• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.2
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• pp.90-103
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• 2009

The poem 'Kyungjusipiyung(慶州十二詠)' written by Seo, Geo-jeong(徐居正) describes sentiments felt for the ruined historical and cultural landscape of Silla's capital city, Kyungju. It differs from the existing 'Eight Sceneries(八景)' as it conveys the strong metaphorical aesthetics of ruins as the episodes and figures are sung, as well as the myths and stories related to the representative holy places of the Silla culture: Gyelim(鷄林), Banwolseong(半月城), Najeong(蘿井), Oneung(五陵), Geumosan(金鰲山), the scenic beauty of deep placeness, Poseokjeong(鮑石亭), Mooncheon(蚊川), Cheomseongdae(瞻星臺), Boonhwangsa(芬皇寺), Youngmyosa(靈妙寺) and Grave of the General Kim Yu-Sin(金庾信墓). Compared with the former "Eight Sceneries" Poems, including Seo Geojeong's 'Kyungjusipiyung', there is a difference in the content of theme recitation, as well as in structure and form, especially with the deep impression of the classical features of the meanings and acts. The sequence of theme recitation seems to be composed of more than two visual corridors visited during trips that last longer than two days. The dominant emotions expresses in this poem, through written in the spring, are regret and sadness such as 'worn', 'broken and ruined', 'old and sad', without touching on the beauty of nature and the taste for life that is found in most of the Eight Sceneries Poems. Thus, the feelings of the reciter himself, Seo, Geo-jeong, about the described sceneries and their symbolism are more greatly emphasized than the beauty of form. The characteristic aspect of his experiences of ruins expressed from 'Kyungjusipiyung' is that the experiences were, first of all, qualitative of the aura conveyed; that is, the quality omnipresent throughout the culture of Silla as reflected in the twelve historical and cultural landscapes. In this poem, the cultural ruins of the invisible dimension such as the myths and legends are described by repetition, parallelism, juxtaposition, reflection and admiration from the antiphrases, as well as the civilized ruins of the visible dimension such as the various sceneries and features of Kyungju. This seems to be characteristic of the methods by which Seo, Geo-jeong appreciates 'Silla' in the poem 'Kyungjusipiyung'. Ruins as an Aesthetic Object imply the noble pride of Seo, Geo-jeong in identifying himself with the great nature of ruins. In 'Kyungjusipiyung', the images of the ruins of Silla and Kyungju are interspersed in spite of his positive recognition of 'the village of Kyungju' based on his records. However, though the concept of ruins has a pessimistic tone connoting the road of extinction and downfall, the aspect here seems to ambivalently contain the desire to recover and revive Kyungju through the Chosun Dynasty as adominant influence on the earlier Chosun's literary tide. The aesthetics of the scenery found in Seo, Geo-jeong's 'Kyungjusipiyung' contain the strongest of metaphor and symbolism by converting the experiences of the paradoxical ruins into the value of reflective experiences.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.267-298
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• 2020

The purpose of the paper is to analyze the developmental background and practical approaches to the arts of the Dao (道術 dosul) in Daesoon Jinrihoe (大巡真理會) by tracing this concept back to its source and comparing and contrasting Daesoon Jinrihoe's usage of 'arts of the Dao' with the usage found in traditional Daoism. The paper is divided into a preface, conclusion, and two body sections. Especially significant discoveries appear in the second and third sections. In the second section, the Daoist concept of Alterable and Unalterable Degree Numbers (運度定數 yundudingshu, 'degree numbers' suggesting 'fate' or 'destiny') allows for a comparison between the Reordering Works of Heaven and Earth (天地公事 cheonjigongsa) from Daesoon Jinrihoe's The Canonical Scripture (典經 jeon-gyeong) and the Opening of Calamities to Save Humanity (開劫度人 kaijieduren) in Daoism. Here discourse can be provided regarding the cause of calamities (劫 'jie' in Chinese and 'geop' in Sino-Korean). Additionally examined are the deep grievances between divine beings and humans and the cosmic cycles of growth and decay as both of these relate to the reason for calamities. As for the resolving of calamities, there are two differing perspectives proposed by Daesoon Jinrihoe and traditional Daoism. Daesoon Jinrihoe believes that Kang Jeungsan (姜甑山) led changes and renewal through the Reordering Works of Heaven and Earth. In this context, clergy and laity play roles as assistants. However, Daoism emphasizes gaining merit from the recitation of scriptures and the collective participation of immortals rather than relying completely upon divine intervention from the Celestial Worthy of the Primordial State (元始天尊 yuanshi tianzun). In the third section, 'The Origin and Application of the Arts of the Dao (道術 daoshu),' analysis is provided regarding the origin and connotation of five directional generals (五方將 wufangjiang), the twenty-four generals (二十四將 ershijiang), the twenty-eight generals (二十八將 ershibajiang), and the forty-eight generals (四十八將 sishibajiang). Likewise examined is the relationship between the arts of the Dao in The Canonical Scripture and Thunder Rites in the Shen Xiao Lineage (道教神霄雷法 daojiao shenxiao leifa) of Daoism. Lastly, some points are made about the operation of two ceremonies: The Ceremony of Transformation and Pacing (遁甲步罡儀式 dunjiabugangyishi) and Divination through the Formula Disc of the Six Ren Gods (六壬式盤占卜 liuren shipanzhanbu).

• The Korean Journal of Elementary Counseling
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• v.11 no.1
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• pp.71-91
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• 2012

The purpose of this study is investigate what effects of counseling program using children's poem on maladapted children in school on the children's self-esteem and school adjustment. For this, counseling programs using children's poem was developed and this counseling sessions were implemented to maladapted children in school and the research question to analyze the effect is as follows. First, what effect does the counseling program using children's poem have on the improvement of self-esteem of the maladapted children in school? Secondly, what effect does the counseling program using children's poem have on the school life of the maladapted children in school? The research target were maladapted children in school who are enrolled in the 4th grade in Elementary school. Through two different case studies, these students were selected after reflecting the opinions of the students' current homeroom teacher, parents, and friends. The counseling program using children's poem were conducted from June 2010 to July 2010, twice a week for a total number of 12 sessions. Each session consisted of 40 minutes and client's change process was explored. Through the counseling program using children's poem, this study collected data and examined the effectiveness of the program through comparing the results of the evaluated results of the language and behavior the target children responded, depth interviews with parents, friends, and teachers, behavior observation checklist, and the pre and post test results of the measurement tools. The results of this study is as follows. First, the counseling program using children's poem improved the self-esteem of the maladjusted child in school. Especially, among the sub-region of self-esteem, it was able to improve the domestic, social and academic self-esteem. Secondly, the counseling program using children's poem had a positive effect on the school adjustment of the maladjusted child in school. Among the sub-region of school adjustment, it had a positive change in the teacher relationships, peer relationships, and attitude. In addition, children's poem which was the reading material for the counseling program using children's poem was proven to work effectively in the counseling progress. Recitation and content of the children's poem promoted self-open of the client and as a result, it had a positive effect on improving relations with the counselor and this became the media that led to a successful counseling session. Therefore, I anticipate that this counseling program using children's poem will be actively used in counseling sessions through applying the results of this study and after revising the program so the counseling program could have a more efficient effect on self-esteem and school adjustment.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.3
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• pp.11-24
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• 2020

The purpose of this study was to re-examine the neglected and forgotten Cheongdo Geoyeonjeong, to correct the wrong contents, examine the changes and conditions of the garden, and to establish basic data on the components of the forest in the future. In addition, it was extended to the Gongampungbyeog Cliff, the influence area of the Geoyeonjeongwonlim, and the results of the study were as follows; First, Based on the recitation of "Seonyu pungryu(仙遊風流)" in the "Cheongsuheon-yugo(聽水軒遺稿),", Dongchangcheon Stream and Gongampungbyeog(孔巖楓壁) were influenced by the outer gardens of the Georyeonjeongwonrim. Second, Small pavilion was built and arranged under the rock of Byeongam(Byeongpungbawi) in the management history of Geoyeonjeong Pavilion. The records show that Cheongsuheon used the Geoyeonjeong Pavilion as the original forest and even recognized Oewon, which is a scenic influence, as the Gongampungbyeog Cliff. Third, Many of the poems related to Gongam were recognized as Seunggyeong, which represents the Unmun area, and the eight scenery of Cheongdo and Unmungugok were established here as proof that Gongampungbyeog Cliff was very faithful to the traditional Seunggyeong aspect of Gongampungbyeog Cliff, and the crystalline structure of the location was implied as an external source of Geoyeonjeongwonlim. Fourth, The lower part of Dongchangcheon Stream, which stretches from Geoyeonjeongwonrim to Gongam, is filled with attractions consisting of cancerous areas such as Punghodae, Moseongam, Buangdae, Gokcheondae, Saganjeong, Hakgadae, and Hyeongjeam, which provide a clearer picture of the space and landscape of the Geyeonjeongwonrim Outer Garden. Fifth, The expression "dragging water, spilling it into the courtyard, and sending it back to the downtown of the field" of the Cheongsuheon-yugo suggests that the site of Geoyeonjeong Pavilion was originally a prevention. It is also inferred that Cheng Shu-heon also wanted to respect runners and pursue natural views like runners. Sixth, The record of planting a description of spring water and willow trees in "Geoyeonjeong Manyeong(居然亭晩影)」" and "Sanggukseol(霜菊說)」" suggests that the chrysanthemum was planted and planted, and that the chrysanthemum was used to describe the Osanggojeol(傲霜孤節), which means that he would not yield and keep his incision alone despite severe frost. Seventh, It is believed that the writing was written by Cheongsuheon in 1844 during the period of the creation of the Wonrim. The rock letters on the floor of Geoyeonjeong suggest the names of the receiving and the winning prizes. Most of the passages are based on nuclear power plants, including Muidogyo of the Zhuzi, and most of them incorporate the virtues of the Gunja and the natural views of the Eunja. In addition, the rock writing 'Gyeong(敬)' or 'Uidang(義堂)' is a substitute for special worship objects or introspection, adding to the significance and scenic properties of the Georyeon Garden Forest.

• The Journal of Korean Philosophical History
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• no.35
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• pp.309-334
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• 2012

This study attempts to study in what form Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty has existed and discuss the contents and characteristics of ideological aspects forming the foundation of private Taoism. While Guan Yu Belief(關帝信仰) in the late of $Chos{\breve{o}}n$ Dynasty is a folk belief focusing on Guan Yu, Seoneumjeulgyo(善陰?敎) and Musangdan(無相壇) are religious groups with organization. In case of Seoneumjeulgyo(善陰?敎), 'Seoneumjeul' contains perspective of Tian(天觀) of Confucianism but the ascetic practice method is to practice by reciting the name of the Buddha and the targets of a belief are Gwanje, Munchang, Buwoo. This shows the unified phenomenon of Confucianism, Buddhism, Taoism of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Guan Yu Belief started at the national level led by the royal family of $Chos{\breve{o}}n$ after Japanese Invasion of Korea in 1592 was firmly settled in non-official circles. Guan Yu in the late of $Chos{\breve{o}}n$ Dynasty is expressed as the incarnation of loyalty and filial piety as well as God controlling life, death and fate. As this divine power and empowerment were spreading as scriptures among people, Guan Yu Belief was settled as a target to defeat the evil and invoke a blessing. Seoneumjeulgyo is the religious group that imitated 'Paekryunsa(白蓮社)' of Ming Qing time of China. Seoneumjeulgyo emphasized 'sympathy' with God through chanting. And it expressed writing written in the state of religious ecstasy as 'Binan(飛鸞).' Binan is also called as revelation and means to be revealed from heaven in the state united with God. Seoneumjeulgyo pursued the state united with God through a recitation of a spell and made scriptures written in the state united with God as its central doctrine. Musangdan published and spread Nanseo(鸞書,Book written by the revelation from God) and Seonso(善書) while worshipping Sam Sung Je Kun(三聖帝君). The scriptures of Folk Taoismin the late of $Chos{\breve{o}}n$ Dynasty can be roughly divided into Nanseo(鸞書) and Seonso(善書). Nanseo is a book written by the revelation from God and Seonso is a book to the standards of good deeds and encourage a person to do them such as Taishangganyingbian(太上感應篇) and Gonghwagyuk(功過格). The characteristics of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty are as follows. First, a shrine of Guan Yu built for political reasons played a central role of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Second, specific private Taoist groups such as Temple $Myory{\breve{o}}nsa$ and Musangdan appeared in the late of $Chos{\breve{o}}n$ Dynasty. These are Nandan Taoism(鸞壇道敎) that pursued the unity of God through 'sympathy' with God. Third, private Taoism of $Chos{\breve{o}}n$ was influenced by the unity of Confucianism, Buddhism, Taoism with private Taoism in the Qing Dynasty of China and religious organization form etc. Fourth, the Folk Taoism scriptures of $Chos{\breve{o}}n$ are divided into Nanseo and Seonso and Nanseo directly made in $Chos{\breve{o}}n$ is expected to be the key to reveal the characteristics of Folk Taoism.