The Verbal Techniques in Helping - Processes of Chinese Astrologer

• Main Authors: Wei-Jen Huang, 黃威仁
• Other Authors: Shih-Hsien Kuo
• Format: Others
• Language: zh-TW
• Published: 2011
• Online Access: http://ndltd.ncl.edu.tw/handle/54216484837497139968

碩士 === 中國文化大學 === 心理輔導學系 === 99 === Abstract This research investigated verbal techniques in helping processes of Chinese astrologers and the influences of the help seekers upon the Chinese astrologers. Four participants and one Chinese astrologer were invited into in-depth interviews by purposive sampling. Under a qualitative semi-structured interview guideline, three interviews for each participant and one for the Chinese astrologer were held. The interview contents were transcribed and coded by the grounded theory and then analyzed by the counseling construct. The findings of this study are as follows: 1. Essential differences exist in verbal techniques between Chinese astrologers and psychological counselors. 2. The trusting relationship between help seekers and Chinese astrologers is an important aspect of the field. Trust increases not only the help seekers’ acceptance of the results of fortune telling but also the seekers’ obedience to the suggestions and enlightenments from the Chinese astrologers. However, there is no working alliance in helping processes between Chinese astrologers and help seekers. 3. Chinese astrologers attempt to persuade help seekers that they are able to restart new lives and to explain the bewilderments of their lives in the helping processes. Unlike psychological counselors, Chinese astrologers do not set any goals for their conversation. 4. The help seekers in fortune telling possess four types of demands: (1) pursuing good fortune and avoiding disasters, (2) seeking references for their lives, (3) intentionally attributing their fate to specific reasons, and (4) self-fulfilling prophecy. 5. The features of Chinese astrology include (1) actively luck pursuing exists parallel to misfortune avoiding while pursuing luck; (2) regulative action of help seekers may not lead toward good luck, but no regulative action probably leads to misfortune; (3) relying on the transcendental powers derived from actions of folk religion such as benefaction, rituals, and self-cultivation capable of changing one’s fate; and (4) revealing the deficits of one’s fate for achieving full life, improving these deficits via intrinsic or extrinsic ways.