A ‘Naikan Interviewer Qualification System’ is presently in development, after having been on our agenda for more than a decade. A ‘Qualifications Committee’ has been established, and is tasked with developing an outline that will guide our future efforts to materialize this idea. As the committee chairperson, I felt that I should review the history of this issue. In doing so, I hope that this paper can provide the committee members with an opportunity to consider what features the qualification system should possess.

  This study explores how the mental experience of Naikan appears with a shift in focus towards the perception of bodily states. The purpose of this study is to clarify how people experience Naikan from the perspective of patients’ felt sense during Naikan sessions. The reflections of five patients upon their Naikan experiences were analyzed via a TAE（Thinking At the Edge）approach. The analysis revealed that a particular bodily sensation welled up naturally as patients delved into their pasts by reflecting on the three themes, and the term tsuitaikan（追体感）was termed to describe this felt sense. Tsuitaikan was found to be quite easy to solicit in the context of a Naikan session, and to lend depth and clarity to patients’ remembrances.

  Although the validity of Intensive Naikan is widely recognized, the time required for Intensive sessions is also recognized as a significant barrier for many candidates’ participation. ‘Variant Method’ forms of Naikan have been developed to make it easier for candidates to participate, and research has been conducted to assess the validity of these approaches. There are a number of forms of ‘Variant Method Naikan,’ which are collectively referred to as ‘Naikan Work’ when introduced in psychotherapy training contexts. However, little research has been done to assess whether any problems accrue when Intensive Naikan is carried out using such ‘Variant Methods.’ In this research, the mental influence of ‘Naikan Work’ was investigated via three modes of assessment: listening to the comments and impressions of participants using the ‘bug test’ and the ‘star and wave test’; assessing the participants’ ‘feeling of acceptance and feeling of refusal’; and an ‘inner work model measure.’ The experience of ‘Naikan Work’ suggested a possibility that participants could fall into a delicate psychological conflict state. It will be important to identify the factors responsible for this in order to develop and enforce effective models of ‘Variant Method Naikan.’

  Collage therapy is an arts therapy developed in 1987 on the conceptual model of the “portable miniature garden.” Works of collage facilitate representations of the world of the unconscious that cannot be expressed in language and canthus arrive at significant insights and to effect self−transformation. As a technique for representing the non-verbal unconscious, combining the processes of Intensive Naikan and collage therapy enriches both methods and may possibly enhance psychological changes that occur within the Naikan process. In addition, relationships that have involved the introduction of collage to the Naikan process remainunkown. To that end, to study her own Naikan experience using an introspection method（naisei）, the author has created collages after undergoing Naikanaiming to discover whether the combination of collage with the Naikan process promotes the earlier appearance of psychological changes in Naikan, which would allow the performance of a more effective Naikan. The Naikan methodology involved using factual reality to examine three items and report these as “words”；whereas for collage, it involved reflecting on the results of a day of Naikan, and then creating and reporting the images and thoughts elicited from within the self, using the magazine-picture method. Subsequently, psychological changes began to appear on the third day of collage production. The target of the changes was her husband；first, the internal reflection led to an opening of the deep psyche and then the collage production brought out an expression of internal changes. By combining words and images within the Naikan process, the psychological changes of the Naikan analysand were represented in real time, and reflection showed a tendency to become deeper and more specific. These findings were confirmed against other indicators, such as the values assessed on the CISS subscale represented in the analysand’s collages. They provide a clue that could lead to an effective method for future Naikan. While this occasion discussed the result of a single case only, it is hoped that this discussion will deepen in juxtaposition with other cases in future.

  In this paper I undertake a study of a pubescent case with a ‘transgenerational chain’ problem, and use it to analyze potential changes in framing the structure of treatment. Especially when introducing Family Naikan, I found that the following two points are important considerations：１−How firmly is the self of the care taker established? ２−How necessary is the control environment called ‘human relations’? In the present case, the care taker did not carry out Naikan therapy enough. However, I have realized that to some degree, Naikan therapy has acted on the process of establishing the self.

  Naikan Therapy was introduced to China in the seventh East China district psychiatric society conference in 1992. In the twenty years since, Naikan therapy has become rooted in the mental health field in China, and has undergone its own developments there. In the present study, we performed Intensive Naikan for one week on a number of patients at a mental health center in a Shanghai hospital. We conducted the ‘sense of rejection and sense of acceptance’ scale test, and the ‘Internal working model’ scale test to evaluate the results. In addition to these tests, we conducted interviews with patients about their impressions of the therapy, and discuss these in conjunction with noted differences in Japanese and Chinese culture, as well as the implementation structure used at our site, to derive some observations on the factors that structure the effects of Naikan therapy in Shanghai.

  We studied the use of one-day Naikan therapy in preventing relapse for three patients undergoing addiction treatment for alcoholism.

  Method：Naikan therapy was done as a day care program twice per month, for eight hours at a time, in a Naikan therapy room. The objects of remembrance were the patients’ mother, relatives and the parts of their bodies.

  Results：All three patients showed improvements in cooperativeness, general well-being positive affect, expectation-achievement congruence, family group support and perceived ill health, as evaluated using the YG personality test, the Baum test and SUBI（Subjective Well-Being Inventory）. Thus, we conclude that the day care program with one-day Naikan therapy provides significant positive influence on the recovery process of addiction patients. So far, there has been no relapse for any of these patients, and they participate in the day care program continuously.