Buddhist and Psychology Perspective of Emotions - By Thwaing Ching U Marma

Introduction:

   Emotions are very influential to our thoughts, words and actions according to Buddhist point of view. So, emotions in this sense it is much important in Western and Buddhist Psychology.  Emotions play bigger parts in psychology. Dr. Padmasiri de Silva, explained that, ‘Emotions are generally regarded in the mind of the Buddhist as aspects of our personality that interfere with the development of a spiritual life, as unwholesome states ethically undesirable, and roadblocks to be cleared in the battleground between reason and emotion. In keeping with this perspective emotions are described as states of "agitation" or "imbalance."’[1] Between Buddhist and Western Psychology, there are not many differences. They both aim at the same aim or objectives because they Emotions influence our thoughts, words and actions.

   It is said that, Emotional developments are also, shaped and influenced by our environment, society and individual life-style. ‘The emotional development of people has been the subject of serious study. There are significant differences in the emotional development of people depending on the relevant cultural and social variables. In fact, certain societies are prone to give prominence to certain types of emotions (a dominant social ethos). There are also differences regarding the degree of expressiveness and control of emotions. The important point is that each of us develops a relatively consistent pattern of emotional development, colored by the individual's style of life.’[2]

Psychology Perspective of Emotions:

   In the Western sense view, Emotions have bigger impact on us. Many psychologists have done their experiments too. I would show some experiments done by them down below. Now, let us see what is meant by Emotions in Wikipedia. ‘Emotion is the complex psycho physiological experience of an individual's state of mind as interacting with biochemical and environmental influences. In humans, emotion fundamentally involves "physiological arousal, expressive behaviors, and conscious experience." Emotion is associated with mood, temperament, personality and disposition, and motivation’[3].

   Here in one of the book, the authors divided experiments of emotions into three chapters: Expressive movements, Energetic, and other bodily changes. 

   In the one of the book on Psychology there is in the Expressive Movements on Emotion. ‘In these descriptions one can find three different aspects of emotion. In the first place, an angry man behaves in a particular way: his actions are gross and powerful, often without due regard to the finer requirements of the situation; he may ‘’ have the strength of a demon” but be “blind with rage.” In the second place, he manifests clear symptoms of internal physiological changes in his rapid breathing and flushed face. Finally, he has character act eristic introspective experiences that he can report. Many of these introspective experiences have long been traced to physiological changes such as dry mouth, rapid heartbeat, and constricted breathing; examples from many literatures have been collected.’  (Kurath, 1921; Kanner, 1931)[4]

   In the above quotation, we see that, Western psychology has the well organized in their explanation and went into deeper understanding due to their lifetime research on Psychology. It says that, Emotions can show many expressions. So, it has been show above giving three aspects of Emotions.

   So, without going much more about Western Psychology, I would just say that, there was used the method of impression to know an oderly description of introspect emotional experience. So, here by, I got a good but a bit long paragraph about the method of impression which may help us for better understading. ‘The method of impression: At one time or another each of these aspects has been of major interest to psychologists. The early experimentalists (ca. 1900) hoped to reach an orderly description of introspective emotional experience by using the method of impression. A stimulus was given, and the subject reported his experience. Wundt (1896) proposed a system of three dimensions of feeling – the traditional pleasant- unpleasant dimension, one which he called the excited quiet, and the tense-relaxed dimension. An emotion was a complex conscious state or process characterized by these feelings and also including a multitude of bodily sensations. Titchener (1909), Wundt’s pupil, regarded only pleasantness and unpleasantness as elementary feelings all the rest consisting of sensations. The general view at the time was that the core of an emotion was the conscious state which aroused the bodily changes and so produced the sensations.’[5]

A revolutionary suggestion had been made by William James (1884, 1890). He regarded the emotion of fear or anger as primarily a form of instinctive behavior and only secondarily as the mass of sensory experience produced by the various bodily responses. A roughly similar theory was proposed independently by the physiologist Lange (1885). The James-Lange theory, which created quite a stir because of its reversal of the common-sense view of emotion, states that the sight of a bear in the woods causes running, rapid breathing and heartbeat, etc., and that the sensations resulting from such bodily changes fuse with the perception of the object to produce the experience of the fear. In other words, first there is the perception of danger, then the escape reactions, and last the feeling of fear. It should be noticed, however, that James as well as Wundt and Tichener considered the emotional experience as the major fact for psychology which was then defined as the descriptive science of consciousness.’

   In the Western Psychology, facial expressions of emotions also much important to know, because every parts of our body are associated with important sense organs; and of course, there are other responses as Voice and Gesture. ‘Facial Expression: Literature and common sense unite in suggesting the obvious place to seek patterning in emotions – the face. The musculature and skin of the face are extremely mobile. Furthermore, they are associated with important sense organs, with breathing, and with intake of food and water. Finally, any facial changes that might be associated with these vital functions are exposed to full view of others…’[6]

  So, from my point of view, Western psychology perspective on Emotions have been deep, a lot to learn, especially interesting because they got experimented and gone through severe research on it.

Buddhist Perspective on Emotions:

  In Buddhism, it is said that, two kinds of Emotions, which is said mainly said to be Sukha which means happiness, and Dukkha, which means suffering. It show that, all kinds of emotions, included either in the Sukha or Dukkha. ‘In keeping with this perspective emotions are described as states of "agitation" or "imbalance.’ So, Pleasant feelings (sukhaa vedanaa) and painful feelings (dukkhaa vedanaa) are affective reactions to sensations.  It is clearly stated that, Emotions, influence out thoughts, words, and actions. ‘Buddhists and Psychologists alike believe that emotions strongly influence our thoughts, words, and actions; and at times, they help us in our pursuit of transient pleasures and satisfaction. From a Buddhist perspective, however, some emotions are conducive to genuine and enduring happiness and others are not. The Buddhist term for such happiness is “Sukha,” which is a state of flourishing that arises from a state of mental balance and insight into the nature of reality. Rather than a fleeting emotion or mood, it is a state underlying and suffusing all emotional states. Many Buddhist contemplatives claim to have experienced such Sukha, entailing a conceptually unstructured and unfiltered awareness of the true nature of reality.[7]’ It can been seen that, Buddhism is interested in figuring out which mental activities will increase one’s well being and which ones will be harmful in the long run. ‘Sukha and Dukha are interesting as they do not distinguish between emotions and other more cognitive activities. Buddhism is more interested in figuring out which mental activities will increase one’s well being and which ones will be harmful in the long run.’[8]

   So, though many may say that Buddhist people though holding the high interest in Buddhist psychology haven’t got experimented. But from my point of view, Buddhist people used the method of meditation to experience all kinds of emotions and feelings. It is surprising that, many people from the time of Buddha have got enlightened and understood the deeper level of Emotions and feelings. So, I think that, while we are developing our mind in meditation, controlling our Emotions and feelings come first, because those lie on desire and destructive emotions which is bad for meditation practitioner. ‘We have begun to examine highly experienced Buddhist Practitioners in regards to their biological activity during emotional episodes (Lutz, Greischar, Rawlings, Ricard & Davidson, in press), their sensitivity to the emotions of others, and how their interactive style may transform the nature of conflictual interactions. Such study of Buddhism’s most expert practitioners may change psychology’s conception of what at least some human beings are capable of achieving.’[9]

   ‘The initial challenge of Buddhist meditative practice is not merely to suppress, let alone repress destructive mental states, but rather to identify how they arise, how they are experienced, and how they influence oneself and others over the long run.’ This explanations is similar to what I have said above.

   The craving, hatred, are main destructive for the mind. Because according to Buddhism, it is said that, and delusion of grasping onto one’s own and others’ the Self, is always in a state of dynamic flux which arises in different ways, and is profoundly interdependent with other people and the environment. So, in psychology, there are always, negative and positives Emotions which is harmful for oneself and others.

   So, in Buddhism, Craving, Hatred, and delusion of grasping onto one’s own and others’ are emotionally destructive. But, it does not mean that all Emotions are bad. So, Buddhists are that, they cultivate and develop the mental states to purify and control the craving and hatred. Buddhist psychology used Meditation as their experimental to improve mentally and physically, and also the qualities of their lives.

   And of course, In Buddhist psychology, Four Sublime States which are Metta, Karuna, Mudita and Upekkha (Loving-kindness, Compassion, sympathetic joy, and equanimity) are also aimed by all Buddhist which are taken in the Positively.

Conclusion:

   So, in my conclusion, I would say that, Western Psychology has many things to describe about Emotions. They have gone through many experimental and written books on Emotions can be found. In Psychology, Positive and Negative Emotions are there, pleasant and unpleasant, sensations and expressive behaviors, and conscious experiences are there explained. But in Buddhism also many things to be shared and discussed about, like Sukha Vedana, And Dukkha Vedana, six roots of motivations, wholesome and unwholesome etc. So, in Buddhism, our aim is to destroy craving, hatred which is included in Emotions and fine permanent happiness. So, Buddhist use the tool of Meditation to heal and search for the truth and fine the real happiness which permanently lasting happiness. And there are good Emotions also which are helpful to lead our spiritual path. So, from my point of view, I appreciate the Buddhist perspective of Emotions because explained well and showed the way to end all kinds of influential Emotions which are bad for our mentally and physically and attain the permanent happiness.  

References:

1. Mohsin, S.M, & Banarsidass, Motilal, Experiments in Psychology, Delhi Varanasi Patna Chennai Bangalore, Calcutta Pune Mumbai, First Edition, 1957
2. Woodworth, Robert. S, & Schlosberg Harold, Experimental Psychology, Revised Edition, Oxford And IBH Publishing Co., Calcutta, Bombay, New Delhi, 1938.

3.      Buddhist and Psychological Perspective on Emotions and Well-being – by Paul Ekman, & Richard J. Davidson.

4. Sir D. B. Jayatilleke Commemoration Lecture, Colombo, 1976  by  Dr. Padmasiri de Silva

Websites:

1. . http://en.wikipedia.org/wiki/Emotion (viewed on 9/9/2010)
2. http://mingkok.buddhistdoor.com/en/news/d/4941 (accessed on 08/09/2010)

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[1] Sir D. B. Jayatilleke Commemoration Lecture, Colombo, 1976  by  Dr. Padmasiri de Silva

[2]  Ibid, page 03

[3] http://en.wikipedia.org/wiki/Emotion (viewed on 09/09/2010)

[4] Experiments in psychology – by S.M. Mohsin, 1957.

[5] Experiments in psychology – by S.M. Mohsin, 1957.

[6] Experiments in psychology – by S.M. Mohsin, 1957.

[7] Buddhist and Psychological Perspective on Emotions and Well-being – by Paul Ekman, & Richard J. Davidson.

[8] http://mingkok.buddhistdoor.com/en/news/d/4941 (accessed on 08/09/2010)

[9] Buddhist and Psychological Perspective on Emotions and Well-being – by Paul Ekman, & Richard J. Davidson.