內在醫治Inner Healing

駱鴻銘譯

http://www.psychoheresy-aware.org/inner82.html

https://www.facebook.com/peddrluo/posts/10157587075464653

內在醫治的信念和技巧繼續在欺騙許多基督徒。這個運動的核心信念是：我們現在之所以會變成這樣的人，是因為過去所受到的傷害，而這些傷害必須通過重溫過去，並且把耶穌帶到過去的事件裏，才會得到醫治。這是由弗洛伊德心理學和神秘的視覺想像（visualization）所組合而成的騙術。內在醫治者相信，現在的問題是過去創傷的表現；在人能夠克服生活上的問題，並繼續活下去之前，必須先得到醫治。

Inner healing beliefs and techniques continue to deceive many Christians. A central belief is that we are the way we are because of past hurts that need to be healed through reliving the past and bringing Jesus into past events. This is a deceptive combination of Freudian psychology and occult visualization. The inner healer is convinced that present problems are expressions of past wounds that must be healed before the person can overcome problems of living and get on with life.

內在醫治者通過各種技巧，鼓勵人追想過去的事件，並且把它們與現在的問題或痛苦聯繫起來。他可能會用催眠的手法，也可能只是對可能發生的事情作出暗示。對於那些容易受暗示和有強烈想像力的人來說，這樣的暗示往往與催眠有相同的作用。醫治者可以通過以往的事件（可能發生過或未曾發生過），透過用視覺來想像這些事件，來引導這個人回到過去。

The inner healer, through various techniques, encourages the person to remember past events and to connect them with present problems or pain. He may use hypnosis or he may simply make suggestions about what might have happened. Such suggestions often act in the same way as hypnosis for people who are susceptible to suggestion and who have strong imaginations. The healer may guide the person back through past events, which may or may not have happened, through visualizing these events.

醫治者不僅幫助這個人重溫實際或捏造出來的往事，也讓他感受到傷痛和苦惱。這種內在醫治之高度情緒性的部分與弗洛伊德心理學的「精神宣洩療法」（abreaction）類似。無論是在情緒緊張之前還是在情緒緊張的那個時刻，一個類似於耶穌的身影都會被帶到現場，以帶來醫治。一些內在醫治者會通過意象的暗示（guided imagery）來做到這一點；另一些人會對耶穌可能在做什麼或說什麼作出暗示；再有一些人則是讓這個已經被引導到情緒高漲時刻的人，期待著耶穌說話或行動。這一切都深具暗示性，由於使用了神秘的視覺想像，這位耶穌就浮現在眼前，但這是由醫治者或委託人所創造的耶穌，而不可能是聖經中的耶穌。

The healer helps the person not only to relive the actual or created past, but also to feel the pain and agony. This highly emotional part of inner healing is similar to Freud’s abreaction. Either prior to or at this point of emotional intensity, a Jesus figure is brought into the scene to bring healing. Some inner healers do this through guided imagery, others make suggestions about what Jesus may be doing or saying, and still others let the person who has already been led to this point of intensity to wait expectantly for Jesus to speak or act. This is all highly suggestive and, because of the use of occult-type visualization, the Jesus being visualized, having been created by the healer or the client, cannot be the Jesus of the Bible.

雖然不同的內在醫治者可能有各自的技巧組合，因此聲稱他們所作的和上面的簡短描述有很大不同，但他們都試圖透過讓委託人回到一個痛苦的事件裏（要麼是實際記得的，要麼是在暗示下捏造的），並通過幫助這個人重新經歷過去的痛苦，來改變過去的某個層面，從而解決現在的問題。我們無法認識所有內在醫治者，但一些突出的名字包括：阿格尼絲•桑福德（Agnes Sanford），露絲•卡特•斯台普頓（Ruth Carter Stapleton），約翰和保拉•桑德福德（John and Paula Sandford），莉安•佩恩（Leanne Payne），大衛•西南德斯（David Seamands），鄧尼斯和麗塔•貝內特（Dennis and Rita Bennett），和埃德•史密斯（Ed Smith），即使他聲稱他的「神之光輔導」（Theophostic Counseling）不同於內在醫治。

While different inner healers may have their own combination of techniques and therefore claim that what they do is quite different from the above brief description, they all attempt to change present problems by changing some aspect of the past through bringing the client back to a painful event (either actually remembered or created under suggestion) and by helping the person to reexperience the pain of the past. There are far more inner healers than one can know about, but some of the prominent names are Agnes Sanford, Ruth Carter Stapleton, John and Paula Sandford, Leanne Payne, David Seamands, Dennis and Rita Bennett, and Ed Smith, even though he claims that his "TheoPhostic Counseling" is different from inner healing.

耶穌在我們內心神奇地通過神的話語和聖靈的工作，帶來一些人所謂的「內在醫治」的工作，但是關於耶穌的作為和內在醫治者所做的，它們的相似之處就僅止於此。它們的相似之處只在於使用了「內在醫治」這個詞，但這就是它為什麼會那麼容易使人上當的原因。人們假設，就因為耶穌在人的心裏動工，所有的內在醫治必然都出於祂。然而，儘管「內在醫治運動」聲稱這是一個基督徒的運動，使用了大量的經文，並且把一個視覺化的耶穌帶到了現場，但是內在醫治運動卻是來自世界、肉體和魔鬼的。它依賴的是從世上收集到或吸收到的心理學觀念和技術。它訴諸於肉體，因為肉體寧願被「醫治」，也不願因為罪而受到譴責。而且，它經常使用撒但的暗示方法和神秘的視覺想像法。

Jesus works miraculously in our innermost being through the Word of God and the work of the Holy Spirit and therefore brings about what some may call "inner healing." But that’s where the similarity ends regarding what Jesus does and what the inner healers do. The similarity is only in the use of the words "inner healing," but that’s why it is so deceptive. People assume that, because Jesus works on the inside, all inner healing must be from Him. Nevertheless, while the inner healing movement claims to be Christian and uses a great deal of Scripture and brings a visualized Jesus onto the scene, the inner healing movement comes from the world, the flesh, and the devil. It relies on psychological ideas and techniques gleaned or absorbed from the world. It appeals to the flesh because the flesh would rather be "healed" than reproved of sin. And, it often uses Satanic methods of suggestion and occult visualization.

簡•古普雷希特博士（Dr. Jane Gumprecht）的書《濫用記憶》（Abusing Memory ）透露了這個運動及其創始人阿格尼絲•桑福德（Agnes Sanford）的歷史；它描述了在內在醫治中所發生的事；揭發其神秘的根源而不是基督教的根源，並警告基督徒務必遠離。我們最近收到了古博士的一封信，她在信中說，她收到關於她的書的電話和信件，因為約翰和保拉•桑德福德繼續在全球發揮其影響力，透過各式各樣的教會和教派散播內在醫治。古博士的書引用了桑德福德的書，這些引文清楚地表明，他們是阿格尼絲•桑福德騙人的內在醫治做法的忠實追隨者和推動者。對任何需要內在醫治資訊的人來說，《濫用記憶》是一本非常重要的書。

Dr. Jane Gumprecht’s book Abusing Memory reveals the history of the movement and its founder, Agnes Sanford; describes what goes on in inner healing; reveals its occult rather than Christian roots; and warns Christians to stay away. We recently received a letter from Dr. Gumprecht in which she says that she receives calls and letters about her book because of John and Paula Sandford’s continuing worldwide influence in spreading inner healing throughout various churches and denominations. Dr. Gumprecht’s book includes quotes from the Sandfords’ books, which clearly indicate they are devoted followers and promoters of Agnes Sanford’s deceptive inner healing practices. Abusing Memory is an important book for anyone who needs information about inner healing.

由「認識心理異端事工」（Psychoheresy Awareness Ministries）所提供的其他材料與內心醫治的危險有關，除了《濫用記憶》之外，還有：《「損傷的」情緒：『醫治』或聖潔？》（‘Damaged’ Emotions: ‘Healing’ or Holiness?）。書中黛比•德瓦特（Debbie Dewart）批判了大衛•西曼德（David Seamand）的書《醫治損傷的情緒》（Healing for Damaged Emotions） ；《醫治同性戀痛苦？對莉安•佩恩的「破碎形象和男性氣質危機」一書的批判》（Healing the Homosexual Pain? A Critique of The Broken Image and Crisis in Masculinity by Leanne Payne），其中德沃特（Dewart）批判了佩恩內在醫治的教導；以及我們的書：《神之光輔導是神的啟示嗎？還是心理異端？》（TheoPhostic Counseling Divine Revelation? or PsychoHeresy?），我們在書中批判了埃德•史密斯把心理治療和內在醫治加以結合的做法。

Other materials offered by PsychoHeresy Awareness Ministries having to do with the dangers of inner healing, in addition to Abusing Memory, are: "‘Damaged’ Emotions: ‘Healing’ or Holiness?" in which Debbie Dewart critiques David Seamand’s book Healing for Damaged Emotions; "Healing the Homosexual Pain? A Critique of The Broken Image and Crisis in Masculinity by Leanne Payne," in which Dewart critiques Payne’s inner healing teachings; and our book TheoPhostic Counseling Divine Revelation? or PsychoHeresy? in which we critique Ed Smith’s combination of psychotherapy and inner healing.