had a rather comprehensive and systematic approach to self-reflection. He developed a list of thirteen virtues and each day he would evaluate his conduct relative to a particular virtue. Daily self-reflection was a fundamental aspect of Franklin’s life. Formal methods of self-reflection generally involve certain basic characteristics. First, there is the requirement for time which is set aside exclusively for the purpose of self-reflection. Second, use of a space, preferably with some degree of isolation that limits external distraction. And third, the application of questions or structure which helps us examine our lives with an emphasis on our conduct in relation to other people, creatures and objects. Its structure uses our relationships with others as the mirror in which people can see themselves. We reflect on what we have received from others, what we have given, and what troubles we have caused. The family-relationship focus of traditional Naikan may sometimes be less appropriate to those with fragmented or seriously dysfunctional family backgrounds. However, as with Buddhist metta meditation (mettā bhāvanā), there is no reason why Naikan practice need necessarily take family relationships as starting point. The benefit of looking at family relationships is that these are often most emotionally complex and connected with our sense of 'self' . References Bibliography Chikako Ozawa-de Silva (2007). Demystifying Japanese Therapy: An Analysis of Naikan and the Ajase Complex through Buddhist Thought, Ethos 35, (4), 411–446 Mental health in Japan Jōdo Shinshū