• Title/Summary/Keyword: Place of Praying

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A Research on the Place and Date of Praying for the Engraving of the First Edition of Tripitaka Koreana (고려 초조대장경 각판의 발원 장소 및 일자에 관한 연구)

  • Kim, Sung-Soo
    • Journal of the Korean Society for Library and Information Science
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    • v.45 no.2
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    • pp.75-96
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    • 2011
  • This research investigated the facts about the place and date of praying for the engraving of the first edition of Tripitaka Koreana. Major findings are as follows: 1) The very first idea of engraving the first edition of Tripitaka Koreana was evidenced in the record of 'The beginning of Tripitaka Koreana' from 'Daejanggakpan Gunsin Gigomun' written by YiGyuBo. 2) After comparing the contents of 'Daejanggakpan Gunsin Gigomun' with the record of the third volume of 'Goryeosa Jeolyo' dated February 13, 1011, this researcher confirmed that 'Daejanggakpan Gunsin Gigomun' also recorded this historical fact. 3) In the third volume of 'Goryeosa Jeolyo' dated February 13th, 1011, it is documented that a ritual was held to pray to the gods of heaven and earth for expelling the Kitan from the country. Further, the document states that this particular ritual consisted of a ceremony of lanterns held at the temporary palace in Cheongju on February 15th, to report to the gods on 'the engraving of the first edition of Tripitaka Koreana' 4) Therefore, it is verified that the date of praying for the engraving of the first edition of Tripitaka Koreana was February 15th of the lunar calendar, 1011(the second year of King Hyunjong's reign), and the place was the temporary palace in Cheongju.

A Study on the Type and Characteristics of the King Taejo's Taesil in Joseon Dynasty (조선 태조대왕 태실(胎室)의 형식과 특성)

  • Ryu, Kee-Weon;Kim, Ki-Joo
    • Journal of architectural history
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    • v.26 no.6
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    • pp.77-88
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    • 2017
  • Ordinary people generally bury or burn placenta when the baby was born. But, Joseon royal family put placenta in pot and then buried it in propitious site praying for good health and long life. After that baby had become the king of Joseon, people built stone figures formed fixed type at that place. It is called gabong-taesil(加封胎室). The purpose of this study is to figure out the type and characteristics of the King Taejo's taesil in Joseon Dynasty. The King Taejo's taesil had built first as soon as Joseon was established circa 1393, and repaired largely in 1689. Since then, this was damaged by the Japanese Empire and assembled in recent days at near place from the original place. Center piece of taesil remains the original form, and the rest of stone figures is assumed to be rebuilt in 1689. But, some materials like sangseok(裳石) and jeonseok(磚石) are assumed that are original stone figures or were made, assembled by the style of then. Considering most of remained taesil is a relic of the latter part of Joseon Dynasty, the King Taejo' taesil has high cultural value as the first gabong-taesil of Joseon Dynasty inheriting Goryeo Dynasty type.

Experiences of Infertile Women in Unsuccessful In Vitro Fertilization(IVF) (여성의 불임 경험 -체외수정 실패 경험자를 중심으로-)

  • Kang, Hee-Sun;Kim, Mi-Jong
    • Women's Health Nursing
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    • v.10 no.2
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    • pp.119-127
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    • 2004
  • Purpose: A Phenomenological study was conducted to investigate the experiences of infertile women who had an unsuccessful in vitro fertilization(IVF) attempt and the structure of these experiences was identified in a socio-cultural context. Method: In-depth interviews were done with five participants from Nov. 1997 to Feb. 1998. Data was recorded and analyzed by Colazzi's method. Result: Significant statements were extracted from the data resulting in 4 themes and 11 concepts. The concepts were: 'lack of information', 'unable to anticipate the outcome', 'reaffirmation of need', 'financial strain', 'emotional suppression', 'change of social relationships', 'physical fatigue', 'blaming oneself or God', 'trying different ways', 'famous place shopping', and 'praying to God'. The significant themes of the participants' experiences with IVF emerged as: "uncertainty", "burden", "blaming" and "vigorous desire". Conclusion: The results indicate that the care of infertile women with an unsuccessful IVF attempt should be based on a deep understanding of their personal experiences. Also, information on alternative choices should be offered and supported.

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A Study on the Zhaungam Tourism Storytelling Method for Enhance the Placeness (장소성 강화를 위한 자웅암 관광스토리텔링 방안 연구)

  • Lee, Kyungsuk;Kwon, Gichang
    • 지역과문화
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    • v.6 no.3
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    • pp.1-28
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    • 2019
  • These days sex has become a tool of interest, a constant stream of sex crimes occurs and it brings the age of population cliffs to an age of low birth rates. As an alternative to overcome these problems, we should establish the praying for a child, which has been our ancestors' way of life, as a sacred culture that holds the mystery of life-birth with a new awareness. Therefore, the purpose of this study is not to re-enact the Zhaungam area as a fun and interesting place, but as a sacred place to pray for the nobility, longevity and wealth of life. Based on the spirit of natural love, meeting, healing, and love based on the spirit of traditional culture, Doridori was chosen as the main theme of the project based on the spirit of natural love and life-respect, and the name "Doridori Secret Garden" was given out of 10 medals in Dandong for tourism storytelling. Cultural content becomes a marketing tool for the region and acts as a force for tourists to visit the area. In this context, it was confirmed that the creation of "Doridori Secret Garden" could lead to a high value-added industry that attracts tourists by enhancing the brand value of Andong and showing sufficient significance to become a new attraction. This study is intended to re-create the Zhaungam area as a sacred place to pray for the nobility of life and longevity and wealth of life, noting that people still pray for the birth of their children in Zhaungam and Zhagungam.

A Study on the set the seven roalls of the Saddarma Pundarika Sutra Prayed by Yeom Seong-Ik and Script Center (사경은(寫經院)과 염승익(廉丞益) 발원(發願)의 사경(寫經) 「묘법연화경(妙法蓮華經」 7권본 1부)

  • Kyon, Hee-Kyung
    • Journal of Korean Society of Archives and Records Management
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    • v.3 no.1
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    • pp.1-21
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    • 2003
  • In this paper the characteristics of the script centers golden and/or silver letter center in Koryo Dynasty and a set of seven rolls of the script written in silver letter on blue paper prayed by Yearn Seong-Ik were studied with focusing on the referred records and an epilog of the script. This script was discovered from Namgewon's stone stupa, when it was transported from original site of Daekam Dong, Kaiseong city to Kyungbok Palace in 1919. This script prayed by Yeom Seong-Ik which was written in silver paste on blue papers is a set of seven rolls, the size is 31.1 cm (length) ${\times}$ 27.2 cm (width). The cover painting and Beonsangwha(Buddha's preaching picture) were painted out and in the roll cover. This script was written with 14 letters on a line whose characteristic with the style of cover painting and Beonsangwha is similar to the golden and silver scripts prayed by kings of Koryo Dynasty. The person who prayed this script was a powerful vassal of the king Chungyeol period, Yeom Seong-Ik. According to Koryosa(Koryo History) and Koryosa jeolyo(summarized Koryo History), it is described that Yeom Seong-Ik offered his own house which was built by a group of strangers as a 'Writing Place for the complete collection of Buddhist Sutras and the place of the script of the complete collection of Buddhist Sutras. Therefore, it is possible to consider that this script a set of seven rolls of the script of Saddharma Pundarika-Sutra was written to pray for himself as well as his families' fortune at the place of golden script of the complete collection of Buddhist Sutras, and enshrined it in the Namgaewon stone stupa when the stupa was repaired in 9th year of king ChungYeol. Above all the most important point should be centered on that he offered his house as a writing place for golden script of the complete collection of Buddhist Sutras as recorded in Koryosa Jeolyo. The writing place for golden script of the complete collection of Buddhist Sutras should be emphasized on the meaning of its site. It is an important key point to clear that Kumjawon(Golden letter center) would be different from Kumjadejangso(the writing place of golden script for complete collection of Budihist Sutras) with Kumkyungsa(Goldm script place). As considereing the point that this script showed the characteristics of golden and/or silver scripts which prayed by king Chungyeol in Koryo Dynasty as they were, even though this script was manufactured by individual praying, this script follwed in the style of Kumjawon(golden letter center) and/or Unjawon(siIver letter center) as they were, because this script was written in the place of the golden script for the complete collection of Buddhist Sutras. In this paper all of the points described above with focusing on the referred records and an epilog of this script were collectively considered to make clear the characteristics of the script centers, golden and/or silver letter.

A Research on the Significance of the First Edition of Tripitaka Koreana (고려 초조대장경 조조의 가치와 의미에 관한 연구)

  • Kim, Sung-Soo
    • Journal of the Korean Society for Library and Information Science
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    • v.46 no.1
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    • pp.263-288
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    • 2012
  • The purpose of this research was to examine the significance of the first edition of Tripitaka Koreana. In this research, the following were done: 1) by clarifying the place and date of praying for the engraving of the first edition of Tripitaka Koreana, its significance as "Daejanggyeong" produced to expel the Kitan was more clearly explained; 2) its physical characteristics were examined to provide evidence of the artistic and creative features of its engravings, quite different from those of the Gaebo Tripitaka made in China; and 3) its structure was analyzed from a viewpoint of a systematic bibliography. It was found that since the first edition of Tripitaka Koreana contained all the earlier lists of Buddhistic scriptures in China(and individual scriptures were thoroughly examined and included into its content since the reign of King Munjong), it had a systematic bibliographical significance demonstrated by its comprehensive and cumulative nature.

An Ethnographic Study about Taegyo Practice in Korea (태교 실천에 대한 일상생활 기술적 연구)

  • 김현옥
    • Journal of Korean Academy of Nursing
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    • v.27 no.2
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    • pp.411-422
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    • 1997
  • The purpose of this study is twofold : (i) to investigate how much effort the married couples are making for the good health of both the pregnant woman and her unborn child from the time of their marriage to and during the period of conception : and (ii) to comprehensive investigate socio-cultural back-grounds which affect prenatal effort. Result of this study provide a basis for the prenatal care program which will be appropriate to our culture. This study has been done by the ethnographic research method. The subjects of this study are 53 people in all consisting of 33 pregnant women and 20 husbands. In order to investigate socio-cultural factors which influence Taegyo, producers of Taegyo music were interviewed. In addition the researcher surveyed the markets of Taegyo music, participated in special courses of prenatal education, analyzed the content of the books and periodicals dealing with Taegyo, and collected the concept of Taegyo distributed by the mass media. The full-fledged study continued for eight months from February to August.1996. The data were analyzed as soon as they were collected. Spradly's(1979, 1980) developmental, sequential method of domain analysis. taxonomic analysis, componential analysis, and theme analysis in this order was adopted as the procedure of analyzing the data. To obtain the exactness of study, Sandelowski's (1986) four criteria, that is, Credibility, Fittingness, Auditability, and Confirmability were applied to all stages of data collection, data analysis, the interpretation of the result, and the description of the result. The following are the result : 1. The couples' Taegyo at the stage of preconception was related to their physical, psychological, spiritual conditions under which a healthy baby will be born. Specific methods they prefer are : "the choice of one's spouse." "physical check-up," "physical good health, " "praying, " and so on. 2. When the marriod couple have sex in order to conceive, their Taegyo was related to the imposition of their physical, psychological, and environmental conditions. Specific methods they prefer are : "having sex at specific time, " "having sex in nice place." "to purify their minds while having sex," and so on. 3. The married couples' Taegyo while they are in pregnancy was related to the imposition of their physical. psychological, emotionmental. environmental, social and spiritual conditions. Specific methods they prefer are : "listening to music. " "reading," "looking at beautiful things only," "to avoid looking at or listening to bad things." "to eat food in good shape, " "to avoid drugs," "eating Korean herbal medicine." "sexual abstinence," "to avoid dangerous places," "to keep emotional tranquility," "moderate exercises and rest." "leading a pure life." "praying." "being aware of their words and behavior." "for the couple to keep a good relationship." "interaction with their unborn child," "to support Taegyo for pregnant women," and so on. 4. The married couple put Taegyo into practice on the basis of the following principles : the principle of respecting an unborn child, the principle of forming a good disposition. the principle of top-down parental love, the principle of synergy between a pregnant woman and her unborn child, the principle of expecting a good child, the principle of forming a good habit, and the principle of acquiring a parental role. 5. The practice of Taegyo is influenced by such factors as the married couple, the supporting system, and the mass media. As the husband -and-wife factor, their information of Taegyo, the degree of importance is assigned to their characters, their time to spare, their healthiness, the age of pregnant woman, their conception plan, their religion, their belief of the Taegyo effects, and the birth of a baby in this order. The factor of the supporting system consists of her husband's support, her family support, and her neighbor's support. The mass media factors include the broadcasting media, books specialized in Taegyo, periodicals for pregnant women, booklets for advertizing powdered milk, Taegyo music of record manufacturing companies, and the teaching materials for gifted children. Among these the mass media is especially taking advantage of Taegyo as its main source of economic profits are leading the public behavior pattern to a prodigal one. Taegyo is a self-control behavior which requires practice for the following : the physical and psychological good health of the pregnant woman and her unborn child, the development of the unborn child's good character, the development of the unborn child's intelligence and talents, the expectation of the unborn child's good features. shape a good habit, the expectation of the unborn child's bright future, and the learning of a parental role, the expectation of male birth. Above all it is a type of our good cultural tradition which pursues a value higher than the one that the prenatal care does. The principles of pregnancy care inherent in the habit of Taegyo will provide us a guideline for the development of the prenatal care.

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A Perspective of Analytical Psychology on 'Yeondo', a Prayer for Souls in Purgatory of Korean Catholic Church (한국 천주교 '연도(煉禱)'의 분석심리학적 고찰)

  • Chun Ja Yeo
    • Sim-seong Yeon-gu
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    • v.31 no.1
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    • pp.1-40
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    • 2016
  • This thesis is a study on the symbolism of 'Yeondo', a prayer for the souls in purgatory of Korean Catholic Church as a 'psychic container' for the spiritual transformation in the psyche from a perspective of analytical psychology. Yeondo' could be the 'rites of passage' of the last judgement for the souls in purgatory which is in between the heaven and the hell. And both the bereaved and the dead go through the stages of separation, transition and incorporation which are the schema of the 'rites of passage'. In particular, they have a special sense of solidarity at the stage of transition, a middle state. The symbolic process of 'Yeondo' is a spiritual transformation of recovery of paradise which could access by the confusion of death, purification and the rebirth. A spiritual reborn process of death and rebirth takes place by contacting the collective unconscious. In 'Yeondo', the death is not the end of life but the beginning of the eternal life. The confusion and disintegration caused by death can be purified and start incorporating. The rites of a paradise recovery has the meaning of trying constantly for the recovery of a wholeness. Praying for the blessing of God and a help from saints in paradise for the sake of the dead means to require conscious cooperation for the Self-realization. Integrating and recognizing unconscious also means something beyond the conscious. The blessed souls in purgatory recovers the paradise experiencing specific purifying process heading towards Self. Going into the center, abyss of unconscious will be recognized as an absolute part of oneself. One becomes the inner man, the transformed personality who is reached by the path of self-knowledge, the kingdom of heaven within oneself and can have the transpersonal energy, which enables to access to God's world and union with God. All desire and the will become one with God. In the final analysis, praying for the blessing of God and a help from saints in paradise for the sake of the dead becomes the path for the more and more conscious expansion of the alive. Therefore, 'Yeondo' as an initiation is the individuation process of the alive and the dead to reflect on themselves.

Development of Wholistic Hospice Nursing Intervention Program for In-patient of Hospice Palliative Care Unit (병동형 호스피스 대상자를 위한 전인적 호스피스 간호중재 프로그램의 개발)

  • Kang, Eun-Sil;Choi, Sung-Eun;Kang, Sung-Nyun
    • Korean Journal of Hospice Care
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    • v.7 no.1
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    • pp.29-45
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    • 2007
  • People in the end of life and their families suffer in their physical disease and other aspects as a whole person. They need hospice care to palliate their total suffering in physical, emotional, social and also spiritual aspect through professional hospice team. To care their whole personal needs, hospice team must be a multi-discipline team which consists of medical doctors, nurses, social workers, pastors and volunteers. Recently those who die in hospice palliative care unit have trend to increase more than in home year by year. So it is necessary to develop the nursing intervention program to be performed by multi-discipline team approach for in-patient of hospice palliative care unit. The purposes of this study were to develop of wholistic hospice nursing intervention program for inpatient of hospice palliative care unit. The subjects of study were collected from 30 patients those who were over 18 years old and admitted in hospice palliative care unit of S hospital in P city with agreement in hospice palliative care in their terminal disease. The period of data collection was from December 15, 2003 to March 15, 2004. The result were as follows : 1. The result of Wholistic Hospice Nursing Program's development was as follow : A Wholistic Hospice Nursing Program was developed by me in this study is one of the service program for hospice palliative care unit. It was named as ‘Rainbow Program’ to be approached easily by hospice patients. The purposes of it are to improve the quality of life of the terminal patients with their dignity, to help them live in abundant and meaningful in their lives, to care them in peaceful in dying process with understanding them in whole personal, and also to palliate the grief and suffering of the bereaved. It was provided by hospice professionals(nurses, medical doctors, social worker, pastors, art therapists) and volunteers those who were educated in hospice for multi-diciplinary team approach to collaborate with each role play I 20-30 minuters of each through visiting their rooms individually and a place of hospice palliative care unit of S hospital in P city. The subjects of it were the terminal patients those who admitted hospice palliative care unit and their familes. with agreement in hospice palliative care in their terminal disease. The characteristics of it were multi-disciplinary team approach, whole personal care, individual care and total care according to their needs in their condition. The contents of it were pain control, symptom control, counseling patient, counseling family, hair cutting, hair shampooing, bed bath, recreation, taking a walk, event of culture(screen, recital, festival of praises, exhibition and so on), pastoral counseling, ritual service in bed, praying, service in bed, sing a worship praise, listening to the music, sharing remembrance of life, individual visiting music service(sing and praying), meditation Bible, art therapies(dance and drawing), social worker's counselling, confessing and sharing love and thanksgiving. The experimental group subjects participated in Wholistic Hospice Nursing Program which takes 120 minutes per session, total 10 sessions(total 1,200 minutes) altogether. In conclusion, this Wholistic Hospice Nursing Intervention can be used actively for whole personal well-being of the patients in hospice palliative in hospice palliative care unit and also applied in hospice practice as an useful model of multi-disciplinary team approach by hospice professionals.

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Study on Medical Records In ${\ulcorner}$the Historical Records of the Three Kingdoms${\lrcorner}$ ("삼국사기(三國史記)"에 기록된 의약내용(醫藥內容) 분석)

  • Shin, Soon-Shik;Choi, Hwan-Soo
    • Journal of The Association for Neo Medicine
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    • v.2 no.1
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    • pp.35-54
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    • 1997
  • We tried to observe the features of ancient medical practice by analysing the records related to medicine in the book, ${\ulcorner}$the Historical Records of the Three Kingdom${\lrcorner}$ of which content includes the features of medicine in mythology, plague, delivery of twins, drugs, medical system, shamanism, constitutional medicine, psychiatry, forensic medicine, deformity, a spa, medical phrase, health and welfare work, religion, death. physiological anatomy, Taoist medicine, acupuncture, the occult af of transformation and etc. Our initial concern was about where to draw line as of medical field and we defined medicine in more broad meaning. The book ${\ulcorner}$the Historical Records of the Three Kingdoms${\lrcorner}$ describes the world of mythology by way of medicine which is not clearly a conventional one. There appears records of birth of multiple offsprings 7 times in which cases are of triplets or more. Delivering multiple offsprings were rare phenomenon though such fertility was highly admired. This shows one aspect of ancient country having more population meant more power of the nation. Of those medical records conveyed in that book includes stories of childbirth such as giving birth to a son after praying, giving birth to Kim Yoo-shin after 20 months after mother's dream of conception, and a song longing for getting a laudable child. Plagues were prevalent throughout winter to spring season and one can observe various symptoms of plagues in the record. Of these epidemic diseases, cold type might have been more common than the heat one. Appearance of epidemic diseases frequently coincided with that of natural disasters that this suggests a linkage between plague and underlying doctrine on five elements' motion and six kinds of natural factors. There exists only a few names of diseases such as epidemic disease, wind disease, and syndrome characterized by dyspnea. Otherwise there appeared only afflictions that were not specified therefore it remains cluless to keep track of certain diseases of prevalence. Since this ${\ulcorner}$Historical Records of the Three Kingdoms'${\lrcorner}$ wasn't any sort of medical book, words and terms used were not technical kind and most were the ones used generally among lay people. Therefore any mechanisms of the diseases were hardly mentioned. Some of medicinal substances such as Calculus Bovis, Radix Ginseng, Gaboderma Luciderm, magnetitum were also in use in those days. 53 kinds of dietary supplies appears in the records and some of these might have been used as medicinal purpose. Records concerning dicipline of one's body includes activities such as hunting, archery, horseback riding etc. In Shilla dynasty there were positions such as professor of medicine, Naekongbong(內供奉), Kongbong's doctor(供奉醫師), Kongbong's diviner(供奉卜師). As an educational facility, medical school was built at the first year of King Hyoso's reign and it's curricula included various subjects as ${\ulcorner}$Shin Nong's Herbal classic${\lrcorner}$, ${\ulcorner}$Kabeul classic of acupuncture and moxbustion${\lrcorner}$, ${\ulcorner}$The Plain Questions of the Yellow Emperor's Classic of Internal Medicine${\lrcorner}$, ${\ulcorner}$Classic of Acupuncturer${\lrcorner}$, ${\ulcorner}$The Pulse Classic${\lrcorner}$, ${\ulcorner}$Classic of Channels and Acupuncture Points${\lrcorner}$ and ${\ulcorner}$Difficult Classic${\lrcorner}$. There were 2 medical professors who were in charge of education. To establish pharmacopoeia, 2 Shaji(舍知), 6 Sha(史), 2 Jongshaji(從舍知) were appointed. In Baekje dynasty, Department of Herb was maintained. Doing praying for the sake of health, doing phrenology also can be extended to medical arena. Those who survived over 100 years of age appear 3 times in the record, while 98 appears once. The earliest psychiatrist Nokjin differentiated symptoms to apply either therapies using acupuncture and drug or psychotherapy. There appears a case of rape, a case of burying alive with the dead, 8 cases of suicide that can characterize a prototype of forensic medicine. Deformity-related records include phrases as follow: 'there seems protrudent bone behind the head', 'a body which has two heads, two trunks, four arms.', 'a body equipped with two heads' In those times spa can be said to be used as a place for he리ing, convalescence, and relaxation seeing the records describing a person pretended illness and went to spa to enjoy with his friends. Priest doctors and millitary surgeons were in charge of the medical sevice in the period of the Three Kingdoms by the record written by Mookhoja(墨胡子) and Hoonkyeom(訓謙). Poor diet and regimen makes people more vulnerable to diseases. So there existed charity services for those poor people who couldn't live with one's own capacity such as single parents, orphans, the aged people no one to take care and those who are ill. The cause of affliction was frequently coined with human relation. There appeared the phenomenon of releasing prisoners and allowing people to become priests at the time of king's suffering. Besides, as a healing procedure, sutra-chanting was peformed. There appears 10 cases of death related records which varies from death by drowning, or by freezing, death from animals, death from war, death from wightloss and killing oneself at the moment of spouse's death and etc. There also exist certain records which suggest the knowledge of physiology and anatomy in those times. Since the taoist books such as ${\ulcorner}$Book of the Way and Its Power(老子道德經)${\lrcorner}$ were introduced in the period of Three Kingdoms, it can be considered that medicine was also influenced by taoism. Records of higher level of acupuncture, records which links the medicine and occult art of transformation existed. Although limited, we could figure out the medical state of ancient society.

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