In this paper, I reflect on my relationship with Naikan therapy from my first contact until today, utilizing three perspectives: researcher, instructor of clinical psychology and practitioner. Based on these reflections, I discuss three things that Naikan therapy bringsto clinical psychology: 1 − the‘Oriental whole-human model;’ 2 − the issue of ‘whether the problem is really a problem;’ and 3 −‘Paradox,’ and with it, the specificity of Naikan therapy in which awareness of paradox is included. In addition, I consider the significance of Naikan therapy in psychotherapy and point out that Naikan therapy invites us to reconsider the significance of the Oriental approach, which has been overlooked in recent clinical psychology. Naikan therapy provides us with a complementary viewpoint on things, and we should be able to move from confrontation to collaboration with other professionals. Finally, for me, Naikan therapy allows me to confront my own powerlessness, to set aside the oppositions in my life, and reminds me of the deep importance of self-reflection.

  Since Naikan therapy was introduced into China in 1992, the method has been incorporated into the fields of education, penal corrections and medicine, and has spread across the nation. In this paper we discuss the history of Naikan Therapy in China, and also describe its contemporary modes of use. We researched the use of Naikan in China by visiting five facilities utilizing this therapy. We conclude from our investigation that Naikan Therapy in China has principally developed into what we call ‘Variant-method Naikan.’ In this paper we explain this finding from the standpoint of cultural factors.

  In this article, I describe some possibilities for the form ‘Naikan’ might take in the future, categorizing them into three points. 1. The spread of ‘Naikan’ and the promotion of a licensing system for practitioners of Naikan therapy: ‘Naikan’ started as a form of mental cultivation and self-awareness, and subsequently developed into a treatment for disease. It is important that we begin again to contribute to improved mental health. Therefore, a licensing system is required. 2. The need to show the efficacy of Naikan therapy through research based on objective parameters: Randomized control trials and the examination of functional brain images are useful methods for showing the effects of the Naikan therapy. Furthermore, such research may provide an opportunity to construct a new theory of, and system for Naikan therapy. 3. The Globalization of Naikantherapy: The process of promoting and developing Naikan Therapy internationally requires us to present the theory of Naikan in a manner that is easy to understand. Yet in addition, it will be necessary for us to contemplate deeply upon the true meaning of ‘Naikan,’ basing our understanding on Japanese social values.

  Ｍ other Leaf（NPO）is a group for the purpose of training listening volunteers and counselors. Mother Leaf requires the trainee to undergo intensive Naikan as a necessary subject. We started The Naikan Picture Book Psychological Study Group in 2009, groping for a method that would help to spread Naikan and to convey something of the Naikan approach. Using picture books, we assume that the hero in the stories = ourselves; any pictures= original scenes from our life and upbringing. Viewing the situations carefully, and considering the feelings of the various characters leads us to daily Naikan. When participants look at themselves, consider others, and deeply notice the life and love they have received, and further, find a spirit of forgiveness, they try to become independent from addiction, victim consciousness and selfishness. We have been learning from each other for eight years, and for seven years have run a Naikan Picture Book Psychological Study Group in Okayama Prison. The one method for these participants to get daily Naikan is through their encounter with the Naikan Picture Book Psychological Study Group. We consider whether these participants have noticed improvements and feelings of self-emancipation through this form of daily Naikan.

  The writer participated in a Naikan Therapist training program provided by Yamato Naikan Research Institute. During the training, the writer intuitively recognized that his answers to the 3 questions of the Naikan interview were influenced by his roommate’s interview. In the Naikan Therapist training program, a trainee is required to alternate between listening to other participant’s interviews and to focus upon his own introspection（‘Naikan’）.In this unique circumstance, what effect do theNaikan interviews of other participants have upon the trainee?

The writer held a meeting to hear from other trainees. Having analyzed two episodes abstracted from the feedback from attendees of the meeting, two key phrases emerged: 1 −“a Naikan interviewee substitutes himself for the interviewer”（the words of Ishin Yoshimoto）;and 2 −“Synchronicity.”

Considering this analysis and the characteristics of the Naikan method, the circumstance of a Naikan Therapist trainee in which he alternately listens to others and does his own Naikan, can be described as‘spiritually rich space’that creates an accelerated cycle of Naikan through the inspiration received from other roommates’ interviews. At the same time, however, the trainee should be aware of some risks associated with this situation.