Relational Buddhism: Wedding K.J. Gergen’s Relational Being and Buddhism to Create Harmony In-Between-Selves

摘要

The Psychology of Relational Buddhism is a cutting-edge practical understanding of life rooted in two trailblazing paradigms: (1) mind is not gridlocked in the skull but spaced outside the body in-between people’s interactions and (2) all that is observed in science (and noted in mindfulness) are conceptualizations which boil down to social constructions. In Dependent Origination, through parental lustful intercourse (kamadathu), sensing-emoting/thinking-talking capability is embodied. Speech gets form by the syllable during meaning-making exchange (rupadathu). As “languaging” progresses formless thoughts transform into fickle mind (arupadathu) and self-organize illusory “independent self” that fails to see inseparable “selves” spaced-in-between-people-embedded-in-culture. Thus, at bottom, to act is to inter-act and to be is to inter-be: “I am linked, therefore I am” (K.J. Gergen). Usually unbeknownst, intentional or premeditated action (karma) arises non-independently, moves Body/Speech/Mind, and could result in psychological malaise. In search for awakened mind (absolute bodhicitta), we encounter the smallest unit of experience (dharma). Relational Buddhism invites the co-creation of inter-being-in-between-selvesand of a “non-foundational morality of coordinated action” to render “team spirit for humanity” with congenial bonds as lifeline. Imbibed in-depth, this mentality (in line with the Gandavyuha Sutra) will likely enable us, whenever mind blowing AHA and HAHA transform karma. In synergy with the UN-adage “think globally, act locally”, we might want we need grass root collaborative practice toward bottom-up societal harmony by realizing awakened mind of loving-kindness (relative bodhicitta) via on-going front-burning mindfulness of speech including self-talk.