1. Your Regrets

Let’s start with some­thing almost every­one gets wrong. You have regrets—everyone does. That’s part of life. Maybe it’s a busi­ness deci­sion you didn’t take, or a rela­tion­ship you let go of. Maybe it’s a mis­take that haunts you at night. And as you get old­er, those regrets don’t dis­ap­pear. If any­thing, they grow loud­er. They echo.
But here’s the thing—your deep­est regrets are not meant for pub­lic dis­play. They are yours. And while it might seem tempt­ing to unbur­den your­self to someone—a friend, a spouse, even your own children—you have to ask your­self: What do you gain from that? More impor­tant­ly, what do they gain from know­ing?
I’ve seen it too many times. Peo­ple open up about the things that weigh on them the most, expect­ing com­fort, understanding—maybe even for­give­ness. But instead, they’re met with judg­ment. Or worse, indif­fer­ence. You see, peo­ple don’t always know what to do with your pain. And if they don’t respond the way you expect them to, you end up feel­ing even more iso­lat­ed.
There’s some­thing pow­er­ful about own­ing your past in silence, about mak­ing peace with it on your own. Because here’s the truth: the past can­not be changed. No mat­ter how much you talk about it, no mat­ter how much you wish things were dif­fer­ent, reliv­ing it doesn’t set you free. It just keeps you chained to a ver­sion of your­self that no longer exists.

5. Your Kind­ness

Now, let’s talk about some­thing that may make some peo­ple uncomfortable—your kind­ness.
Yes, even your kind­ness is some­thing you need to pro­tect.
As you get old­er, you start to real­ize that not every­one deserves it. And that’s a hard pill to swal­low.
We are taught to be gen­er­ous, to be open-heart­ed. But the real­i­ty is, some peo­ple take advan­tage of that. They see kind­ness as weakness—and they exploit it.
You don’t have to share your time, your ener­gy, or your resources with every­one who asks. Learn to say no. Because the peo­ple who tru­ly respect you? They won’t demand it from you in the first place.

What is Transper­son­al Psy­chol­o­gy About?

Transper­son­al psy­chol­o­gy is a branch of psy­chol­o­gy that focus­es on explor­ing human expe­ri­ences that go beyond the indi­vid­u­al’s ego or sense of self. It stud­ies spir­i­tu­al, mys­ti­cal, and tran­scen­dent aspects of human life, aim­ing to under­stand the deep­er mean­ing and pur­pose behind these expe­ri­ences.

Psy­cho­log­i­cal dis­or­ders are one of the biggest chal­lenges of the 21st cen­tu­ry. Accord­ing to our sources, an aver­age of one in five peo­ple suf­fers from psy­cho­log­i­cal dis­or­ders, which have a vast array of con­trib­u­tors in our dai­ly lives, such as bio­log­i­cal dis­or­ders, grief, and poor upbring­ing.

By con­sid­er­ing the patients false beliefs or delu­sions about them­selves or their envi­ron­ment, their behav­ioral ten­den­cies and per­son­al­i­ty traits, Home­o­path­ic Psy­chi­a­try in addi­tion to help­ing the patients to bet­ter under­stand them­selves, live up to their full poten­tial and explore the rea­son­ing behind main­tain­ing their false beliefs, match­es the patient with the one con­sti­tu­tion­al or per­son­al­ized Home­o­path­ic med­i­cine pre­scribed specif­i­cal­ly based on their behav­ioral ten­den­cies, per­son­al­i­ty traits and their false emo­tions and beliefs that shape the way they see them­selves and inter­pret their envi­ron­ment.

Here are exam­ples of how psy­chol­o­gy and Zen psy­chother­a­py can be inte­grat­ed in prac­tice, cre­at­ing a pow­er­ful and holis­tic approach to heal­ing and self-aware­ness:

1. Mind­ful­ness-Based Cog­ni­tive Ther­a­py (MBCT):

• Inte­gra­tion: Com­bines Cog­ni­tive Behav­ioral Ther­a­py (CBT) with Zen mind­ful­ness prac­tices.
• Exam­ple: A client with depres­sion learns to observe their neg­a­tive thoughts (a CBT tool) with­out judg­ment (a Zen prin­ci­ple), rec­og­niz­ing that thoughts are not facts.
• Goal: Break the cycle of auto­mat­ic neg­a­tive think­ing and cul­ti­vate present-moment aware­ness.

2. Dialec­ti­cal Behav­ior Ther­a­py (DBT):

• Inte­gra­tion: Devel­oped by Mar­sha Line­han, DBT merges West­ern psy­cho­log­i­cal tech­niques with East­ern mind­ful­ness.
• Exam­ple: Clients prac­tice rad­i­cal accep­tance (Zen) while also learn­ing emo­tion­al reg­u­la­tion skills (psy­chol­o­gy).
• Goal: Help peo­ple with intense emo­tions (e.g., in bor­der­line per­son­al­i­ty dis­or­der) bal­ance change and accep­tance.

3. Zen-Informed Psy­chother­a­py Ses­sions:

• A psy­chother­a­pist trained in both psy­chol­o­gy and Zen might:
  • Begin with a short med­i­ta­tion to cen­ter the client.
  • Use psy­cho­log­i­cal tech­niques (e.g., explor­ing child­hood pat­terns).
  • Encour­age the client to drop the sto­ry and expe­ri­ence the pure emo­tion or bod­i­ly sen­sa­tion, in line with Zen’s empha­sis on direct expe­ri­ence.
• Goal: Help the client see through con­di­tioned pat­terns and con­nect with the present moment.

4. Accep­tance and Com­mit­ment Ther­a­py (ACT):

• Inte­gra­tion: Uses mind­ful­ness (from Zen) and behav­ioral psy­chol­o­gy.
• Exam­ple: A client with anx­i­ety learns to observe their fear with­out resis­tance and com­mit to action aligned with their val­ues.
• Goal: Live mean­ing­ful­ly, even with dis­com­fort present.

5. Koan Work in Ther­a­py:

• Exam­ple: A ther­a­pist might intro­duce a Zen koan (a para­dox­i­cal ques­tion like “What is your orig­i­nal face before your par­ents were born?”) to help a client detach from intel­lec­tu­al analy­sis and drop into a deep­er sense of self.
• This is rarely used in clin­i­cal psy­chol­o­gy but can be trans­for­ma­tive in spir­i­tu­al­ly-ori­ent­ed ther­a­py.