Intoroduction to Papers for International
Understanding of the Psychotherapeutic
Contributions of INOUE Enryo
雑誌名
東洋大学史紀要
号
5
ページ
196-180
発行年
1987
URL
http://id.nii.ac.jp/1060/00002572/
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Introduction to Papers for
International Understanding of
the Psychotherapeutic Contributions
of INOUE ENRYo
MOSES BURG
現在，東洋大学は，ふたつの大きな課題を抱えて将来に向って進まなけ
ればならない。そのひとつは，東洋大学の国際化であって，更にもうひと
つは，百周年を迎えて，井上円了の思想と業績の研究と普及により東洋大
学のルーツ及びそこから発展していく東洋大学のアイデンティティの確立
であると思う。国際化の重要性に関する認識がどんどん発達していって，学長をはじめ
として多くの教授達が，幅広い活発な運動を開始している。また，百周年
の円了の思想の研究と普及においても，斉藤教授及び大勢の偉大な学者達
が励んでいる。本論文の筆者は，特殊な立場と観点をもって，以上のふたつの課題を考
えている。すなわち，東洋大学のアイデンティティのルーツである円了の
思想こそ，東洋大学の国際化のルーツにもなる。円了は，東洋と西洋の思
想の幅広い多面的統合の重要性を主張している。彼のこの真理が，今，実
証され始めている。
こういう課題を考えている筆者の特殊な立場というのは，長い間，東洋
大学において唯ひとりのアメリカ出身の専任教授としての身分であって，
昔，円了の思想を知って東洋大学に魅力を感じて教壇に立った。したがっ
て筆者は，円了の思想の国際的普及活動に使命を感じている。そういう意
味の一環として，本論文を書こうと思った。筆者は，更に，東洋大学の学
部及び大学院において，精神分析学，心理療法，及びそれに関連する社会
病理を教えているし，その方面の研究と実践も行っているので，円了の心
196（1）一理療法及び円了のシンボリックな活動を精神分析的に研究するという，今
までになかったようなアプローチを採ることにした。
既に数年前に，Harvard University Graduate Schoolのバーグ理論セミ
ナー及びYale University Graduate Schoolのバーグ理論研究セミナー
（1979，1981）が行われていたときに，筆者は以上の研究に触れたことが
あるが，これから将来において，より本格的に円了の業績の啓蒙を進める
べきだと思っている。
筆者は，円了のシンボリズムに関する精神分析的研究の対象としては，
哲学堂のシンボリズムを利用した。また，円了の心理療法の考え方に関し
ては，円了の書かれた『心理療法』ωという本を利用した。
円了のシンボリズムの精神分析的研究は，筆者が提唱している統合的精
神分析学の一環である深層心理のシンボリズムの研究と実践的利用に関す
るものである。そして，筆者が提唱しているDynamic Psycho−iconogra−
phyという研究方面の中に，円了のシンボリズムを精神分析的に探って，
人間のパーソナリティの自己分析と深い自己理解の開発の促進のために利
用した。以前，Carl Jungがマンダラという仏教的神秘的シンボリック絵
画を精神分析的に研究したが，本研究の範囲はそういう絵画の研究の範囲
をはるかに超えている。対象の範囲ばかりでなく，理論的にも方法論的に
も，筆者のDynamic Psycho−iconographyは新しい分野の開発をめざし
ている。特殊な方法をもってシンボリズムを利用して，深層心理とのコミ
ュニケーションを開いて内的にさぐって，その結果の内容を精神分析学の
立場から検討して，本人たちの自己分析を行うようなアプローチである。
心理療法の研究で使った円了の「心理療法』という本は，多面的な内容
をもっているが，筆者の研究は精神的次元及び身体的次元の病の発生と，
特にその心理的治療的プロセスの問題を中心にしている。筆者は，明治の
昔のこの本（文語体で書かれている古いものである）における円了の概念
を，最新の現代的精神分析学と心身論と比較研究して，円了の思想の天才
的性質を明らかにしている。
大勢の現代の学者達が築きあげている知識にもとついて，現在認められ
るようになった心理療法的概念を，遠い昔，我が東洋大学の学祖・円了が
既に論じていたし，将来の研究のためにも示唆に富んでいる，ということ
一195（2）一が筆者の提唱である。これを更に，国際的に外国の色々な研究者及び研究
機関に紹介すべきであると考えている。
参考文献 （1）井上円了“心理療法”南江堂 東京 明治37年Several Brief Papers Relating to the
Psychotherapeutic Conceptions of
INOUE ENRYO，
Founder of Toyo University， Tokyo．
By MosEs BURG
Professor of Psychoanalysis， Clinical
Psychology and Social Psychiatry， Toyo Uni−
versity Graduate School；Director， Psychoanaly−
tic−Sociopsychiatric Therapy Program， Seimo
Psychiatric Hospital， Tomioka， Japan，
A． Introduction to Research on Conceptions of Psychotherapy of Inoue Enryo， Founder of Toyo University， Tokyo． B． Conceptions for New Research Regarding Psychological Influence on Biological Therapy（PIBT）．（lnspired by Inoue Enryo’s Psychother・ apeutic Studies） C．APreliminary Study of the Psychoanalytic Exploration of the Symbol． ism of Inoue Enryo， Founder of Toyo University． −194（3）一Introduction to Research on Conceptions of Psychotherapy of
Inoue Enryo， Founder of Toyo University， Tokyo．By Moses Burg
Professor of Psychoanalysis， Clinical Psychology and Social Psychiatry， Toyo University Graduate School； Director， Psychoanalytic．Sociopsychiatric Therapy Pro− gram， Seimo Psychiatric Hospita1， Tomioka， Japan・ Toyo University is about to celebrate the one hundredth anniversity of its founding by the great Japanese educator， philosopher and psychologist， In− oue Enryo． This celebration will consist of a vast educational and enlighten− ment activity in which many scholars will contribute their thoughts and re− search， studying the roots of Toyo University and the incredibly versatile creativity of its founder． The publication activities and related enlightenment projects guided by the eminent Japanese philosopher Prof． Shigeo Saito will not only be histor− ical but will also help to develop the identity of Toyo University for the present and future． The over−all effort to study the past roots and to establish the future direc・ tions of Toyo University， under the top leadership of the present president． Prof． Koichi Kansaku， is basically bound up with the need to international− ize the university so that it can more fully make available to foreign scho− lars the valuable scholarly achievements which it attains and take its right− ful place as an important contributor to world culture and learning． This fu− ture direction is at the same time a return to the roots of this university， be− cause its great founder， Enryo， from the very beginning conceived of it as aninstitution wherein the best thought of the Orient and the Occident would be creatively joined． The author of the present paper， having been for many years the sole American professor in Toyo University， naturally is deeply interested in the past−future internationalization problem． He feels an obligation to contribute to the internationalization efforts． Likewise， the great but insufficiently known scholarly and educational ach輌evements of Enryo have long been admired by him． As a professor of psychoanalysis、 clinical psychology and sociopsychiatric studies in the Toyo University Graduate school he has long been fascinated by Enryo’s role as pioneer of psychotherapeutic research in Japan；arole which unfortunately is virtually unknown even in Japan， let alone abroad．
Because of the amazingly foresightful nature of Enryo’s work in
psychotherapeutic research it is， in the opinion of the present author、 of sig− nificance from an international standpoint． Accordingly， during lectures and seminars on the Burg Psychoanalysis Orientation at the Harvard Medical School in 1979， at the Harvard University Graduate School in 1981 and at the Yale University Graduate School in 1979 and 1981， the present author made some mention of the role of Enryo in psychotherapy， although briefly and tangentially， The present papers represent a mere beginning in more actively communi’ cating internationally about Enryo’s psychotherapeutic work． The author thanks Prof． Saito for his encouragemenC AIso， Masako Ikeda compiled a useful partial index of Enryo’s book，“Psychotherapy”Shinri Ryoho）｛1） Bibliography 1．“Psychotherapジ（Shinri Ryoho）．井上円了“心理療法”商江堂 東京 明治37年 一192（5）一Conceptions for New Research Regarding Psychological
Infiuence on Biological Therapy（PIBT） （lnspired by Inoue Enryo，s Psychotherapeutic Studies．）By Moses Burg
Professor of Psychoanalysis， Clinical Psychology and Social Psychiatry， Toyo University Graduate School； Director， Psychoanalytic，Sociopsychiatric Therapy pro− gram， Seimo Psychiatric Hospital， Tomioka， Japan． The thoughts on psychotherapy which were set forth by Inoue Enryo back in the days of the Meiji Era and written up in his book“Psychotherapジ （Shinri Rybho）（1）can be said to have been potentially truly seminal． Enryo’s work on this subject， however， remained almost unknown even in Japan， let alone outside of Japan， Indeed， even among the faculty and students of Toyo University， his book， written in an old form of the Japanese language which is now archaic and difficult to understand even by native readers， remains largely unknown． The author of the present paper， in his activity as a professor of psychoan− alytic psychology and as psychoanalytic therapist and therapy supervisor in Japanese psychiatric hospitals and clinics， has long admired the genius of Enryo and has been stimulated by the direction of his thinking． As probably the only foreigner who has been engaged in the above activity over a period of many years he feels it incumbent upon himself to write about the creativ− ity of this Japanese“Renaissance Man．” Accordingly， he will present in this paper some new conceptions for re−search into the field of the“Psychological Influence on Biological Therapジ （PIBT）which proceed， in modern and progressive dimensions along the lines of Enryo’s thought． The brilliant pioneering work of Jerome Frank（2・3），and the thought and research of others following similar lines（4，5，6，7，8，9）have elucidated the hid． den nature of psychological influences at work in placebo and faith healing as well as in the personality characteristics of therapists and patients． Frank’s thinking runs along lines remarkably similar to those of Enryo’s， It is not a diminishment of Frank’s achievements to point out that Enryo’s work， preceding Frank by more than half a century， did not have the back− ground of the great amount of development of scientific research and theory enjoyed by Frank． Enryo insisted that the practicioners of modern medical science， who had just recently gotten started in the Japan of Enryoうs days， were unconsciously engaged in psychotherapeutic activity by influencing the patients and the treatment processes in various ways；and that they therefore oughL to be− come aware of what they were actually doing． （It should be noted that Enryo had a profound and subtle understanding of unconscious mental processes． His conceptualizing of various aspects of such processes went much beyond the classical psychoanalytic explanations thereof．） While bringing to light the existence of unconscious psychotherapeutic processes on the part of practicioners of modern medical science， Enryo in− sisted that they should not discard such unconscious activity as an adultera’ tion of medical science． Instead， they should study it， refine it and integrate it into scientific medical practice． Research of such a nature still remains an almost unexplored frontier re− −19（X7）一
gion， despite the extremely important nature of its potentialities・ The present author therefore presents herewith some guidelines for new basic progress therein． Placebo research deals with pseudo−drugs， substances which are inert What is needed is research into PIBT（psychological influence on biologic− al therapy）with regard to genuine， proven and approved medicines， The sensations accompanying the ingestion or application of such drugs should be studied， as well as their forms， appearance， implements used， etc． The im− agery and verbal associations with regard to such phenomena should be stu− died． Once this has been done， efforts can be undertaken to enhance benefi− cial psychological reactions and to overcome harmful ones． This activity must not aim at promoting sales， This could result in a major enhancement of the efficacy of such drugs． Another unexplored and very important concept is that the efficacy of medicines may be significantly influenced by the nature of the communica− tions regarding them between the purchaser and the local pharmacist Even in the filling of prescriptions the PIBT may be significant， but its significance for the efficacy of non−prescription medicines is likely to be especially great． Here again the study of the covert PIBT， including non− verbal， subliminal and unconscious elements thereof， can lead to discoveries which can then lead to developing ways of beneficial enhancement of the
PIBT．
The next research development concept concerns ways of presentaion of medicines in advertisements of all kinds， including television commercials． What research has been done in this field hitherto has been aimed at promo− tion of sales， perhaps while avoiding unethical cornmunications． The re− search proposed here is not aimed at sales promotion but at the PIBT withregard to promotion of medical efficacy，
Enryo declares that physicians exercise psychotherapeutic influence
through such factors as personal attitudes， manner of speaking， special kinds of clothing， equipment， paraphernalia， location， titles， setting， reputation， etc． Enryo’s discussion gives rise to the thought that at least some of these factors ought to be objects of present−day research projects． More specifical・ ly， there should be research into PIBT with regard to interaction between personalities of the patients， the therapeutic staff， the type of illness and the treatment setting． Whereas in psychotherapeutic interviews it is a part of conventional wisdom to acknowledge the important influence of such factors upon the treatment process， Enryo’s discussion alerts us to the need for re− search projects on such factors with respect to Psychological Influence on Biological Therapy． There are a great many different possibilities for methods of implementing such research development concepts． Such methodology for PIBT research will not be dealt with here． Howev・ er， it should be obvious that there is a field for a great deal of creativity in achieving significant results in ways suited to one’s interests， These types of PIBT research could eventually result in major progress in understanding and utilizing PIBT． Bibliography1． ”
“ ” ・ 2 3 4 “Psychotherapy”（Shlnn Ryho）．井上円了 心理療法 南江堂 東京 明治37 年 Frank， J， D．“Persuasion And Healing：AComparative Study of Psychother・ apy．” iohns Hopkins Press， Baltimore，1961． Frank，エD．，“Foreword”， in Kiev． A．，（ed．），“Magic， Faith， and Healing”． The Free Press， New York，1964． Dawson， J．“Urbanization and Mental Health in a West African Community”， −188（9）一in Kiev． A，，（ed．），“Magic， Faith， and Healing”． The Free Press， New York， 1964． 5． Schmidt， K． E．，“Folk Psychiatry in Sarawak：ATentative System of Psychiat’ ry of the Iban”， in Kiev， A，，（ed．）、“Magic， Faith， and Heahng”， The Free Press． New York，1964， 6． Kaplan， B．， and Johnson， D．，“The Social Meaning of Navaho Psychopathology and Psychotherapy”， in Kiev． A，，（ed，），“Magic， Faith、 and Heahng”． The Free Press， New York，1964． ・7． Lambo， T． A．、“Patterns of Psychiatric Care in Developing African Countries”， in Kiev． A．，（ed．），“Magic， Faith， and Healing”． The Free Press、 New York， 1964． 8．Madsen， W，，“Value Conflicts and Folk Psychotherapy in South Texas”−n Kiev， A．，（ed．），“Magic， Faith， and Healing”． The Free Press， New York，1964． 9． Prince， R．，“Indigenous Yoruba Psychiatrゾ， in Kiev． A．，（ed．），“Magic， Faith， and Healing”． The Free Press， New York，1964， 一187（10）一
A Preliminary Study of The Psychoanalytic Exploration of
the Symbolism of Inoue Enryo Founder of Toyo University．By Moses Burg
Professor of Psychoanalysis， Clinical Psychology and Social Psychiatry， Toyo University Graduate School； Director， Psychoanalytic−Sociopsychiatric Therapy Pro・ gram， Seimo Psychiatric Hospital， Tomioka， Japan． In the very profound but almost totally unknown book，“Psychotherapy，”（i） by the great Japanese philosopher Inoue Enryo， founder of Toyo University、 a section is devoted to discussing various forms of traditional Oriental psychotherapy． Included therein are systems of meditation；i． e， Enryo indicated that meditation could constitute psychotherapy． In other sections of the book， Enryo calls for an integrat▲on of traditional pre−scientific psychotherapeutic healing and modern scientific healing， The thought thus occurred to the author of the present paper to undertake a psychotherapeutically oriented psychoanalytic exploration of the mystical symbolism which had been produced by Enryo himself． The author of the present paper was particularly interested in the psychoanalytic exploration of Enryo’s symbolism for the following reason．Over a period of many years， the present author has conducted
psychoanalytically−oriented research into the private psychological signifi− cances for Japanese clients of mystical images， architecture， sacred imple・ −186（1D一ments etc．， primarily in the field of Buddhism but also Shinto， as well as some non−sectarian mystical symbolic imagery．
He thus created the field which he deemed “Dynamic Psycho・
iconography，” At the same time he has acquired a vast amount of symbolic imagery material and free associations and elaborations there of，in his clinical psychoanalytic therapy work with Japanese（and some other Oriental）schi− zophrenics and neurotics in Japanese psychiatric hospitals and in the Japanese Nationl Institute of Mental Health． The nature of Enryo’s symbolis皿is different from the above and thus could constitute an interesting supplement to such research． Enryo had established a highly unique“Philosopher’s Park”（Tetsugakudo） which symbolized his conception of philosophy as the study of one’s life and the world． Herein there is a synthesis of the Orient and the Occident and of the spir− itual and material dimensions thereof． Included therein is the‘‘Shiseido”temple， dedicated to Confucius， Bud− dha， Socrates and Kant；the‘‘Yokaimon”or ghostly gate， guarded by the sta− tue of a“tengu”（long−nosed goblin）symbolizng materiality， and a statue of a ghost， symbolizing spirituality． There are other symbolic structures， e． g． the “Uchロkan”or“hall of the universe”， the“Zettai−jo”or castle of the Absolute， and various other symbols． The very special quality of Enryo’s Tetsugakudo symbolism is its func− tion of expression of the abstractions of Enryo’s philosophy in the form of concrete objects， locations， sculpture， buildings， and landscape． Herein is the intellectual dimension linked with the deep inner realms of conscious− ness， In dreams the human mind reverts to its capacity to express abstractideas through concrete images and other kinds of concrete representations． Moreover， such concrete symbolism can express ideas more holistically than words． A philosopher， starting out from the dimension of concrete experi− ence， proceeds further and further away therefrom into abstractions thereof， and abstractions of abstractions， in verbalizing his thoughts， His statements tend to become very faint traces of the actual human experience of the uni− verse， diagrams of diagrams， of reality． When Enlyo utiiizes concretely experienced symbolism to present his phi一 正osophical views， he succeeds in returning to the dimension of direct experi− ence and thus is able to bring a more powerful impression to the mind． Enryo’s use of symbolism in presenting his thoughts not only makes possible a stronger impact but also more holistically unified expression． A thought which which would need to be cut up into a series of words which express the thought bit by bit can be presented in a unified totality through such symbolism． Thus， we can recive a communication which is more powerfu1， more vivid and more integrated than verbalization alone．（Of course， verbalization has its own dimensions of power which are unique to it，） However， the question arises as to whether Enryo’s symbolism has the potentiality of linking up．ith the personal realms of deep inner conscious− ness． The strange symbolic phenomena of the Tetsugakudo appear to con・ tain more meaning than could be directly specified． They appear to have transcendental qualities in the sense that Jung（2・3）has often discussed in ex− plaining his conception of symbolism． They seem similar to the mystic sym− bolism of Buddhist and Hindu meditation， or Egyptian and other ancient and modern meditative mysticism；asimilarity to symbols of the dreaming mind and the many kinds of altered states of consciousness． −184（13）一
Could seekers of personality health and growth utilize Enryo’s symbolism psychoanalytically as a key to an exploration of their deep inner conscous− ness so as to progress toward self・understanding and self−realization？This was the question which the present author studied． This problem entailed a need to create a method which would incorporate Enryo’s symbolism into a structure of inner exploration in which the poten− ’tialities of the symbolism could be synthesized with the potentialities of the scientifically．oriented insight revelations of psychoanalytic study． When we consider the basic orientation of Enryo’s thought and striving and achievement， we immediately note that he sought a synthesis of the best in Oriental and Occidental cultures． It would seen to be profoundly appropri− ate， accordingly， to create an approach to the above−mentioned exploration which would in itself be a synthesis of Occidental psychoanalytic science and Oriental spiritual profundity． The approach devised by the present author is indeed a synthesis along such lines． It combined an oriental meditational visualization approach to look deeply inward， followed by psychoanalytical study of that which has been brought to light． Let us first consider meditational visualization， There are a great number of forms of meditational visualization， but prob・ ably the most highly developed system is that of Tantric meditation、 Concerning this system， as well as the general field of meditational visualization， Samuel and Samuel（4）offer the following discussions： “Philosophers and priests in every ancient culture used visualization as a tool for growth and rebirth．” “Tantric Yoga is the most highly developed system man has achieved for holding images in his mind to achieve an effect．”Tantric thought became
popular in India around the sixth century A． D． and permeated both Buddh− ism and Hinduism． “Aperson studying Tantrism is taught”to‘visualize’adivine image， to construct it mentally or， more precisely， to project it on a sort of inner screen through an act of creative imagination＿． “The aspirant must visualize what has been‘seen’and prescribed and codi− fied by the masters， not what his personal imagination might project” Visualization is the step which precedes actual identification with， and un・ ion with， the divinity． “Visualization as used in Tantrism is not an intellectual exercise， it is a matter of experience． “ln addition to visualizing the deities， Tantric students project the image of the divinity into parts of their body to free the energies there． “Another Tantric visualization practice involves the use of a mandala、 a circular design containing geometric shapes in the center． “The person meditating on the mandala mentally concentrates on that im− age and becomes one with it． Mandalas have been used by many cultures to represent the creation of the universe． Carl Jung has theorized that mandalas represent centering， the unification of parts of the psyche． “Visualization enables a person to incorporate into his body or being in a concrete way what must otherwise be an abstract idea”． The present author’s concepts， methods and content in formulating the in− corporation of Enryo’s symbolism into a psychoanalytic study differ from those of Jung． First of all， it is obvious that we go beyond the limits of painting symbo−
lic pictures or examining them． The symbolism of Enryo is that of
arch▲tectural structures， symbolic statues、 symbolic landscape formations， −182（15）一patterned terrestrial views， gates， paths． Thus， the content of the symbolism is different from that of the usual art therapy activity and from the mandala drawings of Jung． Enryo’s symbolism is more diverse and in a sense， closer to that of the traditional meditative healing practices of the ancient Egyptian and Greek temples． The subjects who engaged in this exploration of Enryo’s symbolism were twenty・five students who had been studying psychoanalytic and clinical psychological materials． They visited the Tetsugakudo and sought to follow the method of inner exploration which had been explained to them in the classroom． The form of meditative visualization which was used in the present Enryo symbolism research was adapted from the ancient Tantric tradition，（from which of course， Jung also drew his inspiration．） The contents of the altered state of consciousness（5）which was thereby manifested were next subjected to the psychoanalytic technique of Free Association． The students had already become somewhat acquainted with this technique in their study of Horney’s book，“Self−Analysis．”（6） The contents of the associations were next related to their own personali− ties． Here the students utilized not only the Self−Analysis book but also other psychoanalytic writings by Horney which they had read．（7，8） The results of this research were very rich and varied． Much deep insight appears to have been achieved and some significant progress was attained toward self−realization． A report on the specific contents achieved will be given lateL It can， however， be stated unequivocally that Enryo’s symbolism did in− deed penetrate deeply into the hidden personal realms of the minds of the subjects and significant insights and progress toward personality growth
were achieved．
