• The Journal of the Korea Contents Association
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• v.15 no.5
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• pp.242-253
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• 2015

The purpose of this study was to identify the mediating effects of spiritual experience and depression between self-identity and subjective well-being. The subjects of this study were 138 pastor's wives, and mediating effects were analysed through path analysis and Sobel test. As a result of analysis, first, there were significant relationships among self-identity, spiritual experience, depression, and subjective well-being, but not between spiritual experience and depression. Second, spiritual experience and depression had significant mediating effect within the relationship of self-identity and subject well-being. Third, self-identity had not significant direct effect on subjective well-being. Forth, spiritual experience had not significant direct effect on depression. Implications of these results were explored in relation to the importance of self-identity and spiritual experience that could be taken to improve subjective well-being. In addition, suggestions for future research were discussed.

• Journal of the Korean Geographical Society
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• v.51 no.1
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• pp.143-166
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• 2016

This study aims to consider spiritual therapeutic landscapes thought the case of catholic sacred places in Korea. The catholic sacred places, which have been a series of persecution, are distributed in 300 all over the country and can be divided into a formational type, a selective type, and a participatory type. In the formational type, the catholic sculptures are scattered here and there; but it seems that there are limits somewhat to feel the emotional stability and the experience of caring by God. Because the formational type is deserted or is built up in unnoticeable urban areas. The religious factors, for example, museums, special pray, Station of the Cross, Rosary way, statues of the Virgin Mary, catholic sculptures, etc. in the selective type are placed in the corners of the catholic sacred places to provide the opportunity of holy experience to pilgrims. But the level and the intensity of healing depends on the matter as to how much pilgrims experience religious factors voluntarily. Lastly, the participatory type means the experience of various religious factors following scheduled programs. The experience is for the group of pilgrims, not a person; and the human relationship via the religious experience spiritualizes the network of interest towards other participants. Furthermore, the spiritualized open mind towards other people becomes the power that can arrive at the emotional stability, the relief of stress, and the in-depth and authentic healing. Ultimately, the spiritual healing through religious factors is to realize human finitude and dedicate one's own self to God; in addition, the spiritual therapeutic landscapes are the place that can carry out such a spiritual ritual without any restraint.

• Proceedings of the Korea Fashion and Costume Design Association Conference
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• 2004.06a
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• pp.73-76
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• 2004

이슬람 신비주의 교단인 메블라나는 독특한 춤 의식을 통해 종교의 영적체험을 경험 한다. 종교적 춤을 출 때에 착용하는 메블라나 복식은 그 하나하나가 형태적인 면에서 뛰어난 조형성을 가짐을 물론 각각의 형태들은 종교적 상징성을 지니고 있어 디자인의 신비감을 더해준다. 본 연구에서는 이러한 메블라나 복식의 종교적 배경과 형태적 특성을 분석하고, 이를 현대 복식의 디자인에 응용하여 보고자 한다.(중략)

• Journal of the Korea Academia-Industrial cooperation Society
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• v.16 no.7
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• pp.4768-4776
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• 2015

This study was conducted to identify factors affecting acculturation stress among Chinese students in Korea. 239 Chinese students in Korea were surveyed using a structured questionnaire from September 1, 2014 to January 31, 2015. The results were as follows. The subjects' acculturation stress was 3.29 out of 5. Their overall spiritual well-being was 3.10 out of 5, and their existential spiritual well-being and religious spiritual well-being were 3.67 and 2.54, respectively. On the other hand, demand for religious activities was 4.37 out of 6. Factors affecting acculturation stress among Chinese students in Korea were age, school year, period of stay in Korea, Korean language skill, demand for religion, and existential spiritual well-being, and their explanatory power was 36.1%. These findings suggest that religious activities need to include programs not only for guiding their lives of faith but also for improving their understanding of Korean culture and their Korean language skill and supporting their practical lives while studying in Korea.

• Journal of Hospice and Palliative Care
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• v.10 no.1
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• pp.21-28
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• 2007

Although hospice care includes palliative care technology in terminally ill person for pain, it is much more holistic including emotional, spiritual and other life dimension. Human suffering that experiencing the hospice client must be reconsidered whether one starts with an objective side or a subjective side of suffering, the strategies about the expanded consciousness is important. In the hospice caring perspectives, the body, mind and spirit are integrated so the objectivity and subjectivity can merge; the extended awareness with inner resource or energy, and the positive thinking about the God is meaningful especially dying person, family member, and the hospice team.

• Journal of Christian Education in Korea
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• v.63
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• pp.65-89
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• 2020

Humankind has experienced various changes in the pandemic of the Covid-19 for some months from the winter of 2019. The Church and Christians also have witnessed the changes and results of the pandemic in their Christian life and meetings such as worship, Bible study, prayer meeting, personal spiritual activities, and so on. Humans have encountered different kinds of pandemics throughout history. 1918-Influenza is an example, and the Pest(the Black Death) of the 14th century is another. What did the Christian Church do in the pandemics? This study focuses especially on the spiritual matters of each case and era. This study explores the well-known cases of pandemics in history and reflects on the Christian spiritual responses and its lessons. The three points this study raises are the life and attitude of the spiritual figures, the practice of silence, and the social aspect of the Christian spirituality in this time of the pandemic.

• 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.

• Journal of Hospice and Palliative Care
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• v.11 no.2
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• pp.82-90
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• 2008

Purpose: The purpose of this study was to develop a CD program of applied logotherapy to improve the quality of life of older school-age children with terminal cancer. Methods: Keller's ARCS (Attention, Relevance, Confidence, Satisfaction) theory and a model for developing learning materials (Dick and Cray) were applied to develop this program which comprised four distinct phases: planning, developing, applying, and evaluation stages. Results: This program was entitled 'Finding treasures in my mind' and consisted of 5 sessions, and its educational contents were made up as follows: "Treasure One" is 'learning three natures of the human mind', "Treasure Two" is 'learning creative value as first method to find meaning of life', "Treasure Three" is 'learning experiential value as second method to find meaning of life', "Treasure Four" is 'learning attitudinal value as third method to find meaning of life', and "Treasure Five" is 'Becoming the master of my life'. The sub-menu was made up of 'Beginning', 'What is it?', 'Travelling'. 'Laughing Song', and 'End'. Conclusion: This CD program is an applied logotherapy with flash animation technique as an emotional and spiritual intervention program for easier and more scientific application in pediatric oncology and hospice area.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.191-227
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• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Journal of Christian Education in Korea
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• v.69
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• pp.105-137
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• 2022

This paper is to study the characteristics of outdoor wilderness education and the impacts of outdoor wilderness experience on the participants in higher education. The first part of this paper addresses the common components of outdoor wilderness programs: adventure or self-discovery in disequilibrium, small groups for accountability in a temporary community, problem solving processes for decision making in real situations, solo time for integration in solitude, and leadership styles and role of the trip leaders. These elements of outdoor wilderness programs help the participants to achieve their goals according to its mission. The second part of this paper divides outdoor wilderness programs into three categories according to the objectives and outcomes of outdoor wilderness education: orientation programs for incoming students, personal leadership development programs, and professional training programs. The impacts of outdoor wilderness experiences on the participants of different programs in higher education were reviewed. Then guidelines for spiritual formation prorgams were proposed for Christian educators who are involved in wilderness programs in higher education to develop their practical wilderness experiences into holistic development programs according to its mission and goals.