• Sim-seong Yeon-gu
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• v.30 no.2
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• pp.145-186
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• 2015

This thesis discusses and analyzes Jeju island's shamanistic myth "Samgong Bonpoori" from the perspective of analytical psychology. Similar to the "I live on my fortune"-type folktales discovered in the Korean mainland, "Samgong Bonpoori" is such a widespread myth that similar folktales are found not only in East Asian regions, including Korea, Japan, and China, but also in Ireland. The essence of the story is as follows; One day, a father asked his three daughters whose fortune they lived on. The first two daughters claimed that they owe their lives to their parents. However, the youngest daughter, Gameunjang-agi, replied, against his expectation, that "I live on my own fortune," and showed her fortune and virtue were physically embodied in the line drawn from her genitals to navel. Her answer enrages his father so fiercely that she was expelled and forced to embark on a journey with no one but a black cow carrying food to accompany her. In retaliation for telling lies against her, Gameunjang-agi transformed her two sisters into a centipede and a mushroom, while her parents were turned into beggars afflicted with blindness. Afterward, Gameunjang-agi wandered around the country and eventually found love with a Chinese yam digger. Not long after, they got married, and as a couple, they stumbled upon roots of gold in fields, which brought them an incredible amount of wealth. After this miracle has happened, Gameunjang-agi began to wonder about the status of her parents and decided to organize a party for all the beggars and the blinds in the country. She eventually found her parents and got a chance to reconcile with her sisters. The story ends with her parents regaining their eyesight and Gameunjang-agi reestablishing herself as the "Goddess of Providence." "Samgong Bonpoori" is a myth about a God. A God is ontologically a supremely perfect being; however, in this thesis, it will be discussed as a part of a folktale. Gameunjang-agi can be seen as the anima archetype of the father, which reveals the process of a paternal consciousness being transformed over time. At first, her parents deny Gameunjang-agi. However, after years of suffering from blindness, they regain their eyesight and finally recognize their daughter. This signifies that Gameunjang-agi is a being that has come into the world for a certain "purpose." Gameunjang-agi embodies the creative function of "femininity" that can renew the existing collective consciousness embedded in the patriarchal system. Such recognition of femininity matters to men to a great degree as well as to women. Without knowing their true nature (femininity), the two sisters submit themselves to their parents and conventional values. Not until they suffer from being transformed and captured into small and insignificant beings, a centipede and a mushroom, which symbolize their shadow, they fail to develop their self-awareness. Meanwhile, by reconciling with her parents and sisters--playing a significant role in reuniting the family--Gameunjang-agi turns out to be a figure that can reveal what it truly means to have self-awareness and achieve Self-realization. In conclusion, this story illustrates that recognition of femininity matters to men to a great degree as well as to women, and women's Self-realization plays a critical role in revitalizing the collective consciousness embedded in the patriarchal system.

• Sim-seong Yeon-gu
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• v.31 no.2
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• pp.113-150
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• 2016

Chobun refers to a temporary grave covered with straw thatch that contains a corpse until its flesh is gone. When all the flesh has rotted away, the straw grave is disassembled and only the bones are retrieved. Therefore, Chobun is an example of a secondary burial custom (German : Doppel Bestattung) that is composed of a first temporary funeral for processing the corpse's flesh, and a second permanent burial of the final remains (bones or ashes). The duration of the temporary burial is determined by the time needed for decomposing the flesh of the deceased. Building a Chobun progresses putrefaction and reduction to bone. In the literature of alchemy, putrefaction and new life occur simultaneously. The purpose of rotting is to make the flesh disappear, leaving only its essence. It is making the physical body enter a spiritual state, so that the dead can enter into a different world. One must endure the unstable rotting process until the smell of flesh has faded. The rotting process is the attitude of accepting the terrible, polluted aspect of the corpse, while maintaining a helpless, passive posture, in order to allow new possibilities. When we try to approach an archetypal aspect of the unconscious, it is often experienced in threatening, aggressive ways. In the individuation process, the unconscious offers us the blessing of a new spiritual awakening and renewed sense of life, only when we have the courage to see this terrifying and contaminated side of our psyche. This is exactly what putrefaction means. Bone and skeleton symbolize the indestructible, imperishable, and essential elements of life. Bone is the minimum unit and foundation for regeneration, where new life can grow. Reduction to bone is moving back to the origin of life, to the womb. Psychologically, it means discarding one's ego-centeredness and allowing the Self to lead the entire process of individuation. Going through the painful process of reduction to a skeleton for the purpose of further development is a declaration of the death of the ego, aiming at the liberation from perishable flesh and acquisition of the spiritual, regenerative, and immortal elements of life. Chobun also denotes the yearly decay and revival of life, especially of vegetal life. In Chobun, this symbolic meaning of the vegetal cycle of life is emphasized to represent the part of life that survives even after death. Vegetation related to Chobun deals with the continuity of life and psychologically with the Self. Images of vegetation are closely related to the existence of life beyond death, which is the existence of the Self, the source of energy that constantly renews and rejuvenates the consciousness.

• Sim-seong Yeon-gu
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• v.33 no.2
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• pp.141-194
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• 2018

The article is about Yong-Ho-Bi-Gyeol(龍虎秘訣), which is one of the most important Taoist text in Korea written by Jeong-Ryum, a Taoist and alchemist in the Chosun Dynasty. The article deals with the alchemical and psychological meanings of Yong-Ho (龍虎, Dragon-Tiger), the way of nurturing cinnabar (修丹之道), the closing of the qi (閉氣), the method of alchemical breathing, the Dantian (丹田, cinnabar-field), and the Mysterious Female's One Opening (玄牝一竅), in addition to the brief introduction of the life of Jeong-Ryum and the bibliography of the book. The Yong-Ho (龍虎) meaning the dragon and tiger is the archetype of transformation in the form of their opposites, rooted in the psychoid system of the human psyche. The unified Yong-Ho makes Dan and the Dan, literally indicating cinnabar, has many alchemical connotations such as Mercurius, the rubedo state of the alchemical process, and the philosopher's stone. In the book, Jeong-Ryum emphasized the slow and subtle way of breathing in and out of Dantian to develop neidan (内丹, inner cinnabar or inner alchemy). The refining of neidan begins by the closing of the qi, which symbolizes the radical introversion and withdrawal of all the projections on the outer objects. The Dantian located at the lower part of the abdomen has been known to preserve jing (精), the vital essence of life, which can be refined into qi and spirit (神). In Jungian perspective, the Dantian is a mandala where an individual's mind can stay and focus at the center of psyche detached from ego and related to the Self. The long-nurtured introverted energy makes the Mysterious Female's One Opening (玄牝一竅), a pit or cavity in the transcendental space, through which the meditator can have a relationship with the great female principle of the universe. The current article has introduced the contents of the Yong-Ho-Bi-Gyeol in the perspective of analytical psychology. However, it has not dealth with the remaining topics including Taesik (胎息, embryonic breathing) and Juchenhwahu (周天火候, the great Celestial circuit firing), due to the lack of author's sufficient knowledge and experience. The unexplored areas of Yong-Ho-Bi-Gyeol will be studied in the future.

• Korean Journal of Plant Resources
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• v.37 no.1
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• pp.87-92
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• 2024

'Miha' is a new strawberry (Fragaria x ananassa Duch.) cultivar, which was released by the Highland Agriculture Research Institute in 2019. The 'Miha' cultivar originates from a 2014 cross between 'Monterey' and 'Saebong No. 3', both of which exhibited excellent ever-bearing characteristics, including continuous flowering and large fruits under long-day and high temperature conditions. This new cultivar was initially named 'Saebong No. 12' after examining its characteristics and productivity during summer cultivation between 2015 and 2019. After regional adaptability tests, 'Miha' was selected from 'Saebong No. 12' as an elite cultivar. The general characteristics of 'Miha' include intermediate, elliptic leaves, and strong growth. The fruits are conical and of a dark-red color. The number of leaves of 'Miha' was 21.9, which was 6.2 fewer than that of the control cultivar, 'Goha' with 28.1. The number of flower clusters of 'Miha' was similar to that of 'Goha'. The average fruit weight of 'Miha' was 13.4 g, which was 4.3 g heavier than that of 'Goha'. The fruit hardness of 'Miha' was 36.2 g·mm^-2, which was 10.1 g·mm^-2 harder than that of 'Goha'. The marketable yield of 'Miha' was 37,393 kg·ha^-1, 156% more than that of 'Goha' with 23,970 kg·ha^-1. Therefore, the new cultivar of ever-bearing strawberry 'Miha' is expected to be very popular in the export or bakery market because it is hard.

• Korean Journal of Plant Resources
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• v.37 no.2
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• pp.161-170
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• 2024

This study was conducted to estimate the days to flowering based on the effective accumulated temperature at various altitudes in the Jiri mountain region and to compare growth and yield characteristics according to the sowing date of safflower (Carthamus tinctorius) four genetic resources (local variety, IT323225, IT333473, and IT333482). The safflower four resources were sown on March 29, May 3, May 13, May 24, and June 2. The days from sowing to flowering of the safflower four resources by sowing dates were in the order of the local variety (61.0 days), IT333482 (73.2 days), IT323225 (74.0 days), and IT333473 (74.2 days). The base temperature and effective accumulated temperature for the days to flowering of the safflower four resources calculated based on the daily mean temperature were local variety 6℃, 579℃, IT323225 11℃, 766℃, IT333473 11℃, 768℃, IT333482 10℃, 750℃, respectively. As a result of applying the calculated effective accumulated temperature and daily mean temperature of the past five years (2019 to 2023) by various altitudes and the different sowing dates (every 15 days from April 1 to August 15), the days to flowering of the safflower four resources decreased from April 1 to July 15 during the sowing date and then tended to increase from August 1. In addition, the days to flowering at various altitudes were investigated in the order of plains, mid-mountain, and mountain regions. Among the yield characteristics, plant height, number of branches, number of capitula, number of seeds, and seed weight decreased as the sowing dates were delayed for the safflower four resources.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.1-37
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• 2023

This essay seeks to answer the question of how best to understand Korean new religious movements (KNRMs). KNRMs have the characteristics of folk religion, ethno-religion, or popular religion. KNRMs are products of the national consciousness promoted by Korean society during the Late Joseon Dynasty at the turning point of modern Yi-Jing Studies. From the perspective of social evolutionary theory of developmental history, during that period, Joseon (Korea), like China, was faced with a double-edged sword consisting of the strength of tradition and the upheaval of modernity. If the strength of tradition depended on the Yi-Jing Studies to promote national enlightenment toward anti-imperialist aims, then it was equally the case that modernity depended on the sense of urgency to guide the people to secure livelihoods and edification regarding anti-feudalism. In this essay, the KNRMs that appeared during this transition period of Yi-Jing Studies will be a significant focus, and the worldview of Daesoon Thought will be the main focus. As one of the central topics, intensive discussion will be dedicated to the issue of the nature of pre-experientialism (先驗主義) which characterized the Great Opening (開闢). The principles of Daesoon Thought have a religious dimension of realistic awareness that guides the people's lives and edifies them. The process of the Great Opening aims to secure an ontological clock that tracks the Great Itineration of the world toward Daesoon Truth. This in turn as a process establishes the epistemological world of the Reordering Works of Heaven and Earth (天地公事) and reaches the axiological boundary of the future world. The links among the Three Realms is characterized by a pre-experientialist line that experiences the space-time nature of the universe as the Great Opening of the Later World (後天) within the framework of Heaven and Earth. Throughout this course, humans look to enjoy the infinite vitality of the universe from within their own finite vitality. Therefore, Daesoon Thought can overcome perceived reality through pre-experientialist channels such as the Great Opening of the Later World and aim for a state of self-awareness such as the Earthly Paradise. This is an attempt to participate and practice in the actual world rather than pursuing a world of transcendental ideas, and therefore, it tends to be proactive in the world rather than exhibit a passive tendency to be worldliness. In conclusion, the truth of Daesoon Thought, which is characterized by the Great Opening of the Later World, contains a future-oriented outlook that longs for a Nextopia full of hope and promise rather than idealistic fancy towards a Utopia or well-founded dread and disdain towards Dystopia.

• Journal of Wetlands Research
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• v.26 no.1
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• pp.41-50
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• 2024

Plant Microbial Fuel Cells (P-MFCs) are biomass-based energy technologies that generate electricity from plant and root microbial communities and are suitable for natural fundamental solutions considering sustainable environments. In order to develop P-MFC technology suitable for domestic waterfront space, it is necessary to analyze international research trends first. Therefore, in this study, 700 P-MFC-related research papers were investigated in Web of Science, and the core keywords were derived using VOSviewer, a word analysis program, and the research trends were analyzed. First, P-MFC-related research has been on the rise since 1998, especially since the mid to late 2010s. The number of papers submitted by each country was "China," "U.S." and "India." Since the 2010s, interest in P-MFCs has increased, and the number of publications in the Philippines, Ukraine, and Mexico, which have abundant waterfront space and wetland environments, is increasing. Secondly, from the perspective of research trends in different periods, 1998-2015 mainly carried out microbial fuel cell performance verification research in different environments. The 2016-2020 period focuses on the specific conditions of microbial fuel cell use, the structure of P-MFC and how it develops. From 2021 to 2023, specific research on constraints and efficiency improvement in the development of P-MFC was carried out. The P-MFC-related international research trends identified through this study can be used as useful data for developing technologies suitable for domestic waterfront space in the future. In addition to this study, further research is needed on research trends and levels in subsectors, and in order to develop and revitalize P-MFC technologies in Korea, research on field applicability should be expanded and policies and systems improved.

• Therapeutic Science for Rehabilitation
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• v.13 no.1
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• pp.9-21
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• 2024

Objective : The purpose of this study was to confirm the characteristics and quality of a single-subject research that conducted interventions to improve activities of daily living (ADL) in stroke patients. Methods : 'Stroke,' 'activities of daily living,' and 'single-subject studies' were searched as keywords among papers published in the last 15 years between 2009 and 2023 among Research Information Sharing Service, DBpia, and e-articles. A total of nine papers were examined for the characteristics and quality before analysis. Results : The independent variables applied to improve ADL included constraint-induced therapy, mental practice for performing functional activities, virtual reality-based task training, subjective postural vertical training without visual feedback, bilateral upper limb movement, core stability training program, traditional occupational therapy and neurocognitive rehabilitation, smooth pursuit eye movement, neck muscle vibration, and occupation-based community rehabilitation. Assessment of Motor and Process Skills was the most common evaluation tool for measuring dependent variables, with four articles, and Modified Barthel Index and Canadian Occupational Performance Measure were two articles each. As a result of confirming the qualitative level of the analyzed papers, out of a total of nine studies, seven studies were at a high level, two at a moderate level, and none were at a low level. Conclusion : Various types of rehabilitation treatments have been actively applied as intervention methods to improve the daily life activities of stroke patients; the quality level of single-subject studies applying ADL interventions was reliable.

• Therapeutic Science for Rehabilitation
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• v.13 no.1
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• pp.35-47
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• 2024

Objective : This study aimed to investigate the association between lifestyle factors and risk of frailty and depressive symptoms among older South Korean adults. Methods : This study included 10,072 individuals aged 65 or older from the 2017 National Survey of Older Koreans, a cohort of community-dwelling older South Koreans. The following lifestyle factors were assessed: physical activity, nutrition management (NM), and leisure/social activity participation (AP). Frailty was measured using the frail scale and depressive symptoms were measured using the Geriatric Depression Scale. Logistic regression analyses were performed to determine the odds ratios. Results : All lifestyle factors were associated with the risk of frailty and depressive symptoms in the study population. Regular exercise (≥3 times/wk, odds ratio [OR] = 0.59, 95% confidence interval [95% CI] = 0.52~0.91; OR = 0.66, 95% CI = 0.59~0.75), active NM (OR = 0.86, 95% CI = 0.80~0.91; OR = 0.81, 95% CI = 0.76~0.86), leisure AP (OR = 0.79, 95% CI = 0.74~0.84; OR = 0.71, 95% CI = 0.66~0.77) and social AP (OR = 0.92, 95% CI = 0.88~0.96; OR = 0.82, 95% CI = 0.78~0.87) were correlated with lower odds ratios of frailty and depressive symptoms. Conclusion : Adopting a healthier lifestyle characterized by regular exercise, balanced nutrition, and active engagement in various activities can effectively reduce the risk of frailty and depressive symptoms among the older population. Ultimately, this study emphasized the essential role of lifestyle choices in promoting the physical and mental well-being of older adults.

• Journal of Wetlands Research
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• v.26 no.2
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• pp.147-159
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• 2024

Lack of streamflow observations makes model calibration difficult and limits model performance improvement. Satellite-based remote sensing products offer a new alternative as they can be actively utilized to obtain hydrological data. Recently, several studies have shown that artificial intelligence-based solutions are more appropriate than traditional conceptual and physical models. In this study, a data-driven approach combining various recurrent neural networks and decision tree-based algorithms is proposed, and the utilization of satellite remote sensing information for AI training is investigated. The satellite imagery used in this study is from MODIS and SMAP. The proposed approach is validated using publicly available data from 25 watersheds. Inspired by the traditional regionalization approach, a strategy is adopted to learn one data-driven model by integrating data from all basins, and the potential of the proposed approach is evaluated by using a leave-one-out cross-validation regionalization setting to predict streamflow from different basins with one model. The GRU + Light GBM model was found to be a suitable model combination for target basins and showed good streamflow prediction performance in ungauged basins (The average model efficiency coefficient for predicting daily streamflow in 25 ungauged basins is 0.7187) except for the period when streamflow is very small. The influence of satellite remote sensing information was found to be up to 10%, with the additional application of satellite information having a greater impact on streamflow prediction during low or dry seasons than during wet or normal seasons.