Buddhist Psychology and Process-Based Therapy: Toward a Convergence Framework for Contemplative Clinical Science
Zachary T. Handa
Zenodo (CERN European Organization for Nuclear Research) May 4, 2026 preprint DOI: 10.5281/zenodo.20026994 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Theoretical or philosophical paper |
|---|---|
| Topics | Buddhism |
| Key points | Argues that Buddhist Psychology and Process-Based Therapy are structurally parallel theoretical traditions at three architectural sites: process metaphysics and the multi-dimensional architecture of mind; clinging, non-attachment, and psychological flexibility; and the integration of attention with ethical orientation and engaged action. The author contends that this structural, non-essential convergence can strengthen both traditions while preserving their distinct ontological commitments. |
Abstract
Objectives. This work develops a structural-architectural engagement between Buddhist Psychology and Process-Based Therapy (PBT), including its Extended Evolutionary Meta-Model (EEMM). PBT has incorporated specific Buddhist contemplative practices; the analysis here contributes architectural-level engagement between Buddhist Psychology as a theoretical tradition and the PBT framework. Methods. This is a structural-comparative theoretical analysis using Lewis and Rozelle's (2016) functional analogy methodology and building on Grabovac, Lau, and Willett's (2011) Buddhist Psychological Model. From Buddhist Psychology, the analysis draws on canonical Theravāda and Mahāyāna sources. From clinical science, it engages the post-2019 PBT literature, including Hofmann and Hayes (2019), Hayes, Hofmann, and Ciarrochi (2020), Hayes and King (2024), and Ong et al. (2024). Results. Buddhist Psychology and PBT converge as structurally parallel theoretical traditions at three architectural sites: process metaphysics and the multi-dimensional architecture of mind; clinging, non-attachment, and psychological flexibility; and the integration of attention with ethical orientation and engaged action. Each site is hedged where the parallel is partial. The analysis treats the convergence as structural rather than essential throughout, per Lewis and Rozelle's framework. Conclusions. Recognizing the convergence on disciplined terms strengthens both traditions. For PBT, it supplies theoretical resources that its architecture is designed to receive. For Buddhist Psychology, it supplies empirical instruments to operationalize constructs that the tradition has theorized at length. The framework preserves the distinct ontological commitments of the two traditions rather than conflating them.
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