Introduction
Buddhism psychology refers to bad habits as the intentions of acting in a harmful manner. The concept of the bad habit is nonexistent if the intention to do harm to self or others is not manifested. In order to prevent bad habits, an individual must trigger a mental action that inhibits manifestation of ill intentions.
In normal circumstances, a well-intended action leads to benevolent deeds. However, ill-will is a major motivator for vicious deeds. The control over the mind is considered integral in Buddhism psychology.
From this perspective, environmental protection depends on human actions. Modern Buddhism psychology is integral in shaping human perspective about environmental protection.
From a Buddhist perspective, having positive thoughts about environmental protection is a good intention. If an individual’s intention towards others and the community are positive in nature, then the probability of engaging in destructive activities is minimal.
For example, concern for others in the community is vital in avoiding negative deeds such as the excessive emission of carbon. Apparently, carbon emission and related pollution activities are referred as biodegradation activities.
Moreover, positive mentality towards saving the world from global warming and other detrimental environmental activities is necessary. Buddhism psychology establishes some of the fundamental concepts that can help in controlling spiteful intentions towards the environment.
In this regard, Buddhism psychology plays a pivotal role in changing negative habits or negative thinking about environmental protection to positive actions.
Conceptualizing Buddhism Psychology on One’s Actions
In Buddhism psychology, the intention is considered an important mental event or process. Apparently, the intention directs the mind about execution of an action. Therefore, the intention enables the mind to determine whether human beings should engage in virtuous, neutral or non-virtuous behaviour.
The consequences of ill-will or bad intention are referred as Karma. The cause-effect relationship of an action and subsequent reactions is that the end-results depend on the original intent and human will.
Karma has two classifications that are referred as the intended action and action of intention. Intended action entails verbal or physical expressions. On the other hand, action of intention is the impulse or thought to act in physical or verbal manner.
From a psychological perspective, an individual is susceptible of executing the action of intention before the intended action.
In Buddhism psychology, the action of intention is not immediately established from an individual desires to act. For some time, the individual contemplates with the desire to act until the same matures to an intended action. In addition, this contemplation is referred as Karmic seeds.
From this perspective, the concept of karmic seed is referred as developing the action of intention into a real action. The karmic seed concept determines whether the mind manipulates a verbal or physical action into a positive or negative action.
Controlling Negative Habits Using Karma
Since negative habits are as a result of Karmic seed, it is ideal to destroy the same though Buddhism. The four powers of purification are major elements in Buddhism psychology. Apparently, the four powers of purification are integral in controlling the manifestations of the Karmic seeds.
First, the power of object is critical in changing an individual’s negative habit. For example, an individual’s experience in environmental pollution or degradation is enough to change negative habits. However, this power of purification is effective if the object in question is the environment, people or community.
Secondly, the power of regret should be observed when controlling negative habits. In this context, an individual is required to contemplate on past actions and misdeeds and regret on the same if harm was realized. In this regard, harm resulting from environmental degradation should be highly regretted.
Thirdly, an individual is required to exercise the power of the promise when changing from negative to positive habits. The third power entails promising of never repeating the same misdeeds. The third power is integral in avoiding activities that degrade the environment.
In Buddhism psychology, the third power requires the utmost honesty in order to change negative habits effectively. Finally, the power of practice is important in establishing activities that protect the environment from further degradation. The forth power entails positive thinking and acts as motivation to an individual.
From a Buddhist perspective, activities such as offerings and reciting mantras are critical in maintaining the power of practice. Making environmental protection a cultural practice is integral in developing positive habits that conserve nature.
From the four laws of Karma, bad habits do not go unpunished. In this regard, individuals destroying the environment should realize that nature is unforgiving.
Conclusion
Buddhism psychology analyzes the intention of the mind and how the same can be changed into positive habits. Buddhism psychology is developed from the preset of reversing the real action once the intention to action is changed. Apparently, negative habits that include environmental destruction are manifested in the mind.
Moreover, the mind is easily manipulated by an intention. Therefore, Buddhism psychology is critical in understanding the mind and changing subsequent actions into positive habits that protect the environment.