MFCT 영상관법: 염지관 명상과 자비 소통 -명상에 기반한 감정코칭 전문가(MFCT) 훈련프로그램을 중심으로

김형록(인경스님) ( Ven. Inkyung ) 한국명상심리상담학회 2019 명상심리상담 Vol.22 No.-

본고는 넓은 관점에서 보면 알아차림 명상과 자비수행의 관계를 탐구하는 것을 목표로 한다. 알아차림 명상은 지혜의 길이라면, 자비수행은 선정수행에 포함한다. 심리학적인 측면에서 보면 알아차림 명상이 보다 인지적인 관점이라면 자비수행에 의한 선정은 정서적인 안정을 함축한다. 본고의 연구문제는 MFCT 훈련프로그램 참여자가 스트레스 감정반응의 세 가지 유형에 따라서, ‘영상관법을 통해서 염지관명상과 자비소통을 어떻게 경험하는가?’와 ‘염지관 명상과 자비소통의 효과성 비교할 때 어떤 차이점이 있는지?’하는 것이다. 본 연구방법은 MFCT 훈련프로그램에 참여한 총 25명 가운데 6명을 대상으로 자료 분석을 진행하였다. 가급적이면 자연 상태에서 경험을 그대로 수집하여 분석하는 질적 연구방법론을 선택하였다. 연구결과는 명상과 자비의 소통은 상호보완적으로 작용하고 있음을 확인하였다. 그러나 스트레스 유형에 따라서 명상과 소통의 방식에서 서로 다른 차이점도 발견되었다. 전체적으로는 명상은 문제를 명확하게 인식하고 통찰하는데 도움을 주었다면, 자비소통은 현실 속에서 어떻게 해결해야 하는 대안을 찾는데 유용했음을 보고하였다. 앞으로 과제는 스트레스 유형별로 체크리스트 개발과 함께 보다 일반화 작업을 위해서 통계적인 양적 연구와 더불어서, 후속연구로서 임상적인 실험연구가 진행되기를 기대하여 본다. Purpose, This paper aims to explore the relationship between mindfulness meditation and compassionate practice from a broad perspective. If mindfulness meditation is the path of wisdom, compassion is included in the contemplation. From the psychological point of view, if mindfulness meditation is a more cognitive point of view, contemplation by compassion implies emotional stability. This study is based on the three types of stress emotional reactions of participants in the MFCT training program, comparing the effects of mindfulness meditation and compassion through visual observation and the effectiveness of meditation and compassion communication. What's the difference? ‘ Methods, This study conducted data analysis on 6 of 25 participants in the MFCT training program. As much as possible, the qualitative research methodology that collects and analyzes experiences in nature is selected. Results, The findings confirm that communication between meditation and compassion is complementary. Especially, if meditation helped to clearly recognize and understand the problem, depending on the type of stress, how should compassion communication be resolved in reality? It has been reported to be useful in finding alternatives. Conclusion In the future, we expect to develop a checklist for each type of stress and to conduct a clinical experimental study as a follow-up study as well as a statistical quantitative study for a more generalized work.

몽산덕이의 염불화두법 성립에 관한 일고찰

김형록(인경) 한국불교학회 2000 韓國佛敎學 Vol.26 No.-

힐링문화의 종교사회학적 의미

인경(김형록) ( Ven. Inkyung (kim Hyung-rog) ) 한국명상심리상담학회 2018 명상심리상담 Vol.19 No.-

힐링 열풍은 스트레스 받고 힘들고 각박한 우리 사회적인 삶의 현장에서 적절하게 기능했고, 많은 이들이 위안을 받았다는 긍정적인 평가 있다. 반면에 힐링은 단지 트랜드일 뿐이고, 진정한 치유적인 기능을 갖질 못했다는 비판도 있다. 이런 비판에 직면하면서 대체로 종교계는 힐링문화를 적극적으로 종교체계내로 수용하는 경향이 있다. 그렇지만 반대로 힐링이 종교를 포섭하는 경향도 대두된다는 시각도 있다. 이런 경향은 젊은 세대를 중심으로 개인주의적 성향을 가진 명상, 요가, 기수련과 같은 새로운 형태의 힐링, 영성 혹은 종교를 찾는 이들이 점차 늘어나고 있음은 주목해야할 현상이 아닌가 한다. 이런 경향은 기존 종교의 역할에 대한 회의나 반성의 의미를 가진 까닭에 기존 종교는 새로운 영성운동에 대한 적극적인 수용적 자세가 요구된다고 판단한다. While there is an affirmative evaluation in regard to healing boom (healing craze) that it has worked appropriately in our stressful, hard and tough social lives, consequently comforting many people, there is also criticism that healing is just one of many social trends, devoid of any truly curing functionality. Faced with this criticism, the religious community generally tends to embrace healing culture positively within the religious system. On the contrary to this, some scholars say there is a tendency whereby healing rather embraces religion. This trend, anyway, sees increasingly more people - especially the young generation - looking for new forms of healing such as meditation, yoga, breathing training as well as spirituality or religion. This phenomenon is worthy of our attention. Eventually this trend means casting an implicit doubt on the existing roles of religion, requiring sort of self-reflection and so the study believes the existing religious community needs to brace for new spiritual campaigns positively.

알아차림 명상의 치유적 효과

김형록(인경)(Kim, Hyung-Rog (Ven. Inkyung)) 질적연구학회 2013 질적연구 Vol.14 No.2

Purpose: This study was designed to explore the therapy effect of counseling based on mindfulness mediation(meditation counseling) on study-participant, Ms. Sunshine, who has depressive feeling. Methods: This study chose meditation counseling, which is based on meditation interventions such as respiration meditation, feeling meditation and image meditation. Results: According to the study result, the depression symptom of Sunshine largely decreased at the time-point 3, which was when she was before meditation training, for meditation study, and finished mindfulness meditation counseling. Regarding physical symptoms, the stuffiness as large as a soccer ball changed to garlic shape and then to “ㄱ" shape. It became smaller and eventually disappeared. As for other achievement, her conflictive relation with aunt improved to relatively flat relation though the personal relation aspect was not dealt directly by the author. Sunshine reported that her difficulty with boyfriend also naturally settled down. Conclusion: It is judged that these changes have been caused by her new reality-acceptant attitude, enlightenment achieved by respiration meditation, the sufficient staying and experiencing during feeling meditation, repeated exposure to image meditation and the observation.

대행선의 주인공 화두명상

인경(김형록, In Kyung: Hyung Rok Kim) 대행선연구원 2020 한마음연구 Vol.5 No.-

본고는 대행선의 성격을 주인공 화두명상으로 규정한다. 그것은 요약하면 세 가지가 그 중심을 이룬다. 첫째는 주인공 화두이다. 둘째는 의정이다. 셋째는 지켜보는 관법이다. 먼저 주인공 화두는 대행스님의 핵심사상으로 화두명상의 사상적, 심성론의 근간을 이룬다. 두 번째 의정은 주인공을 체득하는 과정이고, 세 번째 지켜보는 관법은 구체적인 화두명상기술이다. 대행선에 대한 기존 연구가 관법 중심이고 간화선과는 무관하다는 주장이 많다. 그러나 본고는 이것과 다른 관점에서 대행선이 전통적인 간화선과 같은 계열로 본다. 물론 차이점도 있지만, 그 차이점이라는 것도 간화선이란 전체 흐름에 속한 것으로 파악한다. 대행선은 간화선이란 풍토에서 태어났다. 만약에 차이점이 있다면, 그것은 대행선이 가지는 간화선의 특징으로 본 것이다. 이 점을 논증하기 위해서 필자는 대행선에 나타난 중요한 개념들을 중국선종사와 한국간화선의 전통과 비교하면서 주인공 개념, 주인공 화두와 의정의 사용용례, 간화선 수행단계, 사량 분별과 내려놓음, 간화와 지켜봄 등 간화선과 관련된 핵심 의제들을 하나씩 비교하면서 기존의 견해를 비판적으로 고찰한다. 결과적으로 본고는 대행선의 성격을 ‘주인空 관법’으로 보지 않고 ‘주인공 화두’명상 계열로 정의를 하고, 기존의 간화선 전통의 맥을 계승하고 있다고 평가한다. 단지 화두 참구의 스타일이 전통 간화선은 의정/의단을 강조한 번뇌에 대한 배타적이고 투쟁적 집중[憤心]이라면, 반면에 대행선 역시 의정을 중시하지만 상대적으로 번뇌의 내려놓음과 주인공에게 맡김으로서 헌신과 봉사를 강조한 점에서 독자적인 영역을 가진다고 평가한다. Daehaeng-seon (大行禪)'s main form of Buddhist practice is a kind of meditation on a hwadu (話頭). Daehaeng-seon promotes three primary concepts: ‘Juingong’ (主人公 / one's own pristine inner-self or self-nature); ‘uijeong’ (疑情 / the mental sensation of doubt; ‘gwanbeop’ (觀法 / method of contemplation). ‘Juingong’ is the core concept that forms the basis of Daehaeng-seon’s ideological mentalism. ‘Uijeong’ is the process of attaining the realization of ‘Juingong by stopping all thought, and ’gwanbeop’ is a concrete topical meditation technique. There are many arguments that Daehaeng-seon's main character is the rule of vipassana watching method. This is not unrelated to the Hwadu meditation of the ganhwa-seon (看話禪, phrase-observing meditation). Therefore, this paper examines the problems related to the concept of the Juingong Hwadu character, the use of the Juingong topic and the mental sensation of doubt, the stage of execution of the ganhwa, the discernment and laying down, and the uijong (sense of doubt). As a result, this paper does not regard the personality of the practice as the main character 'Juingong vipassana meditation (觀法)', but defines the main character as the 'Hwadu (話頭)’ meditation lineage, and evaluates it as inheriting the traditional vein of the traditional ganhwa-seon lineage. The style of the traditional Ganhwa meditation put an exclusive and combative focus on the defilement [憤心 Great indignation: One of the three pillars of meditation practice to attain enlightenment], while Daehaeng-seon also emphasizes the dedication, but the devotion to the protagonist. It has its own area. So I concluded that Daehaeng-seon has its own area in Seon practice.

영상관법의 현상학적 이해

김형록(인경) ( Hyung Rog Kim(inkyung) ) 한국명상상담학회 2014 명상심리상담 Vol.11 No.-

Introduction: The phenomenology in West and ‘only-consciousness school Buddhism (唯識佛敎)’ in East have been comparatively studied on substantial level. This study is a comparative contemplation on ‘Reflected Image Meditation (RIM, 影像觀法)’, which shows the practical aspect of consciousness-only psychology in addition to theoretical aspect. Body: The characteristics of RIM were sought by comparing them with the core themes in the phenomenology. First, the situation was regarded as the directed object of consciousness and it would be understood as the image at the time of first experience. The everyday subjective experience and experience by phenomenological reduction criticized in nursing science are examined. The content of experience earned by RIM is not understood as every day experience but is understood as the introspected phenomenon by phenomenological reduction. On the other hand, the understanding on essence and the part of judgment suspension are examined by focusing on the difference from RIM. The essence in phenomenological study as a qualitative study understands the common property of many experiences as an essence; however, this study points out that there is a difference because the material, as the cause which produced obsessed image, is understood as essence in RIM. Therefore, this study emphasizes that RIM is an individual experience focusing on psychological treatment and it is different from phenomenological study, which takes objectivity important. Conclusion: This study suggests that RIM is a process of purifying pain by earning new insight; while the phenomenological analysis in the analysis procedure on the collected information is a process of obtaining more logical and common significance.

대염처경의 호흡명상에 대한 해석학적 이해

인경(김형록) ( In-kyung (kim Hyung-rok) ) 한국명상심리상담학회 2020 명상심리상담 Vol.23 No.-

본고는 대염처경의 호흡절에 대한 ‘과목나누기’라는 체계적 해석방법을 통해서 호흡명상의 의미를 새롭게 이해하는데 목표를 두었다. 이것은 기존의 남방 상좌부 전통적 해석을 검토하면서, 대염처경과 입출식념경에 나타난 ‘호흡절’을 중심으로 초기경전 자체의 구조와 체계를 파악하려고 노력하였다. 그 결과 본고는 전체호흡절의 과목을‘예비수행4단계’, ‘본수행4단계’, ‘비유적설명’, ‘후렴구’로 분류한다. 예비수행은 다시’준 비’, ‘자세점검’, ‘기준점설정’, ‘단지 호흡알아차림 하기’4단계로구분하고, 본수행을 남방 전통적 해석에서는‘긴호흡의앎’, ‘짧은 호흡의앎’, ‘몸 전체를 경험하면서 훈련’, ‘몸의 조건을 가라앉히면서 훈련’으로 4단계로 나누었다. 그러나 본고에서는 기존해석과 다르게‘ 긴호흡의 앎’과 ’짧은 호흡의 앎’을 하나로 묶고, ‘~겠다 호흡명상’을 별도로 독립시켜서 구별 하였다. 곧 과목을 나누는 해석체계와 실제로 수행하는 수행체계를 서로 분리하여 이원화시킨다. 그리고 ‘비유적설명’은 따로 세분하는 코딩 분류는 하지 않았고, 후렴구는 ‘안팎의 무아관찰’, ‘생멸의 무상관찰’, ‘알아차림과 지혜’, ‘열반체험’으로 코딩하였다. 오늘날에 전통적인 해석을 충실하게 따를 것인가, 아니면 창조적으로 새롭게 호흡명상의 체계를 세울 것인가 하는 문제가 존재함을 인식하면서, 필자는 텍스트주석에서 발생되는 해석의 타당성에 대한 문제와 더불어서, 전승된 호흡명상을 오늘날의 현실에 맞도록 재조정할 필요성이 있다고 본다. This paper aims to newly understand the meaning of breathing meditation through a systematic interpretation method of 'divided subjects' for the breathing section of 'Mahāsatipaṭṭhāna Sutta '. While examining the traditional interpretations of the upper left of the southern traditional part, it tried to grasp the structure and system of the early scriptures, focusing on the “breathing nodes” shown in Mahāsatipaṭṭhāna Sutta and Ānāpānassatisutta. As a result, this paper categorizes the subjects of the entire breathing section into '4 stages of preliminary performance', '4 stages of main performance', 'parabolic explanation', and 'refrain phrase'. Preliminary performance is further divided into four stages: 'preparation', 'posture checking', 'reference point setting', and 'just knowing about breathing', and the subject of this performance is based on the traditional interpretations of the southern traditional parth. It was divided into four stages: ‘long breathing’, ‘short breathing’, 'training while experiencing the whole body', and 'training while calming the condition of the body'. However, It is a dualization of the interpretation system that divides subjects and the performance system that is actually performed. when interpreting differently from the existing analysis, 'Long breathing' and 'Short breathing' are grouped together, and '~I'll breathing meditation' is separately categorized. In addition, the ‘parabolic explanation’ was not classified into subdivided coding categories, and the refrain was coded with ‘internal and external observing’, ‘observation of the birth and death of things’, ‘knowing and wisdom’, and ‘nirvana experience’. Today, I recognize that there is a question of whether to follow the traditional interpretation faithfully or to creatively create a new system of breathing meditation. In addition to the question of the validity of the interpretation that occurs soon in the text comment, I feel that there is a need to readjust the transmitted breathing meditation to fit today's reality.

불타(佛陀) 탄생설화(誕生說話)의 종교학적(宗敎學的) 의미(意味)

김형록(인경) 한국불교학회 1998 韓國佛敎學 Vol.24 No.-

K-명상과 간화선

인경 스님(김형록) 동국대학교 종학연구소 2023 宗學硏究 Vol.10 No.-

This paper is a study focused on the identity of K-meditation, which has recently emerged. First of all, K-meditation is a unique Korean method, and it excludes meditation systems that are currently recognized as mainstream in foreign countries. Vipassana is a Southern Buddhist tradition, mindfulness meditation such as MBSR and MBCT are imported products from the United States, and Om Ma Ni Pe Me Hung is a Tibetan meditation, so it cannot be included in the type of K-meditation. K-meditation focuses on Cheating Buddha and Ganhwaseon, focusing on perspectives that have historically survived and been inherited in Korea for a long time. In particular, because the definition of K-meditation is very important to examine how Korean meditation is viewed from the perspective of foreigners who practice meditation rather than internal factors, the opinions of 10 foreign disciples of Seon master Gusan are investigated. As a result, we observed that they all consistently recognized Korean meditation as ‘Ganhwa Seon’. Next, a typology of meditation is presented. Here, it is divided into classification according to the object or topic of meditation, classification according to qualitative goals, classification according to the overall process such as system, and an integrated fusion of different meditations such as chanting and Hwadu. Lastly, in order to develop Ganhwa Seon and create a new cultural dynamic, various combinations or combined meditation methods of Ganhwa Seon and other meditation methods were presented. In doing so, a new method of Ganhwa Seon was sought that broke away from the Seon questions and answers of the Tang and Song Dynasties.

알아차림 호흡명상의 체험연구

천정은(Chun, Jung Eun),김형록(인경)(Kim, Hyung-Rog (Ven. Inkyung) 질적연구학회 2015 질적연구 Vol.16 No.2

Purpose: The purpose of this study is to describe participants’ experiential meaning and have a deeper understanding of essentiality or meaning of experience through a qualitative research. Methods: This study collected program participation process by recording targeting 4 general public who participated in breath meditation program for 4 months from March to July 2015. Interviews were conducted to learn about participants’ experiences. As for the method of research, qualitative analytical method was selected and 4 steps of Giorgi’s technological hermeneutics for data analysis was emploved. Results: Breathing meditation program experiences were divided into participation motive, experience as a process of practicing breathing meditation and meditation experience as change. As for the maintaining factors of such experience, they were mindfulness and attention, returning to the base point of lower abdomen, strengthening experience together with holy words and experience of safe practice space. Conclusion: The process of learning breathing meditation is repeated recursively during which respectively right type of breathing meditation method is found to be practiced also in daily life as a time of introspection. It was also able to induce positive self appearance in interpersonal relationships. Accordingly, it would be possible for people to find their respectively right type of breathing meditation methods to be used in their daily lives.