Therapy demonstration - points arising

- When client is equally divided between significant objects this constitutes a dilemma. Sometimes the client has to choose. The client may come to the therapist saying "Choose for me?" or "How do I choose?" but the point hidden behind this is the client's reluctance to choose and even a sense that he should not have to choose.

- This is a kind of koan: "Why has the universe put me in this uncomfortable position?"

- The dilemma is conditioned by the nature of this world: one can only be in one place at a time; also, impermanence: the urgency of the dilemma increases with the passage of time.

- There are different levels to the client's concern:

(a) The superficial level is concern for self: what do I stand to lose?

(b) The more profound level is the love investment that the client has in the objects: I don't want them to be hurt

(c) At a more profound level still, the spirit/heart of the client is trying to do something in this life.

- The role of the therapist is not that of collecting enough information to be able to make the decision for the client, nor is it to advise the client how to make the decision in a practical way.

- The first responsibility is to keep the object sharply in focus and in this type of case that means to sharpen the dilemma and show appreciation of its seriousness and of what is at stake - even to increase the stakes.

- The therapist is then touched by the pathos of the situation and the heroism of the client. It is important that this empathy is communicated to the client by the therapist's manner and words.

- In this way the client is induced to look into his own heart.

- When the client is "working" i.e. trying to explore deeper, the therapist simply has to support this process and follow, giving impetus now and again. This is an intense, concentrated role since timing is all important. The therapist must flow with the rhythm of the client, being aware of the rise and fall of energy, the degree of engagement.

- It is not just a matter of putting the question back to the client, it is also a matter of exploring what is behind the question and what is the bigger picture.

- The therapist is a friend of the client's heart. The therapist's own heart is with the client. Sharing the pathos of life together in the therapeutic space, intuitions come.

Several Practice Work sessions

Basic Philosophy of this approach

The drama of life is love and its disappointment. In most cases we can say the client comes in order to have a scale removed from his heart. The scale got put there by a love disappointment. It might be love of a parent or of a partner or of a child or of an idea or some other abstract or concrete thing, but the encasing of the heart comes from love's rejections. This then manifests as greed (the attempt to get something to fill the gap left by the object), hate (the attempt to get revenge for the disappointment) or delusion (the pretense of independent power that denies love). Each of these three poisons can appear in reverse form – delusion as the pretense of powerlessness, hate as passive aggression with a sweet face, greed as the pose of abstemiousness. All of these are reactions to the difficulty of the journey of love in the world of impermanent conditions. We can say, therefore, that the challenge of life is how to love again... and again, even in the face of repeated disappointment. The answer to this has to be a function of faith and acceptance, faith that despite surface appearance all is, at some deeper level, working out as it should, and, therefore, acceptance of what comes along, acceptance that permits each occurrence to become a new love object.

However, we are ordinary beings with ordinary foibles. Our faith is not total and we are not all accepting. It helps to believe that there are beings (Buddhas) who do realise such a goal, but we need also to acknowledge that we ourselves fall well short. Realising our own weakness we are able to have fellow-feeling for one another. This realisation and this feeling are the basis of wisdom and compassion. Thus it is wise in both the spiritual and the worldly sense to humble oneself. Such humility should be grounded in a realistic assessment of the situation. It comes from observing the evidence of life. A mere pose is not sufficient.

Here, of course, we enter into the difficult circularity of our situation – how can such a being as oneself ever be completely genuine? It is inconceivable. This is the circular problem of samsara – the attempt of a deluded being to be enlightened is bound to be deluded. We cannot pull ourselves up by our own power. Only by accepting our powerlessness and admitting our own humanity will we rise. Yet this condition of powerlessness is also the condition of true love. True love is not controlling. Nor is it for any extrinsic reward. It is for nothing. Truth and beauty are also like this. They are "just so" (tatha). One who comes from that position is tatha-agata.

Lecture

The lecture presented the skandha theory:

Rupa - the significant object

Vedana - the reaction based upon one's "knowledge" or recognition of the object

Samjna - the resulting entrancement

Samskare - the proliferation of "stories" around the experience

Vijnana - the resulting mentality that distorts reality and thereby generates new rupas

thus closing the circle. Illustrations were given and the group then broke up into small groups to digest this material and look at illustrations in own lives.

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20170810 Course One: Day Four

 

Posted by David Brazier on August 10, 2017 at 4:26 in KOREA 2017

 

Translated into Korean by Jaesung Kim

한글 번역: 김재성

 

Therapy demonstration - points arising

치료 시연 - 포인트들이 생겨남

 

- When client is equally divided between significant objects this constitutes a dilemma. Sometimes the client has to choose. The client may come to the therapist saying "Choose for me?" or "How do I choose?" but the point hidden behind this is the client's reluctance to choose and even a sense that he should not have to choose.

내담자가 중요한 대상 사이에서 동등하게 나누어질 때, 이것은 딜레마를 만듭니다. 때때로 내담자는 선택해야합니다. 내담자가 치료자에게 와서 "나를 위해 선택해주세요?" 또는 "어떻게 선택합니까?" 라고 말했을 것입니다. 그러나 이 질문 뒤에 숨어있는 점은 내담자가 선택하기를 꺼리고 있고, 심지어 선택할 필요가 없다는 의미입니다.

- This is a kind of koan: "Why has the universe put me in this uncomfortable position?"

- 이것은 일종의 공안koan입니다 : "우주가 나를 왜 이러한 불편한 입장에 처하게 했을까?“

 

- The dilemma is conditioned by the nature of this world: one can only be in one place at a time; also, impermanence: the urgency of the dilemma increases with the passage of time.

- 딜레마는 이 세상의 본질에 의해 조건 지어집니다. 우리는 한 번에 한 곳에만 존재할 수 있습니다. 또한, 영원할 수 없지요. 딜레마의 긴박성은 시간이지나면서 증가합니다.

 

- There are different levels to the client's concern:

(a) The superficial level is concern for self: what do I stand to lose?

(b) The more profound level is the love investment that the client has in the objects: I don't want them to be hurt

(c) At a more profound level still, the spirit/heart of the client is trying to do something in this life.

 

- 내담자의 관심에는 여러 가지 수준이 있습니다.

(a) 피상적인 수준은 자신에 대한 관심입니다. 나는 무엇을 잃을까?

(b) 더 깊은 수준은 내담자의 대상에 대한 사랑의 투자이다. 나는 그들이 상처 받기를 원하지 않는다.

 

(c) 더 심오한 수준에서 여전히 내담자의 정신/가슴은 이 세상에서 무언가를 하려고 노력하고 있습니다.

 

- The role of the therapist is not that of collecting enough information to be able to make the decision for the client, nor is it to advise the client how to make the decision in a practical way.

 

- 치료자의 역할은 내담자을 위해 결정을 내리기에 충분한 정보를 수집하는 것이 아니며 또한 내담자가 실제적인 방법으로 결정을 내리는 방법을 조언하는 것이 아닙니다.

 

- The first responsibility is to keep the object sharply in focus and in this type of case that means to sharpen the dilemma and show appreciation of its seriousness and of what is at stake - even to increase the stakes.

- 첫 번째 책임은 대상을 예리하게 유지하는 것입니다. 이런 유형(두 번째 시연한 상담)의 경우에는 딜레마를 예리하게 하고, 심각성과 내기(선택)에 처한 것(심지어는 판돈을 더 키웁니다.)에 대한 감사를 표시하는 것입니다.

 

- The therapist is then touched by the pathos of the situation and the heroism of the client. It is important that this empathy is communicated to the client by the therapist's manner and words.

- 치료자는 상황의 슬픔(pathos)과 내담자의 영웅심에 의해 감동숩니. 치료자의 태도와 말로 이 공감이 내담자에게 전달되는 것이 중요합니다.

 

- In this way the client is induced to look into his own heart.

- 이런 식으로 내담자는 자신의 마음을 들여다보도록 안내받습니다.

 

- When the client is "working" i.e. trying to explore deeper, the therapist simply has to support this process and follow, giving impetus now and again. This is an intense, concentrated role since timing is all important. The therapist must flow with the rhythm of the client, being aware of the rise and fall of energy, the degree of engagement.

- 내담자이 "작업하고 있을” 때, 즉 더 깊이 탐구하려고 노력할 때, 치료자는 이 과정을 단지 지지하고 계속해서 촉진해 주어야합니다. 타이밍이 중요하기 때문에, 이것은 강하고 집중적 인 역할을 합니다. 치료자는 내담자의 리듬을 따라 가야하며, 에너지의 상승과 하락, 참여의 정도를 알아차리고 있어야합니다.

 

- It is not just a matter of putting the question back to the client, it is also a matter of exploring what is behind the question and what is the bigger picture.

- 질문을 내담자에게 되돌려주는 것뿐만 아니라, 문제의 뒤에 있는 것과 더 큰 그림이 무엇인지 탐구하는 것이기도 합니다.

 

 

- The therapist is a friend of the client's heart. The therapist's own heart is with the client. Sharing the pathos of life together in the therapeutic space, intuitions come.

- 치료자는 내담자의 가슴의 친구입니다. 치료자 자신의 가슴은 내담자과 함께합니다. 치료 공간에서 삶의 슬픔(pathos)을 함께 나누면 직관이 생깁니다.

 

 

Several Practice Work sessions

여러 번 실습 작업 세션

 

Basic Philosophy of this approach

이 접근 방식의 기본 철학

 

The drama of life is love and its disappointment. In most cases we can say the client comes in order to have a scale removed from his heart. The scale got put there by a love disappointment. It might be love of a parent or of a partner or of a child or of an idea or some other abstract or concrete thing, but the encasing of the heart comes from love's rejections. This then manifests as greed (the attempt to get something to fill the gap left by the object), hate (the attempt to get revenge for the disappointment) or delusion (the pretense of independent power that denies love). Each of these three poisons can appear in reverse form – delusion as the pretense of powerlessness, hate as passive aggression with a sweet face, greed as the pose of obsequiousness. All of these are reactions to the difficulty of the journey of love in the world of impermanent conditions. We can say, therefore, that the challenge of life is how to love again... and again, even in the face of repeated disappointment. The answer to this has to be a function of faith and acceptance, faith that despite surface appearance all is, at some deeper level, working out as it should, and, therefore, acceptance of what comes along, acceptance that permits each occurrence to become a new love object.

인생의 드라마는 사랑과 그 실망입니다. 대부분의 경우, 내담자가 자신의 가슴에서 비늘(방어기제)을 제거하기 위해 치료자를 찾아온다고 말할 수 있습니다. 비늘은 사랑의 실망에 의해 거기 놓이게 되었습니다. 부모나 배우자, 자녀, 아이디어 또는 다른 추상적이거나 구체적인 것에 대한 사랑일지 모르지만, 가슴을 (비늘로) 감싸는 것은 사랑의 거부에서 비롯됩니다. 이것은 욕심 (대상에 의해 남겨진 틈을 메꾸기 위한 시도), 증오 (실망 때문에 복수를 시도하는 것) 또는 미혹 (사랑을 거부하는 독립적인 힘이 있는 척하는 것)으로 나타납니다. 이 세 가지 독극물 각각은 반대 형태로 나타날 수 있습니다. – 무기력한 척하는 미혹, 달콤한 얼굴을 한 수동적 공격, 비굴한 자세인 욕심. 이 모든 것들은 무상한 조건들의 세상에서 사랑의 여행의 어려움에 대한 반응입니다. 그러므로 인생의 도전은 반복적인 실망에도 불구하고 다시 또 다시 사랑할 수 있는 방법이라고 다시 말할 수 있습니다. 이에 대한 대답은 믿음과 수용의 기능이어야 합니다. 표면의 모습에도 불구하고 모든 것이 더 깊은 차원에서 이루어져야한다는 믿음이며, 따라서 따라 오는 것을 수용하는 것, 각 사건이 새로운 사랑의 대상이 될 수 있다는 것을 수용하는 것입니다.

 

However, we are ordinary beings with ordinary foibles. Our faith is not total and we are not all accepting. It helps to believe that there are beings (Buddhas) who do realise such a goal, but we need also to acknowledge that we ourselves fall well short. Realising our own weakness we are able to have fellow-feeling for one another. This realisation and this feeling are the basis of wisdom and compassion. Thus it is wise in both the spiritual and the worldly sense to humble oneself. Such humility should be grounded in a realistic assessment of the situation. It comes from observing the evidence of life. A mere pose is not sufficient.

 

그러나 우리는 평범한 약점을 가진 평범한 존재입니다. 우리의 믿음은 전체가 아니며 우리는 모든 것을 수용하지 않습니다. 그러한 목표를 실현한 존재 (부처님들Buddhas)가 있다고 믿는 것은 도움이 되지만, 우리는 스스로가 부족하다는 것을 인정해야합니다. 우리 자신의 약점을 깨닫고, 우리는 서로에 대해 동료 감정을 가질 수 있습니다. 이 깨달음과 느낌은 지혜와 자비의 기초입니다. 그러므로 자신을 겸손하게 하는 것이 영적인 의미와 세속적인 의미에서 현명한 것입니다. 그러한 겸손은 실재적인 상황 평가에 근거해야합니다. 그것은 삶의 증거를 관찰함으로써 나옵니다. 단순한 마음가짐으로는 충분하지 않습니다.

 

 

 

 

Here, of course, we enter into the difficult circularity of our situation – how can such a being as oneself ever be completely genuine? It is inconceivable. This is the circular problem of samsara – the attempt of a deluded being to be enlightened is bound to be deluded. We cannot pull ourselves up by our own power. Only by accepting our powerlessness and admitting our own humanity will we rise. Yet this condition of powerlessness is also the condition of true love. True love is not controlling. Nor is it for any extrinsic reward. It is for nothing. Truth and beauty are also like this. They are "just so" (tatha). One who comes from that position is tatha-agata.

 

물론 여기서 우리는 우리 상황의 어려운 순환에 들어섰습니다. 어떻게 그러한 존재가 자신으로서 완전하게 진실될 수 있을까? 그것은 상상할 수없는 일입니다. 이것은 samsara(윤회)의 순환 문제입니다.– 깨달을 수 있는 미혹한 존재의 시도는 미혹함에 묶여있습니다. 우리는 우리 자신의 힘으로 우리 자신을 끌어낼 수 없습니다. 우리의 무력함을 받아들이고 우리 자신의 인간임을 인정함으로써만 우리는 올라올 것입니다. 그러나 이 무력함의 조건은 참된 사랑의 조건이기도 합니다. 진정한 사랑은 통제하지 않습니다. 또한 외부 보상을 위한 것도 아닙니다. 그것은 그 무엇을 위한 것도 아닙니다. 진리와 아름다움도 이와 같습니다. 그들은 "단지 그러한 것"(tatha)입니다. 그 위치에서 온 사람이 tatha-agata(如來)입니다.

Lecture 강의

 

The lecture presented the skandha theory:

강의에서 스칸다(五蘊) 이론을 설명했습니다.

 

Rupa - the significant object

Vedana - the reaction based upon one's "knowledge" or recognition of the object

Samjna - the resulting entrancement

Samskara - the proliferation of "stories" around the experience

Vijnana - the resulting mentality that distorts reality and thereby generates new rupas

thus closing the circle. Illustrations were given and the group then broke up into small groups to digest this material and look at illustrations in own lives.

 

루파 (Rupa) - 중요한 대상

베다나 (Vedana) - 우리의 "지식"에 기초한 반응 또는 대상의 인식

삼즈냐 (Samjna) – 결과로 생기는 사로잡힌 상태

삼스카라 (Samskara) – 경험을 둘러싼 "이야기들"의 확산

비즈냐나 (Vijnana) – 실재를 왜곡하여 새로운 rupas를 생성하는 결과적인 마음.

 

이렇게 원이 닫힙니다. 사례가 주어지며, 그룹은 소그룹으로 나뉘어 이 자료를 소화하고 각자 자신의 삶에서 사례를 봅니다.

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