Maurits KweeG.T. Maurits Kwee, Ph.D. (Emeritus Hon. Prof.), Clinical Psychologist, is a Faculty Member of the Taos Institute (USA) – Tilburg University (Netherlands) Ph.D.-Program and Founder of the Institute for Relational Buddhism & Karma Transformation, Bentveld, Netherlands. A Chan Buddhist and mindfulness adept as from his early teens, Professor Kwee earned his doctorate in Medical Science at the Erasmus University Rotterdam and was a Visiting Professor and Research Fellow at Waseda University, Tokyo, and Honorary Professor at the University of Flores, Buenos Aires.

Formerly a clinical practitioner, researcher and supervisor, he was also co-organizer of a dozen international conventions and has guest-lectured all over the world as the Past President of the Transcultural Society for Clinical Meditation (Japan) and a Board Member of the Society for Constructivism in the Human Sciences (USA). Dr. Kwee promulgates a cutting-edge secular Psychology in Buddhism which moves beyond the traditional Buddhist denominations. His latest proficiency is the Pursuit of Happiness Amid Adversity as in Relational Buddhism: An integrative psychology of happiness amidst existential suffering (2013).

Presently, after retirement, he is dedicated to disseminate and revamp psychology which inheres in Buddhism and the wisdom traditions as a groundbreaking method for mental hygiene and stress-inoculation. Professor Kwee empowers and transforms audiences through procedures which promote sanity with business and other organization leaders, and change advocates – coaches, teachers, clinicians, trainers, managers – as well as with clients, students, employees and the public at large. His latest edited book (2010) is New Horizons in Buddhist Psychology: Relational Buddhism for Collaborative Practitioners and his latest monograph (2013) is Psychotherapy by Karma Transformation: Relational Buddhism and Rational Practice.

Invited Lecture Abstract:

A Buddhist/Secular View on Personal Meaning by Karma Transformation

This paper explores some non-metaphysical/non-theistic fundamentals of what makes life worth or not worth living by sharing ideas on life’s meaning based on Relational Buddhism, a confluence of Social Construction and Karma Transformation. The Buddhist interpretation of karma in plain English is intentional conduct, in other words: cognitive behavioral activity (http://relationalbuddhism.org). This paper also endeavors to elucidate the Buddhist meaning’s impact regarding healing, happiness and flourishing, its dependence on thinking and actual doing, and elaborates on meaningfulness’ subjectiveness, objectiveness and goals. It further ventures the Buddhist need of discerning the limited “provisional self” and the revered “ultimate experience of not-self”, an emptiness which transcends meaning.

Invited Lecture Learning Objectives:

  1. Relational Buddhism and Karma Transformation, a psychology and a psychotherapy, are rooted in what I have coined Ancient Greek Buddhism stemming from for about 150 BCE and based on a Q&A textbook called the Query of King Menandros (Milindapanna).
  2. The Buddhist meaning of karma as intentional action opens doors and windows for a cognitive-behavioral approach to emotional healing/therapy and flourishing/happiness in the larger context of the 4-Ennobling Realities.
  3. If meaning means seeking life’s purpose, its impact is endeavouring self’s greedy craving, whilst experiencing not-self implies an emptiness without purpose but full of delight from where kindness and compassion germinate out of nowhere.

 

Workshop Description:
Pristine Mindfulness – Integrating and Beyond
It seems that we have lost the valuable Buddhist origins of mindfulness in the hype of mindfulness-based techniques. This interactional workshop of views and experiencing reclaims the Buddhist origins by reviewing the Theravada and Mahayana/non-dual representations and by integrating the relational perspective of reality in post modern psychology. The ‘what’ and ‘how’ of accruing the ultimate ’emptiness of self’ and ‘dependent origination’ are enhanced by meditations/contemplations which acquaint with the Buddhist mentality of zeroness and replenish provisional self with delight. Reference: Kwee, G.T.M. Relational Buddhism: wedding K.J. Gergen’s Relational Being and Buddhism to Create Harmony In-Between-Selves. Psychological Studies, 57, 203-210.

Workshop Learning Objectives:

  1. Familiarizing with ‘pristine mindulness’ which implies learning the Buddhist heartfulness rather than the eurocentric mindfulness as in the mindfulness-based approaches and re-contextualizing the mindfulness-lite undertaking as part and parcel of the Buddhist 8-Fold Balancing Practice.
  2. Getting acquainted with four conceptualizing approaches to reality as an emptiness/not-self experience of ‘non-foundationalism’ (the Buddha, Nagarjuna, Vasubandhu and Gergen).
  3. Getting acquainted with the 4 stages (and 8 steps) of Pristine Mindfulness (and its awareness and attention practices) culminating in Nirvana (arousal extinction), Dependent Origination (the Buddha’s awakening insight), non-dual wholesomeness (kill-the-Buddha) and reality as social construction (Relational Buddhism).