (1994). Naturalistic follow-up of a behavioral treatment for chronically suicidal borderline patients. Archives of General Psychiatry.

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Lotus Publishing Co. Ou-i, Chih-hsu. (1987). The Buddhist I Ching. (T. Cleary, Trans.). Boston: Shambhala.

(Original work published 1599-1655). Pierce, D. (1984). Policy for the social work practitioner. New York: Longman. Pirsig, R.M., (1985). Zen and the Art of Motorcycle Maintenance. New York: Bantam

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Lexington, Ma: D.C. Heath and Company. Sinorama. Vol 17 No. 9 September 1992, pp. 7-17. Zen (Chan). The Teaching of Buddha Bukkyo Dendo Kyokai Buddhist Promoting Foundation

Toppan Printing Co. (1966) The Holy Bible New International Version. (1978). Zondervan Bible Publishers. Grand

Rapids, Michigan. Thomlison, B. & Thomlison, R. (1996). Behavior theory and social work treatment. In Turner, F.J. (4th ed.) Social work treatment: Interlocking

theoretical approaches. (39-68). NY: Simon & Schuster. Vigilante, J. L. (1982). Between values and science:education for the profession

during a moral crisis or is proof truth? In Daniel, S. S., Kurren, O. & Fisher, J. (Eds.). Fundamentals of social work practice. Belmont, CA: Wadsworth.

Walshe, Maurice (1987). The Long Discourses of the Buddha. Boston: Wisdom Publications. P. 351.

References1.1. Author unknown, “Author unknown, “Buddhist perspective of Samsara”, 11/21/1982 in Chung Chien Culture Center,

Kaohsiung, Taiwan.2.2. Beck, A.T., Rush, A.J., Shaw, B.F. & Emery, G. (1979). Cognitive Therapy of Depression. New Beck, A.T., Rush, A.J., Shaw, B.F. & Emery, G. (1979). Cognitive Therapy of Depression. New

York: The Guilford Press.York: The Guilford Press.3.3. Chung, D. (1989). “A Cultural Competent Social Work Practice for Asian Americans.” Paper Chung, D. (1989). “A Cultural Competent Social Work Practice for Asian Americans.” Paper

presented at the 1989 NASW Annual Conference in San Francisco.presented at the 1989 NASW Annual Conference in San Francisco.4.4. Chung, D. (1990). “Social transformation model for cross-cultural generalist social work Chung, D. (1990). “Social transformation model for cross-cultural generalist social work

practice.” Paper presented to the Council on Social Work Education 1990 Annual Program practice.” Paper presented to the Council on Social Work Education 1990 Annual Program Meeting, Reno, Nevada.Meeting, Reno, Nevada.

5.5. Chung, D. (1992a). “Confucian Model of Social Transformation.” In Chung, D. (1992a). “Confucian Model of Social Transformation.” In Social Work Practice with Social Work Practice with Asian AmericansAsian Americans, ed. R. Biswas, D. Chung, K. Murase, and F. Ross-Sheriff. Newbury Park, CA: , ed. R. Biswas, D. Chung, K. Murase, and F. Ross-Sheriff. Newbury Park, CA: Sage.Sage.

6.6. Chung, D. (1992b). “Asian Cultural Commonalities: A Comparison with Mainstream American Chung, D. (1992b). “Asian Cultural Commonalities: A Comparison with Mainstream American Culture.” In Culture.” In Social Work Practice with Asian Americans,Social Work Practice with Asian Americans, ed. R. Biswas, D. Chung, K. Murase, and ed. R. Biswas, D. Chung, K. Murase, and F. Ross-Sheriff. Newbury Park, CA: Sage.F. Ross-Sheriff. Newbury Park, CA: Sage.

7.7. Chung, D. (1993a). “Chung Model of Family Conflict Management.” Paper presented at the Chung, D. (1993a). “Chung Model of Family Conflict Management.” Paper presented at the Second International Symposium on Families: East and West, August 22–24, 1993, University of Second International Symposium on Families: East and West, August 22–24, 1993, University of Indianapolis.Indianapolis.

8.8. Chung, D. (1993b). “Using Confucian Role Approach and Yin-Yang Theory to Understand and Chung, D. (1993b). “Using Confucian Role Approach and Yin-Yang Theory to Understand and Help South-East Asian Refugee Families in Cultural Transition.” Paper presented at the Second Help South-East Asian Refugee Families in Cultural Transition.” Paper presented at the Second International Symposium on Families East and West, August 22–24, 1993, University of International Symposium on Families East and West, August 22–24, 1993, University of Indianapolis.Indianapolis.

9.9. Chung, D. (1994). “Overcoming Poverty by Confucian Role Approach and Yin Yang Theory” Paper Chung, D. (1994). “Overcoming Poverty by Confucian Role Approach and Yin Yang Theory” Paper presented at the fortieth Annual Program Meeting, Council of Social Work Education, Atlanta, presented at the fortieth Annual Program Meeting, Council of Social Work Education, Atlanta, Georgia, March 5–8, 1994.Georgia, March 5–8, 1994.

10.10. Chung, D., (2010) Chung, D., (2010) Energy Therapies : A Self-Care Approach for Helping ProfessionalsEnergy Therapies : A Self-Care Approach for Helping Professionals. Grand . Grand Rapids, MI: Chung Institute.Rapids, MI: Chung Institute.

References (continued)11.11. Chung, D. (2000). “Qigong Therapies: A Self-Care Approach.” Grand Rapids: Chung Institute.Chung, D. (2000). “Qigong Therapies: A Self-Care Approach.” Grand Rapids: Chung Institute.12.12. Chung, D.K. (2001). Tai Chi Movement. Chung Institute, Grand Rapids, MI.Chung, D.K. (2001). Tai Chi Movement. Chung Institute, Grand Rapids, MI.13.13. Fischer-Schreiber, Ingrid. (1996). The Shambhala Dictionary of Taoism. Shambhala: Boston. P. 216Fischer-Schreiber, Ingrid. (1996). The Shambhala Dictionary of Taoism. Shambhala: Boston. P. 21614. 14. Chung, D. (2002). “Confucianism.” In Chung, D. (2002). “Confucianism.” In Spiritualities and Social Work PracticeSpiritualities and Social Work Practice, ed. M. Van Hook. New York: Cole., ed. M. Van Hook. New York: Cole.15.15. Chung, D. (2003). “Confucianism.” In Chung, D. (2003). “Confucianism.” In International Encyclopedia of Marriage and Family (second edition)International Encyclopedia of Marriage and Family (second edition), ed. James , ed. James

J. Ponzetti, jr. Volume 1 2003 Macmillan Reference USA. New York: Thomson Gale.J. Ponzetti, jr. Volume 1 2003 Macmillan Reference USA. New York: Thomson Gale.16.16. Chung, D.K. (2001). “Yin Yang Theory.” Workshop presentation and a chapter in the coming text of Chung, D.K. (2001). “Yin Yang Theory.” Workshop presentation and a chapter in the coming text of Meridian Meridian

TherapiesTherapies. Chung Institute, Grand Rapids, MI.. Chung Institute, Grand Rapids, MI.17.17. Chung, D.K. (2001). “5 Elements Theory.” Workshop presentation and a chapter in the coming text of Chung, D.K. (2001). “5 Elements Theory.” Workshop presentation and a chapter in the coming text of Meridian Meridian

TherapiesTherapies. Chung Institute, Grand Rapids, MI.. Chung Institute, Grand Rapids, MI.18.18. Frank Bandiera ( )Frank Bandiera ( )18. 18. Jayaram V (2012). “Descriptions of the Soul or Self in the Bhagavadgita” in www.hinduwebsite.com/soul.aspJayaram V (2012). “Descriptions of the Soul or Self in the Bhagavadgita” in www.hinduwebsite.com/soul.asp19.19. Lantz, J. (1996). Cognitive theory and social work treatment. In Turner, F.J. (4th ed.) Lantz, J. (1996). Cognitive theory and social work treatment. In Turner, F.J. (4th ed.) Social work treatment: Social work treatment:

Interlocking theoretical approachesInterlocking theoretical approaches. (94-115). NY: Simon & Shuster. (94-115). NY: Simon & Shuster20.20. Lu, Kevin (2012). “Discourse Analysis of Samsara in Buddhism Investigation by the Debate between Buddhist and Lu, Kevin (2012). “Discourse Analysis of Samsara in Buddhism Investigation by the Debate between Buddhist and

Hihilist in Payasi Sutta”Hihilist in Payasi Sutta”21.21. Sorajjakool, Siroj (2001). Wu Wei, Negativity, and Depression: The Principle of Non-Trying in the Practice of Pastoral Sorajjakool, Siroj (2001). Wu Wei, Negativity, and Depression: The Principle of Non-Trying in the Practice of Pastoral

Care. The Haworth Pastoral Press: New York. Care. The Haworth Pastoral Press: New York. 22.22. Spitzer, R. L., Endicott, J., and Robins, E. Research diagnostic criteria: Rationale and reliability. Archives of General Spitzer, R. L., Endicott, J., and Robins, E. Research diagnostic criteria: Rationale and reliability. Archives of General

Psychiatry, 1978, 36, 773-782.Psychiatry, 1978, 36, 773-782.23.23. Thomlison, B. & Thomlison, R. (1996). Behavior theory and social work treatment. In Turner, F.J. (4th ed.) Thomlison, B. & Thomlison, R. (1996). Behavior theory and social work treatment. In Turner, F.J. (4th ed.) Social work Social work

treatment: Interlocking theoretical approachestreatment: Interlocking theoretical approaches. (39-68). NY: Simon & Schuster.. (39-68). NY: Simon & Schuster.24.24. Walshe, Maurice (1987). Walshe, Maurice (1987). The Long Discourses of the Buddha.The Long Discourses of the Buddha. Boston: Wisdom Publications. P. 351.

About the AuthorAbout the Author

Dr.  Douglas ChungDr.  Douglas Chung comes from Taiwan where he was born into a  comes from Taiwan where he was born into a community of multi-culture practicing Confucianism, Taoism, and community of multi-culture practicing Confucianism, Taoism, and Buddhism. Buddhism. His grandfatherHis grandfather was a martial arts master and practitioner was a martial arts master and practitioner of the Traditional Chinese herbal medicine. He learned Qiqong , the of the Traditional Chinese herbal medicine. He learned Qiqong , the Chinese equivalent of yoga,  from various Buddhist, Confucian, and Chinese equivalent of yoga,  from various Buddhist, Confucian, and Taoist traditions. As an adept and teacher of  Qiqong, Dr. Chung  has Taoist traditions. As an adept and teacher of  Qiqong, Dr. Chung  has produced videos and several books  about this practice of meditation produced videos and several books  about this practice of meditation and energy  management for preventive, therapeutic, and and energy  management for preventive, therapeutic, and developmental medicine. As President of the Asian Center and developmental medicine. As President of the Asian Center and professor of social work  at Grand Valley State University, he has professor of social work  at Grand Valley State University, he has taught extensively about Taoist and Confucian cultures and how taught extensively about Taoist and Confucian cultures and how they're related to Qigong.  He will give an overview of the essentials of they're related to Qigong.  He will give an overview of the essentials of Taoist philosophy, the principles of energy management under the Taoist philosophy, the principles of energy management under the philosophy teachings by Lao Tzu and the Tao Te Ching, the symbols Yin philosophy teachings by Lao Tzu and the Tao Te Ching, the symbols Yin and Yang and its application of energy systems balance for holistic and Yang and its application of energy systems balance for holistic health, the enduring impact upon of these ideas upon Chinese culture health, the enduring impact upon of these ideas upon Chinese culture and religion . and religion .

DimensionsSpiritualities

ON THENATURE OFGOD

ONCREATION

ONTIME

ON LIFEAFTERDEATH

ONSACREDLITERATURE

ON PROPHETSANDFOUNDERS

BUDDHISM300 MILLION6.2% WORLD POPULATION

Many god-like beings, all subject to the law of Dharma (rebirth). NO omnipotent Creator God.

Cyclical, endless becoming and dissolving according to the law of Dharma. No specific point of Creation.

Cyclical and not very important as the cycle of rebirth continues on from one the existence to the next

Life continues after death in another form. EnlightenmentCan break this cycle and lead to NIRVANA

Tripitaka (Three Baskets), canon of Buddhist literature: discourses of the Buddha or his disciples.

The Buddha, Siddhartha Gautama, born 566 or 563 B.C., achieved complete enlightenment at 35 years.

CHRISTIANITY15,480 MILLION32.4% WORLD POPULATION

Single, omnipotent Creator God, seen as a Trinity: God the Father, Son (Jesus Christ) and the holy spirit.

Existence created by God at a specific point in time and will end at a definite point in time.

Linear, either leads to the Kingdom of God on Earth or conflict through the appearance of the antichrist.

One life only. At the end of time souls and bodies will be raised and judged by God (Day of Judgment)

The Bile, consisting of the Old Testament and the New Testament. Written c. 280 A.D. by Apostles.

Jesus Christ, born in Palestine c. 4 B.C. and crucified c. 29 A.D. believed to have been the Son of God.

DimensionsSpiritualities

ON THENATURE OFGOD

ONCREATION

ONTIME

ON LIFEAFTERDEATH

ONSACREDLITERATURE

ON PROPHETSANDFOUNDERS

BUDDHISM300 MILLION6.2% WORLD POPULATION

Many god-like beings, all subject to the law of Dharma (rebirth). NO omnipotent Creator God.

Cyclical, endless becoming and dissolving according to the law of Dharma. No specific point of Creation.

Cyclical and not very important as the cycle of rebirth continues on from one the existence to the next

Life continues after death in another form. EnlightenmentCan break this cycle and lead to NIRVANA

Tripitaka (Three Baskets), canon of Buddhist literature: discourses of the Buddha or his disciples.

The Buddha, Siddhartha Gautama, born 566 or 563 B.C., achieved complete enlightenment at 35 years.

CHRISTIANITY15,480 MILLION32.4% WORLD POPULATION

Single, omnipotent Creator God, seen as a Trinity: God the Father, Son (Jesus Christ) and the holy spirit.

Existence created by God at a specific point in time and will end at a definite point in time.

Linear, either leads to the Kingdom of God on Earth or conflict through the appearance of the antichrist.

One life only. At the end of time souls and bodies will be raised and judged by God (Day of Judgment)

The Bile, consisting of the Old Testament and the New Testament. Written c. 280 A.D. by Apostles.

Jesus Christ, born in Palestine c. 4 B.C. and crucified c. 29 A.D. believed to have been the Son of God.

HINDUISM647 MILLION13.5% WORLD POPULATION

Single Godhead, divides into many forms including: Brahma (Creator), Vishnu (sustainer), Shiva (destroyer)

Cyclical, creation of universe followed by destruction of universe: Brahma, Vishnu, Shiva.

Cyclical, universe passes through various stages, eventually is destroyed and recreated

Ultimate escape from cycle of rebirth by uniting the individual Soul with the Supreme Being.

Bhagavadgita- c. 2nd century A.D. part of the Mahabharata. Most popular book of Hindu Scripture.

Many thousands of gurus(teachers who have gained enlightenment through knowledge and practice)

ISLAM817 MILLION17.1% WORLD POPULATION

Single, all-powerful, indivisible Creator God. Speaks to humanity through prophets.

God creates, gueides, and directs all things.

Linear, at the end of time God proclaims the Judgment Day. All will be judged and the world ends.

On life only. After death the individual awaits Judgment Day. Some then may enter Paradise, some may not.

The Qur’an, 7th century A.D. dictated by an angel to the prophet Mohammad.

Many prophets including Abraham, Moses, Jesus. Final and most important: Mohammad, born C. 570.

JUDAISM18 MILLION0.4% WORLD POPULATION

One eternal, all knowing Creator God who guides human existence. (Name must not be spoken).

God created the world according to the Book of Genesis.

Linear, the Messiah will come at some point in the future and begin an era of world peace.

One life only. After death the individual soul faces Judgment.

The Hebrew Bible, Torah (Five Books of Moses), Mishnah and Tallmud.

God gave Moses the Law by which Israelites must live by. God chose Jews as his special people.

TAOISM188 MILLION3.9% WORLD POPULATION

The chaos of nature divides into two universal forces: yin and yang. No single creator God

Creation is a byproduct of the opposing forces of yin and yang. Existence is a mere pattern in chaos.

Time is undefined. Heaven and earth are unchanging essences.

At death, the soul separates into yin and yang. After a period it may rejoin in a new configuration.

Tao Te Ching (The way and its Power), 4th Century B.C.

Various writers including Lao Tzu, 5th century B.C. and the books of the Confucian canon.