敦煌 藏經洞 佛籍 遺失과 往五天竺國傳 一考

강수균 한국동서정신과학회 2005 동서정신과학 Vol.8 No.1

이 논문은 한국동서정신과학회 회원으로 구성된 불교 유적 성지순례 가운데 한 사람으로 참여하여 돈황 탐사 후에 돈황학과 1300년간 묻혀 있다가 돈황의 석굴에서 발견되어 서양 열강의 돈황 문헌 약탈 과정에서 문건이 프랑스로 이관된 후 빛을 보게 된 신라의 위대한 명승 혜초의 왕오천축국전에 대한 일고이다. 동서 문화 교류의 중요한 위치를 차지하고 있는 돈황의 불교 문화에 대해 알아보고 특히 유실 과정에서 발견된 왕오천축국전이 빛을 보게 된 경위와 서구 열강의 돈황 문서의 약탈 과정을 일별해 보고 우리 한국동서정신과학회 불교성지 순례단이 거친 곳과 혜초 스님이 순례하신 곳에 대해 고찰해 보고자 한다. 연구하고자 하는 범위와 내용은 다음과 같다. ①서론, ②돈황의 지정학적 배경, ③돈황학의 탄생, ④돈황장경동 불교문서의 유실, ⑤현재의 돈황의 부교 유적 개관, ⑥혜초의 일생, ⑦한국동서정신과학회 성지 순례지와 혜초의 발자취고찰, ⑧논의 및 고찰 이다.

圍繞精神與信仰等槪念的交流

장진봉 한국동서정신과학회 2014 동서정신과학 Vol.17 No.1

“精神”同“身體”壹洋,是壹種客觀建構,其方向壹直是“合理性/合理化”方向,不存在“整體危機”之說。“危機”壹詞是“宗敎意義/思維/立場”的說法。是宗敎思維“憂患意識”的體現。古典的“成熟哲學”作爲歷史形態,已被現代性所“涵納”,古代人成熟的哲學智慧根本上解抉不了現代人的“現代精神問題”;古典的“不成熟哲學”,缺乏邏輯性力度,只可作爲“啓發”,而不能作爲解抉現代精神問題的“有效工具”。“現代精神問題”,必須通過現代人的哲學與精神發展、哲學與精神創造來解抉。人是“精神之知”與“精神之行”“分裂”的動物。“信仰”只是“精神之行諸方式”中的壹種,壹種“狹義的精神之行”。“信仰”幷不是最高的“哲學智慧”,比他更高的是“當下智慧、當下思維、當下精神”。從精神立場看,世界是“我+我的世界”,是“目的體+內蘊手段+多洋性物件”。依“我看”,“存在”的邏輯只有兩種:目的的邏輯、手段的邏輯。目的的邏輯强調“唯壹、統壹”,手段的邏輯强調“選擇、分裂、這用與效率的擇機”。當我們在討論“精神危機”的時候,“誰存在精神危機”?我們討論的是“誰”的精神危機?原則上說,外在於“我”的“他者”無權利、無資格、無意義討論“我的精神危機”。從“生命存在自足性--身體自足性、精神自足性”來說,任何個體都整體上不存在“精神危機”。“精神危機”在性質上是“公共話語、公共邏輯”,而非“我話語、我邏輯”。“手段邏輯”的本質是“選擇、分裂、擇機”,壹個在精神上“不選擇、不分裂、不擇機”的“精神純粹”的人,是“사瓜”,這洋的人在“公共環境”中不能“生存”。精神分裂是正常的,幷不導致個體“我”自身的精神危機,他相反保全了我的生命存在與精神存在世界。“精神危機”在性質上是“公共”這壹形而上學的“虛擬主體”對“各種個體性”的“精神分裂式的精神手段的發展”所表現出來的“恐懼之心”。“我”(個體)的精神世界成長,是在精神分裂中成長,“分裂”終止,精神就當下整體死亡。對個體如此,對人類整體也如此。人類的社會群體生活,文化發展、制度發展,都是精神在分裂及多洋。因爲分裂、多元、差異、共生共抑,人類群體生活中也存在著“精神生態、人格生態、社會生態、民族生態、制度生態”等等。人類成員之間不會過上絶對平等的生活,壹部分弱勢成員也不願過“平等”的生活(消極人權)。文明水準的提升,是精神分裂把精神世界富的結果。“危機”只不過是“新的文明水準尙未成型之前”所表現出的局部的、暫時的、未被整合的現象。“物質材富系統”支援著“精神結構系統”。如果沒有“物質材富危機”,那요便不會有“精神危機”。對人類來說,精神理論形態的“精神層面”的東西,如科學、宗敎、哲學是不可以統壹的;但作爲實踐的政治制度是可以統壹的。道德整體上是不可以統壹的,但法律整體上是可以統壹的。壹種全人類的政治制度需要有突破性的進展。壹種進步的政治制度,不壹定是講求絶對壹元、平等的政治制度,而是尊重“精神生態、人格生態、社會生態、民族生態”的制度。政治制度必然以“强制力量”作保障,而“强制力量”又以精神觀念之下的意誌爲基礎。全人類壹定的精神認同是必須的。“普世價値”是必須的,但“普世價値”不能“消除其他壹切價値”。人類的精神危機是“精神認同--普世價値”建立的文明性、艱難性、反復性,這是壹個必要的過程,而不是要消除的東西。生理學所面對的“身體”是壹個“穩定的物件”,比較容易由“科學方式”來把握。心理學所面對的“心靈、精神”是壹個“無限深入、풍富的、精神自由的物件”。單純的心理學專業訓練,只能做20歲以下人的心理解析工作。當壹個人具有了高度的哲學素養(認識思維、精神生活方式)成爲“哲學人”之後,心理學便無能爲力了。

상담자의 태도와 화엄경의 보살정신

안형관(Hyung Gwan Ahn),전영숙(Young Sook Jeon) 한국동서정신과학회 1999 동서정신과학 Vol.2 No.1

This research paper illuminated the counsellor`s attitude from a Buddhist point of view in a generalizing and formalizing counselling psychology and searched for the ideal counsellor`s attitude centering around the Bodhisattva idea of the Hwao˘mSutra. we were especially considering what the counsellors can learn through a vow of the Bodhisattva and the ten Pa￣ramita￣s. we also feel strongly the necessity of a connection between counselling psychology which has studied humans scientifically on the cultural background of western society and oriental Buddhism which has studied the human as philosophic existence in a broad sense. Hence, by introducing Buddhism which has influenced our mind greatly and been a part of our nature into westren counselling psychology, we want to find out the best way to be a good counsellor who can realize the true connection between two in this country. The critical point and purpose of this argument emphasizes on this point of view. Hwao˘mSutra, one of the greatest masterpieces, describes the Bodhisattva doctrines which the Bodhisattva practices constantly for their self-benefit and the benefit of others so that they can attain a state of enlightenment. This state includes 52 positions and Bodhisattva Disciplines can be summarized into ten Pa￣ramita￣s. These ten Pa￣ramita￣s are virtues , the Bodhisattva must practice in the process of ascetic exercises toward enlightenment. The Bodhisattva is not only an ideal image of those who pursue a better life, but also a goal that counsellor should seek. If counsellors would continue to practice the ten Pa￣ramita￣s with Bodhisattva`s spirit, they could help to the client how to learn to overcome pain and attain a state of enlightenment for themselves.

위축된 정신지체아동의 집단심리치료 사례

송영혜(Young Hye Song),강복진(Bok Jin Kang) 한국동서정신과학회 2000 동서정신과학 Vol.3 No.1

This is a case study to apply group psychotherapy program to a child with mental retardation and withdrawn. The group was consisted of four boys, one subject and three other children, with mental retardation. The goal of this group psychotherapy was to decrease dependence and to improve interaction with peers. The program was done 12 sessions by therapist, maintaining with supportive role to all the children. In the early period of sessions, the subject child acted passively and just looked at peer`s play. Over the sessions, the child changed more spontaneous and interacted with peers, decreasing with his dependence.

정신역동적 집단심리치료 과정에서의 마음 바라보기

최경희 ( Kyung Hee Choi ) 한국동서정신과학회 2008 동서정신과학 Vol.11 No.2

The purpose of this study is to investigate the how importance of looking the mind in the relationship of detail counseling during psychodynamical group-counseling & therapy. The subject of this study are (1) the relationship of group members in group therapy situation is to be mirror of looking my mind. (2) It need the power to looking the mind, to be develop the observation ego in psychodynamical psychotherapy. (3) It is require the look, to feel, to accept unconscious internal pain as it is; during psychotherapy process. (4) The precess of psychodynamical group-psychotherapy is the field to develop the emotional quality training to looking from feeling of h! ear and now to unconscious feeling strength in our mind. (5) The Counselor must be separate the behavior & true character in ego revaluation under observative position in group members. (6) Therapeutic alliance is the most important method of group members as well as counselor under the psychodynamical group-psychotherapy. Confidence in the therapeutic alliance make the power of looking the mind without destroy the self mind at the every step of therapy. (7) In the last stage of therapy, all group members with counsellor will be able to have excellent experience of depart by looking the mind.

상담자역할의 재정립을 위한 동·서 심리학적 접근 : 정신역동적 상담과 보현행원품을 중심으로 Centering about psychodynamical counselling and the Bodhisattva Samantabhadra's Vows

최경희 한국동서정신과학회 1998 동서정신과학 Vol.1 No.1

본 연구는 상담자역할의 재정립을 꾀하기 위한 접근으로서 동·서 심리학적 입장의 두 측면 즉, 정신역동적 상담에서의 상담자의 역할과 普賢行願品의 10가지 行願, 특히 그들 行願의 사상이 상담자의 역할과 관련하여 어떻게 적용시켜 볼 수 있는지를 탐색하였다. 즉, 상담과정중의 하나인 내담자의 의식화된 통찰을 훈습하는 과정에서 좀 더 근원적이고 궁극적인 강력한 힘(빛)에 의해 무의식적인 병리적 역동(어둠)을 제거할 수 있는 상담자의 역할을 새롭게 조명해 보는 데 초점을 맞추었다. 결론적으로, 정신역동적 상담에서의 상담자는 내담자가 무의식적인 부분을 의식화시켜 나가는 과정에서 왜곡된 자신의 정서적 부분을 통찰하면서 기존의 행동양식을 새로운 행동양식으로 바꿀 수 있도록 도와주는 역할을 한다. 여기에서 왜곡된 자신의 정서적 부분이 통찰된다 할지라도 쉽게 조절·통제되지 않는 부분에 대해 普賢菩薩의 10가지 行願을 통하여 상호보완 가능성을 시사해 주고 있다. 그 구체적 관점은 첫째 인간자체의 불성·신성을 깨닫고 평등심을 발휘하는 것, 둘째 그러한 평등심으로 해서 인간본성에 대한 진정한 존중을 잠시라도 놓치지 않는 것, 셋째 욕구대상을 전환시키는 문제 즉, 욕구자체를 없앨려고 하지말고 욕구의 지향을 전환시켜 보는 것, 넷째 무의식적 뿌리가 虛想이라는 사실을 분명하고 진실되게 깨닫는 것, 다섯째 극복해야 될 것을 문제점으로 보지 말고 願에 그 뿌리를 둘 것, 즉 業力을 願力으로 바꿀 것 등이다. 상담자는 이러한 의식적인 관점에 바탕을 둔 전문성·인간관·자신의 문제해결에 투신하는 자세 등의 부분에서 깊이있는 상담자의 역할을 수행할 때, 더 궁극적이고 근원적으로 내담자의 훈습과정에 도움이 되는 역할을 수행하리라 본다. This study deals with the pursuit of two aspects of Eastern and Western psychological position on the counsellor's role, that is, one in psychodynamical counselling and one in connection with the Bodhisattva Samantabhadra's 10 Vows, particularly how to apply it to them. In the words, it focuses on newly illuminating counsellor's role of resolving unconscious pathological dynamics (darkness) by more essential and more ultimate power(light), in one of the processes of clients' counselling, the process of their working through problems by help of their conscious insight. To say again, the counsellors play a role of helping the clients change their old behavior patterns into their new ones by their insight into their own distorted emotional parts in the process of converting the unconscious into the conscious. There may be a suggestion of possibility that the bodhisattva Samantabhadra's 10 Vows could be mutually complementary to the clients' distorted emotional parts not easily controllable and resolvable, in spite of all their insights into them. The concret points are the following: 1) One should have equalitarianism, finding his true self as Buddha or Divinity. 2) With such equalitarianism, one should have constant respect for man's true self. 3) One should change the objects of desire, that is, change the pursuits of desire, not without eliminating desire itself. 4) One should be definitly and genuinly aware that the sources of the unconscious are illusion. 5) One should take something to overcome not as problems but as bases of making wishes, that is, one should convert Karma forces into wish ones. The counsellors may be the ones who can help the clients more ultimatly and more to the root with their working through when they play a deep role in specialty, humanity, commitment to their cases, based on these above conscious points of view.

동,서양 정신문화의 만남 : 돈황(敦煌) 장경동(藏經洞) 불적(佛籍) 유실과 왕초천축국전(往五天竺國傳) 일고

강수균 ( Soo Kyoon Kang ) 한국동서정신과학회 2005 동서정신과학 Vol.8 No.1

동·서양 문화에 나타난 조화의 의미 - 한국문화의 조화를 중심으로 -

나채근 ( Ra Chae-kun ) 한국동서정신과학회 2017 동서정신과학 Vol.20 No.1

It is said that all existing races have their own original value needed in the world. The culture the ethnic races incarnated has also its original intrinsic value with its own universal and singular properties like all the ethnic races having their existing intrinsic values. We living in present should understand deliberately the culture and its properties - universal and singular properties- of the culture. We should also seek for possibility of harmony as well as confirm the similarity and the difference of the eastern and western cultures But the intention of dividing culture into the eastern and western cultures has unavoidably `the fallacy of misplaced concreteness` coming from dividing all objects with the oppositive dichotomy. In addition it is difficult to define the culture because it changes incessantly and takes many different shapes regardless of time and space. So we should be rid of the identity and dichotomy of thought, and then consider the eastern and western cultures with the attitude of object-centered way of thinking instead of human-centered way of thinking, vector way of thinking instead of scalar way of thinking. This will lead us to evaluate the culture properly with correct understanding the harmony of culture.

보현행원품 번역을 위한 방향제시

조현춘 한국동서정신과학회 1999 동서정신과학 Vol.2 No.1

본 연구자는 동양의 정신을 서양의 과학적 방법에 접목시키는 과정에서 금강경을 출간하였다. 금강경은 동양 정신의 핵심인 동시에 불교의 핵심이며, 보현행원품은 동양 정신의 결론이며 불교의 결론이다. 본 연구는 기존의 보현행원품 번역에 근원적인 문제가 있음을 제기하고 대안을 제시하였으며, 또 기존 번역에서의 몇 가지 구체적 문제점도 지적하고 대안을 제시하였다. 기존 번역에서는 다섯째 행원인 수희공덕(隨喜功德)에 대해서 `공덕을 따라 기뻐함`이라고 번역하였고, 여덟째 행원인 상수불학(常隨佛學)을 부처님을 따라 배움으로 번역하였는데 본 연구에서 `공덕행동을 기쁜 마음으로 따라 행함`으로, `부처님의 법을 전함`으로 번역해야 함을 제시하였다. 또한 학자는 수행(修行)이 부족하여 경전을 번역할 수 없고, 스님은 현대어를 잘 알지 못하여 경전을 현대어로 번역할 수 없음을 지적하여 경전 현대화의 난관도 지적하였다. 더불어 이 난관을 해결하기 위해 학자가 일차 번역을 하고, 스님이 교정을 본 후, 조계종 등 종단 차원의 검증을 거쳐서 `공식 경전`으로 확정함으로써 일반인이나 일반 신도들이 현대어로 된 경전을 접할 수 있도록 해야 한다는 주장도 곁들여 있다.

기(氣)의 기본 원리와 활용 및 정신신경 면역학적 효과

이명수 ( Myeong Soo Lee ),강대봉 ( Dae Bong Kang ),문성록 ( Sun Rock Moon ) 한국동서정신과학회 2003 동서정신과학 Vol.6 No.1

As many problems of western civilizations have been come out recently, eastern spiritual civilizations have been getting into spotlight. There is concept of Qi at the core of restoration. The concept of Qi is probably the most important and core philosophy which influence and prosper the Eastern history religions and cultures. In this paper, we introduce the basic mechanisms, regulation, and psychoneuroimmunological effects of Qi. Qi can be divided into Yin and Yang and it is basic element of cosmos. The cosmos is moving or changing by the power of Qi. There are four cosmic rule of Qi; first, when Yin and Yang meet together, the fire (light) occurs; second, everything has her Qi and its own wave. The same waves of Qi communicate with each other.; third, matter follows where Qi is moving and changing.; forth, there are two interaction of Qi: help each other and antipathy to each other. Qi-training and other breathing exercise are used to increase the Qi(life energy) and keep them living healthy. In general, Qi used in Qi-training can be divided into internal-Qi, used to strengthen the energy of practitioner, and external Qi, used to physically influence other people by radiation Qi (Qi-therapy). According to the psychoneuroimmunological point of view, it is suggested that Qi-training and Qi-therapy induced the psychological, physiological and immunological stabilization, simultaneously. In this paper, we introduce the basic mechanisms, regulation and psychoneuroimmunological effects of Qi.