• Sim-seong Yeon-gu
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• v.33 no.2
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• pp.141-194
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• 2018

The article is about Yong-Ho-Bi-Gyeol(龍虎秘訣), which is one of the most important Taoist text in Korea written by Jeong-Ryum, a Taoist and alchemist in the Chosun Dynasty. The article deals with the alchemical and psychological meanings of Yong-Ho (龍虎, Dragon-Tiger), the way of nurturing cinnabar (修丹之道), the closing of the qi (閉氣), the method of alchemical breathing, the Dantian (丹田, cinnabar-field), and the Mysterious Female's One Opening (玄牝一竅), in addition to the brief introduction of the life of Jeong-Ryum and the bibliography of the book. The Yong-Ho (龍虎) meaning the dragon and tiger is the archetype of transformation in the form of their opposites, rooted in the psychoid system of the human psyche. The unified Yong-Ho makes Dan and the Dan, literally indicating cinnabar, has many alchemical connotations such as Mercurius, the rubedo state of the alchemical process, and the philosopher's stone. In the book, Jeong-Ryum emphasized the slow and subtle way of breathing in and out of Dantian to develop neidan (内丹, inner cinnabar or inner alchemy). The refining of neidan begins by the closing of the qi, which symbolizes the radical introversion and withdrawal of all the projections on the outer objects. The Dantian located at the lower part of the abdomen has been known to preserve jing (精), the vital essence of life, which can be refined into qi and spirit (神). In Jungian perspective, the Dantian is a mandala where an individual's mind can stay and focus at the center of psyche detached from ego and related to the Self. The long-nurtured introverted energy makes the Mysterious Female's One Opening (玄牝一竅), a pit or cavity in the transcendental space, through which the meditator can have a relationship with the great female principle of the universe. The current article has introduced the contents of the Yong-Ho-Bi-Gyeol in the perspective of analytical psychology. However, it has not dealth with the remaining topics including Taesik (胎息, embryonic breathing) and Juchenhwahu (周天火候, the great Celestial circuit firing), due to the lack of author's sufficient knowledge and experience. The unexplored areas of Yong-Ho-Bi-Gyeol will be studied in the future.

• The Journal of the Korea Contents Association
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• v.8 no.3
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• pp.86-96
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• 2008

General development basis of letter system is recognized by formative value in terms of its function and structure. principle of clustered writing is the most significant feature of Hangeul typography as considered that it is based on function and formativeness. Thus, not only by changes with its form but also by its characteristic syllable combination, space structure is made as consonants and vowels are combined in single letter, then the combination develop into word, sentence, paragraph to make second, third space structure character. This character has significant impact on readability that is core function of typography. With this property, space structure character is regarded as very important component of Hangeul typography. First, space structure character of Hangeul typography is reviewed by relating it to visual perception of gestalt psychology and compared square-framed letter and framed latter By applying square-framed letter and framed latter in same sentence, legibility and readability were studied. Researcher has found that space structure character of Hangeul typography has significant impact on its function, and in terms of future design, it is very critical not only for design but also for communication environment as space structure formativeness of Hangeul typography interact with communication that is basic concept.

• Korean Journal of Psychosomatic Medicine
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• v.12 no.2
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• pp.95-102
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• 2004

Backgrounds: It was thought that sport was related with mentality. Compared to psychology, psychiatry has so far paid rather little attention to athletes. In this overview, I attempted to introduce the ideas of various observers of sports with the view of clinical psychiatry and summarized basic principle role of psychiatrist. Results and Discussions : To understand the athletic frame of mind, it is helpful to observe athletes in their psychologic development and when we do so we can quickly see trends that are not apparent by observing mature athletes alone. Psychobiology of sport would discuss some of the endogenous neurochemicals(hormone, neurotransmitter) that may be part and parcel of the athlete's psychiatric status. The psychological problems that frequently interfere with training and competition may be divided into five categories 1) choke, 2) slump, 3) injury, 4) interpersonal problem, 5) training dilemma. Psychiatric problem also arise in athletes like general people. various method for psychiatric patients like psychotherapy, group therapy, family systems perspective, and pharmacotherapy could been applied to sports psychiatry. Conclusions Although the contribution of sports psychiatry to sport is clinical one, psychiatrist's interest in role and conflict of athlete would enhance the molding of humanistic athletes who enjoy their life and sports.

• Journal of Haehwa Medicine
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• v.12 no.1
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• pp.79-102
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• 2003

It has been believed that the human body can be effected by color, sound, smell, and taste - each of them is based on the original character. Out of these elements, the color can be a mediation that absorbs energy into human body and adapts it to the creatures whose life are definitely based on the solar energy. This thesis makes a study of the possibility of applying the color to the oriental medical science by researching the color psychology and therapy which are studied in the west medical science, the recognition and application of color developed from orientalism, and the opinion of color in the oriental medical science. Color therapy is one of the psychological treatment techniques that are able to recover and maintain the health with the rays of the sun rays and the color. The light and the color have its energy that may relax, harmonize, encourage, or excite a human being. This is because the wavelength and the vibration of each color will take effects to human body. The core energy of absorbing and distributing the color vibration is made in the 7 "chakras" in the body, which are the pith and marrow of bio-energy directly connected with the center of the nervous system. There are several methods in the color therapy - the treatment of solar ray, the color-bath, the water-therapy using color energy, the inducement of the solar energy into the body, the acupuncture, the therapy of crystal and jewel, and the self-suggestion dependent upon the color. The color therapy can help us to keep our balance by changing the emotion into the positive energy that will cure the disease with color. As a result, this method not only must be useful to cure physical disease, or develop into good health but also will be used in conforming itself to the mental disease. The color therapy mainly uses the eight colors, which are made by mixing Red, Yellow and Blue basic colors in the field. They are never used in the treatment, but they will go along with complementary colors. This rule is closely connected with the theory of yin and yang which lies at the root of oriental philosophy, and with the treatment principle of oriental medical science whose field is focused on the balancing the body mentally as well as physically. In the East, it is the Obangsaek - the color of blue, red, yellow, white, and black in the theory of yin and yang and the five elements that have been used in helping people having trouble with their health for a long time. In the view of the oriental medical science, these five colors attached the theory of five-elements have been very useful to the physiology, the pathology, or the diagnosis, and been applied to the medical treatment, combining themselves with a five-taste in medicinal herbs. Since the study of color and human physiology has been made in some different interest and fields these days, it goes to prove that the different function of color we couldn't have got before becomes very useful to the medical science. The color must be worth researching the diversity for applying itself to the oriental medical science.

• The Journal of Korean Philosophical History
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• no.58
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• pp.9-33
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• 2018

This article introduce the status and research overview of Korean Confucianism in Eastern Asia with the macroscopic view. Mainly making Tuixi as an example on this basis, respectively make introduction and analysis of research overview among the modern Chinese mainland, Taiwan and Japan towards Korean Confucianism. The scholars who are from Chinese mainland think highly of the expression on meaning and principle in the research of Korean philosophy, which is shown the fair and peace; The scholars who come from Taiwan are obviously impacted by the western world(Taiwan uses the means influenced by the western thinking method) in the means of researching the Korean Confucianism; Japanese persistently rely on the literature and try to reproduce the objectivity of historicism. For decades, the research of Tuixi had made great achievements in Eastern Asia. It had understood the allover content of its thought, It is also worth thinking about the correlation between Tuixi psychology and Yinyang study in Japan, Japan and Taiwan in recent years. Any research is unavoidable to start from own countries, areas and ideological consciousness, but there is a question idea behind the back that comes from emotion and fact. Making the advantage in study meanings and communication in question consciousness will be beneficial to the continuous development of the study of Tuixi in depth and expand its influence.

• The Journal of Korean Philosophical History
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• no.58
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• pp.39-63
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• 2018

This article introduce the status and research overview of Korean Confucianism in Eastern Asia with the macroscopic view. Mainly making Tuixi as an example on this basis, respectively make introduction and analysis of research overview among the modern Chinese mainland, Taiwan and Japan towards Korean Confucianism. The scholars who are from Chinese mainland think highly of the expression on meaning and principle in the research of Korean philosophy, which is shown the fair and peace; The scholars who come from Taiwan are obviously impacted by the western world(Taiwan uses the means influenced by the western thinking method) in the means of researching the Korean Confucianism; Japanese persistently rely on the literature and try to reproduce the objectivity of historicism. For decades, the research of Tuixi had made great achievements in Eastern Asia. It had understood the allover content of its thought, It is also worth thinking about the correlation between Tuixi psychology and Yinyang study in Japan, Japan and Taiwan in recent years. Any research is unavoidable to start from own countries, areas and ideological consciousness, but there is a question idea behind the back that comes from emotion and fact. Making the advantage in study meanings and communication in question consciousness will be beneficial to the continuous development of the study of Tuixi in depth and expand its influence.

• Journal of Oriental Neuropsychiatry
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• v.34 no.2
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• pp.71-82
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• 2023

Objectives: The existing reductionist approach has not reached complete understanding of the cause of schizophrenia. The objective of this study was to investigate yin-yang and five-element characteristics reflected on four time pillars of birth of patients with schizophrenia through comparison with the general population in the perspective of consilience-based holistic approach. Methods: This study was conducted using a random sequential recruitment method for the general population and individuals with schizophrenia aged 18 to 64 based on the exact date and time of birth using structured questionnaires. Relative positional relations of yin-yang and five-element with day master were primarily examined. In addition, the strength of day master with a score range of 0~100 points was assessed through operational score allocation. Results: Of 591 participants, 576 (346: general population, 230: individuals with schizophrenia) were analyzed. Between-group analyses showed no significant difference in the distribution of types of day master (χ²=10.41, df=9, p=0.318). However, significant between-group differences were shown in the distribution of the strength of day master (t=2.14, p=0.032) and frequency of restraining month branch (χ²=5.23, df=1, p=0.022). In logistic regression analysis, 10-point increase on the strength of day master decreased the probability of onset of schizophrenia over the age of 30 by 29.6% (p=0.002; 95% confidence interval, 0.566~0.876). Conclusions: Findings in this study suggest that four time pillars of birth might be associated with schizophrenia through yin-yang and five-element theory and synchronicity principle, implicating the plausibility of consilience-based holistic approach in the determination of risk factors or cause of schizophrenia.

• Journal of the Daesoon Academy of Sciences
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• v.24_1
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• pp.315-349
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• 2014

This paper was carried out to bring the researches on Cultivation Practice of Daesoonjinrihoe which have been at a standstill after analyzing the directions of studies on Cultivation Practice and diagnosing its problems, in addition to that, the paper was also conducted in a way of discussing the research directions in the future. This work enables scholars who have interests in Daesoon Thoughts to easily comprehend over the length and breadth of Cultivation Practice of Daesoonjinrihoe as well as help them understand what level of researches regarding Cultivation Practice has been demanded. Furthermore, this paper will be a step-stone for scholars to ponder how and on what perspective they approach a wide variety of studies on Daesoon Thoughts. The problems reflected on the previous researches on Cultivation Practice are summarized as follows: first, except a few researches in general, problem recognition, research target, style, method, and content are not diverged from the frame defined by Jang Byeong-Gil, who set it up in Daesoon Religion and Thought (Daesoon Jonggyo Sasang) in 1989. Proliferating overlapped researches without developing problem awareness is of great concern. And such researching climate has gradually set in. Secondly, there are numerous researches intending to reveal the researcher's forceful attitude implying faith. Thirdly, most of the previous researches neglect to focus on defining the range of researches. Fourthly, when defining concepts, more thorough insight is needed. Lastly, the researches on analysing symbols and attempting signification analysis are relatively few, only to find many errors. To solve these problems, this paper suggests to develop theories which back up Cultivation Practice by researching on the fields of theory of mind-nature(心性), theory of mind-qi(心氣), theory of pain, Religious Ethics, viewpoint of God/gods, and psychology. Secondly, all the symbols and meanings of elements shown in Cultivation Practice need analyzing more elaborately sophisticatedly and more in-depth. In order to fulfil this goal, by adapting the recent trends of historical studies, it is essential to attempt to engraft Cultivation Practice of Daesoonjinrihoe on cultural phenomena, to analyze thick layers of meanings beneath its surface, to interpret differently, utilizing various perspectives such as focusing on the gender problems, and to extract true meanings out of Cultivation Practice by analyzing everyday events which can occur in real cultivation practices. Thirdly, the terms and concepts regarding Cultivation Practice base the principle themselves. Fourthly, by utilizing methodology of comparative studies on religions, the comparative researches on cultivation practice of different religious traditions are also needed. Lastly, the history of aspects on Cultivation Practice such as transition of mantras, processes which have been conducted through proprieties of prayer and training should be collected and classified. In this context, this work is very important since it helps understand the aspects of transition of originality and characteristics in Cultivation Practice of Daesoonjinrihoe according to passage of time.

• Journal of Korean Philosophical Society
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• v.131
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• pp.223-244
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• 2014

In this paper, the author interprets Juyeok (The Book of Changes) as a philosophical book on self-culture instead of a book on divination. Juyeok, originally, was a book on divination written to tell fortunes; however, it has been a rich source producing the discourse of the humanities. This is because it has a unique system of linguistic symbols. Gwae-Hyo (Hexagrams and Horizontal Lines) system of Juyeok has a number of symbolic features, and there is too much room for new philosophical, cultural interpretations. Thus, Juyeok can be applied to any information and events, and it can, accordingly, help solve the problems of life we are facing. Moreover, Juyeok's unique characteristics are revealed very well in active intervention of persons who read and interpret it. Carl Gustav Jung is the very person who argued that one should interpret Juyeok through this active intervention. In the foreword of Juyeok translated by Richard Wilhelm, he mentions a possibility of the interpretation of Juyeok applying 'synchronicity.' According to him, Juyeok is a material not to predict the future or tell the fate ordained, but to look back on oneself or find the solutions of problems oneself. It allows the inquirer to interpret Gwae-Hyo-Sa (Explanations) not simply through the result of fortune-telling but the act of telling one's fortune. He applies 'synchronicity' to the finding of answers to one's problems in the given Gwae-Hyo-Sa. Synchronicity refers to 'the principle of non-causal relationship explaining a phenomenon of meaningful coincidence.' Here, simultaneity, unlike contingency the principle of causality refers to, means 'meaningful coincidence.' He presents a theory that the divination signs derived from Gwae-Hyo-Sang (Images) through synchronicity is a reflection of the psychology of the unconscious the fortune-teller or a man who receives the results of the divination signs has under certain circumstances on the outside. This is because Jung interprets it like this because the way of communication of Juyeok using symbolic language is not direct but indirect. Juyeok's system of symbolic language aims not at delivering objective knowledge, but the reader's self-transformation. This point can be applied in clinical philosophy. People who suffer from agony and pain in their daily lives may find meaningful and helpful advice for themselves no matter what Gwae-Hyo-Sa they choose in Juyeok. This is because it was originally hidden in their inner space and just revealed concretely through Gwae-Hyo-Sang or Gwae-Hyo-Sa in Juyeok. In this sense, we connect the meaning Gwae-Hyo-Sang or Sa contains from Juyeok to their circumstances, read counsel or advice needed ourselves and make it our own to be able to have power to change and help ourselves. And at this very point may be evaluated as an important role of Juyeok.

• Journal of Korean Society of Disaster and Security
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• v.6 no.1
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• pp.65-72
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• 2013

In this study, the early suicide prevention program was applied to the elementary school students and compared the prior & post effect of the program, and verified the status of psychology change like emotional status, or temptation to take a suicide, and presented the possibility as a suicide prevention program. The period of adolescence is the very unstable period in the process of growth being cognitively immature, emotionally impulsive period. It is the period emotionally unstable and unpredictable possible to select the method of suicide as an extreme method to escape the reality, or impulsive problem solving against small conflict or dispute situation. Many stress of the student such as recent nuclear family, expectation of parents to their children, education problem, socio-environmental elements, individual psychological factor lead students to the extreme activity of suicide in recent days. In this study, the scope of stress experienced in the elementary school as well as idea and degree of temptation regarding suicide by the suicide prevention program were identified, and through prevention program such as meditation training, breath training and through experience of anger control, emotion-expression, self overcome and establish positive self-identity and make understanding Self-control, Self-esteem & preciousness of life based on which the effect to suicide prevention was analyzed. The study was made targeting 51 students of 2 classes of 6th grade of elementary school of Goyang-si and processed 30 minutes every morning focused on through experience & activity of the principle & method of brain science. The data was collected for 20 times before starting morning class by using Suicide Probability Scale(herein SPS-A) designed to predict effectively suicide Probability, suicide risk prediction scale, surveyed by 7 areas such as Positive outlook, Within the family closeness, Impulsivity, Interpersonal hostility, Hopelessness, Hopelessness syndrome, suicide accident. Analytical methods and validation was used the Wilcoxon's signed rank test using SPSS Program. Though the process of program in short period, but there was a effective and positive results in the 7 areas in the average comparison. But in the t-test result, there was a different outcome. It indicated changes in the 3 questionnaires (No.7, No.14, No.19) out of 31 SPS-A questionnaires, and there was a no change to the rest item. It also indicated more changes of the students in the class A than class B. And in case of the class A students, psychological changes were verified in the areas of Hopelessness syndrome, suicide accident among 7 areas after the program was processed. Through this study, it could be verified that different results could be derived depending on the Student tendency, program professional(teacher in charge, processing lecturer). The suicide prevention program presented in this article can be a help in learning and suicide prevention with consistent systematization, activation through emotion and impulse control based on emotional stress relief and positive self-identity recovery, stabilization of brain waves, and let the short period program not to be died out but to be continued connecting from childhood to adolescence capable to make surrounding environment for spiritual, physical healthy growth for which this could be an effective program for suicide prevention of the social problem.