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内容記述 |
This study aimed to（1） construct a psychotherapy for a female client in early adulthood who had been verbally abused by her mother for many years. She had difficulty with affect regulation and could not keep a job after graduating from junior college. （2） This paper reviews psychoanalytic theory, ethology, and Zen Buddhism. （3） The case session data were extracted from the treatment process using the authors' analytical method （2022） and clinical theory. It consists of the following five stages. （4） （1st Stage） One of the authors, an in-service therapist （hereafter referred to as “therapist”）, was invited by her predecessor as a handover person to the last supervision session. There, she exchanged views with the ex-therapist, with whom she had gained trust with the supervisor. （2nd Stage ; #1-#3） The therapist worked on “having the client talk about his/her experience in the here and now from the beginning of the session,” which his/her predecessor had not achieved, for several sessions right after the start, and then changed to accepting the clientʼs way of being. （3rd Stage ; #4） In the next session, the client expressed a close familiarity with the therapist. In this work, a client-object representation-therapist object representation dyad was formed in the internal dimension of both parties.（4th Stage ; #5） This session was converted to date. During the session, several dyads were activated. These were the client-therapist dyad in the external/physiological and internal dimensions, the therapist-ex therapist-dyad and the therapist-ex therapist-the supervisor triplicate in the internal dimension, and the client-positive inner representation dyad. The client and the therapist engaged in self-examination together, moving back and forth between multiple internal spaces. One was the physiological and psychological bi-personal space of therapist-client, and the other was the collective space of psychological bi-personal spaces of multiple self-subject internal representations. In subsequent sessions, the sense of entrapment did not reappear, and liberation from it was maintained.（5） The conclusion is that, with the basic situation that arose in （4） As an entry point, then we were able to open an encounter with the guiding words from the true superego from the basic process. ; First, make him-/her-self be physically awake, and aware of “I” existing in the here-andnow and emotinal fulfilled. Then, deny “I” existing in the world of the “here and now” actively. This implies “I am not me” followed by this active denial, the openness to the world of the not-me occurs. Then, return to the “I” in the “here and now” again. These three steps can be described simply as awakening physically and being fulfilled emotionally in the here-and-now, whici means “me” experiences, and then abandoning this ‘me’ experiences, and then turning to ‘me’ （Ueda, 2000）, which is a progressive task to break free from the abusive experience. The hypothesis of the therapeutic mechanism was extracted as the achievement of a progressive task to break free from the abusive experience. As a developmental task, “to touch the life composed of the universe after a death of a social self” is found to be important for the supervisor. |
02 正しい姿勢と呼吸で行う心理療法と被虐待体験をもつクライエント －禅仏教の坐禅と動物行動学，精神分析理論による問題理解と技法構成－.pdf (989 KB)
