Dr. Jeon Hyeon-su's Buddhist Psychotherapy Lecture (Large Print Book)
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Description
Book Introduction
Based on 30 years of clinical experience and Buddhist practice,
The Ultimate Guide to Creating a Pain-Free Mind
The 30-year journey of Dr. Jeon Hyeon-su (Jeon Hyeon-su Psychiatry Clinic), who is establishing a system of Buddhist psychotherapy as a second-generation Korean psychotherapy practitioner, has been compiled into a single book.
Dr. Jeon Hyeon-su, who discovered Buddhism in 1985 during his second year of psychiatry residency, has been pursuing psychotherapy through Buddhism.
Through the practice of Samatha and Vipassana in 2013-2014, the two paths of 'Buddhism' and 'psychotherapy' came together in 'Buddhist psychotherapy', and since then, all of the doctor's efforts have been focused on further refining the system of Buddhist psychotherapy.
From March to December 2016, the doctor held ten Buddhist psychotherapy workshops, exploring better ways to provide psychotherapy with people from various walks of life, including monks, psychologists, and psychiatrists.
The workshop content was recorded, and the manuscript was organized and supplemented to be published as “Dr. Jeon Hyeon-su’s Buddhist Psychotherapy Lectures.”
The doctor comments that with the publication of this book, “a stone has now been laid on the great journey of Buddhist psychotherapy.”
Dr. Jeon Hyeon-su, who says that Buddhism is a perfect psychotherapy in itself and introduces himself as an “interpreter of Buddha’s teachings.”
This book systematically presents the '2,600-year-old secret to making our minds healthy', derived from the three principles of Buddhist psychotherapy established by the doctor.
Just as the Buddha's disciples did 2,600 years ago, we will find freedom from suffering on the path presented in this book.
Dr. Jeon Hyeon-su's Buddhist Psychotherapy Lectures will establish itself as the ultimate guide to creating a pain-free mind.
The Ultimate Guide to Creating a Pain-Free Mind
The 30-year journey of Dr. Jeon Hyeon-su (Jeon Hyeon-su Psychiatry Clinic), who is establishing a system of Buddhist psychotherapy as a second-generation Korean psychotherapy practitioner, has been compiled into a single book.
Dr. Jeon Hyeon-su, who discovered Buddhism in 1985 during his second year of psychiatry residency, has been pursuing psychotherapy through Buddhism.
Through the practice of Samatha and Vipassana in 2013-2014, the two paths of 'Buddhism' and 'psychotherapy' came together in 'Buddhist psychotherapy', and since then, all of the doctor's efforts have been focused on further refining the system of Buddhist psychotherapy.
From March to December 2016, the doctor held ten Buddhist psychotherapy workshops, exploring better ways to provide psychotherapy with people from various walks of life, including monks, psychologists, and psychiatrists.
The workshop content was recorded, and the manuscript was organized and supplemented to be published as “Dr. Jeon Hyeon-su’s Buddhist Psychotherapy Lectures.”
The doctor comments that with the publication of this book, “a stone has now been laid on the great journey of Buddhist psychotherapy.”
Dr. Jeon Hyeon-su, who says that Buddhism is a perfect psychotherapy in itself and introduces himself as an “interpreter of Buddha’s teachings.”
This book systematically presents the '2,600-year-old secret to making our minds healthy', derived from the three principles of Buddhist psychotherapy established by the doctor.
Just as the Buddha's disciples did 2,600 years ago, we will find freedom from suffering on the path presented in this book.
Dr. Jeon Hyeon-su's Buddhist Psychotherapy Lectures will establish itself as the ultimate guide to creating a pain-free mind.
index
introduction
Chapter 1: What is Buddhist Psychotherapy?
Buddhist Psychotherapy Act 1
Buddhist Psychotherapy Act 2
The essence of psychotherapy
Buddhism is a very precise psychotherapy
Buddhist psychotherapy is wisdom therapy
Three Ways Suffering Arose
Why You Need to Know the Mental Cognition Process
Buddha's Analysis and Solutions to Anxiety
The Four Noble Truths and the Noble Eightfold Path from a Buddhist Psychotherapy Perspective
How did Buddha treat it?
Three Principles of Buddhist Psychotherapy
Chapter 2: The First Principle of Buddhist Psychotherapy: The Attributes of Body and Mind
Where does suffering come from?
Knowing the properties of body and mind through observation
Body properties
properties of the mind
Wise caution and foolish caution
past, present, future
The principle of a long road in the heart
Body and mind are not ours
How to keep your mind from hurting when your body is sick
How to not get hurt again when your heart hurts
The change that comes from knowing that your body and mind are not your own
The nature of thought
Creating a system that doesn't get angry
What makes you think
If you control your thoughts, you can control your desires.
Meditation is staying in the present.
Ways to Control Your Thoughts
The nature of regret
True reflection
Properties of will
A correct understanding of will
Scientific Experiments on Free Will
How to deal with will in psychotherapy
Creating a system to help people quit alcoholism
Chapter 3: The Second Principle of Buddhist Psychotherapy: How the World Works
Why life is bound to be miserable
The structure of the world
Interaction between me and the inanimate
Interaction between me and others
How I appear to others determines my life.
I look for things that are good for me and good for others.
Buddha's teachings on what is good for both myself and others
Five Elements to Have When Speaking
Empathy practice
The Neurobiology of Empathy
The path to unity of heart
Cultivating the Four Broad Minds
Chapter 4: The Third Principle of Buddhist Psychotherapy: Living with Wisdom
Contentment is the gift of wisdom
Three Curtains That Block Us From Seeing Reality
Focus on the present
Three poisonous things
It is important to see accurately
Beautiful Mind
Training to see reality
Buddha's step-by-step teachings
Conditional Freedom and Happiness vs. Unconditional Freedom and Happiness
How to Achieve Unconditional Freedom and Happiness: On Physical Health
How to Achieve Unconditional Freedom and Happiness: About Money
How to Achieve Unconditional Freedom and Happiness: Free Yourself from Comparison
Living Wisely: Seventeen Paths to Mental Health
Chapter 5: Understanding People with Mental Problems
How to build relationships
Comfortable intervention
A special relationship that is placed above a general relationship
The therapist's attitude toward the first interview
The first thing to do in your first interview
The second thing to do in your first interview
dream
Analysis of past treatments
Drug treatment and other precautions
Chapter 6: Buddhist Psychotherapy Methods
psychotherapy
drug treatment
Meditation and practice
Sleep well
Managing physical and mental pain
Getting over obsessive-compulsive disorder
To conclude the lecture
Chapter 1: What is Buddhist Psychotherapy?
Buddhist Psychotherapy Act 1
Buddhist Psychotherapy Act 2
The essence of psychotherapy
Buddhism is a very precise psychotherapy
Buddhist psychotherapy is wisdom therapy
Three Ways Suffering Arose
Why You Need to Know the Mental Cognition Process
Buddha's Analysis and Solutions to Anxiety
The Four Noble Truths and the Noble Eightfold Path from a Buddhist Psychotherapy Perspective
How did Buddha treat it?
Three Principles of Buddhist Psychotherapy
Chapter 2: The First Principle of Buddhist Psychotherapy: The Attributes of Body and Mind
Where does suffering come from?
Knowing the properties of body and mind through observation
Body properties
properties of the mind
Wise caution and foolish caution
past, present, future
The principle of a long road in the heart
Body and mind are not ours
How to keep your mind from hurting when your body is sick
How to not get hurt again when your heart hurts
The change that comes from knowing that your body and mind are not your own
The nature of thought
Creating a system that doesn't get angry
What makes you think
If you control your thoughts, you can control your desires.
Meditation is staying in the present.
Ways to Control Your Thoughts
The nature of regret
True reflection
Properties of will
A correct understanding of will
Scientific Experiments on Free Will
How to deal with will in psychotherapy
Creating a system to help people quit alcoholism
Chapter 3: The Second Principle of Buddhist Psychotherapy: How the World Works
Why life is bound to be miserable
The structure of the world
Interaction between me and the inanimate
Interaction between me and others
How I appear to others determines my life.
I look for things that are good for me and good for others.
Buddha's teachings on what is good for both myself and others
Five Elements to Have When Speaking
Empathy practice
The Neurobiology of Empathy
The path to unity of heart
Cultivating the Four Broad Minds
Chapter 4: The Third Principle of Buddhist Psychotherapy: Living with Wisdom
Contentment is the gift of wisdom
Three Curtains That Block Us From Seeing Reality
Focus on the present
Three poisonous things
It is important to see accurately
Beautiful Mind
Training to see reality
Buddha's step-by-step teachings
Conditional Freedom and Happiness vs. Unconditional Freedom and Happiness
How to Achieve Unconditional Freedom and Happiness: On Physical Health
How to Achieve Unconditional Freedom and Happiness: About Money
How to Achieve Unconditional Freedom and Happiness: Free Yourself from Comparison
Living Wisely: Seventeen Paths to Mental Health
Chapter 5: Understanding People with Mental Problems
How to build relationships
Comfortable intervention
A special relationship that is placed above a general relationship
The therapist's attitude toward the first interview
The first thing to do in your first interview
The second thing to do in your first interview
dream
Analysis of past treatments
Drug treatment and other precautions
Chapter 6: Buddhist Psychotherapy Methods
psychotherapy
drug treatment
Meditation and practice
Sleep well
Managing physical and mental pain
Getting over obsessive-compulsive disorder
To conclude the lecture
Into the book
What if you knew you had no other choice at the time, that you had no choice but to do what you did, and that you had no choice but to not do what you didn't do? What if you knew that taking a different path wasn't even a possibility? There's no way you'd regret it.
Actually, if you look closely, that's true.
There was no other way then.
Regret arises because of our foolishness in not seeing this.
--- p.
137
If you mean 'free will' in the sense that you can do whatever you want or exert whatever will you want regardless of any conditions, then I don't think there is free will.
There is no free will under conditions.
(Omitted) You should know this well.
The absence of free will means that conditions are extremely important, and that we must put in a tremendous amount of effort to create good conditions.
--- pp.
140, 145
My actions cause and bring about consequences.
And whether my actions are a good cause or a bad cause is entirely up to others to judge.
The nature of the result is determined by the judgment of others.
Good actions that are good for both me and others will have positive results.
Conversely, I experience resistance to actions that are good for me but bad for others.
This is the law among living beings. To summarize, what is good for me and good for others is good, and what is good for me but not good for others is evil.
--- pp.
166-167
When I look at people, I always think, 'There is no one as precious to me as I am.
Whatever I think and whatever judgment I make, it is natural.
There is a reason for the way I have lived.
Likewise, to that person, you are the most precious thing.
If you treat someone with the mindset that there is a reason for whatever they think or judge, that is true respect.
It starts with accepting the other person 100 percent, just as you accept yourself 100 percent.
Then, as you live, conflicts will gradually disappear.
--- p.
172
As you consistently practice observing, what you know and what you don't know will become clearer.
What you know becomes clearer, and what you don't know becomes clearer, whether or not there is a way to know it accurately.
If you don't see a way to know what you don't know, you stop doing it.
In fact, it is a great wisdom to know that you don't know what you don't know.
--- p.
221
The best way to eliminate comparison is to eliminate 'me'.
So how can we eliminate the "I," the first condition that triggers comparison? Usually, we look at others and then suddenly return to the "I." Instead, we need to focus solely on others.
If you always look at others' hard work, there is no comparison.
Wisdom comes from observing others diligently.
'Ah! So this is the result of living like this.' You will realize this.
--- pp.
242-243
When I look at the patients who come to me, they usually have a very narrow field of vision.
They only care about themselves and their families.
And they are very picky about whether or not they have suffered a loss.
We also place great importance on things like efficiency.
At first, I didn't realize that these were the hallmarks of mental ill-health, but later I realized that they were all at the heart of the problem.
After I learned this, I started treating those things.
As a result, we were able to see that when patients' perspectives were broadened, they recovered their mental health and lived well.
--- p.
262
Pursuing what I want without making enemies is what truly serves me.
If you achieve something by making enemies, you will get something in return.
We need to look at this fact accurately.
That everyone and everything is connected to me.
I need to do well, but it is truly good only when the society we live in is safe and good.
Actually, if you look closely, that's true.
There was no other way then.
Regret arises because of our foolishness in not seeing this.
--- p.
137
If you mean 'free will' in the sense that you can do whatever you want or exert whatever will you want regardless of any conditions, then I don't think there is free will.
There is no free will under conditions.
(Omitted) You should know this well.
The absence of free will means that conditions are extremely important, and that we must put in a tremendous amount of effort to create good conditions.
--- pp.
140, 145
My actions cause and bring about consequences.
And whether my actions are a good cause or a bad cause is entirely up to others to judge.
The nature of the result is determined by the judgment of others.
Good actions that are good for both me and others will have positive results.
Conversely, I experience resistance to actions that are good for me but bad for others.
This is the law among living beings. To summarize, what is good for me and good for others is good, and what is good for me but not good for others is evil.
--- pp.
166-167
When I look at people, I always think, 'There is no one as precious to me as I am.
Whatever I think and whatever judgment I make, it is natural.
There is a reason for the way I have lived.
Likewise, to that person, you are the most precious thing.
If you treat someone with the mindset that there is a reason for whatever they think or judge, that is true respect.
It starts with accepting the other person 100 percent, just as you accept yourself 100 percent.
Then, as you live, conflicts will gradually disappear.
--- p.
172
As you consistently practice observing, what you know and what you don't know will become clearer.
What you know becomes clearer, and what you don't know becomes clearer, whether or not there is a way to know it accurately.
If you don't see a way to know what you don't know, you stop doing it.
In fact, it is a great wisdom to know that you don't know what you don't know.
--- p.
221
The best way to eliminate comparison is to eliminate 'me'.
So how can we eliminate the "I," the first condition that triggers comparison? Usually, we look at others and then suddenly return to the "I." Instead, we need to focus solely on others.
If you always look at others' hard work, there is no comparison.
Wisdom comes from observing others diligently.
'Ah! So this is the result of living like this.' You will realize this.
--- pp.
242-243
When I look at the patients who come to me, they usually have a very narrow field of vision.
They only care about themselves and their families.
And they are very picky about whether or not they have suffered a loss.
We also place great importance on things like efficiency.
At first, I didn't realize that these were the hallmarks of mental ill-health, but later I realized that they were all at the heart of the problem.
After I learned this, I started treating those things.
As a result, we were able to see that when patients' perspectives were broadened, they recovered their mental health and lived well.
--- p.
262
Pursuing what I want without making enemies is what truly serves me.
If you achieve something by making enemies, you will get something in return.
We need to look at this fact accurately.
That everyone and everything is connected to me.
I need to do well, but it is truly good only when the society we live in is safe and good.
--- p.
265
265
Publisher's Review
“As a psychiatrist, I have often seen patients gain insight into their own problems while treating them, but these people keep repeating their past problems.
Why does this happen, and how can we fix it?
The monk answered like this.
“Help the patient see himself.”
The truth that patients know but we miss
One of the core teachings of Buddhism is ‘anatta (no-self)’.
We often understand it as 'I do not exist', that is, a denial of our very existence.
However, the author says, “There is no ‘me’ that is mine and that I can do whatever I want with, so there is no self.”
We consider our bodies and minds as 'our own'.
But if it is truly mine, my influence over body and mind should be absolute, so that I can do with them as I please.
But we can't do that.
When my body is sick, I just need to stop feeling sick, but I can't. When my mind is in pain, I can't make it feel peaceful as I want.
The author says that patients are well aware of this fact.
This is because many patients in the clinic say, “I know my heart is not mine.”
Patients often experience feeling depressed when they don't want to be depressed, and anxious thoughts when they don't want to be anxious.
Likewise, people who are sick know very well that their bodies are not listening to them.
If 'my heart' becomes just 'heart'
Therefore, it is very important from a psychotherapeutic perspective for the standard called ‘I’ to fall away and for ‘my mind’ to simply be ‘mind.’
According to the author's long-term observation, people who are mentally distressed are always paying attention to whether they are living well or poorly and what their purpose in life is.
In other words, attention was focused on oneself.
As a result, when faced with difficult situations, I tended to react in a way that made things even more difficult for myself, such as, "Why am I like this?" or "Nothing is going well in my life."
On the other hand, people with healthy minds were more focused on the outside.
He had a good grasp of the principles by observing how the world works and how happy and unhappy people differ.
So, even when I am feeling down, like a doctor, I first objectively examine my ‘mind’, not ‘my own mind.’
Then, we respond by reducing the conditions that make our mind difficult and increasing the conditions that make our mind happy.
“The irony of life is that when you try to solve something completely, you can’t.”
The author also says that accepting the results can be a great help to mental health.
The reason why real life is like this is because there was an inevitable reason why it had to be like this.
If it could have been different, it would have been different already.
Since life is only one reality, all we can really do is accept it.
Despite this fact, we put all our effort into pushing away reality.
Moreover, since we are almost all imperfect beings, we cannot completely avoid seeing and responding to the world and ourselves incorrectly.
However, we can actively create conditions to improve the situation while enduring the pain and inconvenience that arises.
This is why an attitude of acceptance is more urgently needed.
“It’s about taking a good look at what makes you uncomfortable and accepting that uncomfortable feeling as it is.
Trying to get rid of it or resisting it only complicates matters.
The irony of life is that when you try to completely solve something, you can't.
Even if it's difficult and uncomfortable, you have no choice but to go through it.
Then the situation will change.
“Just do it with the curiosity of ‘I’m just watching’.”
Based on 30 years of clinical experience and Buddhist practice,
The Ultimate Guide to Creating a Pain-Free Mind
Dr. Jeon Hyeon-su, a second-generation Korean psychotherapist, is establishing a system of Buddhist psychotherapy.
Since I first discovered Buddhism in 1985, during my second year of psychiatry residency, I have been pursuing psychotherapy through Buddhism. Through Samatha and Vipassana meditation in 2013-2014, the two paths of ‘Buddhism’ and ‘psychotherapy’ met in ‘Buddhist psychotherapy.’
Since then, he has devoted all his efforts to further refining the system of Buddhist psychotherapy.
This book, “Dr. Jeon Hyeon-su’s Buddhist Psychotherapy Lectures,” is a compilation of over 30 years of clinical experience and Buddhist practice.
The book is divided into six chapters, each focusing on the following:
Chapter 1 introduces the process by which the author created Buddhist psychotherapy and provides a general explanation of what Buddhist psychotherapy is.
Chapter 2 explains the first principle of Buddhist psychotherapy, ‘the properties of body and mind.’
In particular, it emphasizes that the body and mind are not ours.
Chapter 3 explains the second principle of Buddhist psychotherapy, ‘the principle by which the world moves.’
It is notable that the importance of relationships is emphasized and the development of empathy is encouraged.
Chapter 4 explains the third principle of Buddhist psychotherapy: ‘living with wisdom.’
He introduces several ways to achieve mental health, saying that wisdom is seeing the world and oneself as they are.
Chapter 5 tells you how to understand people with mental health problems.
Chapter 5 is a practical manual for therapists and advice for good interpersonal relationships for the general reader.
Chapter 6 introduces Buddhist psychotherapy methods.
Buddhist psychotherapy methods that can be applied in treatment settings and real life are organized.
The author says that the ultimate goal of psychotherapy is “to help clients see the world and themselves accurately so that their thoughts and desires align with how the world works.”
Because if your thoughts and wishes are well realized, mental problems will not arise.
Dr. Jeon Hyeon-su's Buddhist Psychotherapy Lectures, which systematically contains the '2,600-year secret to a healthy mind,' is the ultimate guide to creating a pain-free mind.
Countless readers will find freedom from suffering on the path presented in this book.
Why does this happen, and how can we fix it?
The monk answered like this.
“Help the patient see himself.”
The truth that patients know but we miss
One of the core teachings of Buddhism is ‘anatta (no-self)’.
We often understand it as 'I do not exist', that is, a denial of our very existence.
However, the author says, “There is no ‘me’ that is mine and that I can do whatever I want with, so there is no self.”
We consider our bodies and minds as 'our own'.
But if it is truly mine, my influence over body and mind should be absolute, so that I can do with them as I please.
But we can't do that.
When my body is sick, I just need to stop feeling sick, but I can't. When my mind is in pain, I can't make it feel peaceful as I want.
The author says that patients are well aware of this fact.
This is because many patients in the clinic say, “I know my heart is not mine.”
Patients often experience feeling depressed when they don't want to be depressed, and anxious thoughts when they don't want to be anxious.
Likewise, people who are sick know very well that their bodies are not listening to them.
If 'my heart' becomes just 'heart'
Therefore, it is very important from a psychotherapeutic perspective for the standard called ‘I’ to fall away and for ‘my mind’ to simply be ‘mind.’
According to the author's long-term observation, people who are mentally distressed are always paying attention to whether they are living well or poorly and what their purpose in life is.
In other words, attention was focused on oneself.
As a result, when faced with difficult situations, I tended to react in a way that made things even more difficult for myself, such as, "Why am I like this?" or "Nothing is going well in my life."
On the other hand, people with healthy minds were more focused on the outside.
He had a good grasp of the principles by observing how the world works and how happy and unhappy people differ.
So, even when I am feeling down, like a doctor, I first objectively examine my ‘mind’, not ‘my own mind.’
Then, we respond by reducing the conditions that make our mind difficult and increasing the conditions that make our mind happy.
“The irony of life is that when you try to solve something completely, you can’t.”
The author also says that accepting the results can be a great help to mental health.
The reason why real life is like this is because there was an inevitable reason why it had to be like this.
If it could have been different, it would have been different already.
Since life is only one reality, all we can really do is accept it.
Despite this fact, we put all our effort into pushing away reality.
Moreover, since we are almost all imperfect beings, we cannot completely avoid seeing and responding to the world and ourselves incorrectly.
However, we can actively create conditions to improve the situation while enduring the pain and inconvenience that arises.
This is why an attitude of acceptance is more urgently needed.
“It’s about taking a good look at what makes you uncomfortable and accepting that uncomfortable feeling as it is.
Trying to get rid of it or resisting it only complicates matters.
The irony of life is that when you try to completely solve something, you can't.
Even if it's difficult and uncomfortable, you have no choice but to go through it.
Then the situation will change.
“Just do it with the curiosity of ‘I’m just watching’.”
Based on 30 years of clinical experience and Buddhist practice,
The Ultimate Guide to Creating a Pain-Free Mind
Dr. Jeon Hyeon-su, a second-generation Korean psychotherapist, is establishing a system of Buddhist psychotherapy.
Since I first discovered Buddhism in 1985, during my second year of psychiatry residency, I have been pursuing psychotherapy through Buddhism. Through Samatha and Vipassana meditation in 2013-2014, the two paths of ‘Buddhism’ and ‘psychotherapy’ met in ‘Buddhist psychotherapy.’
Since then, he has devoted all his efforts to further refining the system of Buddhist psychotherapy.
This book, “Dr. Jeon Hyeon-su’s Buddhist Psychotherapy Lectures,” is a compilation of over 30 years of clinical experience and Buddhist practice.
The book is divided into six chapters, each focusing on the following:
Chapter 1 introduces the process by which the author created Buddhist psychotherapy and provides a general explanation of what Buddhist psychotherapy is.
Chapter 2 explains the first principle of Buddhist psychotherapy, ‘the properties of body and mind.’
In particular, it emphasizes that the body and mind are not ours.
Chapter 3 explains the second principle of Buddhist psychotherapy, ‘the principle by which the world moves.’
It is notable that the importance of relationships is emphasized and the development of empathy is encouraged.
Chapter 4 explains the third principle of Buddhist psychotherapy: ‘living with wisdom.’
He introduces several ways to achieve mental health, saying that wisdom is seeing the world and oneself as they are.
Chapter 5 tells you how to understand people with mental health problems.
Chapter 5 is a practical manual for therapists and advice for good interpersonal relationships for the general reader.
Chapter 6 introduces Buddhist psychotherapy methods.
Buddhist psychotherapy methods that can be applied in treatment settings and real life are organized.
The author says that the ultimate goal of psychotherapy is “to help clients see the world and themselves accurately so that their thoughts and desires align with how the world works.”
Because if your thoughts and wishes are well realized, mental problems will not arise.
Dr. Jeon Hyeon-su's Buddhist Psychotherapy Lectures, which systematically contains the '2,600-year secret to a healthy mind,' is the ultimate guide to creating a pain-free mind.
Countless readers will find freedom from suffering on the path presented in this book.
GOODS SPECIFICS
- Publication date: August 19, 2022
- Page count, weight, size: 336 pages | 198*273*15mm
- ISBN13: 9791192476155
- ISBN10: 1192476158
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