life-sive-death, acceptance-sive-change—until the other can see through this paradox
by him- or herself.
Another shared insight on both paths is the interrelatedness of reality. The self,
person or thing, is seen as part of a network. Independent objects or persons do not
exist—everything participates in an interdependent wholeness.
General conclusionIf we draw a general conclusion, we could state that, although the Buddhist path as
found in the work of Nishitani and the psychotherapeutic path as found in Linehan
are of different orders, a comparison is very worthwhile. Further research may focus
on working out more deeply the similarities and/or differences that can be located.
Concerning the similarities we could ask questions such as: Could more Zen elements
be integrated in a therapeutic path? How do the role of the therapist and the religious
teacher resemble each other? What exactly is the meaning of trust on both paths?
Concerning the differences, issues that need to be tackled are: Should questions
about the meaning of life be left out in therapy? Is mental stability needed before
being able to travel along a spiritual path? Is the Zen path advisable for all people or
do some people benefit more from other religious paths in which the disintegration
of the I is less emphasized?
This case study on the Buddhist path of Nishitani and the psychotherapeutic path
of Linehan cannot be broadened to general conclusions on Buddhist paths and
psychotherapy. Nevertheless, we could conclude that working with the metaphor of
a path is helpful in analyzing Buddhism and psychotherapy and throws light on
differences and similarities. Applying the metaphor of a path to other case studies
could be a help in further clarifying the discussion.
Notes1 Cf. the many publications in which no account is taken of the very different historical
and contextual backgrounds of Buddhist and psychological concepts. Cf., for example,
Epstein (1995), Kopf (1998), and Brazier (1995).
2 The choice for Nishitani and Linehan has also an experiental basis. A few years ago
Anbeek wrote her dissertation (Anbeek 1994) on a comparative study of Buddhism and
Christianity in relation to death. At this time she is working as a counselor in a psychiatric
hospital, where she participates as a co-therapist in a group that works with Linehan’s
Dialectical Behavioral therapy.
3 Hick (1989) makes a distinction between physical, ethical, and religious meaning. For
an elaboration of meaning in religion and philosophy see pp. 129–72.
4 See, for example, the introduction to Rubin 1996, pp. 1–2.
5 This faith has received many different expressions in the Buddhist tradition, e.g.
Buddhahood, innate enlightenment, etc. See, for example, Abe, who emphasizes the
importance of faith for Dogen (1992b:189).NISHITANI AND DIALECTICAL BEHAVIOR THERAPY 197