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35-500: It is considered that this relationship, based on the genuineness of the guru and the respect, commitment, devotion and obedience of the student , is the best way for subtle or advanced knowledge to be conveyed. The student eventually masters the knowledge that the guru embodies. Guru–shishya means "succession from guru to disciple". Paramparā ( Sanskrit : परम्परा, paramparā ) literally means an uninterrupted row or series, order, succession, continuation, mediation, tradition . In

70-497: A dystonic form of resistance . In a therapy context, transference refers to redirection of a patient's feelings for a significant person to the therapist. Transference is often manifested as an erotic attraction towards a therapist, but can be seen in many other forms such as rage, hatred, mistrust, parentification , extreme dependence, or even placing the therapist in a god-like or guru status. When Freud initially encountered transference in his therapy with patients, he thought he

105-411: A "[psychically] non-economic" hostility, which is unconsciously subverted into love and sexual attraction. Transference will appear in the full speech that occurs during free association , revealing the inverse of the subject's past, within the here and now, and the analyst will hear which of the four discourses the subject's desire has been metonymically shifted to, beyond the ego, leading to

140-613: A guru will assert that he or she is capable of leading a shishya directly to the highest possible state of spirituality or consciousness, sometimes referred to within Hinduism as moksha . In the bhakti guru–shishya relationship the guru is often believed to have supernatural powers, leading to the deification of the guru. In the Pali Buddhist tradition, magae the Bhikkus are also known as Sekhas (SN XLVIII.53 Sekha Sutta). In

175-439: A more Western psychological perspective. He writes, "In its simplest sense transference occurs when unconsciously a person endows another with an attribute that actually is projected from within themselves" . Preece further states that when we transfer an inner quality onto another person we may be giving that person a power over us as a consequence of the projection, carrying the potential for great insight and inspiration, but also

210-507: A new person who reminds them of someone else, they unconsciously infer that the new person has traits similar to the person previously known. This perspective has generated a wealth of research that illuminated how people tend to repeat relationship patterns from the past in the present. Sigmund Freud held that transference plays a large role in male homosexuality. In The Ego and the Id , he claimed that eroticism between males can be an outcome of

245-588: A spiritual teacher to receive instruction. The relationship between Krishna and Arjuna in the Mahabharata , and between Rama and Hanuman in the Ramayana , are examples of Bhakti. In the Upanishads, gurus and disciples appear in a variety of settings (e.g. a husband answering questions about immortality; a teenage boy being taught by Yama , Hinduism's Lord of Death). Sometimes the sages are women, and

280-494: A therapist who is sexually attracted to a patient must understand the countertransference aspect (if any) of the attraction, and look at how the patient might be eliciting this attraction. Once any countertransference aspect has been identified, the therapist can ask the patient what his or her feelings are toward the therapist, and can explore how those feelings relate to unconscious motivations, desires, or fears. Another contrasting perspective on transference and countertransference

315-562: Is a phenomenon within psychotherapy in which repetitions of old feelings , attitudes , desires , or fantasies that someone displaces are subconsciously projected onto a here-and-now person. Traditionally, it had solely concerned feelings from a primary relationship during childhood. Transference was first described by Sigmund Freud , the founder of psychoanalysis , who considered it an important part of psychoanalytic treatment. Transference of this kind can be considered inappropriate without proper clinical supervision . It

350-492: Is believed to be always entrusted to the ācāryas . An established parampara is often called sampradāya , or school of thought. For example, in Vaishnavism a number of sampradayas are developed following a single teacher, or an acharya . While some argue for freedom of interpretation others maintain that "Although an ācārya speaks according to the time and circumstance in which he appears, he upholds

385-484: Is common for people to transfer feelings about their parents to their partners or children (that is, cross-generational entanglements). Another example of transference would be a person mistrusting somebody who resembles an ex-spouse in manners, voice, or external appearance, or being overly compliant to someone who resembles a childhood friend. In The Psychology of the Transference , Carl Jung states that within

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420-470: Is defined as redirection of a therapist's feelings toward a patient, or more generally, as a therapist's emotional entanglement with a patient. A therapist's attunement to their own countertransference is nearly as critical as understanding the transference. Not only does this help therapists regulate their emotions in the therapeutic relationship , but it also gives therapists valuable insight into what patients are attempting to elicit from them. For example,

455-485: Is equated with that of a child in the womb of mother. Rob Preece, in The Wisdom of Imperfection, writes that while the teacher/disciple relationship can be an invaluable and fruitful experience, the process of relating to spiritual teachers also has its hazards. As other authors had done before him, Preece mentions the notion of transference to explain the manner in which the guru/disciple relationship develops from

490-467: Is offered in classical Adlerian psychotherapy . Rather than using the patient's transference strategically in therapy, the positive or negative transference is diplomatically pointed out and explained as an obstacle to cooperation and improvement. For the therapist, any signs of countertransference would suggest that his or her own personal training analysis needs to be continued to overcome these tendencies. Andrea Celenza noted in 2010 that "the use of

525-411: Is placed upon praising the virtues of the guru. Tantric teachings include generating visualisations of the guru and making offerings praising the guru. The guru becomes known as the vajra (figuratively "diamond") guru, the one who is the source of initiation into the tantric deity. The disciple is asked to enter into a series of vows and commitments that ensure the maintenance of the spiritual link with

560-553: The Theravada Buddhist tradition, the teacher is a valued and honoured mentor worthy of great respect and a source of inspiration on the path to Enlightenment . In the Tibetan tradition , however, the teacher is viewed as the very root of spiritual realization and the basis of the entire path. Without the teacher, it is asserted, there can be no experience or insight. The guru is seen as Buddha . In Tibetan texts, emphasis

595-581: The Vedas and Vedangas . The pupil is also taught the Prayoga to perform yajnas . The term of stay varies ( Manu Smriti says the term may be 12 years, 36 years or 48 years). After the stay at the Gurukul the brahmachari returns home after performing a ceremony called samavartana . The word Śrauta is derived from the word Śruti meaning that which is heard. The Śrauta tradition is a purely oral handing down of

630-500: The Sankara Saranam movement. Between these two there are many variations in degree and form of authority. Advaita Vedānta requires anyone seeking to study Advaita Vedānta to do so from a guru ( teacher ). The guru must have the following qualities: The seeker must serve the guru and submit his questions with all humility so that doubt may be removed. According to Advaita, the seeker will be able to attain liberation from

665-465: The Vedas, but many modern Vedic scholars make use of books as a teaching tool. The guru passes his knowledge to his disciples by virtue of the fact that his purified consciousness enters into the selves of his disciples and communicates its particular characteristic. In this process the disciple is made part of the spiritual family ( kula ) - a family which is not based on blood relations but on people of

700-505: The cycle of births and deaths ( moksha ). The guru–shishya tradition plays an important part in the Shruti tradition of Vaidika dharma . The Hindus believe that the Vedas have been handed down through the ages from guru to shishya . The Vedas themselves prescribe for a young brahmachari to be sent to a Gurukul where the Guru (referred to also as acharya ) teaches the pupil

735-610: The instructions may be sought by kings. In the Vedas , the knowledge of Brahman ( brahmavidya ) is communicated from guru to shishya by oral lore . Traditionally the word used for a succession of teachers and disciples in ancient Indian culture is parampara ( paramparā in IAST ). In the parampara system, knowledge (in any field) is believed to be passed down through successive generations. The Sanskrit word figuratively means "an uninterrupted series or succession". Sometimes defined as "the passing down of Vedic knowledge", it

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770-418: The level of the submission of the will of the shishya to the will of God or the guru is sometimes extreme, and is often coupled with an attitude of personal helplessness, self-effacement and resignation. This doctrine is perhaps best expressed in the teachings of the four Samayacharya saints, who shared a profound and mystical love of Siva expressed by: In its most extreme form it sometimes includes: Often

805-548: The original conclusion, or siddhānta , of the Vedic literature." This parampara ensures continuity of sampradaya , transmission of dharma , knowledge and skills. Akhara is a place of practice with facilities for boarding, lodging and training, both in the context of Indian martial artists or a Sampradaya monastery for religious renunciates. For example, in the context of the Dashanami Sampradaya sect,

840-410: The potential for great danger. "In giving this power over to someone else they have a certain hold and influence over us it is hard to resist, while we become enthralled or spellbound by the power of the archetype " . There is a variation in the level of authority that may be granted to the guru. The highest is that found in bhakti yoga , and the lowest is in the pranayama forms of yoga, such as

875-438: The qualities of a Bodhisattva . A guru is regarded as one which has not only mastered the words of the tradition, but one that with which the student has an intense personal relationship; thus, devotion is seen as the proper attitude toward the guru. The Dalai Lama , speaking of the importance of the guru, said: "Rely on the teachings to evaluate a guru: Do not have blind faith, but also no blind criticism." He also observed that

910-426: The same guruparamaparya (lineage), while other paramparas might allow multiple simultaneous gurus at a time. Gurunath is a form of salutation to revere the guru as god. In paramapara, not only is the immediate guru revered, the three preceding gurus are also worshipped or revered. These are known variously as the kala-guru or as the "four gurus" and are designated as follows: The relation of Guru and Shishya

945-473: The same knowledge. The best known form of the guru–shishya relationship is that of bhakti . Bhakti (devotion) means surrender to God or guru. Bhakti extends from the simplest expression of devotion to the ego-destroying principle of prapatti , which is total surrender. The bhakti form of the guru–shishya relationship generally incorporates three primary beliefs or practices: In the ego-destroying principle of prapatti (Sanskrit, "Throwing oneself down"),

980-655: The scripture Adi granth is considered to be last Guru hence the book is worshiped as like human Guru. Various sampradayas (denominations) and their parampara (lineage) are as follows: Student Too Many Requests If you report this error to the Wikimedia System Administrators, please include the details below. Request from 172.68.168.133 via cp1102 cp1102, Varnish XID 553193710 Upstream caches: cp1102 int Error: 429, Too Many Requests at Thu, 28 Nov 2024 05:53:02 GMT Transference Transference ( German : Übertragung )

1015-471: The term 'living Buddha' is a translation of the Chinese words huo fuo . In Indic religions namely Jainism, Hinduism, Buddhism, Sikhism selfless service to Guru, accepting and following all his/her orders carries very significant and valued part of relationship of Shishya (disciple) with his/her Guru. Orders of Guru are referred as Guru Agya/Adnya/Hukam, Service of Guru is referred as Guru Seva. In Sikhism ,

1050-398: The therapist and patient recognizing the transference relationship and exploring the relationship's meaning. Since the transference between patient and therapist happens on an unconscious level, psychodynamic therapists who are largely concerned with a patient's unconscious material use the transference to reveal unresolved conflicts patients have with childhood figures. Countertransference

1085-538: The traditional residential form of education, the shishya remains with his or her guru as a family member and gets the education as a true learner. In the early oral traditions of the Upanishads , the guru–shishya relationship had evolved into a fundamental component of Hinduism. The term "Upanishad" derives from the Sanskrit words "upa" (near), "ni" (down) and "ṣad" (to sit) — so it means "sitting down near"

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1120-516: The transference dyad , both participants typically experience a variety of opposites, that in love and in psychological growth, the key to success is the ability to endure the tension of the opposites without abandoning the process, and that this tension allows one to grow and to transform. Only in a personally or socially harmful context can transference be described as a pathological issue. A modern, social-cognitive perspective on transference explains how it can occur in everyday life. When people meet

1155-402: The understanding that to break this link is a serious downfall. In Vajrayana ( tantric Buddhism) as the guru is perceived as the way itself. The guru is not an individual who initiates a person, but the person's own Buddha-nature reflected in the personality of the guru. In return, the disciple is expected to show great devotion to his or her guru, who he or she regards as one who possesses

1190-464: The word denotes both martial arts and religious monastic aspects of the trident wielding martial regiment of renunciate sadhus . Within the broad spectrum of the Indian religions, the guru–shishya relationship can be found in numerous variant forms including tantra . Some common elements in this relationship include: In some paramparas there is never more than one active master at the same time in

1225-469: Was encountering patient resistance, as he recognized the phenomenon when a patient refused to participate in a session of free association . But what he learned was that the analysis of the transference was actually the work that needed to be done: "the transference, which, whether affectionate or hostile, seemed in every case to constitute the greatest threat to the treatment, becomes its best tool". The focus in psychodynamic psychotherapy is, in large part,

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