Rebellion of fate
Mysterious dream
1916-during World War I.
At the University of Vienna, lectures by Prof. Wagner Jaré, who was a prominent psychologist at the time,
There was a young Lieutenant Lieutenant Lieutenant listening eagerly.
He had escorted the victim to the Viennese hospital from the Regimental Field Hospital.
Taking advantage of the opportunity, Ja who had wanted to touch a cough once for a short vacation
I was in the classroom of Professor Legg.
[Young Lieutenant-He was still 23 years old, but somehow wants to get a little more vacation
I was struggling.
I felt like I wanted to listen to Professor’s lectures a little more, but that was not all. He,
When I came to Vienna, I met a woman in my first love unexpectedly. The woman
A passionate blonde and beautiful. She is a language teacher and was from Saxony and Arian.
The two youngsters were completely engrossed in this strange occasion, and Lieutenant wanted to get married. There
I managed to extend my vacation somehow.
That night, he saw a strange da.
‘It ’s because his parents are sad about the miserable fate of his half-brother.
It was a dream.
The half-brother was about 30 years before that, like the University of Vienna.
And I was studying medicine. However, the half-brother is a blonde (just like him)
He became in love with a language teacher woman from Arian and Saxony.
Then the half-brother married the woman. The marriage was a complete failure. Married the woman
Because of this, it would be necessary to give up taking the doctor’s national exam, and more
The misfortune was awful. His marriage had a disastrous consequence. These things give birth to a lieutenant
I didn’t know the details of what happened before. I almost listened to it when I was a child.
It was an event that didn’t even go out.
But why did you see such a da?

尉 The midsummer who greeted the daybreak is thinking of this dream that is strangely born.
Later, he was stunned as if he had touched electricity. What’s the secret 1 too?

1.
But he was intuitive.
This is not a coincidence! He unconsciously tried to overturn the fate of this half-brother.

It is!
But why? He thought desperately.
He was a psychiatric doctor. Learn psychology and “unconsciousness” deep in the human mind
Knew how it worked. This must have been the work of that “unconscious consciousness”.
He feared rebellion of this fate. Where did the fate of this fate begin?
I felt intuitive that I could n’t ride
He wanted to use this unconscious consciousness with his strong will and reason. And
He decided to leave Vienna immediately after declining his attachment. That day, he
Returned to the regiment.
— This was a wise action. If this young lieutenant is about their marriage,
Perhaps this revelation would have come down if I had issued a written inquiry to me
?
This marriage is not possible. It is a disastrous result. Stop it.
There is a united Buddha spirit that seems to be a half brother. Because of this mental disability
There is a risk. Immediately provide explanations, resolve spirits, make a connection, and rebellious fate
Avoid.

This young lieutenant, who sensed the rebellion of this miserable fate without demonstrating it,
It should be an extraordinary person. This young lieutenant -1 later became a global psychologist
Ry, Freud, Jung after the new psychology “fate psychoanalysis, family depth
Dr. Lipo ”Tosonday, the founder of“ Kawashingawa Manabu ”, was one of them.

He pursued the mysterious experience of his youth as his academic theme and finally completed it.
Deeply in the heart of human beings, there is a mentally unconscious mind, and the idea that this mind is actually moving humans is scholarly proved, and these are called “unconscious consciousness, The reader already knows that the psychology being studied is called “deep psychology”.
This deep psychology began with Freud’s psychoanalysis.
The psychoanalysis was born in 1900 according to Freud. But it was the first break-off that took less than a decade. It was Adler’s retreat movement in 1901. This was organized as “Individual Psychology”.
Subsequently, the second separation was performed by Jung.
This happened in Munich in 1913 and became “conflict psychology” or “analytic psychology”.
Since then, deep psychology has been expanded and developed into Freud’s mainstream and two sidestreams.
However, over time, Adler’s “personal psychology” gradually moved away from unconscious values ​​and naturally left the framework of deep psychology.
However, Jung’s analytical psychology is far more faithful to unconscious theories.
In addition, we have gathered new knowledge that is regarded as the basis of general deep psychology.
Therefore, deep psychology as an unconscious theory proceeded into two layers of research after Adler’s departure.
That is,
1 、 Freud’s personally suppressed unconscious layer
2. Collective unconscious layer of Jung
These are two.
From now on, it is the personal river and the crowd.

But I,
In 1937, in addition to the research of these two layers, the research direction of the third layer appeared.
”It was founded by Ripot Tosundi,“ Fate Analysis Sicksalanalyse,
It is a theory of deep psychology. (Why I’ve written a seemingly joke about the trend of deep psychology so far, I need to clarify the academic position of fate analysis L psychology. Because I thought there was
in short,
Deep psychology has been the subject of research until recently, Freud’s individual unconscious layer, Yugg’s collective unconscious layer (crowd psychology), and these two “layers”. That’s what it means.
However, Sondy’s “Fate Analysis” psychology was the subject of research on the third unconscious castle, “family unconscious,” between those layers.
That is, “Family” was found between “Individual” and “Crowd”. This is a great table, and humans can be divided into three groups: individuals, crowds, and families.
Thus, Sondy filled the missing part between Freud and Jung.
So, this is Sondi’s “What is the theory of fate analysis psychology L? In short, it is as follows.
That is,
“The desire of an ancestor who is suppressed in an individual becomes an unconscious choice behavior in love, friendship, occupation, illness, and death (of their descendants), and determines the fate of the individual.
That’s it.
In simple terms,
The strong desire that an ancestor had had become a repression in the unconscious consciousness of a particular offspring, and the consciousness of the repression is the form of love, friendship, occupation, illness, death, And decide the fate of its descendants.
In short, the heart of a certain ancestor’s strong desire leads to the deep consciousness of a certain offspring, and the heart of that desire causes all the actions of that offspring to choose and determine the life of that offspring.

Therefore, I, the phenomenon of “rebellion of fate L” that occurred before, occurs.

If you follow the ancestors, you will repeat the same fate.

This theory seems to be a perfect theory based on Sondy’s own experience. But the question is, what is the best desire for a certain ancestor to influence the deep consciousness of a particular descendant? That’s what it means. Is this the most common issue? Perhaps readers will be interested in it. That was true for me. Now let ’s take a look at Sondy ’s explanation.

The ghost of Dostoevsky

Sondy is like this.
“Based on analysis of choices in love, friendship, occupation, illness and death, the source of choice is unconscious”

In other words, the choice behaviors that form an individual’s destiny are not made by conscious and rational decisions as normally thought, but the choice behavior is an impulsive act and it chooses impulsively. It is driven by unconscious things. And so, where the impulse comes from is that the family (ancestors) have a soft relationship.
In this regard, Sondy gave the following examples in papers published in 1937 and 1944.
A man fell in love with an apparently “healthy” woman and got married, but this woman was just a couple of years after her marriage and her mother had been suffering for over a decade now. He expressed his compulsive thought that he would poison him.
Sondy contacted this case and asked himself the following questions.
“Why did this man really fall in love with a woman who has the same symptoms as his mother and did not feel love for other women?
It is I, in this man’s unconsciousness, that his mother’s morbid predisposition works dynamically.
The potential family qualities in this man’s unconsciousness are destined to be the marriage martial, and the phenomenon of repeated repetition of fate occurs before. In other words, if the ancestor followed, it would repeat the same fate.
This theory seems to be a perfect theory based on Sondy’s own experience. But the question is, how does the craving of an ancestor make a deeper consciousness of a particular descendant?
Do you want to get involved? That’s what it means. Is this the most common issue? Perhaps readers will be interested in it. That was true for me. Now let ’s take a look at Sondy ’s explanation.
Sondy is like this.
“Based on analysis of choices in love, friendship, occupation, illness and death, the source of choice is unconscious”
In other words, the choice behaviors that form an individual’s destiny are not made by conscious and rational decisions as normally thought, but the choice behavior is an impulsive act and it chooses impulsively. It is driven by unconscious things. And so, where the impulse comes from is that the family (ancestors) have a soft relationship.
In this regard, Sondy gave the following examples in papers published in 1937 and 1944.
A man fell in love with an apparently “healthy” woman and got married, but this woman was the same symptom she had been suffering for decades since her marriage. He expressed his compulsive thought that he would poison someone.
Sondy contacted this case and asked himself the following questions.
“Why did this man really fall in love with a woman who has the same symptoms as his mother and did not feel love for other women? L
1) In this man’s unconsciousness, his mother’s morbid predisposition is acting dynamically, and such a latent in this man’s unconsciousness.

Gautama Buddha has all the ways to solve this struggle.
As a result, I knew that there was nothing but meditation. And he succeeded
In meditation, too, skillful but strict and appropriate guidance is required. However
However, teaching meditation and teaching techniques is not a guide. -Yun
My method of meditation begins with relieving tension. To get the right tension,
The pathological tension is released.
The most important mind when entering meditation was before the pessimistic and negative thoughts,
You should never bring in defeated ideas. Also,
Don’t bring hatred, anger, criticism, etc. to people.

Rebellion of fate
Mysterious dream
1916-during World War I.
At the University of Vienna, lectures by Prof. Wagner Jaré, who was a prominent psychologist at the time,
There was a young Lieutenant Lieutenant Lieutenant listening eagerly.
He had escorted the victim to the Viennese hospital from the Regimental Field Hospital.
Taking advantage of the opportunity, Ja who had wanted to touch a cough once for a short vacation
I was in the classroom of Professor Legg.
[Young Lieutenant-He was still 23 years old, but somehow wants to get a little more vacation
I was struggling.
I felt like I wanted to listen to Professor’s lectures a little more, but that was not all. He,
When I came to Vienna, I met a woman in my first love unexpectedly. The woman
A passionate blonde and beautiful. She is a language teacher and was from Saxony and Arian.
The two youngsters were completely engrossed in this strange occasion, and Lieutenant wanted to get married. There
I managed to extend my vacation somehow.
That night, he saw a strange da.
‘It ’s because his parents are sad about each other ’s miserable fate.
It was a dream.
The half-brother was about 30 years before that, like the University of Vienna.
And I was studying medicine. However, the half-brother is a blonde (just like him)
He became in love with a language teacher woman from Arian and Saxony.
Then the half-brother married the woman. The marriage was a complete failure. Married the woman
Because of this, it would be necessary to give up taking the doctor’s national exam, and more
The misfortune was awful. His marriage had a disastrous consequence. These things give birth to a lieutenant
I didn’t know the details of what happened before. I almost listened to it when I was a child.
It was an event that didn’t even go out.
But why did you see such a da?

尉 The midsummer who greeted the daybreak is thinking of this dream that is strangely born.
Later, he was stunned as if he had touched electricity. What’s the secret 1 too?

1.
But he was intuitive.
This is not a coincidence! He unconsciously tried to overturn the fate of this half-brother.

It is!
But why? He thought desperately.
He was a psychiatric doctor. Learn psychology, “Unconscious consciousness” deep in human mind
Knew how it worked. This must have been the work of that “unconscious consciousness”.
He feared rebellion of this fate. Where did the rebellion of this fate begin?
I felt intuitive that I could n’t ride
He wanted to use this unconscious consciousness with his strong will and reason. And
He decided to leave Vienna immediately after declining his attachment. That day, he
Returned to the regiment.
— This was a wise action. If this young lieutenant is about their marriage,
Perhaps this revelation would have come down if I had issued a written inquiry to me
?
This marriage is not possible. It is a disastrous result. Stop it.
There is a united Buddha spirit that seems to be a half brother. Because of this mental disability
There is a risk. Immediately provide explanations, resolve spirits, make a connection, and rebellious fate
Avoid.

This young lieutenant, who sensed the rebellion of this miserable fate without demonstrating it,
It should be an extraordinary person. This young lieutenant -1 later became a global psychologist
Ry, Freud, Jung after the new psychology “fate psychoanalysis, family depth
Dr. Lipo ”Tosonday, the founder of“ Kawashingawa Manabu ”, was one of them.

He pursued the mysterious experience of his youth as his academic theme and finally completed it.
Deeply in the heart of human beings, there is a mentally unconscious mind, and the idea that this mind is actually moving humans is scholarly proved, and these are called “unconscious consciousness, The reader already knows that the psychology being studied is called “deep psychology”.
This deep psychology began with Freud’s psychoanalysis.
The psychoanalysis was born in 1900 according to Freud. However, in less than a decade, the first break-up occurred. It was Adler’s retreat movement in 1901. This was organized as “Individual Psychology”.
Subsequently, the second separation was performed by Jung.
This happened in Munich in 1913 and became “conflict psychology” or “analytic psychology”.
Since then, deep psychology has been expanded and developed into Freud’s mainstream and two sidestreams.
However, over time, Adler’s “personal psychology” gradually moved away from unconscious values ​​and naturally left the framework of deep psychology.
However, Jung’s analytical psychology is far more faithful to unconscious theories.
In addition, I gathered new knowledge that is regarded as the basis of general deep psychology.
Therefore, deep psychology as an unconscious theory proceeded into two layers of research after Adler’s departure.
That is,
1 、 Freud’s personally suppressed unconscious layer
2. Collective unconscious layer of Jung
These are two.
From now on, it is the personal river and the crowd.

But I,
In 1937, in addition to the research of these two layers, the research direction of the third layer appeared.
”It was founded by Ripot Tosundi,“ Fate Analysis Sicksalanalyse,
It is a theory of deep psychology. (Why I’ve written a seemingly joke about the trend of deep psychology so far, I need to clarify the academic position of fate analysis L psychology. Because I thought there was
in short,
Deep psychology has been the subject of research until recently, Freud’s individual unconscious layer, Yugg’s collective unconscious layer (crowd psychology) and these two “layers”. That’s what it means.
However, Sondy’s “Destiny Analysis” psychology targeted “the unconscious third castle, a family unconscious” in the middle of those layers.
That is, “Family” was found between “Individual” and “Crowd”. This is a great table, and humans can be divided into three groups: individuals, crowds, and families.
Thus, Sondy filled the missing part between Freud and Jung.
So, this is Sondi’s “What is the theory of fate analysis psychology L? In short, it is as follows.
That is,
“The desire of an ancestor who is suppressed in an individual becomes an unconscious choice behavior in love, friendship, occupation, illness, and death (of their descendants) and determines the fate of the individual.
That’s it.
In simple terms,
The strong desire that an ancestor had had become a repression in the unconscious consciousness of a particular offspring, and the consciousness of the repression is the form of love, friendship, occupation, illness, death, And decide the fate of its descendants.
In short, the heart of a certain ancestor’s strong desire leads to the deep consciousness of a certain offspring, and the heart of that desire causes all the actions of that offspring to select and determine the life of that offspring.

Therefore, I, the phenomenon of “rebellion of fate L” that occurred before, occurs.

If you follow the ancestors, you will repeat the same fate.

This theory seems to be a perfect theory based on Sondy’s own experience. But the question is, what is the best desire for a certain ancestor to influence the deep consciousness of a particular offspring? That’s what it means. Is this the most common issue? Perhaps readers will be interested in it. That was true for me. Now let ’s take a look at Sondy ’s explanation.

The ghost of Dostoevsky

Sondy is like this.
“Based on analysis of choices in love, friendship, occupation, illness and death, the source of choice is unconscious”

In other words, the choice behaviors that form an individual’s destiny are not made by conscious and rational decisions as normally thought, but the choice behavior is an impulsive act and it chooses impulsively. It is driven by unconscious things. Thus, where the impulse comes from is that the family (ancestors) have a soft relationship.
In this regard, Sondy gave the following examples in papers published in 1937 and 1944.
A man fell in love with an apparently “healthy” woman and got married, but this woman was just a couple of years after her marriage and her mother had been suffering for over a decade now. He expressed his compulsive thought that he would poison him.
Sondy contacted this case and asked himself the following questions.
“Why did this man really fall in love with a woman who has the same symptoms as his mother and did not feel love for other women?
It is I, in this man’s unconsciousness, that his mother’s morbid predisposition works dynamically.
The potential family qualities in this man’s unconsciousness are fatefully

　　運命の反覆
　ふしぎな夢
　一九一六年－第一次世界大戦の最中であった。
　ウィーン大学で、当時著名な心理学者であったワグナー・ジャレ″グ教授の講義を、毎日、
熱心に聴講している一人の若い軍医中尉があった。
　かれは、連隊の野戦病院から、傷病者を、ウィーンの病院に護送してきたのであったが、こ
のチャンスを生かして、わずかな休暇を、かねてから一度回咳に接したいとねがっていたジャ
レッグ教授の教室にかよっていたのである。
　若い中尉－かれはまだ二十三歳だったが、なんとか休暇をもうすこしのばしたいものだと
苦心していた。
　教授の講義を、もうすこし聴きたいという気持であったが、それだけではなかった。かれは、
このウィーンにきて、すぐ、思いがけなくも初恋の女性にめぐり会ったのだった。かの女は、
情熱的なブロンドで、美しかった。語学教師をしており、ザクセンとアリアンの出身だった。
この奇遇に若い二人はすっかり夢中になって、中尉はぜひ結婚したいと思ったのだった。そこ
で、なんとかもうすこし休暇をのばしたいと思ったのである。
　そんなある夜、かれは奇妙なダをみた。
　それは、かれの両親が、かれの異母兄の悲惨な運命について、悲しそうにかたり合っている
夢であった。
　その異母兄というのは、その頃から三十年ほど前に、かれとおなじようにこのウィーン大学
で、医学を勉強していたのであった。ところが、その異母兄は、（かれとおなじように）ブロンド
の髪の、アリアンとザクセンの出身である語学教師の女性と愛し合うようになったのである。
そうして異母兄は、その女性と結婚した。その結婚は完全に失敗であった。その女性と結婚し
たために、医師国家試験の受験を断念しなければならないようなことになり、さらにいろいろ
な不幸がかさなった。かれの結婚は悲惨な結末をむかえた。これらのことは、中尉が生まれる
前に起きたことで、くわしいことは知らなかった。幼時のころに耳にしたまま、ほとんど思い
出しもしないようなできごとだった。
　だが、どうしてこんなダをみたんだろうか？

　明けがたヽ目をさました中尉は、そう思って妙に生ま生ましいこの夢を思いかえしているう
ちに、電気にふれたように愕然となった。なんという暗合１・　あまりにもま？

ないか１・
　しかしかれは直感した。
　これは偶然の暗合ではない！　かれは無意識のうちに、この異母兄の運命を反覆しようとし

ているのだ！
　だが、なぜ？　かれは必死に考えた。
　かれは精神科の医師であった。心理学を学び、人間のこころの深層にある「無意識の意識」
のはたらきをよく知っていた。これこそその「無意識の意識」のはたらきにちがいなかった。
かれはこの運命の反覆をおそれた。どういうところからこの運命の反覆がはじまったのかは
士流れ乗はいけないだけは直感的に感じた
　かれはつよい意志と理性をはたらかせて、この無意識の意識の強制とたたかった。そして、
断ちがたい愛着をたち切り、ただちにウィーンを去ることに決意した。その日のうちに、かれ
は連隊にもどった。
　－―これは１ことに賢明な行動であった。もしもこの若い中尉が、かれらの結婚について、
わたくしにお伺い書を出したならば、おそらくは、こういう御霊示が下がったのではなかろう
か？
この結婚は不可。悲惨な結果におわる。やめよ。
異母兄と思われる不成仏霊一体あり。この霊障により、この仏とおなじ不幸な人生を歩
むおそれあり。ただちに解説供養をして霊障を解き、因縁切りの行をして、運命の反覆
を避けよ。

　御霊示なくしてこの悲惨な運命の反覆を察知し、これを断ちきったこの若い中尉は、まこと
に非凡な人物というべきであろう。この若い中尉－１かれこそ、のちに世界的な心理学者とな
り、フロイト、ユングのあとをうけてあらわれたあたらしい心理学「運命心理分析・家族的深
川心川学」の創始者となったリポ″トーソンデイ博士、そのひとだったのである。

　かれは、この若いころのふしぎな体験を、自分の学問のテーマとして追及し、ついにこれを完成したのである。
　人間のこころの深奥に、自分自身の意識しないこころがあって、このこころがじっさいに人間を動かしているのだという考えが学問的に立証され、そのここらを「無意識の意識とよび、それを研究する心理学を「深層心理学」とよぶ、ということくらい、すでに読者はご存知であろう。
　この深層心理学は、フロイト（一八五六一一九三九）の精神分析からはじまった。
　精神分析が誕生したのは、フロイトによれば、一九〇〇年であるという。しかし、それは、十年もたたぬうちに、最初の離反分裂が起こった。一九一〇年の、アドラーの離反運動である。これは「個人心理学」として組織されていった。
　つづいて、第二の離反が、ユングによっておこなわれた。
　これは、一九一三年、ミュンヘンに起こり、「葛藤心理学」もしくは「分析心理学」となった。
　それ以来、深層心理学は、フロイトの主流と、二つの傍流とに拡張され、発展した。
　けれども、アドラーの「個人心理学」は、時がたつにつれて、しだいに無意識の価値をみとめないような傾向に向かい、自然に深層心理学の枠から離脱していった。
　しかし、ユングの分析心理学のほうは、無意識の理論にたいしてどこまでも忠実で、さ
らに、一般深層心理学の基礎とみなされるあたらしい知見をふかめていった。
　そこで、無意識の理論としての深層心理学は、アドラーの離脱以後、二つの層次研究にわかれてすすんでいったのである。
　すなわち、
　　１、フロイトの、個人的に抑圧された無意識の層
　　２、ユングの、集合的無意識の層
　の二つである。
　これより、個人の川と、群衆の層、である。

　ところがＩ、
　一九三七年に、この二つの層の研究のほかに、第三の層の研究方向が出現したのである。
　それが、リポットーソンディによって創始された「運命分析Ｓｃｈｉｃｋｓalｓａｎａｌｙｓｅ よぶ、
深層心理学の理論である。（わたくしが、これまで、どうして深層心理学の潮流について冗筆のように思われる記述をしてきたのかというと、これから述べる「運命分析Ｌ心理学についての学問的立場を、まず明らかにしておく必要があると考えたからである）
　要するに、
　深層心理学は、大づかみにいって、それまで、フロイトの個人の無意識層と、ユッグの集合的無意識層（群衆心理学）と、この二つの「層」が、研究対象とされていたということである。
　ところが、ソンディの「運命分析」心理学は、それらの層の中間にある「家族的無意識という、無意識の第三番目の領城を、研究対象としたのである。
　つまり、「個人」と「群衆」の中間に、「家族」を発見したわけである。これはたいへんな卓見で、人間は大づかみに分けて、個人と群衆と家族、の三つに分類できるわけだから、当然、出てこなければならない領域だったのである。
　こうして、ソンディは、フロイトとユングとの間の欠落した部分を埋めたのである。
　では、このソンディの「運命分析心理学Ｌの理論とはどういうものか？　ひと口でいうと、それは、つぎのようになる。
　すなわち、
　「個人のなかに抑圧されている祖先の欲求が、（その子孫の）亦心愛、友情、職業、疾病、および死亡における無意識的選択行動となって、個人の運命を決定するＬ
　というのである。
　わかりやすくいうと、
　ある先祖が持っていたつよい欲求が、特定の子孫の無意識の意識のなかに、抑圧となってつたわり、その抑圧の意識が、その子孫の、恋愛、友情、職業、病気、死亡の形式、まで選択させて、その子孫の運命を決定してしまう、というのである。
　要するに、ある先祖のつよい欲求のこころが、ある子孫の深層意識につたわり、その欲求のこころがその子孫のあらゆる行動を選択させ、その子孫の人生を決定してしまうということである。

そこでＩ、前にのべた「運命の反覆Ｌという現象が起きることになるわけだ。つまり、そ

の先祖がたどったとおなじ運命をくりかえしてしまうというわけである。

　この理論は、ソンディ自身のあのふしぎな体験をもとに、まさに完璧な理論であると思われる。ただ、問題は、では、ある先祖のつよい欲求が、ある特定の子孫の深層意識に、どのよいしてうとろにてつたわってゆくのか？　ということである。これが最もかんじんな論点ではなかろうか？　おそらく、読者もそこにふかい興味を持たれるであろうと思う。わたくしも、そうであった。では、それについてのソンディの説明をみてみよう。

ドストエーフスキーの持つ亡霊

ソンディはこういう。
　『恋愛、友情、職業、疾病および死における選択の分析にもとづいて、選択の根源は無意識である』

これは、いいかえると、個人の運命を形成する選択行動は、ふつう考えられているように意識的、理性的な決断によってなされるのではなく、選択行動は衝動行為であり、衝動的に選択する無意識的なものによって動かされるのだということである。そうして、その衝動はどこからくるかというと、その家族（祖先）にふかい関係がある、というのである。
　そのことについて、ソンディは、一九三七年と一九四四年に発表した論文のなかで、つぎのような例をあげてのべている。
　或る男が、外見上「健康な」女性にひどく惚れこみ、結婚したが、この女は、結婚後数年たってから、その男の母親がすでに十数年間にわたって悩んできたのとまったくおなじ症状１自分がだれかを毒殺するのではないかという強迫思考をあらわしたのである。
　ソンディは、この症例に接して、つぎのような問いを自分に投げかけたのである。
「なぜ、この男は、かれ自身の母親とおなじ症状につきまとわれるような女性にまさに惚れこみ、その他の女性には愛情を感じなかったのであろうか？
それはＩ、この男の無意識のなかには、かれの母親の病的な素質が力動的に作用してお
り、この男の無意識のなかにあるこのような潜在的な家族的な素質が、運命的に結婚の和手の

A shaka called “Shinsho Buddha”
I received the true bones of I and came to have a true guardian spirit. Authentic Buddha
If you are confident and devoted, you will break spirits and give virtues, as if you are defending
It can be said to be a spirit, and it has a great power.
真正仏舎利”というおシャカさま
の御真骨をいただき、真の守護霊が持てるようになったのです。真正仏舎利を
いただき信心すれば、霊障を断ち、福徳を与えてくれる、まるでそれ自身が守
護霊といっていい、すごいパワーがあるのです。

Everything in this world, anything that has no cause, no life, and cause
Even if it occurs, it does not exist without an edge that facilitates this. Overlapping with the cause, follow the course, the result appears.
There is no discrimination.
It is.
Shaka as a real Buddha who is a real Buddha is almighty under the law,
It is almighty after teaching, and it is almighty as a rescuer.
We call the Shaka’s body with the three powers “Guardian Buddha”
is.
この世の中のものすべて、どんなものでも、原因となるものがなくて生するものはなく、また因あって
生じても、これを助長する縁がなくては存在しない。因と縁か重なって、経過をたどり、結果か現れる。
差別はないのです。
のです。
　　実在の仏である本尊としてのシャカは法のうえでオールマイティーであり、
　　　教えのうえでオールマイティーであり、救済者としてオールマイティーです。
　　　それら三つの力を持つシャカの法身舎利を私たちは「守護仏」とお呼びするの
です。

The professor ’s text is that only a specific group of people are disabled or sick.

It is not that there is. That is what most people in modern society say.

The Most of the autonomic disorders and cardiac dysfunctions listed here are suppressed in the unconscious conscious layer.

It came from pressure and conflict. In the future, this trend may increase, but the possibility that it will decrease

rare.

If the suppression, conflicts and scars in this unconscious layer are not eliminated or released, the correct

In addition to not being able to enter into thinking, even the training of “Kai L” in the previous stage cannot be done sufficiently.

Before extinguishing “annoyance” or “anxiety L” in the unconscious consciousness layer,

It must be released. Otherwise, these repressions, conflicts and scars will be bothersome

I can’t help living a very healthy mental life,

The fear of becoming will come out. It can cause various illnesses physically and the worst

In some cases, sudden abnormal behavior or impulsive and morbid behaviors may occur. Very training

It is not.

On the other hand, what kind of training methods will Aragama and Abidalma impose? Try it

Practice methods as seen in Avidaluma

修 Practice in Avidalma

5th place 75 law

There is a training method named “Daizenchi Law”.

”Systematic compilation of what was explained in Argama by Abidharma in the“ Fifth Seventy-Fifth Law ”

Made.

“The Seventy-Fifth Seventy-five Law” is an analysis of seventy-five types of entities that seem to have established this world.

This is the Avidalma taxonomy that divides this into five categories.

The annoyances mentioned above are also classified in the fifth place of the 75th Law. Basic body in Avidalma

Since it is a system, I will keep it next.

The fifth place is

1 Color method = material thing.

2. Mind method = The subject of the heart’s work, also known as Shin-Oh.

3. The “ownership method” is abbreviated as “heart” and refers to the function of the heart. This can be divided into the following six types.

Also, among the basic annoyances, dividends are given to the three evils of niece, sleep and niece as follows.

貪-覆 ・ 覆 ・ who ・ lyrics ・ 僑 ・ dissipation

Meditation-Samurai, Samurai, Trouble, Samurai, Harm, Escape

Scar-Overturn, testimony, lyrics, escape, forgetfulness, injustice

In other words, the three of the cloak, the proof, and the fan will be the two of the niece and niece, and the escape will be the three of the niece, esteem and coffin. Six major

Of the root annoyances, the eyelids, eyes, and scars are considered to have the strongest influence on the anxiety.

The name of the three bad roads L is also from here.

As for the classification of elementary, middle, and large, what is the standard is that 10 such as firewood etc. occur separately.

2 is a minor annoyance, and 2 such as worthless is only moderately unfavorable.

Because it is biased to the heart, it is said that it is very troublesome. This is a reasoned reasoning.

How to stop the above troubles? The training method for that is the same as the heart method

It is the great good land law of Aoi. Let’s explain each heart of the Great Zenji Law.

Daizenchi Law

Shin

The freshness of the heart. It is a heart that respects faith and enjoys good deeds.

, And the four truths preached in Buddhism, namely, “Science of the Four Lords” and “Sanpo L, ie, Buddha and its teaching,

The relationship between the monk, the work, and the reward, causality,

Say.

Work (dedication)

Diligent, courageous to do and do good.

Discard

”It means a heart that is free from personal feelings and calm.

E

心 A heart that feels remorse and is ashamed.

】 I am relieved and shy about teaching and other good people that I am imperfect and immoral.

The It is also an awe-inspiring heart for teaching and teachers.

愧

A social position, being aware of yourself as one of the group, and acting in a manner that is not embarrassing

The

Gradual is a heart that is ashamed of yourself against others, and 愧 is a heart that is ashamed of yourself against others.

MUJI

There should be no waste. Don’t be obsessed with position, power, or material.

infinite

Good patience. There is no hatred or anger, but not only that, but it is a heart that actively cares for others.

Harmless

非 It is non-violent and does not harm others, but it is not only that, but it has serious compassion.

Minan

It ’s just a matter of soul and spirit.

適 応 To have good adaptability, always to keep the body light and safe, to accumulate virtue and to follow training

Try to be able to do it.

Persistent

Don’t be lazy, don’t flow freely, and train yourself and study.

As mentioned above, the heart of this Great Zenji Law will be paid as follows for the heart of trouble.

It is.

Authenticity-Mistrust / Unauthorized Knowledge

1 innocence / cover / proof

貪-貪 ・ 貪

Infinity-limited / 忿 / 恨

Employees with one eye failure / forgetfulness

Minan-Gonsen / Tan

Non-dissipation-dissipation / scattering

捨 Discarding- 棹 棹 / 嫉

Harmless-harm

In other words, the practitioner is always paying attention to his / her heart, and when the anxiety is about to move,

Immediately I will counter this with the heart of these great good law and control the heart of annoyance.

The By repeating this, we will finally end up avoiding the anxiety.

Isn’t it really a good idea?

But will it work?

The Mahayana Buddhism that appeared later subsided all these troubles into the Six Daikonhon troubles.

“Rokunami honey” (sixth row) was paid as a control dividend. It is as follows.

貪-Cloth enforcement

Limited-insulting

Scar–Tomoyuki (Haruka)

Pride-Obedience

Suspicious progress

Kami-Zen Juku

However, later on, the “cloth enforcement” became one. However, emphasizing “belief”

Thus, it became a double-set of devotion and Fuse. It is the most simplified.

Primitive Buddhism is not as easy as it is.

How simple is this?

Let me answer.

Both have major flaws.

Something?

It is a problem of unconsciousness mentioned in the previous chapter.

Both lack this point.

As expected, in primitive Buddhism, trying to deal with unconscious consciousness by entering a soft meditation assumption Yes

However, this is the same as that of people at the time waiting for unconscious people without strong oppression and conflict like modern people.

Moreover, it is possible only because it is a conscientious position as a practitioner.

Because of the wisteria, it is impossible to enter a soft meditation. Even before trying to get in, before reaching the border

Suppression and conflict came out, and it appeared as a ghost phenomenon

It ends up. No, before that, I could endure the “Kai” training course (although it is a mental and physical adjustment)

It ’s not easy.

In addition, in order to analyze my heart in too detailed detail and severely regulate my mind and behavior,

This is a new repression that causes conflict and complexity in the unconscious class of trainees.

Loit stated that “culture and morality, education and religion are the source of various human complexes.”

B, “Observations and conflicts in our unconscious layers of consciousness, most of the trauma are due to it L and fingers

Although this practice method is exactly what this practice method is, if it is applied one step further, it will be a hit for modern people

Isn’t it safe to say that?

This is also true for Mahayana Buddhism. Mahayana Buddhism, a popular religion, succeeded in simplifying the most.

Nevertheless, the biggest mistake of Mahayana Buddhism is that “annoyance” is captured only by surface consciousness.

However, by introducing the “Shin”, it is possible to achieve various types of suppression and compression in the unconscious conscious layer.

″ While trying to deal with kusu, as I said before, suppression and conflict in the unconscious conscious layer,

The mind resulting from the trauma is an unusual mind that is hurt and distorted. “I don’t believe in kami, hotoke, truth, or justice.

It is heart L. Persuading this in various ways, or surrendering, the “religious

By trying to squeeze “to try to stir up faith,

Therefore, the wound of mental trauma will be enlarged. Exactly what Freud says, “social sanctions are always religious

It is combined with the lions and blames them so that they can never recover again.

教授のこの文章は、特定の一部のひとびとだけが障害を起こしたり、病気になって

いるというのではないのである。現代社会に生きるほとんどのひとびとがそうだといっているのであ

る。ここにあげられている自律神経障害や、心臓機能疾患のほとんどは、無意識の意識層における抑

圧や葛藤から生じたものである。今後、この傾向は増大することがあっても減少するという可能性は

ほとんどない。

　この、無意識の意識層における抑圧や葛藤・傷痕を消滅あるいは解放しなければ、正しい定（瞑

想）に入れないだけではなく、その前段階の「戒Ｌの修行すら十分になすことができないのである。

無意識の意識層にある「煩悩」や「随煩悩Ｌを消滅する前に、まず抑圧・葛藤・傷痕を消滅あるいは

解放しなければならぬのである。そうしなければ、これらの抑圧や葛藤・傷痕は、煩悩・随煩悩とむ

すびついて、歪んだ病的な精神状態をひき起こし、とても健全な精神生活などいとなむことができな

くなる恐れが出てくるのである。それは肉体的にもさまざまな病気をひき起こす原因になり、最悪の

場合には、突発的な異常行動や、衝動的で病的な行動をとるようになったりする。とても修行どころ

ではないのである。

　これに対して、アーガマおよびアビダルマはどのような修行法を課すのであろうか。それをみてみ

アビダルマにみる修行法

　アビダルマにみる修行法

　　　五位七十五法

　「大善地法」と名づける修行法がある。

　アーガマにおいて説かれたものを、アビダルマが「五位七十五法」のなかにとり入れ、体系的に編

成したものである。

　「五位七十五法」というのは、この世の中を成立させていると思われる実体を七十五種に分析して、

これを五大別したアビダルマの分類法である。

　さきにあげた随煩悩もこの五位七十五法のなかに分類されている。アビダルマにおける基本的な体

系なので、つぎにかかげておく。

　五位というのは、

　１　色法＝物質的なもの。

　２　心法＝心のはたらきの主体で、心王ともいう。

　３　心所有法＝心所と略称し、心のはたらきをいう。これは、つぎの六種に分けられる。

　また、根本煩悩のうち、三悪道の、貪・眠・鰯に、つぎのように配当されている。

　貪－覆・樫・誰・詞・僑・放逸

　瞑－忿・恨・悩・嫉・害・放逸

　痕－覆・証・詞・放逸・失念・不正知

　つまり、覆・証・扇の三は貪・裔の二者に、放逸は貪・賦・凝の三に通ずるとするのである。六大

根本煩悩のうち貪・眼・痕の三は、随煩悩に対して最も強い影響力を持っていると見るわけで、「根

本三悪道Ｌという名もここから出ているわけである。

　小中大の類別はなにを基準にしたものであるかについては、忿等の10はおのおの別に起こるがゆえ

に小随煩悩と名づけ、無価等の２は、不善にのみ偏するがゆえに中随煩悩と名づけ、諒挙等の８は、

染心に偏するがゆえに大随煩悩と名づけるのだとある。まことに緻密に推論したものである。

　以上の随煩悩をいかにして止滅させるか？　そのための修行法が、おなじく心所法のなかにあげら

れている㈲の大善地法なのである。大善地法の各心所について解説してみよう。

　　大善地法

　信

心のきよらかさ。信義を重んじ、善行を楽しむ心である。

　それと、仏教で説く四つの真理、すなわち「四諦の理」と、「三宝Ｌすなわち、仏と、その教えと、

その僧団、および、業と、その報いとのあいだの因縁・因果性、以上の三つにたいするふかい確信を

いう。

　　勤（精進）

　勤勉であり、なすべきことや、善行にたいして勇敢なことである。

　　捨

　私心をはなれ、平静でかたよりのない心をいう。

　　衛

　つよく反省し恥ずる心。

　教えや、他のすぐれた人に対して、自分が不完全であり、不徳であることを反省し、恥ずる心であ

る。それはまた、教えや師友にたいしてふかい恭敬の心となる。

　　愧

　社会的な立場、グループの一人としての自分を自覚し、恥ずかしくないように行動することであ

る。

　漸は他に対して自分を恥ずる心、愧は自分自身に対して自分を恥ずる心である。

　　無貪

むさぼりのないこと。地位・権力・物質などに執着したりとらわれたりしない。

　　無限

　つよい忍耐力。憎しみや怒りのないことであるが、それだけでなく、積極的に他を愛憐する心でる。

　　不害

　非暴力であり、他を害さないことであるが、それだけではなく、篤い同情心を持つことである。

　　軽安

　すなおで身心明朗であることである。

　よき適応性を持つことであり、つねに身心を軽快安適にたもち、徳を積み、修行にしたがうことが

できるように心がけることである。

　　不放逸

　なまけず、放縦に流れないで、修行や勉学にはげむこと。

　以上であるが、この大善地法の心所は、随煩悩の心所にたいして、つぎのように対照配当されるの

である。

　　信―不信・不正知

１無愧・覆・証

無貪－貪・樫

　　無限－限・忿・恨

　　勤１眼怠・失念

　　軽安―悟沈・悩

　　不放逸－放逸・散乱

　　捨－棹挙・嫉

　　不害－害

　つまり、修行者は、つねに自分のこころに注意をはらっていて、煩悩の心所が動こうとするとき、

ただちにこれら大善地法の心所を以てこれに対抗し、煩悩の心所を制圧してしまおうというのであ

る。これをくりかえすことにより、ついには煩悩の心所が起こらぬようにしてしまおうというわける。

　なるほど実によく考えたものではないか。

　しかしそううまくいくであろうか？

　のちにあらわれた大乗仏教は、これらの随煩悩をすべて六大根本煩悩におさめてしまって、これに

「六波羅蜜」（六度の行）を対照配当した。つぎの通りである。

　　貪―布施行

　　限ー忍辱行

　　痕―－智慧行（般若）

　　慢－持戒行

　　疑―精進行

　　悪見－禅定行

　しかし、さらにのちにいたって、「布施行」ひとつにしぽるようになった。ただし、「信」を強調し

て、信心と布施との二本立てになったのである。最も簡便化されたわけである。

　原始仏教の修行の一挙一動二言一句もゆるがせにしない息のつまるような修行法にくらべて、ま

ったく単純化されたわけであるが、これはどうであろうか？

お答えしよう。

　どちらにも大きな欠陥があるのである。

なにか？

　さきの章で述べた無意識の意識の問題である。

　どちらもこの点が欠けている。

　さすがに原始仏教では、ふかい瞑想定に入ることによって無意識の意識の処理をしようとしてはい

る・しかし、これは、現代人のようなつよい抑圧や葛藤のない無意識層を待った当時の人びとの、し

かも出家修行者というめぐまれた立場であるからこそ可能なのであって、現代人はその持つ抑圧や葛

藤のために、ふかい瞑想定に入ることができないのである。入ろうとしても、ふかい境地に達する前

にヽ抑圧や葛藤が飛び出してきて、憑霊現象や、「キッネ憑き」的現象となってあらわれ、挫折して

しまうのである。いや、それ以前に、「戒」の修行課程（それは心身と環境の調整であるが）に耐えられ

ず、落伍していってしまうのだ。

　それにまた、あまりにも緻密詳細にこころを分析してきびしく自分の心と行動を規制するため、そ

れがあたらしい抑圧となって、修行者の無意識層に葛藤やコンプレ″クスを生ぜしめるのである。フ

ロイトは、「文化と道徳・教育・宗教が人間のさまざまなコンプレックスの源泉となっている」と述

べ、「われわれが無意識の意識層に持つ抑圧と葛藤、精神的外傷のほとんどはそれによるものだＬと指

摘しているが、まさにこの修行法こそ、適用を一歩あやまると、現代人にとってそれにあたるものに

なるといってよいのではないか。

　それは大乗仏教についてもいえることで、大衆宗教である大乗仏教は、最も簡略化することに成功

はしたけれども、大乗仏教の最大のあやまりは、「煩悩」を表面意識のみでとらえていることである。

もっとも、ふかい「信」に入らせることにより、無意識の意識層におけるさまざまな抑圧やコンプレ

″クスを処理しようと考えるのであろうが、前に述べた通り、無意識の意識層における抑圧や葛藤、

精神外傷から生じたこころは、傷つき歪んだ異常なこころで「カミもホトケも真理も公正も信じない

こころＬなのである。これを、さまざまに説得し、あるいは折伏など、フロイトのいう「宗教的おど

しをかけることによって「信心をふかめようとすることは、ますますそのコンプレ″クスをふか

め、精神的外傷の傷を拡大することになる。まさにフロイトのいう「社会的制裁はつねに宗教的おど

しと組み合わさっており、人間を二度とふたたび立ち直れないほど責めさいなむ。