상담에 대한 유식학적 접근

다국어 초록 (Multilingual Abstract)

This study has three aims. First aim is to find out the significance of theories in Only-consciousness. Second aim is to explain the excellences and weaknesses of Only-consciousness by comparing it with Psychoanalysis, Analytical Psychology, Behaviorism, Person-Centered Therapy, and Cognitive Therapy. Third aim is to construct newOnly-consciousness Counseling.
Many reseachers suggest that a lot of therapeutic ideas and techniques are in Oriental Thoughts. But the counseling with Oriental Thoughts is not widely used, because adequate counseling principles and techniques were not made from the Oriental Thoughts's perspective.
Only-consciousness was selected for studying among Oriental Thoughts, because it has much psychological aspects. And this study seeks to the meanings and significances of Only-consciousness to make Only-consciousness counseling model.
The contents of this study were investigated in the following order of argumentation.
First, the meanings of 'The Five Types of one hundred Dharmas', 'Vijn～aptima～trata', 'Four Division of Consciousness', 'Perfuming theory', 'Three Nature of Existence and Three Moral species', 'The Five Stages of the Path leading to Vijn～aptima～trata', and 'The Middle path theory' were explained one by one. The significances of them were interpreted from the counseling perspective. And the traits of Only-consciousness were proposed one after another.
'The Five Types of one hundred Dharmas' shows that everything in the world can be classified into one hundred parts and explained by them. 'Vijn～aptima～trata' means that everything is Only-consciousness and anything is not without Only-consciousness. Dualism is denied by Only-consciousness.
In 'Four Division of Consciousness', consciousness is divided into four, 'perceiving faculty(the activity of consciousness)', 'perceived division(the perceived object of consciousness)', 'self corroboratory division(self witness)', and 'the corroborator of self witness'. This theory means that 'the object of consciousness' is perceived by 'the activity of consciousness', and 'the activity of consciousness' is restricted by 'the object of consciousness'. Therefore sentient beings is always in the world of Only-consciousness. Everybody has his own world, and he lives in his world. Ultimately, he is his world. This theory shows us that everybody makes the happiness or the unhappiness for himself.
'Perfuming' is the changing principle and process of sentient beings. Present deeds perfumes memory seeds(bijas) and seeds generates present deeds. One's present existence is the result of his past deeds, and present deeds will make him another appearance. This theory advises us to live rightly to be happy.
'Three Nature of Existence' claims that Duhkha is originated from the attaching to fictitious Atman as real Atman and fictitious dharmas as real dharmas. Nirvana and Mahabodhi can be acquired by casting the attachment to real Atman and real dharmas.
'Three Moral species' is the value system of Only-consciousness. There are 'good traits(caittas)', 'vexing passions(klesas)', and 'non-defined moral species' in the 'Three Moral species'. 'Good traits' are generated after the extinction of 'vexing passions'. The counseling significance of it is that kindness can remove psychological barriers.
'The Five Stages of the Path leading to Vijn～aptima～trata' offers 'Six Pa～ramita～s' and 'Ten Pa～ramita～s' as ways to 'Vijn～aptima～trata'. It shows us that wisdom is positively correlated with benevolence.
'The Middle path theory' teaches us to throw off the idea of existence and/or nonexistence. 'Dualism' and 'Attachment to real Atman and real dharmas' can be overcome by removing linguistic discrimination. It shows that sentient beings has not real Atman and they are the Beings of 'Dependent Origination'. It is impossible to separate theory from practices. Truth can be experienced by one who lives truthfully.
Second, Only-consciousness's point of view, Duhkha is originated from the ignorance, which generates attachment to real Atman and real dharmas. The ignorance of Only-consciousness is not knowing 'the voidness of Atman' and 'the voidness of dharmas'. We can remove two barriers by acquiring 'Vijn～aptima～trata'. Ego is fictitious Atman, which is attached by Manas as real Atman. Manas believes 'the perceiving faculty of consciousness of Alayavijnana' as real Atman.
Third, the ultimate aim of Only-consciousness is the transformation of 'mental attributes of the eight consciousnesses' into 'four transcendental wisdoms'. 'Four transcendental wisdoms' are acquired through disorganizing Dualism and Attachment to real Atman and real dharmas. Through this process, a sentient being becomes a matured character. 'Matured character' was investigated from the educational and ethical point of view in this study.
Counseling is value-burdened activity. A lot of counselors agree that counselor's attitude to client is very important. But they do not emphasize the therapeutic effects of theclient's attitude to others and nature. On the contrary, benevolence is a necessary and sufficient conditions to a become matured character.
The revolution of 'mental attributes of the eight consciousnesses' into 'four transcendental wisdoms' means that egoist become altruist. For example, 'The Perfect Achievement Wisdom' is to promote the welfare and happiness of all sentient beings. Furthermore in 'four transcendental wisdoms', the boundary of ethics is not limited to human, but is expanded to nature. From the Only-consciousness's point of view, nature is another appearance of human.
Fourth, the Only-consciousness's traits were investigated through comparing Only-consciousness with other counseling theories. Psychoanalysis emphasizes the awareness of unconsciousness, Analytical Psychology gives strength on the equilibrium among mental attributes and individualization. They try to strengthen the ego. On the contrary, Only-consciousness trys to disorganize the ego and emphasizes the interdependence between subject and object.
Behaviorism and Only-consciousness agree each other that there is not real Atman. It is believed in the behaviorism that human is operated by environment. But it is thought in the Only-consciousness that human and environment are interdepended.
Only-consciousness and Person-Centered Therapy view human being from the phenomenological perspective. Only-consciousness trys to transcend the ego. On the other hand, Person-Centered Therapy pursuits the differentiation and expansion of the ego.
The aim of Cognitive Therapy is to change cognitive schemes from unrealistic and irrational state to realistic and rational state. Meta-cognition is important factor in changing the schemes of cognition. But the aim of Only-consciousness is to disorganize cognitive schemes continuously. Meta-cognition is only one type of imperfectconsciousness.
Fifth, the excellences and weaknesses of Only-consciousness were investigated in this study. Only-consciousness gives us very elaborated psychological system. There are good criteria of matured character, which are decentering and resolving the dualism and attachment.
The weakness of Only-consciousness is that Only-consciousness was made as religion dogma and for religious exercises in the 1,500 years ago. Only-consciousness do not explain some important variables. For example, the variables like age, gender, culture, and group dynamics were not included in Only-consciousness. It is very hard to measure the contents of experiences scientifically.
Finally,Only-consciousness Counseling Process was made on the bases of the preceding investigations. The concept of 'pure attention' was constructed for this work. 'Pure attention' is a attention to something without comparing, analysing, valuing, and judging. I suggested three kinds of pure attention in this study, 'pure attention to me', 'pure attention to you', and 'pure attention to it'. The logical, empirical, and dogmatic bases for this concept were suggested one by one.
The ultimate aim of Only-consciousness Counseling is the revolution of 'mental attributes of the eight consciousnesses into four transcendental wisdoms'. The narrow aim of it is to transfer from 'hard consciousness' to 'soft consciousness'. The important counseling techniques are 'pure attention' and 'benevolence'. 'Benevolence' means deep empathy and the transcendence of dualism. It is necessary to create new techniques like 'pure attention to music' for the masses.
The counselor's character and his counseling techniques are interdependent each other. Counselor has to be used to 'pure attention' and 'benevolence'. That is to say, counselor has to be a matured character.
Only-consciousness Counseling is adequate to socially normal person, who desires to be a matured character. It is not appropriate to psychologically handicapped person and children who can not judge themselves normally.
Only-consciousness Counseling can be more useful than other counseling theories for someone who wants to be a matured character. It will supplement the weaknesses of other counseling theories and expand the boundary of counseling.

목차 (Table of Contents)

• <제목차례>
• I. 서 론 = 1
• 1. 연구의 필요성 = 1
• 2. 연구 목적과 내용 = 9
• 3. 연구 방법 = 12
• II. 상담이론 구성 원천으로서의 유식학의 기본 시각 = 15
• 1. 오위백법론(五位百法論)의 상담적 의의 = 15
• 2. 유식무경설(唯識無境說)의 상담적 의의 = 25
• 3. 삼성설(三性說)의 상담적 의의 = 33
• 4. 훈습설(熏習說)의 상담적 의의 = 36
• 5. 사분설(四分說)의 상담적 의의 = 41
• 6. 수행오위론과 중도설(中道說)의 상담적 의의 = 47
• III. 유식학에서 본 고통의 근원과 자아의 본질 = 55
• 1. 유식학에서 본 고통의 근원 = 55
• 1) 고통에 대한 여러 입장 = 59
• 2) 상담이론에서의 고통의 의미 = 62
• 3) 무명과 번뇌에서 오는 고통 = 64
• 4) 번뇌(煩惱)의 종류 = 80
• 2. 유식학에서 본 자아의 본질 = 89
• 1) 상담이론에서의 ‘나’의 정체성 = 94
• 2) 서구철학의 자아관 = 97
• 3) 유식학에서의 자아관 = 100
• IV. 유식학에서의 이원화 극복과 인격의 성장 = 113
• 1. 유식학에서의 이원화 극복과 교육 = 113
• 1) 상담이론과 교육 = 114
• 2) 유식학과 교육 = 116
• 2. 유식학에서의 인격의 성장과 윤리 = 121
• 1) 상담이론과 윤리 = 123
• 2) 유식학과 윤리 = 124
• 3) 유식학과 생태학 = 134
• V. 유식학과 기존 상담이론의 비교 = 138
• 1. 정신분석학·분석심리학과 유식학 = 138
• 1) 정신분석학·분석심리학의 무의식과 아라야식의 차이점 = 138
• 2) 정신건강에 대한 정신분석학·분석심리학과 유식학의 차이점 = 141
• 3) 정신분석학·분석심리학과 유식학에서의 이원화 극복 노력 = 145
• 2. 행동주의와 유식학 = 147
• 1) 행동주의와 유식학의 기본 입장 = 148
• 2) 행동주의와 유식학의 가치관 = 153
• 3) 행동주의와 유식학에서의 인간 변화 원리 = 158
• 3. 인간중심상담과 유식학 = 161
• 1) 인간중심상담의 특성 = 161
• 2) 인간중심상담과 유식학의 공통점 = 164
• 3) 인간중심상담과 유식학의 차이점 = 168
• 4. 인지치료와 유식학 = 174
• 1) 인지치료의 특성 = 174
• 2) 인지치료와 유식학의 비교 = 181
• 5. 유식학적 상담의 독특성 = 188
• 1) 유식학의 상담적 성격 = 189
• 2) 유식학적 상담이 갖게 될 독특성 = 193
• VI. 유식학적 상담과정 = 201
• 1. 유식학적 상담과정에 사용되는 용어의 의미 = 201
• 1)‘바라보기’개념 구성의 기초 = 201
• 2)‘바라보기’의 의미 = 206
• 3)‘생활세계’의 의미 = 217
• 4) 善의 의미 = 218
• 2. 유식학적 상담과정에서 유념할 사항 = 218
• 3. 유식학적 상담의 목적 = 220
• 4. 유식학적 상담과정 = 224
• 5. 유식학적 상담기법으로서의 ‘바라보기’와 ‘선(善)’= 227
• 6. 유식학적 상담과정에서의 상담자의 특성과 자세 = 236
• 7. 유식학적 상담을 적용할 수 있는 대상 = 240
• 8. 유식학적 상담의 제한점 = 242
• VII. 요약 및 결론 = 247
• 《참고문헌》= 251
• 《五位百法》= 259
• 《주요용어》= 260
• 《唯識三十論頌 英譯本》= 268
• ABSTRACT = 275