Disciplines of Attention: Buddhist Insight Meditation,
the Ignatian Spiritual Exercises, and Classical Psychoanalysis,
by John W. Newman

Reviewed by William J. Sneck

Theological Studies
Vol.59 No.1 (March 1998)
p.180

COPYRIGHT 1998 Theological Studies Inc.

            By John W. Newman. Asian Thought and Culture, New York: Peter Lang, 
            1996.

            Newman explores three approaches, "disciplines," to 
            cognitive/emotional transformation. Practitioners of each discipline 
            alter emotions by acts of attention to, and revised explanations of, 
            emotional constellations focused during concentrated periods of 
            work. In the light of insights derived from philosophical work on 
            emotions, N. compares and contrasts how a (Theravada) Buddhist 
            meditator deals with craving, how an Ignatian exercitant combats 
            inordinate attachments, desolation, and false consolation, and how a 
            Freudian analyst handles transference. 
            N. modestly admits that his work "is by no means a complete study of 
            any one of these forms of practice" (8). This reviewer, however, has 
            experienced all three of the disciplines, was trained in Freudian 
            analysis, and has conducted directees through the Ignatian 
            Exercises. From this perspective I praise N. for having grasped the 
            spirit, the essence of each tradition its theory, and practice. He 
            has also mastered the relevant primary and secondary texts profusely 
            cited in lively dialogue with each other throughout. E.g., in 
            "Discerning the Right Love of God," Ignatius's directives are 
            contextualized within theological premises drawn from Augustine, 
            Aquinas, Whitehead, and Pannenberg. Certain aspects of the Exercises 
            encourage transference reactions and regression that are accordingly 
            analyzed from within a psychoanalytic viewpoint. The criterion of 
            peace as the sign of the true love of God is related to the object 
            of true love in mindfulness meditation namely "one that can be held 
            in full and conscious attention, with full awareness of causes" 
            (173). 
            Criticisms might predictably derive from those disagreeing with any 
            of N.'s philosophical positions (e.g. the illusory nature of the 
            ego/self), but all in all, N. has made a major contribution to 
            interreligious and interdisciplinary dialogue.