A Satitherapy Session

A SATITHERAPY SESSION
DEPICTED IN BRIEF
This text is not meant for Western psychologists and

psychotherapists!
The text is being used as a handout in seminars for Buddhist

monks and upasakas who undergo a basic training to assist the
satitherapists. It is not expected that these monks have any
knowledge of Western psychology, however they know well all the
Pali terms used in the text and thus need no explanation of them.
For more information see: www.volny.cz/satiterapie
Definition. Satitherapy is a system of integrative psychotherapy which uses

mindfulness (sati) as the key principle within a person–centered approach as
developed by Carl R. Rogers. It integrates the techniques of psychodrama
developed by Jacob L. Moreno for therapeutic acting–out with the procedures
of Buddhist insight meditation (satipatthāna–vipassanā) for therapeutic
acting–in. In the training of satitherapists, the conceptual frame of Western
mainstream psychology is used (cf. the article on Mindfulness in Corsini,
R.J. (Ed.): Encyclopedia of Psychology, New York, Wiley 1994), yet the
theoretical basis for satitherapy is provided by the system of psychology and
ethics elaborated within the ancient Asian teachings of Abhidhamma (Frýba,
M.: The Art of Happiness – The Teachings of Buddhist Psychology, Boston,
Shambhala Publications 1989).
Format and Process. The working place (kammatthāna) of satitherapy is

governed by the Abhidhamma principles (summed up in the
patibhānapatisambhide ñānam, literally: “knowledge when to apply what
type of distinctions”) which are scientifically verified. The process
(patipadā) of each satitherapy session is borne by the three pivotal requisites:
1) The protected space (sīma) which is free from the consequences of

eventual failures while exploring psychotope and trying out even
seemingly risky new ways of coping.
2) The supportive relationship (kalyāna–mittatā) with the therapist

which gives guidance and security.
3) The satitherapeutic repertory of skills (upāya–kosalla,

indriyaparopariyatte–ñānam, etc.).
All requisites of satitherapy are applied in accordance with the actually
arising needs to create (vatta) or remove (pativatta) the specific conditions
(paccaya) for cure.
In each satitherapy session – whether performed as group or individual

treatment – the following seven steps of creating and removing (vatta–
pativatta) are always distinguished:
1) Establishing the protected space (sīma): this includes rituals, such as

the Buddhist taking of Triple Refuge, or Christian prayer, etc.)
2) General exploration of psychotope (tiloka–vavatthāna), i.e. of the

patients’ present state of mind, family situation, frame of living…
3) Rejoicing about the patient’s assets (āya–kosalla), life skills, good

habits, meritorious deeds (puñña) – this strengthens the patient’s mind
basis for the subsequent coping with problems.
4) Compassionate understanding through an extensive listening

(mahā–karunā–ñānam) to the patient’s problems (apāya–kosalla).
5) Assisting patients in finding their own ways and means (upāya–

kosalla) for the problem’s solution.
6) Reviewing (paccavekkhanā) the whole session without praising or

blaming.
7) Methodical ending of the session, sharing the merit (puñña) of the

work done, further life-style decision (sankappa), ethical precepts
(pañca–sīla), leaving the working place through a ritual transition to the
realm of everyday life.
IMPORTANT – to prevent frequently made misinterpretations:
Satitherapy is a healing treatment. It is a methodical cure of psychological,

social, and spiritual problems. The goals of its procedure are defined by the
patients (not by the therapists!). The therapist is just a specialist chartered to
accompany the patient in the healing process.
Satitherapy is not a religious performance. Satitherapy may use the

patient’s religious sentiments without any coercive persuasion or missionary
influencing. The religious issues are subject to the patient’s own decision.
Satitherapy is a method, which is as easy to learn as e.g. piloting an aircraft

or dental surgery. Any intelligent person, who has already studied the
Abhidhamma and Western clinical psychology, can be trained as a
satitherapist in a course of eight semesters. Satitherapists working with
Buddhist clients and patients can be usefully assisted by Buddhist monks and
laymen trained in the practice (and not simply the ritual chanting!) of the
fourteen skills of Buddha–ñāna.
For further information contact: Venerable Bhikkhu Āyu Kusalānanda
Āyukusala Central European Sangha – ACES

e–mail: ayukusala@web.de or ayukusala@hotmail.com
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Copyright © 2002 ACES, all rights reserved.

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A SATITHERAPY SESSION

This text is not meant for Western psychologists and

The text is being used as a handout in seminars for Buddhist

Definition. Satitherapy is a system of integrative psychotherapy which uses

Format and Process. The working place (kammatthāna) of satitherapy is

1) The protected space (sīma) which is free from the consequences of

2) The supportive relationship (kalyāna–mittatā) with the therapist

3) The satitherapeutic repertory of skills (upāya–kosalla,

In each satitherapy session – whether performed as group or individual

1) Establishing the protected space (sīma): this includes rituals, such as

2) General exploration of psychotope (tiloka–vavatthāna), i.e. of the

3) Rejoicing about the patient’s assets (āya–kosalla), life skills, good

4) Compassionate understanding through an extensive listening

5) Assisting patients in finding their own ways and means (upāya–

6) Reviewing (paccavekkhanā) the whole session without praising or

7) Methodical ending of the session, sharing the merit (puñña) of the

IMPORTANT – to prevent frequently made misinterpretations:

Satitherapy is a healing treatment. It is a methodical cure of psychological,

Satitherapy is not a religious performance. Satitherapy may use the

Satitherapy is a method, which is as easy to learn as e.g. piloting an aircraft

For further information contact: Venerable Bhikkhu Āyu Kusalānanda

Āyukusala Central European Sangha – ACES

Copyright © 2002 ACES, all rights reserved.

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