Decolonising Psychology Through Buddhist Wisdom: How Do I Know There's More? (Part 2)

In Part 1, I shared my journey as an Asian, neurodivergent woman integrating psychology and Buddhist practice. In Part 2, I want to talk more about the rise of process-based therapy approach, the importance of understanding ancient wisdom in its fullness, and the deeper questions about decolonizing spirituality in Western psychology.

Process-Based Therapy: Old Wisdom in New Language

Process-based therapy focuses on three core processes of change so that we can support clients to notice our internal and external experiences without judgement, with openness and commit to actions that are consistent to their values. When I started dismantling the academic jargon packaged in these approaches, I realized something: it's the same process taught all along in Buddhism. And likely what other ancestral traditions have taught too.

Openness. Awareness. Engagement.

I appreciate Steve Hayes’ article about how process-based approach to psychology may align better with culturally diverse groups and spiritual traditions. He’s right. This move could make our interventions more inclusive and equitable.

And still, I find myself asking:

Which one came first?

Well, perhaps it’s a good thing that psychology researchers now “verify” the processes and make them more accessible to all. Maybe this is one way I can reconcile the conflicts I hold internally.

When Therapists Use the Techniques Without the Essence

Here's what I've noticed over the years:

Therapists who don’t appreciate the essence of acceptance-based approaches and practice them in their own lives, struggle with them.

Because they treat them as techniques.

As protocols.

As worksheets.

Without experiential practice, we become overwhelmed by our own minds. Without understanding the heart of Buddhist teachings, we drift into cultural appropriation—a watered-down version of "mindfulness" performed only in certain places, at certain times. To feel good. To feel calm for a brief moment.

The profound stillness I've directly experienced in Buddhist practices has allowed me to embody presence—what ACT calls "Self-As-Context"—moment to moment (Well, maybe not all the time as I am still a practitioner on my path).

But my dharma teacher reminds me: there’s something deeper and more profound than what our conceptual mind tries to analyze.

How Therapist Can Practice Embodiment of Bodhisattva Path

In Mahayana practices, awakening begins with ourselves. When we understand the mechanisms of inner arising and ceasing of our own thought processes and the presence of our pristine awareness, we learn to tame our mind and align ourselves to our pristine awareness. When we liberate ourselves, we can help liberate others.

This is the most direct path.

The very act of awakening others as a bodhisattva practitioner? It's remarkably similar to being a therapist.

You may not know this yet, but one of the ten noble names of Buddha is the "Great Therapist" or "Great Doctor." The teachings of Buddha—Dharma—were essentially spoken to treat the ‘sickness of the mind’ so sentient beings could recognise their innate true nature.

These comprehensive belief systems existed 2,600 years ago. And we still haven't fully acknowledged their magnitude.

Maybe not yet.

Partly because of culture and language barriers.

Partly because Western psychology wasn’t built to understand these systems.

But I am indeed grateful that Buddhism has been more popularised in the recent decades in the west, which allows me to bridge my psychological training and my Buddhist practice more fluently.

As I reflect on how my own culture and spiritual beliefs have shaped me as a therapist over these 17 years, I have many mixed feelings.

Perhaps these two-part blog isn’t a 'conclusion’ per se but it aims to create more opportunities to reflect on how we decolonize psychology across all dimensions of human experience.

Questions for Fellow Therapists

If we don't have the cultural and spiritual humility to seek understanding of these teachings, we risk taking only parts of a tradition that fit neatly into our models - and neglecting the parts that could be profoundly liberating and healing.

Traditionally, healing happened in the forest. In community congregation. In conversation with wise ones. Yet in Western psychology, the 1:1 therapy room is seen as the only legitimate place for healing.

Are we negating the possibilities of collective healing and awakening?

Here are the questions I’m sitting with:

Are we perpetuating a system that's no longer works for many of us?

Are we devaluing ancient wisdom simply because we cannot easily operationalise or measure it?

Are we reinforcing an individualistic view of human functioning that pushes people into further isolation?

Are we unintentionally medicalizing the natural complexity of the mind?

Of course, 1:1 therapy remains essential for many clients. But as I build a therapist community and speak more openly about Buddhism, I still hear that internalized Western, colonized voice saying:

“Are you being evidence‑based?” “Is this professional?” “Who do you think you are to talk about this?”

I breathe deeply and make space for these voices. And then I return to my vows as a Bodhisattva practitioner:

Feel the fear.

Feel the doubt.

And do it anyway.

For the benefit of all beings.

With AI transforming our world, and humanity entering what feels like a spiritual crisis, we need more flexibility as a profession — and far more humility toward the traditions that shaped human healing long before psychology existed.

Only then can we become more culturally responsive, inclusive, and whole.