1

NEGATIVE THOUGHT PATTERNS FOR YOUTH:THE CONCEPTS AND THE

CAUSES OF UNSKILLFUL THOUGHTS THROUGH THE PĀLI TIPITAKA AND
PSYCHOLOGICAL PERSPECTIVES

Ven Mandala
ID: 6701206007 MA 1st year
International Buddhist Studies College
Mahachulalongkornrajavidyalaya University

Abstract
This article examines unskillful thought patterns among youth through Buddhist and
psychological perspectives. Modern psychology reveals that repetitive negative thoughts, or
cognitive distortions, can impact mental health, contributing to issues like anxiety, depression,
and reduced academic performance. Psychological research attributes these thought patterns to
cognitive distortions shaped by environmental factors and personal experiences. Buddhism,
specifically the Theravāda Pāli Canon, approaches unskillful thoughts through the
Akusalamūla Sutta, which outlines desire, hatred, and delusion as root causes of harmful
thinking. Techniques such as wise reflection (Yonisomanasikāra) and the Noble Eightfold Path
are recommended for overcoming these thoughts.The article explores parallels between the
Buddhist concept of Akusala Vittaka (unwholesome thoughts) and cognitive distortions, with
both emphasizing mindfulness and self-awareness. However, Buddhism’s focus extends to
spiritual liberation, aiming to eliminate defilements, whereas psychology centers on mental
well-being and resilience. Key interventions include thought replacement and mindfulness,
advocated in both traditions but through different methods. This comparative analysis aims to
propose interdisciplinary strategies to address unskillful thought patterns, supporting emotional
resilience and well-being in youth. By integrating these perspectives, the article offers a
comprehensive approach for reducing negative thought patterns, fostering mental health, and
encouraging spiritual and emotional growth.

Key words:Unskillful Thoughts, Mindfulness, Akusala Vitta, Cognitive

Distortions, Emotional Resilience
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Introduction
As humans, we generate approximately 60,000 thoughts every single day. For
most of us,we tend to get stuck in negative thinking. For some reason our brains are
late to the negative side. According to the National Science Foundation, 80% of our
thoughts are negative and 95% of us are repetitive. 1 Negative thought patterns or
unskillful thoughts are a growing concern among today's youth and significantly affect
their mental health and well-being. These patterns, which often manifest as self-doubt,
pessimism, and anxiety, are associated with depression, anxiety, and fear. It can lead to
serious psychological problems such as social isolation and reduced academic
performance. In modern psychological studies,these patterns are often attributed to
cognitive distortions and faulty thinking shaped by environmental and developmental
factors.
In the Theravāda Pali Tipitaka, unskillful houghts are understood through the
lens of akusalamūla, as outlined in the Akusalamūlasutta. 2The akusalamūla identifies
three root causes of unwholesome thoughts and behaviors: Lobha (Desire), Dosa
(Hatred), and Moha (Delusion). For instance, thoughts caused by lobha may include
cravings for material possessions or unhealthy relationships, which can lead to
dissatisfaction and greed. Dosa manifests as unskillful feelings toward others, often
resulting in anger. Moha (ignorance) lead to distorted perceptions and confusion about
oneself (atta) and the world (loka).These unskillful thoughts and their psychological
influences obstruct spiritual growth and contribute to suffering (dukkha). The relentless
cycle of unskillful thought can create a sense of being trapped, hindering motivation
and reinforcing feelings of isolation.
This paper seeks to explore the concept and the root causes of unskillful
thoughts for youth in the Pali Tipitaka and from a psychological perspective. By

1
ooder, Sandy. TThe mmpact of 5,,000 eegative Thoughts.” Peak Dynamics, March 10,
2023. https://insights.peak-dynamics.net/post/102ia5i/the-impact-of-5,-000-negative-thoughts.
2
Bhikkhu Bodhi, trans., The Middle oength Discourses of the Buddha: A eew Translation
of the Majjhima eikāya (Wisdom Publications, 2012), 291; A.m.201-202.
 3

comparing these two approaches, the article aims to highlight potential interdisciplinary
strategies for addressing unskillful thoughts in youth, ultimately promoting emotional
resilience and well-being.

The concepts of Vittaka and Akusala Vittaka in Buddhist Canon

The Pali word vitakka, as defined in the Pali English Dictionary of the Pali Text
Society, refers to reflection, thought, and initial application, encompassing both the act
of thinking and the thoughts themselves, which can be wholesome or unwholesome. In
the context of concentration meditation, particularly in the first Jhana, vitakka is
considered a wholesome thought, whereas in daily life, it may vary in quality. In the
Abhidhamma, vitakka is classified as a mental factor (Cetasika) that is interdependent
with consciousness (citta); it shares characteristics with other mental factors, such as
arising and perishing together with consciousness and taking the same objects. Vitakka
is one of six occasional mental factors, including sustained application (vicara),
decision (adhimokkha), effort (viriya), joy (piti), and will (chanda), which arise only
with certain types of consciousness. Its primary function is to direct attention toward
an object, akin to a favorite advisor guiding a villager to the king's presence. 3
In the Dvedhavitakka Sutta of the Majjhima Nikaya, the Buddha retold his
experiences as the Bodhisattva, identifying and categorizing thoughts (vitakka) into
wholesome (Kusala) and unwholesome (Akusala) groups during meditation. The
unwholesome thoughts included sensual desire, ill-will, and cruelty, which the Buddha
recognized as harmful to oneself and others, obstructive to wisdom, and unhelpful in
attaining Nibbana, leading to their eventual disappearance.4
In the Pali English Dictionary, sankappa is defined as thought, intention, and
purpose, also described in Buddhist literature as resolve and aspiration. While some
scholars suggest that vitakka and sankappa may represent different factors, they are
often used interchangeably in Buddhist texts. For instance, the Noble Eightfold Path
refers to wholesome thoughts as sankappa, while other discourses, like the
Dvedhavitakka Sutta and Akusala Vitakka Sutta, refer to them as unskillful

3
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma (Kandy, Sri oanka: Buddhist
Publication Society, 1993).
4
Bhikkhu eanamoli and Bhikkhu Bodhi, trans., Dvedhavitakka Sutta, in The Middle Length
Discourses of the Buddha (Boston: Wisdom Publications, 199,).
 4

thoughts (Akusala vitakka). In the Noble Eightfold Path, right thought or right intention
(samma sankappa) is the second factor following right view (samma ditthi),
underscoring the importance of cultivating wholesome thoughts for liberation.
Conversely, unwholesome thoughts (micca sankappa) include the wrong thoughts of
greed (kāma sankappa), ill-will (vyapada sankappa), and cruelty (vihimsa sankappa).
In the context of the twelve links of Dependent Origination (DO) (paticca
samuppada), the Buddha identifies the factor of formation (sankhara) as the second link,
which is conditioned by ignorance (avijja) and leads to consciousness (vinnana). There
are three types of formations: bodily formation (kaya sankharo), verbal formation (vaci
sankharo), and mental formation (citta sankharo).In the Cula Vedalla Sutta5 of the
Majjhima Nikaya, verbal formation is explained as consisting of directed thought
(vitakka) and evaluation (vicara). It states that before someone speaks, they must first
think and evaluate their thoughts, as speech cannot happen without this mental process.
This relationship is particularly evident in the practice of meditation, where vitakka and
vicara serve as Jhana factors in developing the first mental absorption (Jhana). In the
second Jhana, when vitakka and vicara are set aside, there is no verbal formation,
resulting in silence.
The Pali word papancha refers to conceptual or mental proliferation, which is
an automatic response of the unenlightened mind to sense experiences. When we
perceive something through our senses, we initially receive just a bare experience.
However, this triggers a series of mental events that elaborate on the original
experience, creating endless concepts and perceptions based on our past memories and
future hopes or fears. This mental chatter can distort our understanding of the initial
experience, leading to various emotions, judgments, and desires, which in turn can
cause negative thoughts, suffering, and conflicts. According to Buddhist teachings,
three inner drives—craving (tanha), conceit (mana), and wrong view (ditthi)—fuel this
conceptual proliferation. The role of thinking (vitakka) is crucial in this process, as
illustrated in the Madhupindika Sutta,6 where a sense experience through any of the
six senses leads to papancha. The eye (cakkhu) perceives a sense object (Rūpa), and

5
Bhikkhu eanamoli and Bhikkhu Bodhi, trans., CulaVedalla Sutta, in The Middle Length
Discourses of the Buddha (Boston: Wisdom Publications, 199,).
6
Bhikkhu eanamoli and Bhikkhu Bodhi, trans., Madhupindika Sutta, in The Middle Length
Discourses of the Buddha (Boston: Wisdom Publications, 199,).
 5

eye consciousness (cakkhuviññāna).They together cause certain sensation (vedanā)

transmitted to the faculty of perception (sañjanati), reasoning (vitakketi), and
diversification or proliferation (papañceti).
When a meditator focuses on a chosen object of meditation, their concentration
deepens, leading to the suppression of five mental hindrances (Nīvarana): sensual
desire, ill-will, sloth and torpor, restlessness and remorse, and skeptical doubt. If these
hindrances weaken, the Jhana factors begin to strengthen. According to the
7
Visuddhimagga, these factors include initial application (vitakka), sustained
application (vicara), rapture (piti), mental bliss (sukha), and one-pointedness
(ekaggata). In the first Jhana, both vitakka and vicara help direct and sustain focus on
the meditation object. However, as concentration deepens and the meditator enters the
second Jhana, vitakka is let go, leaving only vicara, along with rapture, mental bliss,
and one-pointedness. In the Abhidhamma, there are five Jhanas instead of four, where
vitakka is present in the first Jhana but only vicara is retained when moving to the
second Jhana.

The causes of unskillful thoughts in Buddhism

According to Buddhist psychology, unskillful thoughts arise from the interplay
of internal and external conditions. The Abhidhamma provides an in-depth analysis of
the mental factors (cetasikas) that condition the mind. Key causes of Akusala Vittaka
include:
1. Kilesa (Defilements) and Samyojana (Fetters): Defilements such as greed,
hatred, and delusion are the root causes of unskillful thoughts. These mental pollutants
cloud the clarity of the mind, distorting perceptions and leading to suffering. Youth,
often driven by strong emotions and impulses, are particularly open to the influence of
kilesa. One special entity of fetters is they cannot be visible by human beingsnaked
eyes, it was called thus Tinvisible fetters” (Sanu Mahatthanadull,2010:22) connoting
the unwholesome mental factors in which hook all beingsinvisibly and unconsciously. 8

7
Bhadantacariya Buddhaghosa, The Path of Purification (Visuddhimagga), trans.
Bhikkhu eanamoli (Kandy, Sri oanka: Buddhist Publication Society, 19,6).
8
Asst. Prof. Dr. Sanu Mahatthanadull, Tmnvisible Fetters, Round of Rebirth and its Way
Out”, Journal of Buddhist Education and Research, Vol. , eo. 1 (January-June 2019):35.
 6

2. Ayoniso Manasikāra (Unwise Attention): The failure to pay wise attention

or to reflect properly on one's thoughts and experiences is a significant cause of Akusala
Vittaka. When youth engage with their thoughts without mindfulness or critical
reflection, they become more susceptible to impulsive and harmful mental patterns. The
Sabbāsava Sutta emphasizes the importance of wise attention (yoniso manasikāra) in
overcoming the arising of defilements. The real thoughts are very important to remove
all suffering when the one face families problems. Thoughts hat in truth, all families
experience the same event is humans must die.9
3. Pāpanca (Mental Proliferation): Pāpanca refers to the tendency of the mind
to engage in endless conceptual elaboration and obsessive thinking. For young people,
this might manifest as overthinking, worrying about the future, or replaying past
negative experiences. The Buddha point out that the past has gone and future has not
come yet, uncertain things. 10 This mental proliferation fuels unskillful thoughts by
reinforcing negative narratives and creating unnecessary mental noise.
4. Association with Unwholesome Influences: The Sigalovada Sutta in the
Dīgha eikāya outlines how associating with unwholesome companions(pāpamitta)
can lead to the development of unskillful houghts and behaviors. In Megiya Sutta, the
Buddha uttered the importance of external conditions, such as good friendship and
supportive environment, for spiritual progress. In today, this includes the harmful
media, peer pressure, and negative role models that support unskillful thought patterns.
The Impact of unskillful thoughts for Youth
Youth are particularly susceptible to the influence of Akusala Vittaka because
they are in a creative stage of their lives, where mental habits are still being shaped.
The frequent arising of unskillful thoughts can have profound results , including:
1. Mental Distress: Unskillful thoughts contribute to anxiety, depression, and
other forms of mental suffering. When youth are unable to manage these thoughts, they
may feel overwhelmed and lost in cycles of negative thinking.
2. Unwholesome Behavior: Thoughts lead to actions. Akusala Vittaka, when
unchecked, drives young people to engage in unethical behavior such as lying, stealing,

9
Dr. Sanu Mahatthanadull, Toife Coaching: A View from Buddhist Psychotherapy and
Counseling”, Journal of mnternational Buddhist Studies, Vol.11 eo.1 (June 2020): 15.
10
Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; Yadatītaṃ pahīnaṃ taṃ, appattañca
anāgataṃ. (Bhaddekarattasutta {pts.mmm.187} Vibhaṅgavagga Uparipaṇṇāsa of the Majjhimanikaya.
 7

or engaging in harmful speech. These actions not only harm others but also create
negative karma for the individual, perpetuating further suffering.
3. Obstruction to Spiritual Progress: In Buddhism, the cultivation of a
wholesome mind is essential for attaining liberation from suffering. Unskillful thoughts
obstruct this path, making it difficult for youth to develop the concentration and insight
needed for spiritual growth.

Overcoming Unskillful Thoughts: Buddhist Solutions

Buddhism offers several methods for overcoming unskillful thoughts and cultivating
wholesome mental states. The primary tools include:

1. Removal of Unskillful Thoughts by Wise Reflection

According to Buddhism, the unsystematic thinking that has arisen due to the lack of
wise attention (Yonisomanasikāra) has inevitably bought problems to global society in 21st
century. 11
The Sabbāsava Sutta 12
emphasizes the importance of wise reflection
(Yonisomanasikāra) for eliminating unskillful mental states. The Pāli term Yonisomanasikāra
can be translated as Twise attention” or Tappropriate contemplation.” This concept focuses on
the ability to reflect on one’s thoughts in a way that leads to understanding and control over
harmful tendencies.
For youth, developing this habit of wise reflection can be transformative. When faced
with negative thoughts—such as self-doubt, anxiety, or anger—wise reflection encourages
them to consider the origins and consequences of these thoughts. For example, a teenager
feeling overwhelmed by stress might use wise reflection to investigate whether the stress is
caused by unrealistic expectations or external pressure. By analyzing the roots of their
emotional turmoil, they can begin to replace harmful patterns with healthier, more constructive
thought processes.
This method encourages deep introspection and mindfulness, leading individuals to
gain mastery over their mind. Youth, who often struggle with identity, peer pressure, and
emotional turbulence, can benefit from practicing this reflective technique, building resilience
against negative mental states.

Phra Maha eantakorn Piyabhani and Sanu Mahatthanadull, TThe Development of

11

Systematic Thinking Based on a Buddhist Approach in the 21st Century,” Journal of Positive School
Psychology,Vol.6, eo.8, 2022: p ,107
12
Mm6
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2. Getting Rid of Unskillful Thoughts Through Understanding

In the Vitakkasaṇṭhāna Sutta13, the Buddha offers a practical five-step method to get
rid of unskillful thoughts (Akusala Vittaka). The key technique here is understanding—the
ability to recognize the nature of one’s thoughts and take appropriate action to eliminate
harmful ones. The steps include:

1.Replacing the unskillful thought with a wholesome one. (añña nimitta)

2.Reflecting on the danger (ādinava) and consequences of following the

unskillful thought. (ādinava nimitta)

3.Ignoring oneself from the unskillful hought. (asati amanasikāra)

4.Observing the native place of the unwholesome thoughts and understand how
they operate, (vitakkamula bheda)

5.Using forceful mental effort to suppress the unskillful hought if necessary.

(abhiniggahaṇ a nimitta)

For youth, this Sutta is especially useful in managing impulsive or recurring

unskillful houghts. The strategy of replacing harmful thoughts with positive alternatives
can help a young person battling feelings of anger. For instance, when experiencing
jealousy (issā), they can reflect on qualities they appreciate in others, cultivating empathy
(muditā) and reducing negativity. Understanding the detrimental impact of unwholesome
thoughts empowers youth to take control of their mind instead of being controlled by
fleeting emotions.

3. Removal of Unskillful Thoughts by Repeated Reflection

In the Ambalaṭṭhikārāhulovāda Sutta14, the Buddha instructs Rāhula, his son, on how
to purify his mind through repeated reflection. This Sutta emphasizes constant mindfulness and

The Middle oength Discourses of the Buddha, 3rd ed., trans. Bhikkhu Bodhi (Boston:
13

Wisdom Publications, 200,),2,6-260.

The Middle oength Discourses of the Buddha, 3rd ed., trans. Bhikkhu Bodhi (Boston:
14

Wisdom Publications, 200,), 636-651.

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self-examination. The Buddha suggests that, just as a mirror reflects one’s appearance,
reflection on thoughts and actions can illuminate the nature of one’s mental states.
Youth can apply this technique by developing a habit of regular self-review, evaluating
their actions and mental states. By consistently reflecting on their behavior, they can become
more aware of recurring negative thought patterns and make necessary adjustments. For
example, a teenager who often lashes out in frustration can learn to observe this pattern and,
through reflection, gradually change how they respond to triggers.
Repeated reflection nurtures self-awareness, helping youth recognize and challenge
their habitual unskillful thoughts. This leads to the gradual purification of the mind, enhancing
their emotional intelligence and ability to handle difficult situations.

4. Removal of Unskillful Thoughts by Changing One’s Attitude

The Mahārāhulovāda Sutta 15 and Ānāpānasati Sutta 16 teach the importance of
changing one’s attitude towards thoughts through mindfulness of breathing (Ānāpānasati) and
the cultivation of non-attachment. The Mahārāhulovāda Sutta advises Rāhula to regard
thoughts and emotions with an attitude of non-clinging, realizing that these mental states are
impermanent and should not be identified with.
For youth, this approach can be highly effective in dealing with intense emotions, such
as anxiety or anger. By practicing mindfulness of breathing and learning to observe their
emotions without becoming attached to them, they can reduce the intensity of negative
thoughts. This practice allows them to take a step back and witness their emotional responses
as temporary phenomena, which helps in defusing the emotional charge behind unskillful
thoughts.
Moreover, this technique encourages a broader perspective on life, reducing the
tendency to be overly fixated on specific problems or negative situations. By fostering an
attitude of non-attachment, youth can free themselves from the mental traps of self-criticism or
hopelessness, creating space for more balanced and positive thinking.

The Middle oength Discourses of the Buddha, 3rd ed., trans. Bhikkhu Bodhi (Boston:
15

Wisdom Publications, 200,), 563-571.

Bhikkhu Sujato, TĀnāpānassatisutta,” in The Middle Length Discourses of the Buddha,
16

trans. Bhikkhu Sujato (Wisdom Publications, 2008), 118.

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5. Removal of Unskillful Thoughts by Awareness

The Indriyabhāvanā Sutta17 and Mahāsatipaṭṭhāna Sutta18 stress the importance of
cultivating awareness through mindfulness. The Mahāsatipaṭṭhāna Sutta specifically outlines
the practice of the four foundations of mindfulness: mindfulness of the body, feelings, mind,
and mental phenomena. This comprehensive practice teaches individuals to observe their
experiences with non-judgmental awareness. Additionally, in the Dantabhumi Sutta, the
Buddha emphasizes the importance of focusing on the four foundations of mindfulness without
engaging in discursive thoughts about the body, feelings, mind, or mind objects. He instructs
practitioners to contemplate these aspects directly while refraining from elaborative thinking,
highlighting the necessity of maintaining mental clarity and unification during meditation.For
young people, cultivating mindfulness can significantly reduce unskillful thoughts. When they
are mindful of their body, emotions, and mental states, they become more aware of how
negative thoughts arise and affect them. Awareness brings the clarity needed to break free from
automatic reactions and habitual thought patterns. For instance, a teenager prone to ruminating
on past mistakes can use mindfulness to observe these thoughts as they arise without being
overwhelmed by them. By observing their thoughts with awareness, they can create a sense of
detachment, realizing that these thoughts do not define them and that they have the power to
let them go.

6. Removal of Unskillful Thoughts by the Noble Eightfold Path

The Tikicchaka Sutta19and Vamana Sutta20 highlight the Noble Eightfold Path as a
holistic approach to the removal of unskillful thoughts.This is that Aryan Eight fold Path, to
wit, right view, right aspiration, right speech, right doing, right livelihood, right mindedness,

The Middle oength Discourses of the Buddha, 3rd ed., trans. Bhikkhu Bodhi (Boston:
17

Wisdom Publications, 200,), 1501-1096.

18
satipaṭṭhāna Sutta, Dīgha eikāya 22, in M.m. ,,-63; Bhikkhu Ñānamoli and Bhikkhu
Bodhi, The Middle oength Discourses of the Buddha: A Translation of the Majjhima eikāya (Oxford:
Pali Text Society, 2001), 15,–1,,.
19
A V 218.
20
A V 219.
 11

right rapture.21 This path addresses all aspects of life, including one’s thoughts, behaviors, and
mental attitudes.
For youth, following the Noble Eightfold Path provides a well-rounded framework for
mental and emotional well-being. Right understanding and right intention guide them toward
developing positive, constructive thoughts. Right effort helps them persist in replacing negative
thoughts with wholesome ones, while right mindfulness and concentration offer the tools to
observe and control the mind.
By adopting these principles, young individuals can create a mental environment where
unskillful thoughts are less likely to arise. This comprehensive path leads to a balanced and
ethical life, providing a strong foundation for mental and emotional resilience.

Definition and types of negative thoughts in Psychology

There are various definitions of negative or unskillful thoughts in psychology ; the
following is one of definition. Negative thoughts are cognitions about the self, others, or the
world in general that are characterised by negative perceptions, expectations, and attributions
and are associated with unpleasant emotions and adverse behavioural, physiological, and health
outcomes.22 All the negative thoughts that we often think cannot have a powerful effect on us
because we may not believe in them. These thoughts can be fleeting, meaning they enter our
mind for a moment and then pass. However, for other types of negative thoughts, our mind can
fall into repetitive and negative thinking patterns based on our personality. Cognitive
behavioral therapists refer to these as Automatic Negative Thoughts (ANTs) which are
spontaneous and negative thoughts that focus on oneself. Dr. David Burns, a prominent
cognitive behavioral therapist, has outlined several common negative or unskillful thoughts
atterns, which are detailed below (Burns, 1999).

1) All-or-Nothing Thinking: Viewing situations in black-and-white terms,

without recognizing any middle ground.
2) Overgeneralization: Making broad conclusions based on a single incident or
limited evidence.

21
Assoc. Prof. Dr. Sanu Mahatthanadull, Teaching Document: 62, 102 Concepts and
Principles of Buddhism (2020), p. ,9.
22
Hawkley, o.C. (2013). eegative Thoughts. mn: Gellman, M.D., Turner, J.R. (eds)
Encyclopedia of Behavioral Medicine. Springer, eew York, eY. https://doi.org/10.1007/978-1-5519-
100,-9_1,63
 12

3) Mental Filter: Focusing solely on the negative aspects of a situation while

ignoring any positives.
4) Disqualifying the Positive: Rejecting positive experiences by insisting they
don’t count for some reason.
5) Jumping to Conclusions: Making assumptions without sufficient evidence,
which can include mind reading or fortune telling.
6) Catastrophizing: Expecting the worst possible outcome in a situation, often
leading to increased anxiety.
7) Emotional Reasoning: Believing that if you feel a certain way, it must be true
(e.g., Tm feel it, therefore it is”).
8) TShould” Statements: Imposing strict rules on yourself or others, leading to
feelings of guilt or frustration.
9) Labeling: Assigning a negative label to yourself or others based on a single
event or behavior.
10) Personalization: Blaming yourself for events outside your control or taking
excessive responsibility for others’ feelings or action.

The causes of unskillful thoughts in psychological point of view

Unskillful thoughts, or negative thinking, are common, but certain factors can
make them worse for young people;

Temperament: mt’s possible that you were born with a personality type referred
to as a ‘difficult temperament.’ 23 This means that some youth are naturally more
sensitive, making them prone to stronger negative emotions.

Learning from others: According to social learning theory24, youth often learn
negative thinking from parents or others who think in unskillful ways.

Thomas A, Chess S, Birch HG. The origin of personality. Sci Am. 1970;223(2):102-109.
23

doi:10.1038/scientificamerican0870-102
Kendra Cherry, MSEd, THow Social Learning Theory Works,” Verywell Mind, updated
24

July 1,, 2025, reviewed by David Susman, PhD, https://www.verywellmind.com/how-social-learning-

theory-works-279,683.
 13

Mental health disorders: 25 Anxiety, depression, or other mental health

conditions can cause more frequent unskillful thoughts in youth.

Cognitive distortions: Unrealistic thinking patterns, such as focusing more on

negative experiences than positive ones, lead to unskillful thoughts.

Life challenges and problems: 26 Major life events, like losing a job, going
through a breakup, or losing someone you care about, can lead to unskillful thoughts
for youth. These experiences can make you doubt your self-worth and abilities, causing
you to see life more negatively.

The impact of unskillful thoughts on Youth

Negative or unskillful thoughts can be debilitating for youthand can also affect those
around them. The following are some key impacts of unskillful thoughts :

1) Physical and Mental Health: Negative or unskillful thoughts can

significantly harm both physical and mental well-being.
2) Relationships: These thoughts can adversely affect relationships with
family, friends, and peers.
3) Loss of Motivation:The unskillful thoughts reduce one’s spirit and
resolve to pursue personal growth and positive change.
4) Mental Health Risks: Excessive negative thoughts may lead to severe
anxiety, clinical depression, rebellion, and, in extreme cases, self-harm or harming
others. According to WHO statistics, over 300 million people worldwide suffer from
depression (WHO, 2018), and approximately 800,000 people die by suicide each
year—about one death every 40 seconds (WHO, 2019).
5) Chronic Health Issues: Therse thoughts can increase the risk of
psychosomatic illnesses, contributing to chronic diseases such as cardiovascular
disease, diabetes, obesity, asthma, epilepsy, and cancer.

25
Soberman’s Contributor, TMay: Mental Health Awareness—Depression & Substance
Use Disorders,” Soberman’s, April 29, 2021, https://www.sobermans.com/may-mental-health-
awareness-depression-substance-use-disorders.
26
Soberman’s Estate, TUnmasking the Source of Negative Thinking: A Pathway to
Recovery,” Soberman’s, June 12, 2023, https://www.sobermans.com/unmasking-source-negative-
thinking.
 14

6) Daily Functioning: While negative thoughts can cause minor

disruptions in daily life, they can escalate into significant personal, social, and
occupational impairments, potentially leading to premature death.

How to get rid of unskillful thoughts for youth in Psychology

Unskillful thoughts can lead to challenges like social anxiety, depression, stress, and
low self-esteem among youth. Rachel Goldman, PhD, a psychologist and clinical assistant
professor at NYU School of Medicine, highlights that TOur thoughts, emotions, and behaviors
are interconnected, so the way we think affects how we feel and act. While everyone
experiences unhelpful thoughts occasionally, it’s important to know how to manage them so
they don’t take over your day.”27 Changing these unskillful thoughts starts with understanding
how you currently think and recognizing the issues they create, followed by using strategies to
transform them or lessen their influence. Here are some helpful methods for youth to change
unskillful thoughts :

1. Develop self-awareness through mindfulness

2. Identify and recognize negative thought patterns

3. Replace unskillful thoughts with more realistic, positive ones

4. Practice acceptance rather than avoiding or ignoring negative thoughts

5. Learn how to respond to feedback and criticism constructively

6. Keep a journal to track and reflect on your thoughts

Similarities

1. Unskillful hought Identification: Both perspectives recognize

negative thoughts as harmful to mental well-being. mn both, unskillful thoughts lead to
mental distress, anxiety, and can result in unhealthy behavior and psychological issues.

27
Cuncic, Arlin. THow to Stop eegative Thoughts: Getting off the Stinkin’ Thinking’
Highway.” oast modified June 18, 2025. Medically reviewed by Amy Morin, oCSW. Fact checked by
Karen Cilli.
 15

2. Causes of unskillful : Both approaches acknowledge that

unskillful thoughts are shaped by internal and external influences. For example, in
Buddhism, defilements like greed (oobha), hatred (Dosa), and delusion (Moha) distort
perceptions . Similarly, modern psychology points to temperament, cognitive
distortions, and life challenges as triggers for unskillful hinking .

3. Role of Thought Replacement: Both traditions emphasize

replacing harmful thoughts with positive ones. Buddhism suggests replacing unskillful
thoughts (Akusala Vittaka)with wholesome ones (Kusala Vittaka) through reflection ,
while modern psychology advocates recognizing unskillful thought patterns and
replacing them with more realistic and positive alternatives .

5. Mindfulness and Awareness: Both approaches stress the

importance of awareness in overcoming unskillful thoughts. Buddhist teachings
promote mindfulness of thoughts and detachment from them through techniques like
meditation . Similarly, modern psychology encourages mindfulness as a way to develop
self-awareness and manage negative thinking .

Differences

1. Underlying Causes: mn Buddhist psychology, the root causes of

unskillful thoughts are seen as akusalamūla (desire, hatred, and delusion), which are
spiritual defilements that lead to suffering and hinder spiritual progress . mn modern
psychology, unskillful thoughts are attributed to cognitive distortions and external
factors like life events and mental health disorders .

2. Ultimate Goal: Buddhist teachings view the cessation of

unskillful houghts as a means to achieve eibbana (liberation from suffering), making
the focus not just on mental well-being but on spiritual enlightenment . mn contrast,
modern psychology focuses primarily on emotional resilience, mental health, and
improving daily functioning without the spiritual element.

3. Techniques and Interventions: Buddhism offers techniques

like the eoble Eightfold Path, mindfulness of breathing, and specific suttas (scriptures)
that guide individuals on how to remove unskillful thoughts through wise reflection and
understanding . Modern psychology, on the other hand, often uses cognitive-behavioral
 16

techniques (CBT) such as identifying cognitive distortions, journaling, and learning to

respond constructively to feedback .

In conclusion, this paper explores the causes and impacts of negative or

unskillful thought patterns among young individuals from both Buddhist and
psychological perspectives. It identifies parallels between the Buddhist concept of
akusala vittaka (unwholesome thoughts) and cognitive distortions in psychology. Both
frameworks emphasize the importance of awareness and replacing negative thoughts
with positive ones. However, while Buddhist teachings focus on spiritual liberation
through the elimination of defilements like desire, hatred, and delusion, modern
psychology emphasizes emotional well-being and mental health.
In addressing these unskillful thoughts, both approaches stress mindfulness and
self-awareness. However, Buddhism offers specific spiritual techniques such as the
Noble Eightfold Path, while psychology leans on Cognitive Behavioral Therapy (CBT)
and practical interventions like journaling and constructive feedback. For youth,
managing negative thought patterns is essential to foster mental resilience, emotional
stability, and overall well-being.

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