精神 治療는 患者가 자유롭게 自己를 드러낼 수 있도록 治療者 자신을 變化시키는 것이다. 治療者 자신의 변화는 患者의 核心 感情을 把握하는 相談 技術을 익혀 患者와의 共感을 위한 變化를 의미한다. 따라서 치료자 자신의 核心 感情을 把握하는 것이 자신의 변화를 위한 첫 번째 조건으로 自己-治癒는 기본적으로 자신의 意識으로 無意識을 파악하는 것을 뜻한다. 分別하는 마음과 二分法的 思考를 뛰어넘는 思考와 觀點은 모든 治癒와 깨달음의 科程에 있어 가장 必要한 認識이다. 따라서 心理 治療師 자신이 먼저 分別하는 마음과 二分法的 思考를 뛰어넘는 思考와 觀點을 터득하고 익혀야만 보다 나은 心理 治療를 기대할 수 있다. 한편, 타인의 정신 건강을 다루는 心理 治療師들은 자신들의 心理 治療에 否定的인 영향을 끼칠 수도 있는 惡化(impairment)와 損傷(...
精神 治療는 患者가 자유롭게 自己를 드러낼 수 있도록 治療者 자신을 變化시키는 것이다. 治療者 자신의 변화는 患者의 核心 感情을 把握하는 相談 技術을 익혀 患者와의 共感을 위한 變化를 의미한다. 따라서 치료자 자신의 核心 感情을 把握하는 것이 자신의 변화를 위한 첫 번째 조건으로 自己-治癒는 기본적으로 자신의 意識으로 無意識을 파악하는 것을 뜻한다. 分別하는 마음과 二分法的 思考를 뛰어넘는 思考와 觀點은 모든 治癒와 깨달음의 科程에 있어 가장 必要한 認識이다. 따라서 心理 治療師 자신이 먼저 分別하는 마음과 二分法的 思考를 뛰어넘는 思考와 觀點을 터득하고 익혀야만 보다 나은 心理 治療를 기대할 수 있다. 한편, 타인의 정신 건강을 다루는 心理 治療師들은 자신들의 心理 治療에 否定的인 영향을 끼칠 수도 있는 惡化(impairment)와 損傷(burnout)에 쉽게 노출될 수 있으므로 먼저 자기-돌봄(self-care)이 絶對的으로 필요하다(imperative). 이는 무엇보다도 心理 治療師의 身體的인 자기-돌봄을 포함한 정신적인 자기-돌봄이 먼저 이루어져야 보다 나은 카운슬링을 기대할 수 있음을 의미한다. 따라서 心理 治療師가 보다 나은 심리 治療 效果를 얻기 위해서는 자신이 원래 어리석기(無明) 때문에 生死를 反復하여 數億 劫을 보내고 있음을 알아야 한다. 본인도 느끼지 못하고 無意識的으로 本性을 汚染시킨 罪를 意識的으로 淨化를 해야 하기 때문에 無始이래 지은 罪가 無限함을 認定하여 理懺과 事懺으로 持續的으로 罪를 씻을 뿐이다. 첫째, 昨今의 모든 일이 나의 어리석은 생각, 말, 행동에 의한 것임을 認識하고 無條件的으로 懺悔해야 한다. 둘째, 記憶이나 생각이 일어날 때 身, 受, 心, 法의 生滅을 알아차려 그 卽時 懺悔해야 한다. 그 瞬間을 놓치면 懺悔 效果가 거의 없게 된다. 셋째, 懺悔의 動機를 잃지 않고 初心을 지킬 수 있도록 積極的이어야 한다. 넷째, 우리는 살아있는 한 (意識的으로) 알게 (無意識的으로) 모르게 항상 罪를 짓고 있음을 인정하여 쉼 없이 持續的으로 懺悔를 해야 한다. 懺悔를 하는 중에는 自己-治癒가 이루어지고 있는 것이므로 자연스럽게 남을 治療하는 智慧를 얻을 수 있을 것이다. 無意識의 擬人化를 통해 효과적인 自己-治癒와 환자의 治療를 위해 記憶이나 妄想이 떠오를 때 마다 즉시 다음과 같이 懺悔修行를 반복한다. ‘(당신을 汚染을 시켜서) 未安합니다.’ ‘(汚染시킨 것을) 懺悔합니다.’ 라고 한 후, 阿彌陀佛 정근(혹은 觀音 정근)을 하고 금강살타 修行후 ‘이렇게 하는 놈이 뭤꼬?’를 參究한다.
精神 治療는 患者가 자유롭게 自己를 드러낼 수 있도록 治療者 자신을 變化시키는 것이다. 治療者 자신의 변화는 患者의 核心 感情을 把握하는 相談 技術을 익혀 患者와의 共感을 위한 變化를 의미한다. 따라서 치료자 자신의 核心 感情을 把握하는 것이 자신의 변화를 위한 첫 번째 조건으로 自己-治癒는 기본적으로 자신의 意識으로 無意識을 파악하는 것을 뜻한다. 分別하는 마음과 二分法的 思考를 뛰어넘는 思考와 觀點은 모든 治癒와 깨달음의 科程에 있어 가장 必要한 認識이다. 따라서 心理 治療師 자신이 먼저 分別하는 마음과 二分法的 思考를 뛰어넘는 思考와 觀點을 터득하고 익혀야만 보다 나은 心理 治療를 기대할 수 있다. 한편, 타인의 정신 건강을 다루는 心理 治療師들은 자신들의 心理 治療에 否定的인 영향을 끼칠 수도 있는 惡化(impairment)와 損傷(burnout)에 쉽게 노출될 수 있으므로 먼저 자기-돌봄(self-care)이 絶對的으로 필요하다(imperative). 이는 무엇보다도 心理 治療師의 身體的인 자기-돌봄을 포함한 정신적인 자기-돌봄이 먼저 이루어져야 보다 나은 카운슬링을 기대할 수 있음을 의미한다. 따라서 心理 治療師가 보다 나은 심리 治療 效果를 얻기 위해서는 자신이 원래 어리석기(無明) 때문에 生死를 反復하여 數億 劫을 보내고 있음을 알아야 한다. 본인도 느끼지 못하고 無意識的으로 本性을 汚染시킨 罪를 意識的으로 淨化를 해야 하기 때문에 無始이래 지은 罪가 無限함을 認定하여 理懺과 事懺으로 持續的으로 罪를 씻을 뿐이다. 첫째, 昨今의 모든 일이 나의 어리석은 생각, 말, 행동에 의한 것임을 認識하고 無條件的으로 懺悔해야 한다. 둘째, 記憶이나 생각이 일어날 때 身, 受, 心, 法의 生滅을 알아차려 그 卽時 懺悔해야 한다. 그 瞬間을 놓치면 懺悔 效果가 거의 없게 된다. 셋째, 懺悔의 動機를 잃지 않고 初心을 지킬 수 있도록 積極的이어야 한다. 넷째, 우리는 살아있는 한 (意識的으로) 알게 (無意識的으로) 모르게 항상 罪를 짓고 있음을 인정하여 쉼 없이 持續的으로 懺悔를 해야 한다. 懺悔를 하는 중에는 自己-治癒가 이루어지고 있는 것이므로 자연스럽게 남을 治療하는 智慧를 얻을 수 있을 것이다. 無意識의 擬人化를 통해 효과적인 自己-治癒와 환자의 治療를 위해 記憶이나 妄想이 떠오를 때 마다 즉시 다음과 같이 懺悔修行를 반복한다. ‘(당신을 汚染을 시켜서) 未安합니다.’ ‘(汚染시킨 것을) 懺悔합니다.’ 라고 한 후, 阿彌陀佛 정근(혹은 觀音 정근)을 하고 금강살타 修行후 ‘이렇게 하는 놈이 뭤꼬?’를 參究한다.
Each living including man and woman is, in fact, a sinner due to his (or her) birth from the beginning time unknown. So he (or she) is destined to have infinitely many sufferings from his (or her) birth to his(or her) death. If he (or she) knows the cause of his (or her) suffering, then he (or she) ...
Each living including man and woman is, in fact, a sinner due to his (or her) birth from the beginning time unknown. So he (or she) is destined to have infinitely many sufferings from his (or her) birth to his(or her) death. If he (or she) knows the cause of his (or her) suffering, then he (or she) can reduce the suffering, but if he (or she) don't know the cause of the suffering, then he (or she) would be very hard in life and he (or she) would be suffered with mental or psychological diseases at the worst. It is usually said that there are seven essential components for his (or her) self-healing; self-awareness, self-care, self-authority, self-love, motivation, knowledge and courage. It has been generally stressed that to self-awareness is the best way to find himself (or herself) and to cope with his (or her) sufferings for his (or her) self-healing, so some meditations including samatha or vibassana have been recommended for his (or her) self-healing. It have been also generally stressed that an intensive investigation of keyword or key-phrase, called as a hwadu(話頭), which means the real meaning of the word, is the best way to find himself (or herself) and to cope with his (or her) sufferings for his (or her) self-healing. To cope with his (or her) sufferings, he (or she) must repent of his (or her) sins from the bottom of his (or her) hearts unconditionally, instantly, actively and continuously. By repenting, he (or she) can emptify his (or her) impure minds to be pure. Whenever any thoughts or memory happen, he (or she) must repent to his (or her) personified real nature and unconsciousness consciously saying by heart as; “Dear my real nature and my unconsciousness, I repent my sins, please forgive me, I thank you and I love you.” Via penitence meditation, we can purify our impure minds, consequently we reduce our sufferings and heal ourselves. To therapy others is not an easy work because it is very difficult to see other's unconscious mind with our conscious mind. So we must purify our impure minds by repenting our sins from the bottom of our hearts unconditionally, instantly, actively and continuously. In fact, after our intensive self-healing via penitence meditation, it maybe be possible to therapy others who want to be cared by counselling. In this paper, the author dealt with his penitence with meditation for his self-healing including psycho-therapy to counselees or patients by using counselling intensively. This paper consists of six chapters including Chapter VI Conclusion. The following subjects were discussed in main discourses. In Chapter Ⅰ, we considered the purpose and method for writing this paper. In Chapter Ⅱ, it was considered that the mind is fuzzy and the middle path and arising from causation In Chapter Ⅲ, the self-healing was tried via a family pedigree analysis, self-analysis and self-counselling centered at the 6-th mind of mine. In Chapter Ⅳ, firstly, personification of unconsciousness was considered and secondly, two ways for increase of energy to unconsciousness were considered. One is the breathing meditation and the other is drawing Mandala based on circles, which are the limits of sequences of inscribed polygons. In Chapter Ⅴ-1, Two cases of counselling as a client were dealt with and the self-analyses with self-healing were considered. In Chapter Ⅴ-2,3,4, the self-healing via penitence and meditation which are not different each other was considered. In Chapter Ⅴ-5, it was considered that penitence and supplication are the shortcuts for his self-healing. In Chapter Ⅴ-6, we considered the psycho-therapy for counsellors and patients together via counselling.
Each living including man and woman is, in fact, a sinner due to his (or her) birth from the beginning time unknown. So he (or she) is destined to have infinitely many sufferings from his (or her) birth to his(or her) death. If he (or she) knows the cause of his (or her) suffering, then he (or she) can reduce the suffering, but if he (or she) don't know the cause of the suffering, then he (or she) would be very hard in life and he (or she) would be suffered with mental or psychological diseases at the worst. It is usually said that there are seven essential components for his (or her) self-healing; self-awareness, self-care, self-authority, self-love, motivation, knowledge and courage. It has been generally stressed that to self-awareness is the best way to find himself (or herself) and to cope with his (or her) sufferings for his (or her) self-healing, so some meditations including samatha or vibassana have been recommended for his (or her) self-healing. It have been also generally stressed that an intensive investigation of keyword or key-phrase, called as a hwadu(話頭), which means the real meaning of the word, is the best way to find himself (or herself) and to cope with his (or her) sufferings for his (or her) self-healing. To cope with his (or her) sufferings, he (or she) must repent of his (or her) sins from the bottom of his (or her) hearts unconditionally, instantly, actively and continuously. By repenting, he (or she) can emptify his (or her) impure minds to be pure. Whenever any thoughts or memory happen, he (or she) must repent to his (or her) personified real nature and unconsciousness consciously saying by heart as; “Dear my real nature and my unconsciousness, I repent my sins, please forgive me, I thank you and I love you.” Via penitence meditation, we can purify our impure minds, consequently we reduce our sufferings and heal ourselves. To therapy others is not an easy work because it is very difficult to see other's unconscious mind with our conscious mind. So we must purify our impure minds by repenting our sins from the bottom of our hearts unconditionally, instantly, actively and continuously. In fact, after our intensive self-healing via penitence meditation, it maybe be possible to therapy others who want to be cared by counselling. In this paper, the author dealt with his penitence with meditation for his self-healing including psycho-therapy to counselees or patients by using counselling intensively. This paper consists of six chapters including Chapter VI Conclusion. The following subjects were discussed in main discourses. In Chapter Ⅰ, we considered the purpose and method for writing this paper. In Chapter Ⅱ, it was considered that the mind is fuzzy and the middle path and arising from causation In Chapter Ⅲ, the self-healing was tried via a family pedigree analysis, self-analysis and self-counselling centered at the 6-th mind of mine. In Chapter Ⅳ, firstly, personification of unconsciousness was considered and secondly, two ways for increase of energy to unconsciousness were considered. One is the breathing meditation and the other is drawing Mandala based on circles, which are the limits of sequences of inscribed polygons. In Chapter Ⅴ-1, Two cases of counselling as a client were dealt with and the self-analyses with self-healing were considered. In Chapter Ⅴ-2,3,4, the self-healing via penitence and meditation which are not different each other was considered. In Chapter Ⅴ-5, it was considered that penitence and supplication are the shortcuts for his self-healing. In Chapter Ⅴ-6, we considered the psycho-therapy for counsellors and patients together via counselling.
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