unintegration (Winnicott). The personality dips into formlessness for rest, taking time off
from self, in a state of unboundaried radical connectedness between minds and also between
mind and matter.
Finally openness expands into the transpersonal level, ultimately to non-defensiveness
toward the transpersonal anxiety of “spiritual exile” on earth, and receptivity to
unintegration, the vast openness of unstructured being. The experience begins to approach,
we might say, the three facets of Buddha-mind: sila, an open-hearted response to the gift of
life; samadhi, infinite flexibility, magical and energetic; and prajna, effortless wisdom, the
insight that comes from recognizing that nothing can be possessed and thus from letting go.
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Practice, 2002, 9:101-106. Author email: [email protected].
Abstract: The inclusion of technologies drawn from spiritual and religious traditions into
empirical clinical psychology is a positive step forward, but it also helps reveal problems in the
technological model of treatment development. The technological model does not necessarily
lead to a more coherent, innovative, and progressive discipline, which requires the development
of more adequate theory, not merely more adequate technology. If technologies drawn from
spiritual and religious traditions are to be included in modern scientific psychology, the field must
be free to interpret and transform them theoretically, without being limited by their religious and
spiritual past.
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Winter 2001, 21(1):16-17.
“I have come to be aware of the feedback loop that exists between the collapsing of my chest and
negative emotions.”
Herzog-Dürck, Johanna. Probleme einer meditativen Psychotherapie. Jahrbuch fur Psychologie
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