• Asian Pacific Journal of Cancer Prevention
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• v.14 no.6
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• pp.3987-3989
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• 2013

This is a commentary on what a cancer cell is and why cancer cells metastasize. Normal cell get transformed to a cancer cell, with excessive production of free radicals that mutate the DNA of a normal cell. The immortality and malignant stage of transformed cell is maintained by higher GSH levels. With the faster rate of proliferation, when the cancer cell finds the place of origin is not conducive to its further growth, cancer cell chooses to take the metastatic course. We argue that if we can stop the exit of cancer cell from place of origin, cancer spread can be stopped or even cured.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.2
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• pp.35-54
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• 2024

This article focuses on the image of the ancestor of Quanzhen Daoism from a narrative perspective and also evaluates the influence of this image on the development of Quanzhen Daoism in terms of belief, genealogy, and the compilation of sacred history. Quanzhen Daoism has a rich tradition of narrating andwriting its history. In fact, narrating history is actually a form of constructing history. From the recounting of events such as the birth of the founder of the religion, Wang Chongyang (王重陽, 1112-1170), his conversion to Daoism, his practice and preaching, and his 'ascent to immortality' in Quanzhen historical hagiographies, readers can observe the recording of miracles as a narrative feature. The narratives of religious texts differ from ordinary historical narratives in that the former maintain the core concern of simultaneously promoting belief in miracles and strengthening the religious lineage of the respective tradition. Therefore, exploring the relationship between the narrative of the image of the ancestor and the development of the Quanzhen Sect, along with the establishment of beliefs, is the starting point of this article.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.35-77
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• 2016

All humans are subject to death, and this creates a motivation to construct theories regarding divine immorality (神仙思想) in order to satisfy the human desire (慾望) for eternal life (長生) and the avoidance of death(不死). In the concept of Earthly immortality (地上神仙) from Daesoonjinrihoe (大巡眞理會), devotees do not carry out their work in a deep mountain ranges far removed from human society. Instead, they cultivate themselves in Dao from within the human society (自身修道), chant incantation to benefit others, aspire towards immortal status (神仙), and promote harmony between divine beings and humans (神人調和) all without ever leaving human society. In the Yeoju Headquarters of Daesoonjinrihoe, members created a new place called a "Dojang (道場 temple complex)" to live as immortal humans in the here and now while they chant incantations (呪文) as an act of participation in the Immortal Realm of the Later World (後天仙境). Some key religious and fengshui (geomancy) oriented symbols used within the Yeoju Headquarters of Daesoonjinrihoe appear as follows: first, Cheonggye Tower (靑溪塔) represents faith in traditional astrology (星宿神仰) and reverence for the God of the Nine Heavens (九天上帝). Second, Daesoonjinrihoe (大巡眞理會) emphasizes the Saturn associated earth element from five phases (五行土星) and this represent the Later World due to numerological associations. Third, the Fengshui of the Yeoju Headquarters of Daesoonjinrihoe is a highly propitious (吉地) and also accentuates the Saturn associated earth element from five phases. Fourth, Yeongdae (靈臺) in the Yeoju Headquarters of Daesoonjinrihoe faces west where Jeungsan will come accompanied by other gods (神命). Fifth, the Yeoju Headquarters of Daesoonjinrihoe is in charge of property and receives happiness and prosperity (福祿) through its Fengshui. The Yeoju Headquarters of Daesoonjinrihoe is an earthly paradise for immortals (地上天國) forged to achieve the ultimate purpose of transforming its members into the Dotong (道通, those enlightened in Dao and thereby successful in their every endeavor) of the Later World. In accordance with Daesoon thought, the Saturn associated earth element from five phases is positioned in the middle of incantations, and Yeongdae, other architecture, and landscaping has all been arranged to correspond with Daesoon geomancy and numerology (後天數理).

• Journal of Chest Surgery
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• v.30 no.7
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• pp.701-707
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• 1997

Although many reseraches have been persued to detect the molecular tumor marker to define the cancer, ideal tumor marker which speak for the characteristics of malignancy and has high sensitivity and specificity is not known. One of the characteristics of the malignant cells is indefinite proliferative potential, in other word, immortality. The expression of telomerase and stabilization of te10meres are con omitant with the attaiunent of immortality in tumor cells; thus the measurement of telomerase activity in clinically obtained tumor samples may provide important information which would be useful as a diagnostic marker to detect immortal cancer cells. Telomerase activity was analyzed in 12 non-small cell . lung cancer cell lines and 41 primary non-small cell lung cancers with the use of a PCR-based assay. All the cell lines and the majority of tumors displayed telomerase activity, but telomerase was not detectable in most of the corresponding pathologically-normal tissues. Telomere length was not correlated with telomerase activity. The present study indicate that measurement of telomerase activity may be useful as a molecular tumor marker in non-small cell lung cancer.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.1-35
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• 2023

This study aims at determining the meaning of Life in The Canonical Scripture of the Daesoon Thought upon the ontological bases of occidental philosophies; especially upon those of Plato and Bergson. In western philosophy, the word ontology designates investigating the meanings of being, which is derived from the Greek 'onto (being)' and 'logia (logical discourse).' The various meanings of life have been sought from ancient times all over the world, for these are the critical and vital questions that pertain to the nature of human existence. Plato had asserted that life, in his word, soul, had three different kinds of aspects of meaning. Immortal, reciprocal, and divine. Plato scheme was such that the soul could die, but after death it could became reborn into another various forms of living creatures. The real inner life of humans, the soul, would live eternally. Henri-Louis Bergson, a famous French philosopher from the 20^th century, claimed that life had three different kinds of aspects. Self-identity, Élan vital (vital impetus) and liberty. Bergson insisted especially the real meaning of life had been characterized by "unité multiple et multiplicitéune," "unity as something multiple and multiplicity something singular." The meaning of life in Daesoon Thought could be said to have three different characteristics, solidarity, earthly immortality and grievance-resolution. Some similarities can be found between certain western ontological meanings of life and those of Daesoon Thought. Namely, the qualities of eternity, reciprocity, and divinity.

• The Journal of Korean Medical History
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• v.18 no.2
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• pp.299-332
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• 2005

The "Ojangyukbudo五臟六腑圖", cited in "Ojangmun五藏門" of "Euibangyuchwi醫方類聚", was written by Ho Eum, a woman Taoist master who lived in Dang Dynasty. She put stress on the medical theory of the five viscera and the six entrails to overcome the side effects of Oedansul[alchemy for immortality] which prevailed during the period of Dang, and established a medical system which was based on six viscera and entrails and combined with Taoist theories. The major features of "Ojangyukbudo五臟六腑圖" can be summarized in the six-part medical system, the diagrams which describe the principles of viscera and entrails in detail, and the methods of Suyang[修養法:mental training], Tonap[吐納 法:respiration] and Doin[導引法:physical training] for regulating the functions of viscera and entrails and curing diseases. The "Dongeuibogam東醫寶鑑", a medical book from Joseon Dynasty, accepted the methods of Suyang and Doin, and the "Yorayak要略", a transcript from Joseon's later period, accepted the Taoist medicine based on six viscera and entrails, combined it with the contents of "Dongeuibogam東醫寶鑑", thus composing a unique medical system. Especially, the "Yorayak要略" is a literature important for the study of Joseon's Taoist medicine.

• Journal of Fashion Business
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• v.13 no.2
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• pp.1-16
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• 2009

The purpose of this study was to analyze the signification system between logo and brand image systematically in imported fashion luxury brands through semiotic approach. For this purpose, 29 luxury brands were selected from 3 department stores. According to the visual characters of logo, the types of logo used in the imported fashion luxury brands were classified into three types and the results of this study were following : First, the luxury brands used the brand logo in common that represent the name of founder or fashion designer to deliver the character of company's own brand and to emphasize the spirit of a craftsman. Second, the luxury brands also used the brand logo that design the brand initial in symmetry of the right and left or top and bottom to emphasize a unique spirit of the brand. Third, the luxury brands used the brand logo that represent or symbolize a specific animal or object to express the special quality of the brand in descriptive type. Forth, the luxury brands used the most frequently black color in brand logo that symbolize a perfection, immortality and solemnity, etc.

• International Journal of Oral Biology
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• v.32 no.4
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• pp.135-141
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• 2007

Anti-proliferation of methanol extract of Curcuma rhizome on oral squamous cell carcinoma (KB) and osteosarcoma (HOS) cells were investigated. In order to elucidate the involvement of telomerase inhibitory activity as a part of anti-proliferative effect of Curcuma rhizome on cancer cells, we measured telomerase activity in Curcuma rhizome extract-treated cancer cells. The concentration inhibited cell proliferation to 50% $(IC_{50})$ of the methanol extract of Curcuma rhizome against oral squamous cell carcinoma (KB) cells and osteosarcoma (HOS) cells were 21.30 ${\mu}g/ml$ and 39.3${\mu}g/ml$, respectively. The methanol extract of Curcuma rhizome showed inhibitory telomerase inhibitory effect which is required for cancer cell immortality. Therefore, it seems that the anticancer effect of methanol extract of Curcuma rhizome is at least partially due to telomerase inhibitory effect. Five fraction samples were prepared according to its polarity differences and analyzed anti-proliferative effects of each fraction samples on oral squamous cell carcinoma and osteosarcoma cells. Anticancer effect was observed in dichloromethane, and ethylacetate fractions. The highest anticancer effect was found in dichloromethane fraction which had $IC_{50}$ value of 23.3 ${\mu}g/ml$ and 10.5${\mu}g/ml$ against oral squamous cell carcinoma (KB) cells and osteosarcoma (HOS) cells, respectively.

• Korean Journal of Heritage: History & Science
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• v.36
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• pp.181-226
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• 2003

In archeological aspects the 4th-6th centuries of the Silla kingdom has been callded the era of wooden chamber tombs with pebble and earth mounds(jeokseokmokwakbun). Moreover, the era is also regarded the age of the traditional and 'primitive' Korean religion which originated from inside the Korean Peninsula or the kingdom. However, the tombs and their burial accessories reveal that it is Taoism, not shamanism, that prevailed throughout the silla kingdom and its people during the jeokseokmokwakbun period. Above all things, almost all of the tombs excavated up to date yield in great quantities cinnabar and mica, which have been considered the best elixir of life in the Taoist world. Moreover the instruments to make the medicine for the deceased has been founded inside a tomb. The jeokseokmokwakbun tombs are famous for their great amount of buried articles and their grand scale. The tombs also have a large amount of gold, silver and beads, which are all thought to be the other cure-alls in taoism. Then why the silla people made the tombs and buried those elixirs of life for the deceased? The best answer we can imagine is this : for eternal living! In other words, cinnabar and mica are for the everlasting life of the deceased, the tombs were desingned as the 'eternal house' where the dead are living a immortal life. Needless to say, immortal living, even after he or she dies, is the ultimate purpose of taoism.

• Cross-Cultural Studies
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• v.22
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• pp.151-175
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• 2011

In this article, I have analyzed the signification of the death of Don Quijote from the oriental religious and philosophical point of view, comparing with the novels of Kim, DongRi. We are able to read Cervantes' hope for his absolute ideal to be lasting forever via the death of Don Quijote, in the base of a strong will named of Gukyeong's life. In the same time, we can also discovery death as lasting of life in the basis of buddhist idea and death as the unification with nature via the meeting between the living and the dead in the Montesinos Cave. Montesinos Cave symbolizes a unclassified and chaotic space, which the Shamanist can meet the dead with a extatic ceremony and both supernatural life and daily life coexist. Therefore, the symbolic death of Don Quijote in Montesinos Cave is abe to be explained by approaching to absolute freedom named of Hatal, in other words, voluntary and conscious death to escape from the yugo of being. Considering the fact that Kim, Dongri emphasized on the unification of sky, earth and human being, keeping a racial identification in the face of the stream of occidental materialism in the time of Japanese conquest, we can look for the similarity with Cervantes' ideal. Contrary to the religious dogmatic ideal, Cervantes treated to recover the human nature and vitality, transcending the occidental rationalism and religious ideology in the time of Counter-reformation.