Session One: The Foundations of Buddhist Analytical Contemplative Psychology

This class covers the basic science of Psychology according to the Realist (Sarvastivada) and Critical Realist (Sautrantika) Schools of Analytic Contemplative Psychology assumed by all forms of Buddhist thought and practice, in the Individual Vehicle (Theravada) traditions preserved in South Asia, the Universal Vehicle (Mahayana) traditions preserved in Central and East Asia, and the Diamond Vehicle (Vajrayana) traditions preserved in Central Asia. It explores this science on the basis of the canonical textbook of contemplative science in the Sanskrit tradition refined at Nalanda University and preserved in Tibet—the Treasury of Scientific Teaching by Vasubandhu. Specifically, we will cover the first four chapters of the Treasury, focusing on: 1) analytical psychology; 2) cognitive and affective psychology; 3) phenomenology; 4) evolutionary and developmental psychology.

Session Two: Understanding the Foundations of Buddhist Analytical Contemplative Psychology

This class reviews and explores the basic science of Psychology according to the Realist (Sarvastivada) and Critical Realist (Sautrantika) Schools of Analytic Contemplative Psychology. It reviews the role of wisdom in the Buddhist map of healing and unpacks basic frameworks including the five aggregates or life-systems, the twelve sensory media and the eighteen elements of perception. It also examines the nature of mind and mental factors and their role in cognitive and affective psychology. The three realms of phenomenological experience are reviewed in relation to the psychocosmology of Buddhism and its phenomenology of six forms of life. Finally, it delves into the principles of the evolutionary and developmental causality of karma and presents its role in understanding both human suffering and the path of healing and transformation.

Session Three: Understanding the Therapeutics of Buddhist Analytical Contemplative Psychology

This class covers the therapeutic theory and method of Buddhist Psychology according to the Realist (Sarvastivada) and Critical Realist (Sautrantika) Schools of Analytic Contemplative Psychology. It explores these therapeutics on the basis of the Treasury of Scientific Teaching by Vasubandhu. Specifically, we will cover the last four chapters of the Treasury, focusing on: 1) the psychopathology of stress reactions and their instincts; 2) stages of the healing path and positive human development; 3) healing insight and positive psychological health; 4) meditative states of consciousness and positive traits.

Session Four: Engaging the Healing Path of Buddhist Analytical Contemplative Psychology

This class unpacks and explores the therapeutic theory and method of Buddhist Psychology according to the Realist (Sarvastivada) and Critical Realist (Sautrantika) Schools of Analytic Contemplative Psychology. It explores this therapeutics on the basis of the Treasury of Scientific Teaching by Vasubandhu. Specifically, we will review the experience of the prime stress reactions, discuss their underlying instincts, and look at their negative impacts on our health and development. We will also review the five stages of the healing path and their positive impact on our human development. Next we look at the different forms of healing insight and how they promote positive psychological health. Finally, we touch on the way meditative states of consciousness help support the development of healing insights and positive traits.

Integration Session I: The Practice of Applying the Healing Insight and Art of Mindfulness-Based Buddhist Analytical Contemplative Psychology

Session Five: The Model and Logic of Buddhist Intersubjective Depth Psychology

This class unpacks and explores the therapeutic theory and method of Buddhist Psychology according to the Idealist (Yogacara)/Constructivist (Cittamatra) School of Intersubjective Depth-Psychology. It explores this psychotherapeutics on the basis of the Thirty Verses (Trimsaka) by Vasubandhu. Specifically, this class will cover the Thirty Verses, focusing on: 1) the tripartite model of depth psychology: the developmental imprints and projections of the unconscious, the traumatic self-protective mentality, and the sixfold perceptions of constructed mental consciousness; 2) the universal, cognitive, affective and variable mental factors; 3) how mental consciousness is constructed based on unconscious developmental imprints including the instinct for dualism; 4) how the dualistic self-object constructs of the mind are reified to obscure the intersubjective reality they depend on; 5) how de-reifying dualistic self-object constructs reveals the realized non-dual nature of intersubjective reality; 6) how de-reifying non-dual insight transforms all experience into sheer consciousness; 7) how such transcendent insight leads to the inner revolution that transforms the traumatic mentality into blissful liberation and the unconscious into awakened consciousness.

Session Six: Understanding the Theory and Practice of Buddhist Intersubjective Depth Psychology

This class helps unpack the theoretical framework of Buddhist Psychology according to the Idealist (Yogacara)/Constructivist (Cittamatra) School of Intersubjective Depth-Psychology. It explores this depth=psychological framework on the basis of the teachings of Vasubandhu and Asanga. Specifically, this class will explore and discuss: 1) the tripartite model of Buddhist Intersubjective depth psychology; 2) the imprints of the unconscious and how they are acquired through intergenerational transmission and development and projected in conscious experience; 3) the traumatic self-protective mentality and how it maintains repression of unconscious imprints and colors all experience; 4) how mental consciousness is constructed based on unconscious developmental imprints including the instinct for self-object dualism; 5) how the dualistic self-object constructs of the mind are reified to obscure the intersubjective reality they depend on; 6) how de-reifying dualistic self-object constructs reveals the realized non-dual nature of intersubjective reality and transforms all experience into sheer consciousness; 7) how such transcendent insight leads to the inner revolution that transforms the traumatic mentality into blissful liberation and the unconscious into fully awakened consciousness

Session Seven: The Two Reality Framework and Path of Non-Dualistic Relational Psychology

This class unpacks the basic map and healing framework of Buddhist Psychology according to the Centrist (Madhyamika) School of Non-Dualistic Relational Psychology. It explores this radical integrative psychology and healing practice on the basis of the Jewel Rosary and Reason Sixty of Nagarjuna (2nd CE). Specifically, this class will explore the integral relational psychology and healing methodology of this approach, including: 1) the two paths of positive human development and transcendence based on the two realities, relative and ultimate; 2) the relational path of positive development based on purifying stress emotions and reactive habits while cultivating positive emotions and prosocial habits; 3) the ultimate path of self-transcendence through insight de-reifying dualistic constructs of a non-relative self and world; 4) how the method of contemplative analysis of self and world, persons and things, helps de-reify traumatic constructs that they exist separately, in themselves, and open the heart and mind to the total relationality of mutual interdependence.

Session Eight: Understanding the Map and Path of Non-Dualistic Relational Psychology

This class unpacks and explores the therapeutic wisdom and method of Buddhist Psychology according to the Centrist (Madhyamika) School of Non-Dualistic Relational Psychology. It explores this radical approach on the basis of the Jewel Rosary and Reason Sixty of Nagarjuna (2nd CE). Specifically, this class will discuss the radical therapeutic theory and practice of this approach, including: 1) the two reality theory and how it applies to the integrative psychology of positive development and self-transcendence; 2) the link between compassion practice and positive development on the one hand and insight meditation and transcendence on the other; 3) the role of de-reifying insight in deconstructing non-relational traumatic self-constructs and worldviews; 4) the importance of deconstructing non-relational, escapist or bypassing views of the cessation or transcendence of suffering.

Session Nine: The Integrated Practice of Personal and Social Healing in Non-Dualistic Relational Psychology

This class unpacks the healing logic and practice of Buddhist Psychology according to the Centrist (Madhyamika) School of Non-Dualistic Relational Psychology. It explores this radical integrative psychology and healing practice on the basis of the Jewel Rosary and Reason Sixty of Nagarjuna (2nd CE). Specifically, this class will explore the integral relational psychology and healing methodology of this approach, including: 1) how the method of contemplative analysis of self and world, persons and things, helps de-reify traumatic constructs that they exist separately, in themselves, and open the heart and mind to the total relationality of mutual interdependence; 2) how positive development comes of embracing the thoroughly relational self and world, persons and things as illusion-like psychosocial constructions, while still releasing traumatic stress-reactive habits and cultivating prosocial relational skills; 3) how transcendence comes of seeing through the illusion-like dualistic appearance of non-relative self and world, persons and things, to realize the non-dual wisdom that liberates radical openness to self, others and world; 4) how combining the cultivation of a fully compassionate way of being with transcendent de-reifying insight supports the gradual embodiment of a fully awakened mind and body, and a fully transformed self and world.

Session Ten: Understanding the Practice of Self-World Transformation in Non-Dualistic Relational Psychology

This class unpacks and explores the therapeutic wisdom and method of Buddhist Psychology according to the Centrist (Madhyamika) School of Non-Dualistic Relational Psychology. It explores this radical approach on the basis of the Jewel Rosary and Reason Sixty of Nagarjuna (2nd CE). Specifically, this class will discuss the radical therapeutic theory and practice of this approach, including: 1) the role of de-reifying insight in deconstructing non-relational traumatic self-constructs and worldviews; 2) the importance of deconstructing non-relational, escapist or bypassing views of the cessation or transcendence of suffering; 3) the way deconstructing non-relational views of self and world supports the healing of addictive, stress-reactive emotions; 4) the way healing addictive stress-reactive emotions helps us break free of self-limiting bias, partiality and interpersonal conflict; 5) how unbiased, non-dual intuition helps overcome our demons and the cultivate equanimity and magnanimity to thrive in relationality; 6) how combining spacious de-reifying insight and illusion-like intuition allows for the cultivation of both the embodiment of truth and the embodiment of compassion.

Integration Session II: The Practice of Applying the Healing Insight and Art of Compassion-Based Relational Buddhist Psychology

Session Eleven: Mapping the Transformational Model and Methods of Embodied Non-Dualistic Buddhist Psychology

This class unpacks the basic map and framework of Buddhist Psychology according to the Vajrayana tradition of Embodied Non-Dualistic Psychology. It explores this transformational approach on the basis of the teachings of the Clockwork (Kalachakra) system of Unexcelled Yoga Tantra (Anuttarayoga-tantra). Specifically, this class will explore and discuss the embodied transformational psychology of this approach based on Chapter 2, On the Individual, including: 1) the focus on the body as a microcosm of the social and natural world and a crucible for the transformation of embodied trauma into embodied awakening; 2) the focus on the mind/body process of gestation, development and the life-cycle as a recapitulation of the origin of the universe and the evolution of life; 3) the threefold non-dualistic model of the mind/body process in which the coarse waking body-mind emerges from the subtle dream body-mind, which in turn emerges from an extremely subtle sleep/orgasm field of mass-energy-awareness inseparable from the quantum fabric of nature; 4) the focus on the location within the body-mind of the innate capacities for full awakening at all four levels of consciousness and of all forms of divine potential; 5) the focus on our natural potential for understanding and guiding the mind/body process of death and dying as well as of sexual experience; 6) the focus on the embodied nature of intergenerational causality (karma) and developmental agency in transforming the body-mind from its traumatic reactive mode to its blissful awakened mode.

Session Twelve: Understanding the Transformational Model and Methods of Embodied Non-Dualistic Buddhist Psychology

This class reviews the basic map and framework of Buddhist Psychology according to the Vajrayana tradition of Embodied Non-Dualistic Psychology. It unpacks this transformational approach on the basis of the teachings of the Clockwork (Kalachakra) system of Unexcelled Yoga Tantra (Anuttarayoga-tantra). Specifically, this class will explore and discuss the embodied transformational psychology of this approach, including: 1) the focus on the body as a microcosm of the social and natural world and a crucible for the transformation of embodied trauma into embodied awakening; 2) the focus on the mind/body process of gestation, development and the life-cycle as a recapitulation of the origin of the universe and the evolution of life; 3) the threefold non-dualistic model of the mind/body process in which the coarse waking body-mind emerges from the subtle dream body-mind, which in turn emerges from an extremely subtle sleep/orgasm field of mass-energy-awareness inseparable from the quantum fabric of nature; 4) the focus on the location within the body-mind of the innate capacities for full awakening at all four levels of consciousness and of all forms of divine potential; 5) the focus on our natural potential for understanding and guiding the mind/body process of death and dying as well as of sexual experience; 6) the focus on the embodied nature of intergenerational causality (karma) and developmental agency in transforming the body-mind from its traumatic reactive mode to its blissful awakened mode.

Session Thirteen: Mapping the Transformational Healing Process of Embodied Non-Dualistic Buddhist Psychology

This class introduces the radical transformational practice of Embodied Non-Dualistic Psychology according to the Vajrayana tradition. It surveys this transformational approach on the basis of the teachings of the Clockwork (Kalachakra) system of Unexcelled Yoga Tantra (Anuttarayoga-tantra). Specifically, this class will explore the embodied transformational practice of this approach based on Chapter 3, On Practice, including: 1) the fundamental role of the mentor-student bond and contract as the gateway and catalyst for effective practice; 2) the alchemical model of embodied healing and transformation, covering the baseline, path of practice, and culmination; 3) the vital role of readiness or preliminary steps in preparing the individual for the process of transformation through practice; 4) the practice of creative reenvisioning the embodied self-world and its constituents to counteract reactive traumatic perceptions of the body, self, elements and world; 5) the practice of creative renarrating the embodied self-world and its constituents to counteract traumatic expressive energies of the body, self, elements and world; 6) the practice of regulating embodied affect through kindling the inner fire at the navel by breath-retention, which releases the flow of blissful neurochemical drops, dissolving the atomic imprints of trauma; 7) the practice of dissolving even the subtle dualistic energy-mind as in orgasm or death in a non-dual intuitive immersion within the subtlest blissful fabric of life and nature transforms embodied traumatic awareness into fully embodied awakened awareness and neurochemical flow.

Session Fourteen: Understanding the Transformational Healing Process of Embodied Non-Dualistic Buddhist Psychology

This class reviews the radical transformational practice of Embodied Non-Dualistic Psychology according to the Vajrayana tradition. It revisits this transformational approach on the basis of the teachings of the Clockwork (Kalachakra) system of Unexcelled Yoga Tantra (Anuttarayoga-tantra). Specifically, this class will explore and discuss the embodied transformational practice of this approach based on Chapter 3, On Practice, including: 1) the fundamental role of the mentor-student bond and contract as the gateway and catalyst for effective practice; 2) the alchemical model of embodied healing and transformation, covering the baseline, path of practice, and culmination; 3) the vital role of readiness or preliminary steps in preparing the individual for the process of transformation through practice; 4) the practice of creative reenvisioning the embodied self-world and its constituents to counteract reactive traumatic perceptions of the body, self, elements and world; 5) the practice of creative renarrating the embodied self-world and its constituents to counteract traumatic expressive energies of the body, self, elements and world; 6) the practice of regulating embodied affect through kindling the inner fire at the navel by breath-retention, which releases the flow of blissful neurochemical drops, dissolving the atomic imprints of trauma; 7) the practice of dissolving even the subtle dualistic energy-mind as in orgasm or death in a non-dual intuitive immersion within the subtlest blissful fabric of life and nature transforms embodied traumatic awareness into fully embodied awakened awareness and neurochemical flow.

Integration Session III: The Practice of Applying the Transformational Insight and Art of Embodied Non-Dualistic Buddhist Psychology