• The Journal of Korean Academic Society of Nursing Education
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• v.11 no.2
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• pp.142-150
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• 2005

Purpose: This paper is a basic study aiming the establishment of Health theory according to korean culture. Especially planned to reveal the types of recognition on concepts of health in korean elderly. Methods: This study is using the Q-method, to collect rightly the concepts of objects in health. Results: This analysis shows us the 4 independent types of recognition about concepts of health in korean elderly as follows. Type Ⅰ: traditional & accommodational type, They positively agree to the concepts of health immanent in Shamanism, Buddhism, Confucianism, Taoism and folk customs. Type Ⅱ: modern & depedent type, They not only interpret concepts of health scientifically and modernly, but also positively accept the concepts of health in oriental medicine. Type Ⅲ: western medical & self-leading type, They interpret concepts of health scientifically and western-medically. Type Ⅳ: naturalistic & self-reliance type. They consider positively searching for well-being as health rather than simply situation devoid of diseases. Conclusions: All 4 types we can see that the fundamental concepts of health in korean elderly are complicated not only with mere western-medical concept of health, but also with concepts of health in oriental medicine, Confucianism, Buddhism, Taoism, Shamanism which represent the oriental view of world.

• The Research Journal of the Costume Culture
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• v.2 no.1
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• pp.77-91
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• 1994

The Korean Buddhism has been an effect on the Korean culture from the spipitual culture to the living culture. The Korean Buddhist costume, as an external form of the Buddhist culture, symbolizes the Buddhist ideas, the status difference of the general public, and keeps the traditional structure. The purpose of this study was to examine the monk's costume of Jokye sect and Taego sect among 47 sects,. In this study, it selected Jokye sect and Taego sect, because they are occupying important positions in the Korean Buddhism. The methods of this study depended on the documentary records, existing remains, the wearing clothing, the interviews with monks. In a changeful times, It is needed to study the actual condition of the Buddhist costume and keeps records about it. The results of this study may be stated as follows: The Buddhist costuem is composed of Chogori, Baji, Haengjon(leggins), Durumagi, Jangsam, kasa, hats, rubber shoes, Jori and Gelmang, etc. Chogori, Baji, Haengjon, Durumagi as the everyday dress are found in the Korean traditional costume. The forms and kinds of the everyday dress were the same between two sects, but the colors were different. Jangsam and kasa are the formal robe. In regard to Jangsam, two sects ere dressed in gray. But there were differences of design between two sects. Kasa was different in the forms, patterns, colors, and kinds according to the legal system of the monk and the sects.

• Korean Institute of Interior Design Journal
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• v.14 no.5 s.52
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• pp.26-34
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• 2005

The systematic way of the boundary thought in Buddhism, when applied to the principles of building, determines certain forms to certain temples, and organizes their topological boundary concept structure - the continuous experience of the visitor from his/her entry bridge(connecting), through the main temple gate(neighbourhood), pavilion gate(including), stairs(continuance), to the arrival at the pavilion of the god of a mountain(spiral), which reconstitutes the Buddhist boundary symbolism and philosophy. The topological boundary spaces of temples are an architectural manifestation of Buddhism's Mahayana boundary concept aspects, whose object is to play a productive and active role in the enlightenment of people, serving the very basic end of the religion. The disciplined topological boundary spaces of the temple, as a reification of the boundary symbolisms of Buddhist topological cosmology, corresponds to Buddha-Ksetra, the highest state of existence in the universe. Visitors to the temple are invited to participate in the world of abundant Buddhist boundary concept symbols, and through this process, is enabled to elevate oneself to the transcendent topological boundary world and have a simulated experience of liberation.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.125-143
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• 2005

This study offers an analysis of how Protestant Christianity in South Korea incorporated many beliefs and practices of Korean traditional religions in order to make the new faith more appealing to the masses. The paper also examines the way in which specific Protestant doctrines and practices were modified or accentuated to suit the disposition of the Korean people. In agreement with Confucianism, for example, Protestant churches in general emphasized the values of diligence, self-cultivation, righteous living, and, most importantly, filial piety. By overtly and subtly permitting ancestral rites to be conducted by Christians, moreover, Protestant Christianity evaded successfully the potential alienation of the tradition-bound Koreans. From Buddhism, Protestant Christianity syncretized such elements as the daily dawn prayer and all-night prayer as well as the practices of baekilgido ("a hundred-day prayer") and chunilgido ("a thousand-day prayer"). Hundreds of prayer centers that exist deep in the mountains also manifest a Buddhist influence. Shamanistic influences are also evident in Korean Protestantism, replete with the latter's emphasis on this-worldly success (health, prosperity, long life, etc.), faith healing, and conceptualization of God as being merciful and generous. What all of this reveals is that Christian conversion in South Korea did not involve an exclusivistic change of religious affiliation, meaning that it did not require the repudiation of traditionally held beliefs. Instead, millions of South Koreans eagerly embraced Protestant Christianity precisely because the new faith was advanced as an extension or continuation of traditional religious practices.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.11 no.10
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• pp.3982-3987
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• 2010

`Sansinkak' is the building which contains the picture or statue of mountain god(=Sansin). It is also an expression of respect for the mountain god. This building is usually very small, so a few person can enter inside it. Because people pray to mountain god for personal purpose, sometime this wishes are exclusive and egoistic, so narrow space is more suitable. Sansin is not the original god of Buddhism, it is the god of folk belief of traditional Korea, so every Sansinkak is located in the back slope of the temples, away from Buddha's building, the center area. Sansinkak is not only the pathway of vital force from back mountains to the temple, but also the exit to the infinite nature as an extension of Buddhist belief.

• Journal of the Korean Society of Costume
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• v.53 no.1
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• pp.67-75
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• 2003

From ancient times. lotus pattern had esthetic factor and symbolic factor. Lotus pattern was introduced to China, and it was grafted together with Chinese peculiar culture symbol system, thereafter it has changed and developed. The Chinese taking a serious view meaning that things include, and they frequently use several lucky omen patterns in their everyday life. In this study, I investigated laying stress on symbolism about Lotus patterns of China lucky omen patterns, and I wanted to present possibility that can approach to Chinese culture in new angle. Through result of this study, symbol of Lotus patterns can divide two directions. First, symbol by natural properties of lotus are same as following. 1. Lotus grows in the mud, but it is uncontaminated - clearness and uprightness, 2. Root, branches, loaves and flowers are vegetative together, and all of basis and branches are exuberant. - plenty, 3. Bear fruit simultaneously with blooming, and it is procreant. - fecundity and many descendants. Symbol that use same pronunciation and intention are same as following. 1. 'Lian(연)'-'Lian(연)' : repeatability, continuance, plenty and intercommunicate, 2. 'Lian(연)'-'Lian(염)': integrity, 3. 'He (하)'-'He(화)' : peace, harmony and combination, 4. 'He(하)'-'He(하)' : clear river, 5.'He(하)'-'He(하)' ; all work goes well. When the Chinese use lotus patterns in lucky omen patterns, same pronunciation and pitch of Chinese language more prominent than natural properties or the image of Buddhism. I guess that it cause praying individual's peace and happiness more serious than philosophical meaning or symbol that base in Buddhism for ordinary people.

• Journal of the Korean Institute of Oriental Medical Informatics
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• v.14 no.2
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• pp.47-57
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• 2008

This paper aims at the comparative study of practicing Buddhism and Taoism related to "life gate". The term "life gate", as a physiological entity of disputed morphological identity, first appears in The Inner Canon where it refers to the eyes. Reference to a "life gate" as an internal organ body first appears in The Classic of Difficult Issues which states, "The two kidneys are not both kidneys' The left one is the kidney, and the right is the life gate." Successive scholars refers to life gate as a gi point of Taoists.. The question of the life gate invited little discussion until the Myeong and Cheong Dynasty, when various different theories were put forward. Especially Jin Sa-taek says "life gate" is the governor of the twelve place in the human body, throwing light on the meaning of it. Not that life gate denotes a local point, it does a system of life gate. Generally speaking, life gate designates cinnabar field. I think that the human body produces essence by way of life gate. That is, the human body is unified by the system of life gate. Life gate is not only the source of infusing the engine of the human body with vital energy but also as well as gi-point.

• Journal of the Korean association of regional geographers
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• v.6 no.3
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• pp.53-81
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• 2000

The purpose of this study is to examine the chracteristics of the location of Zen Buddhist temples which are the Nine-Mountain Sects of Zen(九山禪門) from feng-shui perspective. A large number of temples have been built for about 1600 years since Buddhism had influenced on Korea. They have been built nationwide in different times by different sects of Buddhism. The pattern of location of Buddhist temples is different according to background of the times (political, economic, cultural aspect) and of tenet(difference in sects of Buddhism) when the temples were built. But the general location of Korean Buddhist temples is in accordance with feng-shui theory. Feng-shui is a traditional geographic thought in China and Korea. It is necessary to understand feng-shui in order to understand Korean landscape and cultural geography. It had given a tremendous impact on Korean landscape through choosing site of cities, settlements, houses, mounments, temples, pagodas, and so on. Before feng-shui was prevailing in Korea, Buddhist temples were mostly built on sacred place which was connected with folk beliefs. In the case of the late Silla Dynasty when Zen Buddhism was prevailing, feng-shui became popular and many. temples were built in accordance with feng-shui. The typical examples are found in the site of Nine-Mountain Sects of Zen temples. The interpretation of geomantic site of Nine-Mountain Sects of Zen temples will show us how feng-shui was applied to and reflected in the Korean peninsula. In Zen Buddhism, feng-shui was applied to the choice of the temple site. Also feng-shui theory was usually used to choose the site of stupa(Budo) where the remains of the founder of sect. In this study, I will interpret the geomantic characteristics of Nine-Mountain Sects of Zen temples. The geomantic interpretations of the temples are as follow. 1. The temples are located at the foot of a hill with surrounding mountains and a watercourse in front. Feng-shui texts often describe it as an ideal site. This geomantic situation is well equipped with natural drainage; protection from cold wind from the north or evil spirits; a good view with open space to the front; protection from unnecessary weather damage; and security and protection from strangers and invaders. 2. The sitting and facing direction of the temples correspond to the oncoming dragon's direction. 3. Many feng-shui texts discuss the types of Sa(surrounding mountains) in detail and morphologically describe them with certain animate and inanimate auspicious objects. In case of Nine-Mountain Sects of Zen temples, the geomantic landscape of these can be compared to auspicious objects. This is morphological marker for the description of configulation features of these temples. 4. Most auspicious places are not perfect, but the shortcomings can be overcome by many means. We can observe modification of landscape for the purpose of fulfilling the geomantic harmony of the temple.

• Journal of Oriental Neuropsychiatry
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• v.24 no.3
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• pp.229-244
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• 2013

Objectives : The purpose of this study was to provide information about Maumgongbu to meet the needs of people by analysing the concept of Maumgongbu in group counseling. Methods : This study was conducted using Walker and Avant's Concept Analysis Strategy. Dictionaries, Wonbuddhism's Kyunjions and literatures, and participants' journals were reviewed after enrolling in Onsarm maumgongbu group counseling. Results : The attributes of the Maumgongbu include emotion, object, self-reflection, attribution, and creativity. The antecedents of "Maumgongbu" are the conditions arising from negative emotions. The Maumgongbu helps people find the emotional causality of their inner self by self-reflecting, getting out of false belief, restoring positive emotions, maintaining healthy and warm relationships with oneself, family, friends and society. Above all, the Maumgongbu makes people experience tranquility and true happiness and activate their positive energy or power. Conclusions : If there is a clear indication of linkage to principles, attributions, precedents and consequences, and empirical referents to any of Maumgongbu programs, there is no doubt that our understanding of the human mind and lives will be greatly enriched. Furthermore, self-discipline and steadfast complements give us calmness, peacefulness and better quality of life.

• Journal of architectural history
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• v.25 no.6
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• pp.35-44
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• 2016

The purpose of this study is to identify the aspect of expression about the form of Shwedagon Pagoda as well as to find out its meanings. The aesthetic value of Shwedagon Pagoda appears as the worship and infinite respect to Buddha realizing its beautiful sacred symbol. The meaning of Shwedagon Pagoda is to progress in keeping pace with the specific flexibility of Buddhism in Myanmar developing Buddhistic diversity and accepting its active changes. As time passes, Shwedagon Pagoda has been transformed. It is because that Myanmar's architecture was developed independently being affected by India with the introduction of Buddhism, and accepted it through autonomous reinterpretation. Then, the function of the worship space surrounding Shwedagon was extended and its annexes and statues of the Buddha were built; its scale became larger. This study shows the comparison between Shwezigon Pagoda and Shwedagon Pagoda. This method of investigation reveals that the formal changes of Shwedagon makes it transform to concise composition and develop aesthetical component giving the sense of vertical rise.