• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.121-155
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• 2015

The purpose of this article is to study on the comparative relationship between mutual cooperation of the Dae-soon thought of Dae-soon jinrihoe and Shinnyo thought of Shinjo Ito. Dae-soon thought focuses on outspreading virtues and enlightenment teaching based on the saying of Jeong-san Sang Jae's Mutual cooperation without any grudge. According to the Buddha's nature thought of Shinjo Ito, 'Dharma kāya resident' is the source of touching upon buddhahood. The Shinyo-en is an outward manifestation of their deep resolve to help others by cultivating spiritual faculty and mind session. First, we can find the virtue action theory in the mutual cooperation of Dae-soon thought and the virtue nature theory in the Shinnyo thought of Shinjo Ito. From the perspective of comparative relationship, it was Jeong-san Sang Jae who laid foundation for the Posterior Grand Renewal. His idea is that the universe should be completed through the mutual communication between the earth and men following the Posterior Grand Renewal. It was Kyodoin-sama who laid the foundation for identifying the place Shinchoji was established. It was at the time that the power we call bakku-daiju as transversality and Shinnyo spiritual faculty were perfected through Shindoin-sama's passing. Second, based on Jeon-kyungn or Dae-soon Ji Chim, outspreading virtue is to awaken mutual cooperation without any grudge and the enlightenment teaching to practice according to mutual cooperation principle without any deceit toward one's own self. No deceit toward one's own self is to be sincere, to be respectful and to be faithful in Jeong-san Sang Jae. In the different context of Mahayana Buddhism, we can be aware that the immortal resident immortal of Dharma kāya is the source of permanent bliss in the Mahāyāna Mahāparinirvāṇa Sūtra' From the perspective of comparative relationship to pray toward Jeong-san Sang Jae and to participate in the Posterior Grand Renewal is to take part in Cheonji-Gongsa. It is a similar phenomena to be reflected suchness reality before the three personifications of buddhahood and the Shinnyo Stupa is the same meaning as meeting the ever present Buddha. Both of them, they focus to find religious altruism from real possibilities of mutual support. They argue that to dispense with altruism is to dispense with Sang Jae or Dharma for the divine transformation of human possibilities Third, Everybody possesses unique and wonderful abilities to be unified with Jeong-san Sang Jae. If we seek happiness by trying to get by without making much of an effort to take part in CheonjiGongsa, it will be difficult to attain the harmony and peace of mankind with outspreading virtues and enlightenment teaching. In the 'Mahāyāna Mahāparinirvāṇa Sūtra' tells us 'all sentient beings have Buddha nature' that could be the possibility to the fulfillment of buddhahood in the spiritual practice. From the comparative relationship, we can strive with open hearts and minds, in efforts that benefit others, and in ways we can work together to build a word of joy in which everyone can have an opportunity to cultivate spiritual faculty. This is based on mutually beneficial voluntary focused our principles into practice the spirit to build a mind session of Shinnyo as the civic clean precepts of 'Mahāyāna Mahāparinirvāṇa Sūtra'. Fourth, the disciples of Jeong-san Sang Jae are encouraged to acquire the Mutual cooperation manner of being considerate. It is important to accumulate virtue action by daily effort. It is the contrast to awaken virtue nature by daily practice. The Buddha's nature thought of Shinjo Ito is based on the thought of Mahāyāna Mahāparinirvāṇa Sūtra. It can be supported by the Shinnyo parents and the two Dojis to build a world of joy as the light dharma descending and the emphasis of Tathatā spiritual faculty. It's not that we can't do something we haven't attained a higher spiritual level. What counts is our continuos effort, act so we can cultivate our spiritual faculty through the way of mind session.

• 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 Fashion Business
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• v.3 no.2
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• pp.37-47
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• 1999

In the 17th century, Europe had changed from medieval feudalistic ages into an absolute monarchy taking Catholicism and absolute monarchism together. On the other hand, Holland achieved prosperity in economy, culture, and arts through gradual enlightment of the people by winning independence from Spain, and religious reformation. The culture dress and its ornaments at the time was led by the governing class such as royal families and its aristocracy in Europe, while Holland, united republic country at the time, brought civil costume nationwide wholly by civil class and its effect to other neighboring countries in Europe. In addition, the origin of modern dress and its ornaments dates back to that time. Moreover, civil-looking dutch paintings found its sources in routine daily life and became realistic. With this respect, in this research, we put our purpose of the research in making a better and more understanding of the modern costume and its ornaments and exploring the spirit of human beings by analyzing dutch civil costumes shown in these artistic works. It is very important that this research is rather renovational comparing with prior ones focused on those of ruling classes. As a result of the research, the distinguished parts of the civil costumes appeares as following beauties. First, functional beauty was respected such as natural waist line, peplum, gather of the skirt and sleeve, apron, head towel were some of the examples to those in their costumes and its ornaments. Second, with respect to humanity under rough natural surroundings and long struggle with outside tribes, humanity of costume was brought by optimistic and even free mind to them. The three quater sleeve showed wrist and deep-cut decollete in their dress and ornaments. Third, with respect to simplicity, religious effect on the leading civil class demanding self-abstinence, frugality, and thrift in their way of life resulted in black-tone simple costumes with white collar in their costumes and its ornaments.

• Journal of Global Scholars of Marketing Science
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• v.8
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• pp.1-19
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• 2001

To develop the traditional tea culture into tourism product, we will review the characteristics of traditional tea culture. Since our ancestor introduced tea, our tea culture has expressed the culture and spirit of ancestors' life and practiced the body and mind. Based on this facts, we want to build the program for applying.the tea culture into the characteristics of tourism products. The program for tea culture is following; reception; visiting the Korean Tea Museum consisting of reception room, tea-related document room, tea pottery room and korean traditional dress room; experiencing tea ceremony, tea traditional foods, natural dyeing, tea pottery making and tea etiquette; seeing visitors out. However, we didn't evaluate the satisfaction of tourists from Japan, China, America and Europe who participated in this program through the objective data. But they understood the excellency and creativity of Korean traditional culture through experiencing Korean invisible-visible culture. Therefore this study intends to develop the program for the attractive and differentiated culture tourism and build the competitive model of Korean culture tourism product.

• Journal of the Korean Society of Fashion and Beauty
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• v.4 no.1 s.7
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• pp.51-59
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• 2006

Today, SPA fills many of the same needs as they did thousands of years ago, including relaxation, wellness and stress relief by incorporating many of the same methods embraced by the ancients such as a multitude of hydrotherapy treatments, thalassotherapy and massage therapy, one of the most widely used SPA treatments. The definition is as follows: SPA is entities devoted to enhancing overall well-being through a variety of professional services that encourage the renewal of mind, body and spirit. It was from here that the concept of modernday SPA evolved, incorporating full health and beauty services along with sport, aquatic and rest facilities. Todays SPA, a absolute concept, is being specialized and spread as fast as undefinable just in a word. Thalassotherapy, a kind of SPA therapy, contains minerals and trace elements. Born more than 4,000 years ago in ancient Egypt, thalassotherapy comes from the Greek words for thalasso(sea water) and therapeia(to heal). Thalassa was the Greek personification of the Mediterranean Sea that surrounded them and gave them so much of their sustenance. It helps to nourish, hydrate and refine skin texture and also eliminate metabolic waste and toxins in the body. Thalassotherapy is recommended for post-natal and postsurgery recovery period, chronic fatigue, circulatory problems, cellulite control and dermatological problems. It's also possible to enjoy the thalassotherapy SPA as a day guest. Be sure to try the jansu massage, given in the heated sea water pool. As a trained therapist gently whisks clients through the womb-warm water, clients can practically feel the toxins leave their body. Many women from all over the world have been kept up beautiful skin with applying thalassotherapy to their faces and bodies since long times and these days in France, they are getting great curative clinical effects from renovative and scientific technological combination. Thus thalassotherapy will be absolutely ultimate form of natural healing which can keep and recover human's health and beauty.

• Korean Journal of Human Ecology
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• v.8 no.2
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• pp.327-337
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• 1999

Primitive men's primordial formative activity derives from incarnation contained in intensive vitality and strong creativity mind. The trend of modern fashion requiring the boundless imagination can be called that it, just, itself, has something in common with basic spiritual activity that primitive men had. What is concerning how modern fashion designers have developed formative language through enchanting primitive art is as follows. 1. The nature's mysterious power appears to be transformed into personified image. The incarnation for acquiring beauty, power, prestige of genius appears in the form of personification, making use of mask in modern fashion. 2. As for primitive men, the whole universe has a potentiality as a symbol. The symbolism of primitive art based on religion and myth appears in modern art as the form of presenting oppositional objects together in one space. 3. Primitive art is the purest form and the most unpolluted. This shows the natural quality being assimilated into nature, which is expressed in modern fashion as intensity, free-spirit, simplicity, etc. 4. The primitive men's anxiety to the outside world appears as impulse. The geometrical form of primitive art occurred in the shape of impulse appears in expressional form of modern fashion. 5. The real existence in primitive art inducing real materials and objects, in themselves, into formative world appears in modern art in the way of expression such as repetition, enlargement, exact reproduction.

• Korean Journal of Psychosomatic Medicine
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• v.2 no.1
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• pp.10-21
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• 1994

The author reviewed the effect of psychological factors on the development and course of cancer. Cancer is a bilogical disease, but it also has a large number of psychological aspects. There have been no reports that specific personality types had tendency to cause cancer. In some studies, however, type A personality was reported to have relevance to a higher incidence of cancer and a better prognosis. And in other studies, type C personality was reported to have relevance to a higher incidence of cancer. It was reported that people who had strong tendency to control their anger and regarded the rationality and antiemotionality in their behavior as important things were susceptable to cancer. In the course of cancer, the patients who had more positive and aggressive attitude and 'fighting spirit' to their disease tended to have a better prognosis than those who accepted their disease as fate. Some studies showed that feeling of helplessness and loss of control had a negative offset on cancer. It was reported that, in the early stage of cancer, the psychological factors had great influence on the prognosis, but in the middle and late stage, the influence decreased. For the future studies, cancer should not be regarded as a single disease and a single condition. The kinds and stages of cancer should be difined for studies. The scales for psychological evaluation for cancer patients should be sensitive and selected carefully, considering the complexity of the cancer patients mind. The need for prospective studies is emphasized. Finally, as the cured cancer patients have great difficulties in returning to their work and daily life, rehabilitation of cancer patients is also emphasized.

• Journal of Korean Medical classics
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• v.19 no.3
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• pp.100-127
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• 2006

The present study examined internal environment where the size of internal organs (廳服大小) of Taesoeumyang persons (太少陰陽人) is decided focused on nature and emotion (性情), taking note that there is a difference between the parts triggering the rise and fall (升降) of the energy of sorrow, anger, joy and pleasure (哀怒喜樂之氣) of nature and emotion(性情) and the parts expressing the results. Because nature energy is incoming energy (順動之氣), it infuses energy to parts where the energy of sorrow, anger, joy and pleasure reaches and, as a result, forms relatively large-size organs (偏大之臟). When the energy of the four internal organs is produced, the soul, spirit, mind and life (神靈魂?) of the internal organs, which are triggered by outgoing energy, are consumed and as a result emotion is produced at parts where the energy of sorrow, anger, joy and pleasure reaches. It forms relatively small-size organs (偏小之臟). This study examined the process, focused on the direction of the energy of the energy of sorrow, anger, joy and pleasure moving up straight, moving up diagonally, moving down diagonally and moving down straight.

• Cartoon and Animation Studies
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• s.16
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• pp.141-163
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• 2009

This paper examined the goblin characters in Japan animation. The meaning of the goblin in this paper is not a just monster. They have a spirit. This concept is based on animism in japanese mind. I attempted a chase of goblin character's making methods. My theoretical approaches lean on the concepts "inter-textuality" of Julia Kristeva and "text" of Roland Barthes. First of all, I compared some beings of the old chinese myth-geographical book with some characters of Japan animation . The making method of goblin characters is two. One is 'Hybrid', the other is 'Mutant'. And than I appled to Japanese traditional image, "Baek-kuy-ya-hang-do"(hundreds of goblins' parade). The making method of goblins is combined to a inter-textual way as hybrid or mutant.

• The Research Journal of the Costume Culture
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• v.6 no.1
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• pp.136-148
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• 1998

This is a study on the change of the Medievalmen's underclothes. Underclothing includes all such articles, worn by either sex, as were completely or mainly concealed from the spectator by the external costume. Throughout the Middle Ages, the underclothing of both sexes possessed characteristic inherited from earlier times. Its function was purely utilitarian. It was not used to express class distinction and only very indirectly to enhance sex attraction. The idea of underclothes was associated with the idea of the body's sinfulness. Underclothes could also symbolize the discipline of humility. To appear clad only in underclothes was a voluntary form of selfabasement often practised by pilgrims. The notion that underclothes might express the spirit of the changing times, in sympathy with the outer clothing, did not enter the medieval mind. The length of the shirt was less than that of the modern garment, especially after the middle of the fourteenth century. The sleeves were somewhat full, without cuffs, and cut straight. During the second half of the twelfth century, when braies become definitely an undergarment. In the fourteenth century braies became shorter and shorter and the shirt could no longer be tucked in but hung outside over the thighs. After 1340 the costume on the surface somewhat resembling modern 'tights', began to reveal display the shape of the male leg as a form of sex attraction. By the close of the Middle Ages, braies had become less like loincloths, and more like modern bathing trunks. The peasant and laborer did not attempt to keep pace with the changes of fashion but, continued, as a rule, to wear the long braies of their forefathers. The higher ranks how this garment reflected the changes of the mode of outer costumes.