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observational article written by doctors Joan Atwood and Lawrence Maltin that uses qualitative
data to persuade Western Psychotherapists to adopt more Eastern spiritual leanings in their
treatment of psychology and patients. Several new ideas for implementing Eastern Philosophy
into Western Sciences (and the reasons behind the need) were made from the viewpoint of
These ideas stem from comparing the differences between Eastern Philosophy, Western
Physics, and Social Systems Theories. As each scientific discipline has advanced, evidence has
continually proved the applicable flexibility and simplicity of Eastern Philosophy, in each one a
“self-transcendent” element that is much more open minded than strict intellectual western
culture. The two authors who wrote this article describe how Eastern Philosophy’s Mysticism or
Spirituality can aid people in their mental illnesses (like despair, meaninglessness, and anxiety)
seeing their suffering and struggles as stepping stones by accepting what is and viewing life in a
different reality. Some of the techniques the authors include are Mindfulness, Centeredness, and
Realization of Self, while also encouraging other active Eastern leanings like meditation,
relaxation, visualization, or even Yoga. The ultimate goal of Eastern Mysticism is to attain to a
state of “Enlightenment,” where insights like lightning can “illuminate one’s mind and increase
one’s vision.” (p. 373) One of the key perspectives is seeing that feelings cannot be controlled,
but come and go like different trends in the weather, bolstering their hypothesis of moving past
fundamental entities that prevent progress through Externalism (or Blame) by lending new ideas
on how to heal complex ailments of the mind. The result of the article is that a synthesis of
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A profound meaning is found behind these conclusions, stating that new treatments don’t
necessarily have to be entirely brand new to be effective. Working treatment like ECT
can still be employed, but can be taught by social and psychological professionals working to
integrate ideas that are philosophically Eastern but not religion specific. They do this because
Acknowledging the human potential to create both positive scientific breakthroughs and
destructive ones, the authors point out the socio-psychological trends that are inhibiting society’s
that postulates there is a fundamental building block to all things, believed to be Matter. But with
the introduction of the New Physics, there is suddenly a new option of looking at the world:
through processes that are interconnected and affecting of each other. (p. 370) In Social Systems,
all parts work together to create order, and therefore there is a need to create a new
developmental stage of growth. Vulnerability and its rawness (that void and step between what is
known and unknown), states Eastern Philosophy, is necessary to experience to fulfill one’s true
potential.
Atwood’s and Maltin’s article is a positive one and offers several alternative options to
Psychotherapy to complement their western efforts, including active options like Meditation.
This corresponds with current philosophies such as Bioenergetics (Hulse, 2012) that say physical
exercises can aid mental processes. The article also encouraged Self-actualization after treatment,
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which was notably pragmatic. Alan Watts once said, “Life ceases to be problematic when it is
understood that the ego is a social fiction.” (Watts, 2017 [orig: 1961])
While delving into some specific details of Eastern Philosophy and how it can be applied
to the western culture, the article does not tell specific practices, which may be better described
in other sources, including Alan Watts and Elliot Hulse. If Eastern Philosophies are to be used to
complement and even increase Western effectiveness, there will need to be very specific outlines
responses of the “hovering” therapist/facilitator and his reactions to his patients’ opening-up (p.
374-5) Eastern Philosophy is talked about as a type of “Mysticism,” which could be more readily
stated as Spirituality. The authors tried very hard to stay away from any type of religious
attachment or affiliation in their article, but they do acknowledge that western science has
approached an area of “mystic vision of which seers and sages of all traditions have spoken.” (p.
371) This left this reader feeling somewhat confused and a little disappointed that more was not
said on the subject. The term “spirituality” is much preferred over “mysticism,” which carries a
negative connotation in most minds of western thinkers. Unfortunately, a jump was made near
the end of the article that could not be proven. In stating that western science has merged into
more relationships and correlations (and there may not be the basic building blocks of matter
once thought), the authors state that there are “no fundamental laws” (p. 380) and therefore
“[the] properties of any part are determined, not by some fundamental law but by the properties
of all the other parts.” (p. 381) I disagree and believe that such a jump from abandoning the
approach to an idea that is becoming more and more a reality: that of incorporating Eastern ways
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of thinking into Western methods of science. The authors were very organized and convincing in
their ideas. Certainly, the West could benefit from Taoism and Buddha’s “basic intelligence.”
Especially because our world today is indeed the best of times and the worst of times.
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References
Atwood, J. D., & Maltin, L. (1991). Putting Eastern philosophies into Western psychotherapies.
Article)
Gordon, S (2015, April 20). Eastern versus Western psychology. (2018, June 11). Retrieved
from https://www.saybrook.edu/unbound/eastern-western-psychology/
http://hulsestrength.com/page/4layersfinal-3.pdf