• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.245-282
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• 2016

Currently, the whole world is being swept away by spiritual movements seeking divinity in oneself. Yet there are terror attacks, religious disputes and other conflicts continuously taking place on larger and larger scales as well as expanding further and further throughout the world. Interreligious harmony seems like a distant ideal. What is the ultimate cause of religious conflicts? Is interreligious communication truly that difficult? Even among different cultures, said cultures' varieties of ritual expressions, and various religious doctrines, there are points of general common to be appreciated if a deep perspective is adopted. When we find the common ground and understand each other's difference, it will be easier to communicate since everyone will be learning from each other. What could serve as common ground for different religions? Many scholars speak about the state of 'oneness' that is claimed by mysticism throughout a large array of religions. This state of oneness is typically not achieved overnight, but it serves as a prospective state which is pluralistically inclusive. This "religion of enlightenment" emphasizes the process of reaching comprehensive interreligious agreement would be characterized by a deep religious perspective. If superficial religious perspectives focuses only on faith to attain blessings and engage in blind belief, then, by contrast, deep religious perspectives emphasize inner divinity, the true self, orthe higher self. The words, 'superficial religious perspective' and 'deep religious perspective' were defined for personal convenience by O Gang-nam, a scholar of comparative religion. Consequently, this classification is a relative binary concept lacking hard and fast rules with regards to distinctions. But the concept of superficial religious perspectives and deep religious perspectives has its advantage in allowing clearer and easier discussion about religions because it could embrace all aspects of religious life and the development of various religious sentiment. In this way, the terms surface religious perspectives and deep religious perspectives will be used in limited framework. I both borrow this concept and reconsider it by referring to other scholars' methods of classification. From that point, I explore and these views in relation to religious experience. How does religiosity develop, maturity of religious faith take place, deep awareness of truth reveal itself, or an attitude of open-mindedness arise? After these states are realized, is interreligious agreement possible? Most religious studies scholars point out 'religious experience.' They say people could develop their faith from superficial religious beliefs into a more mature and deeper faith through religious experience while continuously aspiring towards enlightenment and practicing their religion in daily life. This study will try to examine aspects of superficial religious perspectives and deep religious perspectives represented in each religion and also explore criticism of each religion. With this view of superficial religious perspectives and deep religious perspectives, some cases documenting the religious experience of Daesoonjinrihoe disciples will be analyzed to see how their religiosity develops from superficial religious perspectives into deep religious perspectives through certain religious experiences. The characteristics of those experiences will also be investigated.

• Korean Journal of Social Welfare
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• v.63 no.2
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• pp.109-132
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• 2011

This study is to explain the interaction of muslem immigrant workers in korea. The author approached new ethnography study method. Ten of Muslem immigrant worker and 10 korea participated this research. Data were collected by in-depth interview and non-participation observation The author analyzed the date according to Spradey(1979)'s Developmental Research Sequence model. As result "From secular way to religious way", "Reconstruction of ultra ethnic religious" were presented cultural theme.

• Journal of Hospice and Palliative Care
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• v.17 no.1
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• pp.1-9
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• 2014

Purpose: The purpose of this study was to examine posttraumatic growth (PTG) in family caregivers of patients with cancer. Methods: Participants included 201 family caregivers of cancer patients who are treated at outpatient clinics and oncology wards of a university hospital and two general hospitals in Busan, Korea. The study instrument was the Korean version of the posttraumatic growth inventory (K-PTGI). Data were analyzed with descriptive statistics, t test, one-way ANOVA and Scheffe's test using the SPSS 21 for Windows. Results: The mean score of PTG was 3.10. The factor with the highest score was "Changes to self-perception" (3.15), while the one with the lowest was "Increase in spiritual interest" (2.88). There were significant differences in PTG, depending on age, religion, importance of religious life and perceived level of daily difficulties. Conclusion: Family caregivers also experience PTG when their loved ones are diagnosed with cancer. According to these findings, it is necessary to develop a spiritual nursing program to help family caregivers growth from the experience of attending patients with cancer.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.147-180
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• 2020

'The Great Nest of Being (The Great Chain of Being)' is a key ontological concept in Perennial Philosophy. The Great Nest of Being shows the depth of the world's religions that have existed historically, and in this context, they represent holarchies of existence and consciousness. This paper examines the nests of various beings in order to grasp the depths of the world's mainstream religions, and reveals that the great nest of being that appear in the Daesoon Thought has the characteristic of synthesizing other nests that have emerged previously in history. According to Perennial Philosophy, the differences among different religions in regards to ultimate reality are not differences in reality but merely differences in semantics. In other words, these differences are only 'different expressions of the same ultimate reality.' Thus, linguistically, ultimate reality in the great nest of being can be summarized as the 'same in what is signifié (signified, 記意)' and 'different in the signifiant (signifier, 記標).' As stated in a preceding study; however, ultimate reality in Daesoon Thought is both transcendent and personal, as well as intrinsic and impersonal. This fact is specifically stated in the Four Tenets (4大 宗旨) of Daesoon Thought. In other words, the Tenets of Daesoon implicitly acknowledge not only the concepts of reality and the direction that emerges from the base of existence in existing systems of religious thought, but also can encompass the ideologies of those systems of religious thought. Considering the four quadrants as the Kosmos (AQAL), it encompasses a universal ideology. Therefore, the tenets of Daesoon Thought encompass the same significance (meaning) of the major systems of religious thought throughout the world in regards to ultimate reality and provide a clue to the solution to the presence of different signifiers (signs).

• Journal of Digital Convergence
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• v.14 no.2
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• pp.437-447
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• 2016

This study is intended to analyze the conflict between the mother and the daughter revealed in the film, 'Daughter' and tries to suggest the therapeutic counseling techniques in the integrated perspective. It used a convergence in-depth psychological method. After deriving the unconscious conflicts of main characters through several film reviews, it was found that at the unconscious level true self and the false self, the ego ideal and the super ego, the individuation and the dependency are in mutual struggle. For Therapeutic counselling, the most important thing in the initial stage of the counselling is the experience of authenticity. The counsellor himself or herself should establish the right life values and stimulate the ego-ideal and strengthen the drive of true self. Also the counsellor should be aware of the dangers of the religious behavior as the transitional phenomenon. In the final stage, the counselor expects the client to continue to make efforts to change with the hope for the well-being.

• Journal of Hospice and Palliative Care
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• v.19 no.1
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• pp.45-60
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• 2016

Purpose: This study is aimed at understanding the volunteers' experiences and interactions with their corresponding teams during their participation in hospice care. More specifically, the study is to contribute policy-wise to development of hospice care in Korea by helping policy-makers and organizers and managers of hospice care provides better understand the importance of the meaning and roles of volunteers in hospice care. Methods: In-depth interviews and participant observation were performed with study participants who were selected from four different types of hospice agencies. Study analysis was conducted using "case study" as one of the rigorous qualitative research methods to develop "inter-" and "intra-" comparisons among the study participants. Results: Volunteers in hospice care were initially motivated by religion and faith, and the motivation grew stronger through the volunteer experiences. They emphasized that the essence of the hospice volunteering was motivation from religion and faith and something they do for themselves. They characterized their experience as a true service that is offered for free and a job that requires expertise. In addition, they achieved personal (internal) growth by reflecting on the meaning of "good death" and better understood the importance of respecting spiritual diversity. Conclusions: This study could help hospice officials offers better understand hospice volunteers' role and their importance. The study also provide practical implications and policy suggestions.

• Journal of Digital Convergence
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• v.12 no.12
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• pp.561-570
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• 2014

In this study, people with disabilities experience difficulties in their daily lives evaluate. To this end, eight people with disabilities in Seoul material by conducting consensual qualitative in-depth interviews (CQR) method of analysis. The findings in the three categories and therefore the region 14 to 48 depending on the frequency analysis. Psychology in everyday life of people with disabilities, lack of self-confidence and emotional experience difficulties, health problems, concerns, marriage (remarriage), and the opposite sex, family relationship difficulties, loneliness, worry about aging issues, respectively. Social and economic difficulties experienced difficulties in the relationship, livelihood issues, childbirth and parenting issues, work-life difficulties, trouble appeared when going out. Process to deal with these experiences of meeting the religious institutions, community system used, was used with the help of the people around. By the results of this study, people with disabilities in everyday life so that you can overcome difficulties that practical help and social services to the community through the ongoing support system was required to suggestions.

• Journal of Hospice and Palliative Care
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• v.20 no.1
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• pp.26-36
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• 2017

Purpose: To explore the meaning of prayer in Korean patients with end-stage cancer who profess Christianity or Buddhism, given the significant differences between these religions. Methods: The Colaizzi (1978) analysis method was employed. In-depth interview were performed with 13 participants (seven Christians and six Buddhists) who were admitted to a University-affiliated hospital in Korea. Results: The six categories emerged: 1) communication with God, 2) mind discipline, 3) spiritual growth, 4) mysterious experiences, 5) perception of death and after-life, and 6) various forms of prayers. Conclusion: The participants' prayer experiences were described in a religious context. Christians believed that prayer is communication with God while Buddhists regarded it as disciplining of minds. Despite some differences between the religious groups, a general meaning of prayer was a desperate desire to solve their health issues by relying on God or someone who is more powerful than themselves. They also experienced personal and spiritual growth through prayer. This study explains the phenomenon of prayer experiences and shows that prayer is an important coping mechanism.

• The Journal of the Korea Contents Association
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• v.20 no.2
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• pp.522-533
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• 2020

In order to understand the symbolic meaning of the dog in my dream more broadly, this paper aims to examine the symbolic meaning of the dog in various cultures and to understand the inner side in depth through such a process. Just as the growth of a person's character can be achieved through the conscious of the unconsciousness, looking at the contents of dreams made up of symbolic images is an important part of the growth of a person's character. In this paper, I first looked at the biological background of dogs and looked at various cultural symbols of dogs that appear in fairytales, myths, religions and folklore. Next, I reflected how Jung psychology looked at the symbol of the dog and finally discussed what the symbol of the dog in my dream had in the process of analyzing the dream.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.4
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• pp.14-28
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• 2017

Currently, the object of conservation in heritage conservation is defined as "the value of the heritage" and the value-based management plan has been introduced. Most of traditional temples in korea have been sustained over 1000 years, which make them mixed heritages, including cultural, religious and natural heritages. Therefore, traditional temples should be managed by value-based management plans. This article aims to develop the values and assessment indicators of traditional temple areas and to evaluate the importances of the values and indicators, in order to prepare the basic materials for conserving the values of traditional temples. This study used the diverse research methods such as literature review, in-situ survey, in-depth interview, focus group interview, questionnaire survey. The results showed that the identified values and assessment indicators of traditional temple area were defined as three classes: high class value was consisted of intrinsic value and use value, middle class values were 10 (5 for intrinsic and 5 for use value). 5 middle class values belonging to the intrinsic value were religious/humanity, historical, cultural, environmental/ecological, landscape values. 5 values constituting the use value were social, educational, therapeutic, recreational, and economic values. As a low class, 102 assessment indicators were identified. 60 participants (30 buddhism people, 30 KNPS people) evaluated the importances of the developed values and indicators, using the pairewise comparison for the values and the interval scale for the indicators. It was found that both groups evaluated the use value more important than the intrinsic value and that religious/humanity, landscape, environmental/ecological, economic, recreational values were evaluated more important than the other middle class values. It was also revealed that the two groups were different in their assessments of the indicators. Based on the results, some suggestions were made to improve the management of the traditional temple areas.