Terapeutica si duhovnicie

un punct de vedere crestin

Therapeutics and Spirituality

Cel mai mare terapeut (medic) a fost, este si va fi Dumnezeu, iar cel mai puternic medicament este iubirea! (Angela Mayer-Bolile ne invata unde gresim) "The biggest therapist (doctor) was, is and will be God, and the most powerful medicine is love" (Angela Mayer-Diseases teach us where we are wrong) Nu veti ajunge terapeuti adevarati decat in clipa in care va veti ruga cu lacrimi pentru pacientul din fata voastra! (Iga Sorin Liviu) "You will not become true therapists but the moment you pray with tears for the patient in front of you!" (Liviu Sorin Iga)
Imediat dupa Revolutia din decembrie 1989, au inceput sa vina la emisiunile de televiziune tot felul de oameni, mai mult sau mai putin calificati, cu titluri sonore, din America sau de prin alte colturi ale lumii si care incepeau sa spuna ce nu este bine in Romania. Cu placere imi amintesc de o astfel de emisiune in care era invitat un american, doctor in Psihoterapie si un preot ortodox. La observatia americanului ca in Romania sunt prea putini psihologi, psihoterapeuti si ca in acest caz populatia sufera de tot felul de boli sau afectiuni psihice, imi amintesc raspunsul preotului care a spus ca, da, in Romania sunt putini psihoterapeuti, dar sanatatea psihica a poporului Roman, este data si mentinuta de numarul mare de duhovnici pe care il avem, numar de cateva sute de ori mai mare decat numarul duhovnicilor din America si care isi fac treaba asa cum se cuvine. Immediately after the Revolution of December1989, they started coming to television broadcasts all sorts of people, more or less qualified, with sound titles, from America or from other parts of the world, saying what is not good in Romania. With pleasure I remember such a show where an American Ph.D. in Psychology and an Orthodox priest were called. The American observed that there are too few psychologists, psychotherapists in Romania and in that case the population suffer from bad health or mental illness, I remember the priests answer that in Romania there are few psychotherapists, but Romanian people's mental health is given and maintained by the large number of elders that we have making their job as it should, several hundred times more numerous than the number of American Fathers.

Duhovnic sau psihoterapeut (psiholog)? Dupa parerea mea aceste doua variante nu se exclud, ci se completeaza.Uneori acestea par doar ca sunt antagonice doar daca se priveste din puncte de plecare diferite, dar sa nu uitam ca scopul lor este acelasi: eliberarea individului aflat in suferinta psihica de presiunea unor trairi la limita patologicului precum sentimentul culpabilitatii excesive sau al deznadejdii si implicit de angoasele, fobiile si nelinistile pe care acestea le genereaza. Diferenta fundamentala dintre psihoterapie si practica religioasa o constituie modul de abordare a problemei. Confessor or therapist (psychologist)? In my opinion these two options are not mutually exclusive, but they complete one onother.Sometimes they seem antagonistic when looking from different starting points, but let's not forget that their goal is the same: the release of individuals who suffer psychological pressure of almost pathological feelings such as hopelessness or excessive culpability and default fears, phobias and anxieties that they generate. The fundamental difference between psychotherapy and religious practice is how to tackle the issue. Psihoterapia, prin doua dintre metodele sale fundamentale (psihanaliza si terapia cognitiv comportamentala), diferite ele insele ca mod de abordare, incearca sa fortifice individul, fie prin actiunea directa asupra comportamentului sau fie prin schimbarea conditiilor subiective care l-au generat. Si intr-un caz si in celalalt, grija cea mare a psihoterapeutului este ca individului sa nu-i fie lezata independenta optionala, libertatea de decizie. Psychotherapy, by two of its basic methods (psychoanalysis and cognitive behavioral therapy), different themselves in approach try to strengthen the individual, either by direct action or by changing the behavior or its generating subjective conditions. In both cases, the great care of the individual therapist is not to injure the individuals independent free will. Duhovnicul, in schimb, este parintele spiritual, este cel care, tot prin intermediul Cuvantului, arata omului suferind aceeasi cale spre izbavire in termeni specifici. Daca psihologul vorbeste de modificarea pattern-ului comportamental, a asa-numitelor scheme atitudinale, preotul face apel la pocainta si renuntarea la pacat. In esenta, vorbim despre acelasi lucru. Dupa vizita la psiholog, individul afla ca trebuie sa-si reconstruiasca matricea atitudinala, adica sa gandeasca dupa alte scheme; pe de alta parte, enoriasul ajuns in fata duhovnicului sau afla ca trebuie sa renunte la acele practici atitudinale pe care teologia le numeste pacate si sa urmeze o cale a virtutii in raport cu sine si cu ceilalti. Similitudinea este evidenta. Diferenta de abordare consta in aceea ca munca psihologului este una de durata iar

competenta sa trebuie sa fie solida pentru ca efectele ei sa devina vizibile. Confessor, in turn, is the spiritual father, is one who by means of the Word, shows the suffering human the same way to salvation through specific terms. If the psychologist speaks of changing the pattern of behavior, the so-called attitudinal scheme, the priest calls for repentance and renunciation of sin. In essence, we are talking about the same. After visiting the psychologist, the individual must learn to rebuild the attitudinal matrix, that is to think by other schemes, on the other hand, arrived in front of the parishioner confessor he finds that it is compulsory to give up those practices and attitudes that theology calls as sin and to follow a path of virtue in relation to self and others. The similarity is obvious. The difference in approach lies in the fact that psychologists work is lengthy and must be of solid competence for its effects to become visible. Duhovnicul, in schimb, are la indemana solutia imediata a iertarii pacatelor, conditionata, e drept, de renuntarea la ele si de aplicarea unei masuri care pare , dar nu este punitiva: canonul. In acest punct, cele doua stiinte (psihologia si religia) se intalnesc din nou pe palierul unui concept comun: suferinta. Confessor, in turn, has at hand immediate forgiveness of sins, conditioned, indeed, by the promiss of giving them up and the application of an apparently punitive measure which actually is not so: the canon. At this point, the two sciences (psychology and religion) meet again on the level of common understanding: suffering. Psihologii stiu ca omul care sufera psihic traieste drama enuntata de Publius Ovidius Naso intr-un poem intitulat Liber tertius amores: nu pot sa traiesc nici cu tine nici fara tine". Este un cerc vicios cu nuante de masochism in parcurgerea caruia omul suferind, fie el religios sau nu, gaseste o ciudata alinare. Psychologists know that the man who suffer lives the psychological drama which Publius Ovidius Naso set forth in a poem entitled Liber tertius Amores: "I can not live neither with you nor without you." It's a vicious cycle crossing shades of masochism in which suffering human, whether religious or not, found a strange comfort. Aici intervine o alta deosebire de abordare intre psihologie si religie. Psihologia pune pe primul plan demontarea culpabilitatii" ca forta motrice a suferintei, in vreme ce religia impune recunoasterea pacatului si desprinderea de el prin asumarea eventualelor suferinte. Este o asemanare ciudata cu invatatura Zen care spune:" nu te impotrivi fricii, las-o sa treaca prin tine si astfel vei scapa de ea". Here comes another difference in approach between psychology and religion. Psychology places as main objective the

removal of "culpability" as the driving force of suffering, while religion requires recognition of sin and separation from it by taking any pain. It is a strange resemblance to Zen teaching that says "do not resist fear, leave it pass through you and you will get rid of it ". Pentru fiecare dintre noi, nevoia de psiholog sau de duhovnic este sinonima cu dorinta de metamorfoza spirituala, de lepadare a straielor impovaratoare ale omului vechi si de dobandire a unei alte infatisari, a unui alt trup, liber de angoase, de spaime, vindecat de stres, impacat cu sine insusi. For each of us the need of a psychologist or a confessor is synonymous with spiritual desire of spiritual metamorphosis, the denial of human burdensome old clothes and acquiring another look, another body, free of anxiety, anguish, stress cure , at peace with himself. Mai mult, psihologul actioneaza asupra pacientului sau in masura si cu ajutorul cunostintelor dobandite si a experientei personale, in schimb duhovnicul, peste relatia omeneasca duhovnic penitent este ajutat de Hristos, Fiul lui Dumnezeu, care este prezent in Taina Spovedaniei, si care este , de fapt, Cel care primeste marturisirea si Cel ce aduce alinarea sufletului care se caieste de pacatele facute. Moreover, the psychologist works on the patient on the extent and with personal knowledge and experience, in exchange, confessor, in its human relationship with the penitent is helped by Christ, the Son of God, which is present in the Sacrament of Confession, and that is in fact, The one who receives the confession and brings relief to the soul who repents from sins. Pornind tot de la ceea ce spune Cuvantul lui Dumnezeu, as vrea sa va pun inainte un text din Intelepciunea lui Isus Sirah, care se refera la terapeutul-medic si la pacientul sau: cap.38,vers 1-15: Also starting from what God's Word says, I would like to put forward a text from Wisdom of Jesus Sirah, which refers to the physician therapist and the patient- : cap.38, verses 1-15: 1. Cinstete pe doctor cu cinstea ce i se cuvine, c i pe el l-a fcut Domnul. 2. C de la Cel Preanalt este leacul i de la rege va lua dar. 3. tiina doctorului va nla capul lui i naintea celor mari va fi minunat. 4. Domnul a zidit din pmnt leacurile, i omul nelept nu se va scrbi de ele. 5. Au nu din lemn s-a ndulcit apa, ca s se cunoasc puterea Lui?

6. i El a dat oamenilor tiin, ca s Se mreasc ntru leacurile Sale cele minunate. 7. Cu acestea tmduiete i ridic durerea; 8. Spierul cu acestea va face alifiile. Nu este sfrit lucrurilor Domnului i pace de la El este peste faa pmntului. 9. Fiule! n boala ta nu fi nebgtor de seam; ci te roag Domnului i El te va tmdui. 10. Deprteaz pcatul i ntinde minile spre faptele drepte i de tot pcatul curete inima ta. 11. D miros cu bun mireasm i pomenire de fin de gru i junghie jertfe grase, pe ct te ajut puterile. 12. i doctorului d-i loc c i pe el l-a fcut Domnul i s nu se deprteze de la tine, c i de el ai trebuin. 13. C este vreme cnd i n minile lui este miros de bun mireasm. 14. C i el se va ruga Domnului, ca s dea odihn i sntate spre via. 15. Cel care pctuiete mpotriva Ziditorului su, s cad n minile doctorului. 1. Honor the physician with the honor due to him, as he was made by Lord. 2. That the Most High is the cure and from the king will get gift. 3.Doctors Science will raise his head and before the great he will be great. 4. God built the earth remedies, and the wise man will not abhor them. 5. Wood have not been sweetened the water, to know his power? 6. And he gave people knowledge, that his fully should be praised on the wonderful cures. 7. With them heal and raise the pain; 8. Pharmacists with them will make ointments. There is no end to Gods dids and His peace rules over the earth. 9. Son! In your condition do not be ignorant, but pray the Lord and He will heal. 10. Away sin and raise your hands to the good dids and clean your heart from all sin. 11. Give smell the sweet smell and memory of flour and fat slaughter sacrifices, as it helps powers. 12. Give doctor his rightful place that Lord made him and not away from you, as you need of him. 13. That there is time nad his hands hold good smell too.

14. That he will also ask Lord to give rest and health for life. 15. He who sins against his Creator, should fall into the hands of the doctor. Cel care pacatuieste impotriva Ziditorului sa fie dat bolii! DA, insa asta era in Vechiul Testament, si pentru asta a venit Hristos si S-a rastignit si a inviat. Desi vedem de aici ca boala vine ca un efect al pacatului, acum in timpul Noului Testament, ca urmare a Iubirii lasate de Hristos ca dar si ca porunca, celui bolnav nu i se mai imputa direct pacatul, pentru ca nsasi boala este o Rastignire, cu tinderea spre NVIERE - tamaduirea. n boala trebuie sa treci prin rastigniresuferinta, dar cu Nadejdea nestramutata a NVIERII. Cine nu are aceasta Nadejde, este un condamnat... A Nadajdui insa este o PORUNCA a lui Dumnezeu, care nu vrea moartea pacatosului, ci ntoarcerea lui ca sa fie Viu. He who sins against the Creator to be given the disease! Yes, but that was in the Old Testament, and that Christ came and was crucified and resurrected. Although we see here that the disease comes as a result of sin, now the New Testament, because of love left by Christ as well as command, the patient is no longer directly attributed to sin, because the disease itself is a "Crucifixion "that calls for the" resurrection - healing ". The disease must "pass" the "crucifixion-suffering", but with unflinching Hope of the Resurrection. Who does not have that "hope is a" convicted "... To "hope" is "commandment" of God, "who does not want the sinner's death, but his return to be Alive". Deci, in clipa in care participi la vindecarea lui, pui umarul la crucea pacientului, il ajuti sa o duca in acest moment in care el schioapata, se impiedica si i se pare ca e prea grea, ca sa o duca singur. De aceea , ca terapeut, nu te speria de suferinta, ci cauta alinarea si chiar vindecarea ei. Pentru crestini, CRUCEA este Biruinta suferintei, nu nsasi suferinta. So, the moment you attend his healing, you put shoulder to the patients cross, help him carry it through the moment he is limping, stumbling and thinks it's too heavy to carry it alone. Therefore, as therapist, do not be afraid of "suffering", but seek relief and even cure it. For Christians, the cross is "Overcoming suffering", not suffering itself. Definitie termeni: Definition of terms: Terapeut= specialist in terapeutica, medic (Dex.ro) Therapist = specialist in therapeutic, medical (Dex.ro)

Terapeutica= Ramur a medicinii care studiaz mijloacele i metodele de tratament, precum i modul de ntrebuinare a medicamentelor; tiina vindecrii bolilor; terapie; metod de vindecare a unei boli; tratament. ( Dex.ro ) . = Totalitatea metodelor de vindecare a unei boli. [ fr. thrapeutique, cf. gr. therapeuein a ngriji]. ( Dictionar de neologisme) Therapeutic = branch of medicine that studies the means and methods of treatment and how to use medicines, science of healing diseases, therapy, method of curing a disease and treatment. (Dex.ro). = All methods of curing a disease. [Fr. thrapeutique, cf gr. therapeuein - to care]. (Dictionary of neologisms) Bolnav= (Fiin) care sufer de o boal; (om) suferind, beteag. (Dex.ro) Sick = (Being) suffering from a disease, (human) suffering, sick. (Dex.ro) Pacient= Persoan bolnav care se gsete n tratamentul unui medic, considerat in raport cu acesta. (nv.) Persoan supus unui supliciu; victim; martir. (Dex.ro) Patient = person who is sick, in the treatment of a doctor, considered in relation to it. (inv) person subjected to torture, victim, martyr. (Dex.ro) Duhovnic= Preot care spovedete pe credincioi; confesor. Fig. Persoan creia cineva i ncredineaz toate tainele, gndurile, inteniile sale intime.(Dex.ro) Father(Confessor) = the faithful priest, confessor. Fig. One person towhich people entrusts all their secrets, thoughts, intentions, his intimate. (Dex.ro) Duhovnicie= Activitate desfurat de un duhovnic pentru zidirea sufleteasc a credincioilor, a elevilor sau a studenilor n colile bisericeti.(rodex.ro) Spirituality = a spiritual pursuit for edifying the faithful, pupils or students in religious schools. (Rodex.ro) Daca vom vorbi in continuare de terapeutica , o voi face gandindu-ma la terapiile alternative la modul general si la terapia Yumeiho, in mod special. Terapiile alternative - terapeutica - sunt metode de pastrare a sanatatii si de vindecare ce pornesc de la perspectiva holistica, abordand simultan trupul si sufletul. E nevoie de aceasta abordare deoarece omul a fost creat de Dumnezeu ca un intreg, bun si sanatos. If we still talk about therapy, I will be thinking about alternative therapies in general and Yumeiho therapy, in particular.

Alternative therapies - therapeutic - are ways of preserving health and healing that are based on holistic, addressing simultaneously body and soul. It takes this approach because man was created by God as a whole, good and healthy. In clipa in care Hristos a inceput activitatea pe pamant, El a fost perceput, de multi, ca fiind un Profet si un om care vindeca, un Mare doctor trimis de Dumnezeu poporului ales.Peste o treime din Evanghelii relateaza minuni si vindecari pe care El le face asupra oamenilor.Mai mult decat asta, istoricii pagani ai vremii prezentau crestinismul drept o religie pentru bolnavi.Primii parinti bisericesti sau folosit de aceasta imagine a lui Hristos, ca Marele Doctor,insistand pe faptul ca El a venit sa vindece omul, in mod fundamental si definitiv, in intregimea sa, trup si suflet. (Crestinul in fata bolii, suferintei si mortii- Jean Claude Larchet) The moment Christ began his work on earth, he was perceived by many as a prophet and a man who healed, a great doctor sent by God to the chosen people.More than a third of the Gospels reports miracles and healings done on people. More over, pagan historians of the time called Christianity a " religion of the sick ". Early church fathers have used this image of Christ, the Great Physician, insisting on the fact that he came to heal man, fundamentally and permanently, in its entirety, body and soul. (Christian facing illness, suffering and death, Jean Claude Larchet) In ziua de astazi multi spun ca au redescoperit roata, prin abordarea holistica uitand ca Hristos , de fiecare data cand a vindecat pe cineva l-a vindecat in mod deplin, si trup si suflet, exemple fiind femeia cu scurgere de sange, slabanogul de la scaldatoarea Vitezda, leprosul care s-a intors sa multumeasca dupa vindecarea celor 10, etc. Nowadays many say they have rediscovered the wheel, the "holistic" approach, forgetting that Christ every time healed fully: both body and soul, examples being the woman with issue of blood, the skinny from the pool of Bethesda, the leper who returned to thank after healing of 10, etc.. Pornind de aici, terapeutica nu este numai o specialitate medicala, ci si o ARTA - arta de a vindeca OMUL BOLNAV si nu bolile de care sufera sau organele bolnave. Nu trebuie tratat un ficat, un rinichi, o inima, un uter, un stomac s.a.m.d., pentru ca acestea sunt att de armonios construite si de logic legate, nct nu pot fi tratate separat. (Homeopatia- dr. Daniela AJJAOUI, 2000) Hence, therapeutics "is not only a medical specialty, but also an art - the art of healing The Sick and not the diseases or injured organs. Therefore it is not the matter of treating a liver, a kidney, a heart, a uterus, a stomach as they are so

harmoniously built and logically related, they can not be treated separately ". (Homeopathy, Dr. Daniela AJJAOUI, 2000) Omul trebuie deci tratat ca un intreg pentru ca boala afecteaza intregul. Atunci cand te doare capul, nu te mai intereseaza ca stomacul te-a lasat, suferinta este a intregului organism. Si, facand legatura cu faptul ca : plata pacatului este moartea si moartea vine prin boala, e foarte posibil ca, la fel cum tot trupul a participat la pacat, tot la fel plata sa fie facuta de intreg. Man must therefore be treated as a whole because the disease affects the whole. When you have a headache, it doesnt matter the stomach stopped aching, suffering is for the entire body. Further more as the wages of sin is death and death comes through sickness, it's quite possible that, the entire body that took part to sin to also get the payment as part of the whole. Am vazut ca bolnav inseamna un om care sufera, ca pacientul e acel suferind care este in grija unui specialist. Cand am citit prima data definitia terapeutului din dictionar m-a cuprins o senzatie ciudata pentru faptul ca, terapeut inseamna medic. It is clear that the sick man means a suffering person, the patient being the suffering that is in the care of a specialist. When I first read the dictionary definition of the therapist, a strange feeling came over me, for the fact that the therapist is perceived as doctor. Iar eu nu ma simt medic, nu cred ca sunt vrednic de acest nume, pentru care, trebuie sa trudesti ani de zile in facultatea de medicina, apoi alti ani in perioada de rezidentiat. And I do not feel me a doctor, nor think I am worthy of the name, which must toils for years in medical school, then other years during residency. Exista insa, acea parte intunecata din fiecare, care iti spune ca nu esti medic, ca puteai sa fii, ca poti face mai mult bine decat multi care sunt medici. There is, however, that dark side of everyone that tells you despite you're not a doctor, as you could be, you can do more good than many who are doctors. Da, dar e doar o amagire, o iluzie, un dor de marire desarta. Nu este altceva decat pacatul mandriei care isi face loc in suflet: apare setea de lauda pentru ceea ce ai facut, pentru rezultatele deosebite pe care le-ai obtinut (dar oare tu ai rezultatul respectiv cand , de multe ori nu stii ce l-a vindecat pe cel din fata ta, ce a produs acea usurare a bolii sau a durerii ?). Yes, but is only a delusion, an illusion, a longing for vanity. It is nothing but the sin of pride that is invading the soul "is the thirst of praise for what you did , for the brilliant results you've got (but

have you really got the result when you often do not know what cured the one in front of you, what produces the disease or pain relief?). Imediat apare invidia pe rezultatele altora, tendinta de a minimiza munca si rezultatele lor in acelasi timp in care , ceea ce faci tu devine tot mai important, un axis mundi. Immediately appear envy on the results of others, the tendency to minimize their work and results at the same time your work becomes more important, an axis mundi. Orice critica adusa tie este nemotivata, este doar un semn al urii celorlalti, neintelegand ca in acel moment isi face loc in sufletul tau , urmatorul stadiu al trufiei, cand te cuprinde mania persecutiei. Any criticism to you is groundless, is only a sign of others hate, not understanding that at the moment the persecution mania as next stage of pride is taking place in your soul. Cel mandru este mereu nemultumit de cei din jur, de conditiile in care traieste fiind la un pas foarte mic de a cadea in alta ispita, si anume, acela de a se infrupta din fructul oprit al altor terapii secrete , ispita pentru terapeutul cu excesiv de buna parere despre sine, la care ambitia de a fi mai presus de ceilalti il indeamna sa caute cunostinte secrete si sa dezvolte capacitati supranaturale ( a se intelege in limbajul nou :paranormale) . The proud are always dissatisfied with others, the conditions in which they live is at a very small step away from falling into another temptation, namely, that to partake of the forbidden fruit of other "secret" therapies, temptation for the therapist with excessively good opinion of himself, whose ambition to be above others urged him to seek knowledge and develop secret supernatural skills (to acknowledge in new language: paranormal). Fructul oprit e dulce la inceput, si te face sa cauti cu frenezie terapii noi, cunostinte noi, motivandu-le ca nevoie pentru pacientii tai, cand de fapt ele sunt numai hrana pentru ego-ul infometat de lauda de sine. Forbidden fruit is sweet at first, and makes you frantically look for new therapies, new knowledge, motivate them as needed for your patients, when in fact they are just food for hungry ego of selfpraise. Cu cat il gusti mai mult cu atat mai puternica devine dependenta demonica fata de el, sclavia care te face sa iti ruinezi sanatate si sa te scufunzi in nebunie. The more you taste it, the stronger the demonic addiction becomes. Its a slavery that makes you ruin your health and sink into madness. Asta se intampla pentru ca harul lui Dumnezeu il paraseste pe cel ajuns in inselare duhovniceasca din mandrie. Si iti arata un

drum care , mai devreme sau mai tarziu te va face sa faci o greseala care te va costa tot! That is because God's grace leaves him who reached on the spiritual deception of pride. And it shows a path that, sooner or later will make you commit a mistake that will cost you! Dar daca invingi aceasta ispita a maririi desarte, atunci iti pui intrebarea: medic nu sunt, dar ce sunt sau cine sunt? Sunt terapeut. Bun, dar ce inseamna sa fiu terapeut? But if you resist the temptation of vanity, then you come to ask yourself: not a doctor, but what am I, who am I? I am a therapist. Good, but what does it mean to be a therapist? Cred ca aici as putea parafraza cuvintele parintelui Cleopa, care se intreba la fel: cine sunt eu? Pe cine ati venit sa vedeti? Ia, un putregai! Un hrb legat cu srm! Un moneag! Beiv, lacom, lene, somnoros. I think that here I could paraphrase the words of Father Cleopa, who just wondered: Who am I? Who have you come to see? Take, "a rot! A fragment bound with wire! An old man! Drunken, greedy, lazy, sleepy ". Cuvintele acestui mare duhovnic cred ca surprind extraordinar de bine smerenia care trebuie sa caracterizeze un terapeut, indiferent daca se adreseaza sufletului, trupului sau ambelor. I think the words of this great spiritual well capture the great humility that should characterize a therapist, whether it addresses the soul, body or both. A fi terapeut trebuie sa insemne sa fii, in primul rand, OM, sa simti durerea, suferinta celorlalti oameni. A fi terapeut inseamna sa te miste orice suferinta a fiecarui pacient care iti calca pragul cabinetului. A therapist must be meant to be, first, HUMAN, to feel pain and suffering of other people. Being a therapist is to be receptive to any suffering patient which steps into your office. In ziua de azi, a fi terapeut insemna si a fi duhovnic. Adica a fi persoana care asculta pe cel bolnav. Today, being therapist also mean to be spiritual (confessor). I mean listen to the sick person. Una din marile probleme ale zilelor noastre este aceea ca Multi dintre oamenii importani i vorbesc omului contemporan. Ii vorbesc la radio sau la televizor, n slile de conferine, i vorbesc peste tot, pn i n propria cas. One of the biggest problems today is that "Many important people speak to the contemporary man. They speak on radio or

television, in conference rooms, they talk everywhere, even in your own home. Ii vorbesc toi, chiar si cei mai apropiai, dar nimeni nu l ascult(Pr Filoteos faros- Dialogul in psihoterapia ortodoxa). They all speak , even the closest, but nobody is listening "(Pr Filoteos Faros- dialogue in Orthodox psychotherapy). In acest context , Sfantul Iosif de la Optima spunea: Unii sunt nemulumii de mine pentru c vorbesc puin. Dar nu este trebuin a gri multe spre a mngia un suflet necjit; trebuie doar s lai sufletul acela s vorbeasc slobod, fr a-l ntrerupe; iar, dup ce se va fi vitat ndeajuns, mhnirea i se va alina prin nsui acest lucru. In this context, St. Joseph of Optima said: "Some are unhappy with me because I talk a little bit. But there is no need to speak more to comfort a grieving soul, just let that soul speak freely, without pause, and after enough lament, sorrow will alleviate by itself. Nu-i mai rmne dect s-i spui cteva cuvinte nclzite de dragoste i s-i limpezeti vreo oarecare nelmurire. Astfel omul acela va fi limpede ntrit n credin, nnoit sufletete i gata s le sufere iari pe toate. (Sfantul Iosif de la Optina, citat de parintele Damaschin de la Platina). You are not left with anything else but to say a few heated words of love and to clarify any remaining doubt. This man is clearly strengthened in faith, spiritually renewed and ready to suffer again all ". (St. Joseph of Optina, quoted by Father Damaschin from Platina). Asadar, noi ca terapeuti trebuie sa Nu ne uitam la om din ce cauza sufera, ci sa ne uitam la cat de mult sufera! Pornind de la acest punct sa incepem actul terapeutic necesar acestui suferind. So, we as therapists must "not look at the man in the cause of suffering, but to look at how much he is suffering!" From this point we should start the necessary therapeutic act for this suffering. A fi terapeut inseamna a fi prietenul celui suferind. Oamenii care l ajut pe slbnogul din Evanghelie i reprezint i pe medicii, pe asistenii i pe toi cei care i ajut pe cei bolnavi s se vindece. Being a therapist is to be friend of the sufferer. People who help the paralitic of the Gospel stand for doctors, nurses and everyone else who helps to heal the sick. Prietenii slbnogului sunt oameni cu credin puternic i cu dragoste mult fa de Dumnezeu i fa de omul suferind pe care l-au adus la Iisus ca s-l vindece. Paralytics friends are people with strong faith and more love to God and to the suffering man that they brought to Jesus for healing.

Iar Mntuitorul a ludat tocmai credina lor plin de mil, de mult compasiune. The Savior praised especially their faith full of merci and compassion. Dei, probabil, i cunoteau pcatele pe care Mntuitorul i le-a iertat slbnogului, ei nu l-au judecat pe acest pctos, ci l-au ajutat, dup cum nici Mntuitorul nu l-a judecat, ci l-a iertat, vznd credina lor. Although probably they knew the paralytics sins , they have not trialed this sinner, but helped him as neither the Savior judged him but forgave his sins, seeing their faith. A fi terapeut nu inseamna doar a ramane pentru mult timp tcut, ncercnd s asculti cu atentie cele mai adnci nelesuri exprimate de cei care cer ajutorul, ci si s te roagi n acelai timp s-ti fie dat darul de a cultiva dragostea adevrat n inima ta, pentru aceti oameni i de a fi capabil s-i tmduiasti deplin. (Preot Filoteu Faros, Dialogul in psihoterapia ortodoxa) Being a therapist is not "just remain silent for a long time, trying to listen carefully the deepest meanings expressed by those who ask for help, but also to pray at the same time to be blessed with the gift of growing true love in your heart for these people in order to be able to get them fully healed. "(Priest Philotheou Faros, Orthodox Dialogue in Psychotherapy) A fi terapeut inseamna sa nu fii o masina care apasa niste puncte, niste muschi. A fi terapeut inseamna sa treci peste oboseala ta, peste problemele tale, pentru a te putea identifica cu necazul, cu durerea celui din fata ta. Being a therapist is not to be a machine that hits some points, some muscles. Being a therapist is to get over your fatigue, over your problems, so you can identify with the pain and the trouble of the person in front of you. Si de cele mai multe ori, mai ales daca vorbim despre folosul duhovnicesc, ajutorul nu vine numai pentru bolnav ci si pentru cel care ajuta bolnavul. And often, especially if we talk about spiritual benefit, help comes not only for the sick but also for those who help the patient. Biserica a respectat dintotdeauna actul terapeutic, vazand in el un fel de ierurgie. Nu degeaba Domnul Hristos pune semn de egalitate intre slujirea adusa celui bolnav si slujirea adusa lui Dumnezeu: bolnav am fost si m-ati cercetat..., intrucat ati facut aceasta unuia dintre acesti frati ai Mei mai mici, Mie Mi-ati facut (Pasi spre insanatosire- Konstantin v.Zorin).

"The church has always respected the therapeutic act, seeing in it a kind of ierurgie. No wonder Jesus put an equal sign between the ministry brought in healing the sick to and ministry to God: I was sick and you looked at me ... because you made that to one of these smaller brothers of mine, you did it unto me " (Steps to recovery, Konstantin v.Zorin). Mai mult, prin boala se ajunge la mantuire si desavarsire duhovniceasca , nu numai bolnavul ci si cel care ingrijeste bolnavul, prin simtamantul impeuna-patimirii. In aceasta directie, bolnavul ii face mai mult bine doctorului decat doctorul bolnavului. Avva Evagrie spune ca mireanul care slujeste fratelui sau bolnav este mai bun decat sihastrul caruia nu-I este mila de aproapele. Moreover, the disease is made unto salvation and spiritual perfection, not only for the patient but also for the one who cares for the patient, by the feeling of "together-suffering". In this direction, the patient makes more good to the doctor than the doctor to the patient. Abba Evagrius said the common people who serves his ill brother is better than hermit who feels no mercy for its neighbor ". O alta intrebare care pare sa te cuprinda cand ai in fata ta pacientul: ce fac eu cu bolile lui? Cuviosul Varsanufie vobind catre Avva Dorotei, ii spunea: cand citesti carti de medicina sau intrebi despre acestea pe cineva, sa stii ca fara Dumnezeu nimeni nu primeste tamaduire. Asadar cel care se dedica artei medicale trebuie sa se incredinteze numelui lui Dumnezeu, si Dumnezeu ii va da ajutor. (Pasi spre insanatosire- Konstantin v.Zorin). Another question that seems to envelop you in your when facing your patient, what do I do with his illness? St. Varsanufie talking to Avva Dorotei said, when reading books of medicine or ask someone about it you should know that without God, there is no cure. So, who is dedicated to the medical art must entrust himself to the name of God, and God will help. "(Steps to recovery, Konstantin v.Zorin). Aici se pune, celalalt aspect al relatiei terapeut-pacient. E necesar sa te rogi pentru el, dar trebuie sa pui mana pe el. This raises, the other aspect of therapist-patient relationship. You need to pray for him, but you also have to get your hands on him. De cele mai multe ori, cand Hristos a facut vindecari, acele minuni s-au facut prin punerea mainilor, deci prin atingere directa. Most times, when Christ has done healing, those miracles were done by laying on of hands, so direct touch. Sa ne amintim acele minuni facute de Hristos cu orbul din nastere, cand s-a atins de ochii lui, a facut tin si i-a uns ochii, trimitandu-l apoi sa se spele.

Lets remember those miracles Christ made with the blind from birth, when he reached his eyes, made mud and anointed the eyes, and then sent him to wash. Femeia cu scurgere de sange s-a atins de Hristos si in clipa aceea s-a vindecat. The woman with issue of blood touched Christ and in that moment she had recovered. Pe fiica lui Iair, care era deja moarta cand a juns Hristos la ea, a apucat-o de mana si i-a spus: Copila, scoala-te! (Ev Luca, cap 8, vers 41). The daughter of Iair, who was already dead when Christ had reached her, grabbed her hand and said: Child, get up! (Gospel of Luke, chapter 8, verse 41). Pe soacra lui Petru, care era bolnava, a ridicat-o, apucandu-o de mana si ea s-a vindecat s-a sculat din pat si le slujea(Marcu cap 1, vers 31). The mother-in-law of Peter, who was sick, raised her, grabbing her hand and she got up from bed and healed served them (Mark chapter 1, verse 31). In Betsaida, i-au adus un orb si L-au rugat sa-si puna mainile pe el.Atunci, Hristos l-a luat de mana pe orb, l-a scos afara din sat, a scuipat in ochii lui si punandu-si mainile peste el l- intrebat daca vede ceva. Orbul, ridicandu-si ochii a spus:zaresc oamenii ca pe niste copaci umbland.Dupa aceea a pus iarasi mainile pe ochii lui si el a vazut bine si s-a indreptat, caci vedea toate lamurit( Marcu cap.8 vers 22-25). In Bethsaida, they brought a blind and asked Him to put His hands on him. Then, Jesus took the blinds hand, took him out of the town, spat into his eyes and putting his hands on him asked him if he sees something. The blind man, lifting his eyes said: I see people as trees walking. After that he put hands on his eyes again and the man saw him well and headed, for he saw all cleared (Mark chapter 8 verses 22-25). Iata dar chemarea noastra a celor ce dorim sa fim terapeuti, sa ne lasam condusi de harul vindecator al lui Dumnezeu, care trece prin noi, ca printr-o conducta, spre cel bolnav. Here is our call , of those who want to be therapists, let us be lead by the healing grace of God, which passes through us, as through a pipe, to the sick. Important este ca fiecare sa tinda ca aceasta conducta sa fie cat mai curata pentru a nu altera ceea ce trece prin ea, facandu-ne astfel o prelungire a mainilor lui Hristos care se ating de cel aflat in suferinta pentru a-i usura starea si a-i arata drumul pe care trebuie sa mearga mai departe.

It is very important for each one to strive keeping this pipeline as clean as not to distort what passes through it, making us such an extension of Christ's hands touching to alleviate the suffering and show people the road to go further on. Din putina mea experienta de pana acum, cand am avut mai multe cazuri, cu pacienti care aveau o multitudine de boli, complicatii, la prima vedere contraindicatii pentru aplicarea terapiei Yumeiho, stiam clar ca eu, ca om nu-i pot face nimic spre folosul lor. From my little experience so far, when I had several cases of patients with a variety of diseases, complications, at first sight "contraindications" for Yumeiho therapy, I knew clearly that I, as a man, can not do anything for their benefit. Dar vazand credinta sau disperarea din ochii celui din fata mea, plecam la drum, spunand rugaciunea: But seeing the faith or despair in their eyes, I would go on the road of healing, saying prayer: Harul Domnului si Mantuitorului nostru Iisus Hristos, cel dat Sfintilor Sai Ucenici si Apostoli, - zicand: Pe bolnavi mainile veti pune si bine le va fi, si printr-insii este dat si noua nevrednicilor slujitorilor Sai, acest har, prin mine smeritul si nevrednicul preot, sa te tamaduiasca pe tine, fiule si fratele nostru cel duhovnicesc de toata boala si neputinta sufleteasca si trupeasca ce te-a cuprins, si sa te daruiasca Bisericii Sale intreg, cinstit, sanatos, indelungat in zile, bine umbland si facand poruncile lui Dumnezeu, acum si pururea si in vecii vecilor. Amin! The grace of our Lord and Savior Jesus Christ, that was given to his Saint disciples and Apostles, - saying, You shall put your hands on the sick and they will be well, and is given to us the unworthy of His servants, this grace, through me, humble and unworthy priest, to heal you, my son and our spiritual brother, of all spiritual and bodily disease and helplessness that you suffer of, and return you to his Church, whole, honest, healthy, long in days, good walking and doing the commandments of God, now and ever and ever. Amen! Catalin Cornel Mures Brasov,2012