• 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.

• 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)

• Korea journal of population studies
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• v.34 no.2
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• pp.163-190
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• 2011

This study assessed the manner in which social activities, religious experiences, and spiritual practices related to depression and life satisfaction among 217 Korean elderly individuals, aged 65 to 80. The Social Activities Scale and Brief Multidimensional Measure of Religiosity/Spirituality were employed to assess social activities and six domains of religiosity/spirituality: daily spiritual experiences, values, forgiveness, private religious practice, religious/spiritual coping, and religious support. In addition, depression was assessed with the Geriatric Depression Scale, and life satisfaction with the Satisfaction with Life Scale. After controlling for demographic variables, lower depression scores were predicted by higher levels of religious and spiritual coping, social activities, higher income, and ower daily spiritual experiences. In addition, identifying as female, advanced old age, and lower social activities predicted lower life satisfaction in this study. The implications of this study's findings on social work practice are also discussed, along with some future research directions.

• The Science & Technology
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• v.34 no.8 s.387
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• pp.43-68
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• 2001

과학과 종교 - 과학없는 종교는 장님, 그 반대는 절름발이 과학은 사실성, 종교는 당위성에 더 큰 관심/과학과 종교의 구조적 특성 - 과학이론과 종교신조 창출과정 엇비슷, 종교의 주관적 편견 과학도 가지고 있어/과학과 종교의 충돌 - 과학과 종교 투쟁사 대부분이 왜곡ㆍ과장, 갈릴레오사건도 성경 구절 해석상 문제/생명관 탄생,소멸,육체,영혼 등 과학자의 입장 - 사람도 원시 생명체서 진화됐다 믿지만 생명현상 이해할수록 그 오묘함에 경탄/생명관 탄생,소멸,육체,영혼 등 기독교의 입장 - 하느님의 생명의 근원 삶 자체가 거룩한 것, 삶은 은총이며 선물이고 영속적으로 보증/생명관 탄생,소멸,육체,영혼 등 불교의 입장 - 생리적 조건과 업력 갖춰질 때 생명체 결성, 육체는 물질과 정신 요소 지난 5온 집합체/21세기 과학과 종교의 위상 절실 - 과학의 위상 철학은 신처럼 군림함 때문, 충돌요인 바른 이해가 위상 정립의 관건/종교와 뇌작용 - 미 성인 53% 갑작스런 종교적 깨달음 체험, 환상 등 모든 초자연적 경험 뇌작용서 비롯

• Korean Security Journal
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• no.43
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• pp.37-65
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• 2015

There has been discussions and investigation on the nexus between religion and citizen's supports for suicide attacks and terrorist groups conducting such acts. In terms of the relationship, there were two potent hypotheses attempting to explain the process and mechanism of the relationship: religious belief hypothesis and coalitional commitment hypothesis. previous studies examined these hypotheses have been carried out across different cultural, religious, and political contexts. Until today, however, there are still lack of concrete evidence, which is generated from empirical studies, supportive evidence for any of these hypotheses. Therefor this study aims to investigate the association between religion and popular support for suicide attacks by using a survey data collected from three middle east countries, Egypt, Morocco, and Pakistan. In analysis, a step-wised regression analysis conducted with a set of variety of variables considered to be related with the association. This study found that variables reflecting religious belief hypothesis, such as prayer to God, religious devotion were unrelated to support for suicide attacks. Yet, prayer time predicted reduced supports for suicide attacks. Further, attendance at religious services, thought to enhance coalitional commitment, predicted support for suicide attacks. Yet, it showed negative association with support for suicide attacks. These findings suggest that regular attendance at religious services and regular prayer have combined effects reducing on the willing to support for suicide martyrdom. However, this study findings affirmatively support for neigher religious belief hypothesis nor coalitional commitment hypothesis. Instead, it suggests the needs for further research examination on the relationship as well as corrections of these hypotheses. Finally, Implications for the research findings for preventing suicide attacks are discussed.

• Journal of Christian Education in Korea
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• v.65
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• pp.9-27
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• 2021

Religious language learning is crucial for children's spiritual development and how each child is encouraged to speak about the Sacred will drive the capacities for healthily connecting with one another, God, and the nonhuman world. Religious educators have an ethical imperative to teach religion with a commitment to celebrating lived experiences, while resisting dogmatic instruction that stunts linguistic, cognitive, and spiritual development. Cultural influences must encourage approaches that nurture children's wonder and inquiry, by teaching religious language as a tool for meaning-making and expression.

• Journal of the Korea Convergence Society
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• v.6 no.5
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• pp.257-274
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• 2015

The purpose of the current study was to validate Fetzer Institute & National Institute on Aging Working Group[NIA](1999)'s Brief-Multidimensional Measure of Religiousness/Spirituality Scale (BMMRS) in Korean adults. The Korean version of BMMRS, Spiritual Well-Being Scale(SWS), Korean Sprituality Scale(KSS), Penn State Worry Questionnaire(PSWQ), and Intolerance of uncertainty Scale(IUS) were administered to the 286 students and community samples. A principle axis factoring analysis with direct oblimin rotation and Kaiser normalization identified a six-factor solution accounting for 66.24% of the variance in scores, labeled as: positive spiritual experience, negative spiritual experience, forgiveness, religious practices, negative congregational support, and positive congregational support. Confirmatory factor analysis results showed that 6 factor model of BMMRS have a good fitness. Also, the internal consistency(.64~.97) and the test-retest reliablity was adequate.(.72~.88) Korean version of BMMRS has adequate psychometric characteristics so it can be used to verify the effects of various compassion-related psychotherapeutic approaches.

• 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 Korean Society of Computer Information Conference
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• 2014.01a
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• pp.203-206
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• 2014

본 연구에서는 청소년들의 종교활동이 대인관계와 자아존중감 및 자아탄력성에 영향을 미치는가를 규명하고자 한다. 이는 오늘날의 청소년들이 수능위주의 학습과 학교교육의 연장, 진로문제, 가치관의 변화로 인하여 청소년들의 역할이 더욱 복잡하고 다양해짐으로써 혼란과 갈등을 경험하고 부모의 기대로 인하여 많은 스트레스를 경험하는 등의 청소년기의 다양한 문제점이 종교활동을 통하여 고등학생시기를 원만하고 성공적으로 이끌어나가는 데 연구의 의의가 있다.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.131-163
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• 2018

The concept of pilgrimage is a phenomenon that appears in almost every major religion. It is traditionally defined as religious travel to a sacred external place for spiritual purposes and introspection. However, there are many different relationships between pilgrimages and religious customs, including excursions through abstract dimensions and regular journeys such as annual holidays. Because modern pilgrimages are taken for a variety of reasons, they are not limited to faith-based historical locations. Thus, many scholars also perceive pilgrimages as an increasing part of the general industry of tourism. These journeys are now studied in a diverse range of fields (e.g., ethnography and tourism). In this way, pilgrimages have created a new market from an industrial perspective. This economic analysis has resulted in secular interest. Pilgrimages can now be taken by gil (walkways), which have gained tremendous popularity. Thus, religiosity and humanity as they are embraced through pilgrimages are now receiving outside influences. This study therefore is aimed at generating suggestions for developing the pilgrimage routes related to Kang Jeungsan (i.e., the Supreme God of Daesoon Jinrihoe). These proposed Jeungsan routes are not simply restricted to religious activities or nostalgia, nor are they exclusively concerned with encountering holiness. To realize this idea, it is necessary to reconsider the concept of a sacred space.