• CELLMED
• /
• v.7 no.3
• /
• pp.11.1-11.3
• /
• 2017

The aim of this article is to argue that a valuable tool to calm impatience is to listen to Sijo. The author seeks to argue that the best way to calm impatience is to listen to Sijo. Sijo refers to a slow and mellow music in the family of Han Ak (Korean music, 韓樂). The term slow is a revered keyword in our culture. "Slow" is a blank word in Han Ak (Korean music, 韓樂). The soul of Wol-ha Kim's Sijo is a beauty of space and easiness. Therefore, her voice will help relax the muscles of the listener and calm the soul. It is akin to the struggles of modern people competing for something excessively but ending up with nothing. We often find that gentle jogging is better than sprinting. Slow music is thus good for one's health. For example, we know that our skin can become beautiful and that real beauty can be obtained only when the body and mind are at rest and in comfort. Physical appearance depends on a healthy mind and body. The author believes that Sijo for music therapy is good for our mental health. If its effectiveness is confirmed after performing tests on animals and humans in an experimental study, we can use this type of music to treat patients with psychological illnesses.

• Journal of the Korean Society for Library and Information Science
• /
• v.46 no.4
• /
• pp.119-146
• /
• 2012

In this study, the concept of 'Musim' presented by Baegun Hwasang was analyzed from the viewpoint of a bibliography. Major findings are as follows: First, it is reasonable to translate 'Musim' into Korean to mean (1) 'free from cares', (2) 'there is noting called a heart', and (3) 'no anxieties' according to the context of praises. Second, Musim by Baegun means 'calm mind without any trembles in ordinary times', 'unload any worries', and 'the spirit of awakening'. Such concepts of Musim agree with the praises of 'Awakening by seeing through a person's own heart' presented by Dalma Josa, and 'Unloading any worries' presented by Buddha. Therefore it is understood that Musim is the mental state of 'being free from cares which seek and hold', and Baegun Hwasang presents his experiential awakening 'by keeping his mind calm without any trembles in ordinary times, unloading any worries, and freeing himself from cares'. Third, it is confirmed that Musim by Baegun when compared with the praises presented by 'Gwageo 7 Buls' and 'Seocheon 6 Josas' in Jikji, firmly holds the ideas of Buddha's 'Unloading any worries' and Seocheon Josa's 'Neutral perspective based on double negations'. Therefore, Baegun Hwasang's 'Musimseon' which especially emphasizes 'Musim' is the method of meditation which most clearly inherited the nature of Dalma Seonjong or Yukjo Hyeneung, and Imjejong's meditation.

• Korean Journal of Culture and Social Issue
• /
• v.15 no.1
• /
• pp.227-239
• /
• 2009

The purpose of this study was to show that yoga psychology aims to actualize the positive potentials in the depth of human mind with the perspective of body-emotion-mind-spirit integration. This approach is described in the context of modern positive psychology. For this purpose, the Self-realization of yoga psychology is discussed, which is to develop one's higher self as a center of psyche apart from one's psychological growth or maturation. An individual can experience positive emotions such as pleasure, joy, happiness and ecstasy through the typical yoga technique of concentration. Happiness is one of the main issues of positive psychology, but yoga psychology called it "ānanda" and divided it further into seven types. The positive emotions of positive psychology seem to be equivalent to positive states of mind in yoga psychology. But yoga regards calmness, tranquility, nonattachment and transcendence as the most valuable virtues for the full actualization of human potentials. From the perspective of yoga psychology, the tranquil state of mind is the wonderful fruit of long and arduous yoga practices. It is the calm and neutral state of mind which is free from all the turmoils of everyday life. Tranquility is beyond the scope of modern positive psychology's issues, but it offers some precious insights to them.

• Journal of Oriental Neuropsychiatry
• /
• v.29 no.3
• /
• pp.165-181
• /
• 2018

Objectives: The purpose of this study is to use in therapy through considering representative oriental philosophical thought in terms of psychotherapy and Oriental medicine. Methods: This study examines psychotherapy and oriental aspects of "Diagram theory of InShimDoShim" that Yulgok, a Neo-Confucian scholar in the Joseon Dynasty, wrote about action of the mind and suggests ways to use it. Results and Conclusion: Diagram theory of InShimDoShim contains much content that can be applied in psychotherapy. It has a positive perspective of human nature and looked at life as realization of nature and life as subjective self-realization. Positive and negative experiences of life are expressions of positive nature. By reinterpreting these experiences, humans contribute to the goal of life that expresses their nature in a healthy way. Yulgok defines a healthy mind capable of living a good life as "an inshim who listens to doshim's command". Therapists can adopt this mindset as the goal of psychotherapy. Yulgok said that the way of manifesting nature is only possible through energy, and that the clear and tidy of this temperament creates a healthy and unhealthy mind. In this part, it is possible to apply therapeutic intervention of the diagram theory of InShimDoShim and Oriental medicine. Oriental medicine can calm temperament by using a treatment method to regulate energy, and clear energy creates a healthy mind and body. The principle that the mind is composed of nature and energy provides a basis for psychosomatic medicine.

• Journal of Sasang Constitutional Medicine
• /
• v.19 no.1
• /
• pp.127-136
• /
• 2007

1. Objectives It is necessary to find the psychological methods to treat not only physical but also mental problems. Because the Sasang Constitutional medicine is based on Mind-Body Medicine, so that the Nature and Emotion-Happiness, Anger, Sorrow, Pleasantness- have to be controlled properly. 2. Methods We analysed the characters of each constitutions, drama therapy and meditation and tried to find the suitable application of one for Sasangin. 3. Results and Conclusions Soeumin is feminine, easy to worry, pessimistic and non-active so they need to express their problems, be encouraged and participate to be one of a group having relationship with other people. Soyangin is out-going, easy to start, not enough to be aware of themselves so they need to relax, calm and try to have an insight into themselves. Taeumin is stable, easy to keep something so they need to communicate well with the exterior. Taeyangin is going forward, masculine and necessary to avoid being angry so they need to calm down and relax. Drama therapy is group work with actors, staffs and audiences so it is useful to express their negative feelings through motions, dances and sounds unless they talk. So it is supposed to be useful far Soeumin and Taeumin. And we can apply it to heal the Emotion because it is based on the relationship and the contact with other people. Meditation is helpful to not only concentrate, relax, have insight into themselves but also calm down anxiety, depression an anger. So it could be the best psychotherapy for Soyangin and Taeyangin. And we can apply it to reflect oneself alone to express their Nature adequately.

• The Journal of Korean Philosophical History
• /
• no.27
• /
• pp.119-143
• /
• 2009

This thesis examined interest and elucidation of Confucian scholars during the Chosun dynasty on the theory of self-cultivation. Taiji is the ultimate notion that surveys existence and value, however, the concern on the Taiji during the Chosun period lies more on the cultivation of mind. Confucian scholars understand the human world as a place for moral completion. Therefore, the self-cultivation theory of Confucianism rises against the disciplines of Taoism and Buddhism which are away from daily lives. And it also makes theoretical basis on the elucidation of Taiji distinguished from Taoist and Buddhist disciplines. The Confucian scholars in the Chosun dynasty saw Taiji as actual truth [實理] penetrating inside and outside and at the same time sincerity. On the discussion on "mind becomes Taiji[心爲太極]", they recognize taiji as a center supervising everything, human ultimate[人極], mind of the Way[道心]. The Confucian theory intending to comprehend tai-chi as a center of silent and stable mind, accepts methods of being calm, sitting in meditation, and breathing exercise at the time of before issuance[未發] This is reinterpreting the discipline methods of Taoism and Buddhism reasonably and including them as the parts of Confucian jing[敬] study.

• Women's Health Nursing
• /
• v.18 no.1
• /
• pp.62-73
• /
• 2012

Purpose: The purpose of this study was to understand the lived experiences of nursing students' during Leboyer. Methods: Eleven senior nursing students were recruited from April to June in 2010. After completing informed consents, data were collected through in-depth interviews. All interviews were recorded and transcribed verbatim before analyzing. Nursing students were asked about their observational experiences during Leboyer births. Data were analyzed by using the Colaizzi style. Results: Interviews revealed 4 categories and 9 themes. The categories were: 'Respecting and blessing new baby', 'Keeping calm and joyful birth atmosphere', 'Reminding the meaning of nursing', 'Comparing Leboyer and convenience birth and making up their mind'. Conclusion: This study showed that observation of Leboyer birth is helpful for nursing students in order to have positive impression about childbirth. Furthermore, it is suggested that an exploration of the experiences of women and their husbands during Leboyer births would be helpful. On the basis of this study, it is concluded that the Leboyer birth, which focuses on baby's human right, should be introduced women's health nursing field as an effective birth strategy.

• Sijohaknonchong
• /
• v.30
• /
• pp.9-20
• /
• 2009

The purpose of this study is to consider factors such as one's sight of viewing afar, expressional principles, and basic aesthetic category, which are treated importantly by the poets of the Joseon Dynasty era in appreciating nature. 'Afar' of the viewing afar is actual distance and aesthetic distance at the same time. Viewing afar is to find geographical features, depth, and details of a mountain, seeing the whole nature at a high place. Also, it can make possible escape from the external limitation of nature and get mental superiority and enhancement. Ultimately, viewing afar is to find out everlasting change of the nature and reason of natural creation. One's sight in viewing afar makes an appreciator's mind empty and calm, and it makes chance to harmonize human with nature. Viewing afar is to unite human nature to naturality beyond realistic value, idea, and artificiality. The mind from viewing afar has peacefulness and it is a state of serenity without any secular atmosphere. Viewing afar is an eye for beauty to leap toward an endless free state from narrow sight about objects. It rejects modification and technics in achieving an world of harmony. It means that objects should not be restrained by human's recognition. There are three expressions, which are high, horizontal, and transcendental viewing afar. The aesthetic category and beauty of peaceful mental state are realized by the expressions. The peaceful mental state makes peaceful mind from realistic conflicts and makes us experience a profound reason of nature.

• Journal of Korean Medical classics
• /
• v.30 no.1
• /
• pp.135-144
• /
• 2017

Objectives : Various cultivation methods can be found suggested in Donguibogam(東醫寶鑑) Naegyeongpyeon(內景篇) ranging from Juchenhwahu(周天火候), massage(按摩), physical and breathing exercise(導引), fetal breathing(胎息), clicking teeth(叩齒), saliva swallowing (嚥液), sounding the celestial drum(鳴天鼓), Six words(六字訣), Seven step(七星步), God pillow method(神枕法), and Taoism. Methods : The cultivation methods in Donguibogam are mainly found in the first volume of Naegyeongpyeon, and some can be discovered in Oehyeongpyeon(外形篇) and Japbyeongpyeon(雜病篇). This paper aims to study the system and special features of the cultivation methods that unfold within the first volume of Naegyeongpyeon. Results : Donguibogam's cultivation methods are Jing-Qi-Shen cultivation method(精氣神養生法), and Naegyeongpyeon's Sinhyeong(身形) can be described as a collection of general remarks, and Jing(精), Qi(氣), and Shen(神) is dealt individually. The condition for Jing culvation is not to spill sperm, Qi cultivation is to control the breathing, and Shen culviation is having a calm mind. Conclusions : The Jing-Qi-Shen cultivation method of Donguibogam revolves around Taoism integrated with Buddhism. It places importance in the cultivation of the Inner Center(內丹), and emphasizes Shen in particular among Jing, Qi, and Shen.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.18 no.5
• /
• pp.1362-1373
• /
• 2004

In studying the specific effects of some drugs, animals under experiments get some stress through laboratory environments, drug injection, and adaptation period. These stimuli do harms on liver function. Nowadays studies on liver intoxication and its protection are under research, but the function of dissolution is rarely under studies. It is widely accepted that Soshiho-tang has function of clearing away low spirits, and that it enables liver bloods to move stronger, and to have calm mind. So I injured rats liver by injectioning CCI₄. And the rats took in Soshiho-tang solution. I made a comparison between the functions before and after rat's liver damage. There are many representative serums used to note an index on liver damage. I used total protein, albumin, ALP, GOT, GPT activity, P450, SOD, Catalase, GST, GR, and GPx. I got the following results. When Soshiho-tang was injected after CCI4 intoxication, total protein and albumin decreased. When Soshiho-tang was injected, ALP decreased, compared with control group. When Soshiho-tang was injected after CCI₄ intoxication, AST and ALT decreased. When Soshiho-tang was injected before CCI₄ intoxication, P450 was restrained. When Soshiho-tang was injected, LPO was all restrained. When Soshiho-tang was injected, SOD, Catalase, GST, GR, and, GPx increased. These results show that blood test reveals that it is good to inject Soshiho-tang after CCI₄ intoxication, but that it is good to inject Soshiho-tang before CCI₄ intoxication in case of P450, LPO, SOD, Catalase, GST, GR, and GPx. It is estimated that the medication period and time of liver damage by CCI₄ have counter results, and that it needs more modified study.