user13694: As far as I've studied the suttas (not very much, to be honest), it seems that whenever dukkha is analysed and reflected upon, it is mostly done in terms of the phenomena as they arise in the present.
In contrast, modern psychology and therapy seems to put a lot of effort and value in trying to understand/recognize the specific historical causes that led to the establishment of any unwholesome trait/behaviour/thought pattern in the first place.
For instance, while buddhist practice seems to focus on the arising of craving or aversion, and the understanding of how ignorance makes us to crave/control the external world, modern therapy methods emphazise the importance of knowing the reasons in our past that may indicate when such craving/aversion started to be a part of our habitual way of thinking.
Do the specific past historical causes play any role in the buddhist analysis of dukkha?
Thanks in advance!
Kind regards!

user-1: Certain buddhist schools adhere to the idea of Alaya-vijnana, which roughly corresponds to the western notion of an unconsciousness. 
The idea is that karma is originated by "seeds" (bhijas) stored in our unconscious memory, and are made up of previous experiences. These seeds can therefore be seen as the cause for our karma. 
This connects to the four right efforts, in order to examine the seeds and deal with them to accomplish non-arising, abandonment, arising or maintenance according to dharma.
A question to reflect on: Is understanding our past necessary for liberation?

user471: There are some suttas which have analysis on past kamma and how it leads to suffering, for e.g. MN 136 below.

"Now there is the person who has killed living beings here... has had
  wrong view. And on the dissolution of the body, after death, he
  reappears in a happy destination, in the heavenly world. But
  (perhaps) the good kamma producing his happiness was done by him
  earlier, or the good kamma producing his happiness was done by him
  later, or right view was undertaken and completed by him at the time
  of his death. And that was why, on the dissolution of the body, after
  death, he reappeared in a happy destination, in the heavenly world.
  But since he has killed living beings here... has had wrong view, he
  will feel the result of that here and now, or in his next rebirth, or
  in some subsequent existence.

Above, we only find a general analysis. It does not relate to a specific person, like YOU. This is because in AN 4.77, the Buddha taught the following:

"The [precise working out of the] results of kamma... is an
  unconjecturable that is not to be conjectured about, that would bring
  madness & vexation to anyone who conjectured about it.

For a specific person like YOU, the Buddha does not recommend analyzing the past or dwelling in remorse. Instead, he teaches to develop oneself, as taught in AN 3.99:

"Now, a trifling evil deed done by what sort of individual is
  experienced in the here & now, and for the most part barely appears
  for a moment? There is the case where a certain individual is
  developed in [contemplating] the body, developed in virtue, developed
  in mind, developed in discernment: unrestricted, large-hearted,
  dwelling with the immeasurable. A trifling evil deed done by this sort
  of individual is experienced in the here & now, and for the most part
  barely appears for a moment.

Instead of analyzing past historical events, the Buddha recommends understanding how the five aggregates and dependent origination works, through insight.

user8157: The past is "old kamma". The present can create "new kamma". Buddhism focuses on stopping "new kamma". However, the "old kamma" obviously can trigger off "new kamma". 
In Dependent Origination, ignorance & sankhara links can (but not always) include the re-emergence of "old kamma". 
The nama-rupa link includes feeling, perception, volition, contact & attention. At nama-rupa, attention & volition can be used to counteract current contact, feeling & perception of "old kamma" sankharas. 
The suttas say "old kamma" is something to be "felt" rather than identified with as "self". 

At Savatthī. Bhikkhus, this collection (of aggregates; kaya) is not
  yours, nor does it belong to others. It is old kamma, to be seen as previously
  generated and fashioned by volition, as something to be felt.
SN 12.37


13694: <p>As far as I've studied the suttas (not very much, to be honest), it seems that whenever dukkha is analysed and reflected upon, it is mostly done in terms of the phenomena as they arise in the present.</p>

<p>In contrast, modern psychology and therapy seems to put a lot of effort and value in trying to understand/recognize the specific historical causes that led to the establishment of any unwholesome trait/behaviour/thought pattern in the first place.</p>

<p>For instance, while buddhist practice seems to focus on the arising of craving or aversion, and the understanding of how ignorance makes us to crave/control the external world, modern therapy methods emphazise the importance of knowing the reasons in our past that may indicate when such craving/aversion started to be a part of our habitual way of thinking.</p>

<p>Do the specific past historical causes play any role in the buddhist analysis of dukkha?</p>

<p>Thanks in advance!</p>

<p>Kind regards!</p>
 -1: <p>Certain buddhist schools adhere to the idea of Alaya-vijnana, which roughly corresponds to the western notion of an unconsciousness. </p>

<p>The idea is that karma is originated by "seeds" (bhijas) stored in our unconscious memory, and are made up of previous experiences. These seeds can therefore be seen as the cause for our karma. </p>

<p>This connects to the four right efforts, in order to examine the seeds and deal with them to accomplish non-arising, abandonment, arising or maintenance according to dharma.</p>

<p>A question to reflect on: Is understanding our past necessary for liberation?</p>
 471: <p>There are some suttas which have analysis on past kamma and how it leads to suffering, for e.g. <a href="https://www.accesstoinsight.org/tipitaka/mn/mn.136.nymo.html" rel="nofollow noreferrer">MN 136</a> below.</p>

<blockquote>
  <p>"Now there is the person who has killed living beings here... has had
  wrong view. And on the dissolution of the body, after death, he
  reappears in a happy destination, in the heavenly world. But
  (perhaps) the good kamma producing his happiness was done by him
  earlier, or the good kamma producing his happiness was done by him
  later, or right view was undertaken and completed by him at the time
  of his death. And that was why, on the dissolution of the body, after
  death, he reappeared in a happy destination, in the heavenly world.
  But since he has killed living beings here... has had wrong view, he
  will feel the result of that here and now, or in his next rebirth, or
  in some subsequent existence.</p>
</blockquote>

<p>Above, we only find a general analysis. It does not relate to a specific person, like YOU. This is because in <a href="https://www.accesstoinsight.org/tipitaka/an/an04/an04.077.than.html" rel="nofollow noreferrer">AN 4.77</a>, the Buddha taught the following:</p>

<blockquote>
  <p>"The [precise working out of the] results of kamma... is an
  unconjecturable that is not to be conjectured about, that would bring
  madness &amp; vexation to anyone who conjectured about it.</p>
</blockquote>

<p>For a specific person like YOU, the Buddha does not recommend analyzing the past or dwelling in remorse. Instead, he teaches to develop oneself, as taught in <a href="https://www.accesstoinsight.org/tipitaka/an/an03/an03.099.than.html" rel="nofollow noreferrer">AN 3.99</a>:</p>

<blockquote>
  <p>"Now, a trifling evil deed done by what sort of individual is
  experienced in the here &amp; now, and for the most part barely appears
  for a moment? There is the case where a certain individual is
  developed in [contemplating] the body, developed in virtue, developed
  in mind, <a href="https://buddhism.stackexchange.com/q/26224/471">developed in discernment</a>: unrestricted, large-hearted,
  dwelling with the immeasurable. A trifling evil deed done by this sort
  of individual is experienced in the here &amp; now, and for the most part
  barely appears for a moment.</p>
</blockquote>

<p>Instead of analyzing past historical events, the Buddha recommends understanding how the five aggregates and dependent origination works, through insight.</p>
 8157: <p>The past is "old kamma". The present can create "new kamma". Buddhism focuses on stopping "new kamma". However, the "old kamma" obviously can trigger off "new kamma". </p>

<p>In Dependent Origination, ignorance &amp; sankhara links can (but not always) include the re-emergence of "old kamma". </p>

<p>The nama-rupa link includes feeling, perception, volition, contact &amp; attention. At nama-rupa, attention &amp; volition can be used to counteract current contact, feeling &amp; perception of "old kamma" sankharas. </p>

<p>The suttas say "old kamma" is something to be "felt" rather than identified with as "self". </p>

<blockquote>
  <p>At Savatthī. Bhikkhus, this collection (of aggregates; kaya) is not
  yours, nor does it belong to others. It is old kamma, to be seen as previously
  generated and fashioned by volition, as something to be felt.</p>
  
  <p>SN 12.37</p>
</blockquote>
