• Korean Journal of Adult Nursing
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• v.12 no.4
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• pp.595-605
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• 2000

This Qualitative nursing research used a hermeneutic phenomenological approach to discover meaning in an self-transcendence experience. The ultimate aim of the inquiry was to discover the essence of self-transcendence experience and to promote understanding. The study used van Manen's Methodology of phenmonological research. Multiple strategies for data collecting were utilized : in depth face-to-face interview and analysis of elders' literature. The following themes of experience emerged : Accepting becoming older as a natural phenomenon, transferring to one's own sons' and daughters' oriented life. Maintaining harmonious relationship with neighbors and peer, observing real situations with silence, forming internal integrity with perseverance, compromising own's real situation, actualizing one's death, giving up roots of life, depending on God and conforming to human limitation. From this study essential themes for understanding self-transcendence experience and needs for continuing inquiry were identified.

• Perspectives in Nursing Science
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• v.10 no.1
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• pp.41-51
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• 2013

Purpose: This study was performed to understand the characteristics and the meaning of the illness experience of breast cancer survivors as basic data for the development of an intervention program. Methods: The participants were 25 breast cancer survivors who had completed treatment at a tertiary hospital in Seoul. Data were collected through in-depth and unstructured audio-recorded interviews by the investigator. The participants were asked to describe their illness experience. The data were analyzed according to Giorgi's method for phenomenological analysis. Results: The interview data were organized by theme into 6 categories that emerged from the analysis. The themes were acceptance of the illness, active coping with reality, gaining strength through the support of surrounding people, struggling to overcome a negative mindset, self-reflection, and the pursuit of a meaningful new life. Conclusion: We recommend the development of a survivorship program based on self-reflection, which can engender self-transcendence and spiritual well-being.

• Journal of Korean Academy of Nursing
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• v.23 no.4
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• pp.649-663
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• 1993

A long life is the desire of many people. The purpose of this study was to describe the thoughts that are held by elderly people about long life as the elderly are approaching the end of life. The research was conducted using an ethnographic method to add understanding to this subject. The field work for this study was done from July, 1991 to August, 1993 in third phases in Chun Buk province. The results of the present study show the following : The thoughts of the elderly about chang su showed three important concepts : In Myoung Sae Chun(lived as life), Su Cheuk Dah Yok(long life is a disgraces, and Transcendence of life: In Myoung Sae Chun showed the thought of limitation of man’s life and realistic thought about the life through free oneself from death and life. Su Cheuk Dah Yok meant experience of physical difficulty, experience of sons and daughter’s death ahead one’s own self. Senility was the most afraid problem for the elderly. Transcendence of life showed pursuit of a continuing life through connected with sons and the family. The conditions promoting chang su were described as clear water, fresh air, adequate eating, deep sleeping, gender(female). In addition it showed that ecological and environmental conditions (heavy work, starvation, vegetable food, physical environment, respection for the elderly). These results showed that the elderly was recognized one’s own self as living being rather than adhered to the life, and will promote understanding the elderly’s desire for long life. Also, suggested to nursing practice that should maintain self-esteem and respect for the elderly, Therefore, these results can be used nursing practice for the elderly.

• Journal of Korean Academy of Nursing
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• v.35 no.5
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• pp.931-942
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• 2005

Purpose: The purpose of this study was to develop a meaning of life scale with high validity and reliability. Method: A conceptual framework composed of 4 phases of meanings of life was identified. And 49 preliminary items on a 4-points scale were developed through content validity. A reliability and validity test of the 49 items was conducted on 564 adults. By means of internal consistency of the 49 items, 1 item was deleted. To verify the 48 items, factor analysis, reliability test, and LISEREL were done. Result: Through exploratory factor analysis of the 48 items, 8 factors were extracted. These factors were labeled as 'self- awareness and self-acceptance', 'hope', 'responsibility awareness', 'love experience', 'self transcendence', 'relation experience', 'self contentedness', and 'Commitment'. Through LISEREL of the 48 items, 2 items were excluded and finally 46 itemsremained. Cronbach's Alpha of the 46 items was .94. The correlation coefficient of the Self-esteem scale was .79. Conclusion: By the above results, the researchers recommend the following: An exploratory study on the variables related to the meaning of life are needed for criterion validity of this scale. Studies on meaning of life of different groupa, and subjects are needed for reverification.

• Anxiety and mood
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• v.9 no.2
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• pp.113-120
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• 2013

Objectives : The aim of this study was to investigate clinical meaning of hallucination among patients with posttraumatic stress disorder (PTSD). Methods : PTSD patients with hallucination (n=50) were selected and matched with the PTSD patients without hallucination (n=50) by age and sex. The patients were evaluated in two different aspects, pathologic aspects which can develop after traumatic event, and positive/adaptive aspects which are concerned in positive psychology. In addition to these, temperament and character features between two groups were also evaluated using the Temperament and Character Inventory (TCI). Results : Except for the total score of DES (Dissociative Experience Scale) and the score of re-experience subscale of CAPS (Clinician Administered PTSD Scale), clinical characteristics did not show any significant difference between the two groups. Among the comparison of seven higher dimensions in TCI profiles, only Self-transcendence showed significant difference between the two groups. Conclusion : The two groups did not show significant differences in pathologic aspects except for factors that may contribute to development of hallucination. Furthermore, authors could not find any differences in positive/adaptive aspects.

• Korean Journal of Culture and Social Issue
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• v.15 no.1
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• pp.227-239
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• 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 Korean Philosophical Society
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• v.130
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• pp.109-134
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• 2014

In (Advaita) $Ved{\bar{a}}nta$ although human beings are destined to have a pessimistic starting point in life, their goal of life is to become a Perfect Being which is called 'Liberation' (mokṣa) by self-transcendence. This human goal together with several means are accepted by $Ved{\bar{a}}nta$ as solely valuable thing in the life. In this way there must be a self-recognition of his own value in the process of Liberation, through which one recognizes his own true nature i.e. ${\bar{A}}tman$. ${\bar{A}}tman$ is clearly defined to be 'Existence, Consciousness, Bliss' (Being, Illumination, Good), and this definition is made with the view of revealing that It is ultimate foundation and source of human beings ontologically, epistemologically and axiologically. However, as $Ved{\bar{a}}ntic$points of view on human goal are not without critical limitations, it may be necessary to revaluate 'the process of self-inquiry' devised to achieve human goal. Inquiry is, first of all, an accepting process of what is given in $Ved{\bar{a}}nta$ as the scenario that gives rise to most actual result, then, a performing and verifying process of that scenario in one's own experience consistently. In this process, a shift of action from worldly life to unworldly life is what is called 'self-adjustment', a removal of 'the self in excess' through knowledge of the real Self is what is called 'simplification of the self', and at the end of simplification a state of ultimate Self is 'Liberation'. Therefore, the inquiry of $Ved{\bar{a}}nta$ into human goal can be summarized as following formula; 'good action = self-adjustment' ${\rightarrow}$ 'good knowledge = simplification of the self' ${\rightarrow}$ 'Liberation = ultimate Self'.

• Journal of Korean Philosophical Society
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• v.126
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• pp.423-461
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• 2013

The researcher conducted this study to investigate what special meaning does an emotion experience program, a Confucianism philosophical thinking, has for Sunwoo(善友), and based on what structure it unveils a good clue of Sunwoo(善友); and to reveal the structure of philosophical counselling treatment simultaneously. Thus, the researcher performed an "emotion experience program for 3 weeks, targeting 22 research subjects and collected the data of their experience. As for date analysis, a phenomenological analytic method of Colaizzi (1978), one of qualitative research methods was used. It was because the phenomenological analytic method of Colaizzi was suggested to derive common properties of whole research subjects rather than those of individual research subject, which could help develop the theories of philosophical counselling treatment. The finding of the analysis revealed the intrinsic structure of the phenomenon which the research subjects experienced through "an emotion experience program" was reborn as 'unfamiliarity and suspicion', 'burden', 'recognition of a method and a need', 'self-reflection', 'awareness of nature and the correct behavior', 'joy and pleasure', and 'rebirth as a valuable existence'. These were categorized to examine the structure of philosophical counselling treatment. The findings revealed the treatment went through the precesses: 'the start of learning and intentional guidance', 'reflection', 'enlightenment', 'Sugichiin(修己治人)', 'freedom', and 'transcendence. Considering the purpose of Confucian philosophy is living valuable life and the accomplishment of objectives is based on the transcendence, realizing preallotment and putting it into practice, the structure of emotion experience by the research subjects is appropriate for the purpose of Confucian philosophy and the process of objective accomplishment.

• Journal of Christian Education in Korea
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• v.74
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• pp.159-188
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• 2023

This study examines the process of Chou Sun-Ae's spiritual formation in the light of Carl Jung's conception of individuation. Spirituality is defined in different ways by different scholars, but most consider self-transcendence as a necessary element. This self-transcendence can occur in the relationship with self, with others, and with the transcendent. In the relationship with the self, it appears as self-objectification; with others, it is as moving toward others; and in the relationship with the transcendent, it moves toward the transcendent. Spirituality is closely related to individual identity, in that it surrounds and integrates life. Spiritual formation is thus closely related to Jung's concept of individuation, as this involves the separation of persona and ego, and shadow recognition which are closely related to the level of self-objectification. In addition, the withdrawal of shadow projection that occurs in individuation is closely related to moving toward others, in that it recognizes the shadow instead of blaming others, allowing one to look at others without prejudice. The fact that Jesus Christ is the symbol of the Self, the driving force of the individuation process, tells us that spirituality leading to a relationship with the transcendent God and Jung's theory are closely related to each other. Thus, if we examine the process of spiritual formation through the Jung's individuation process, we can better understand the psychodynamic dimension of spirituality. This article investigates the process of Chou Sun-Ae's spiritual formation through Jung's individuation process. Throughout her 98 years, Chou Sun-Ae experienced national pain and hardships, as well as personal adversity and difficulties; but through all of these hardships, conflicts, and difficult moments, she accomplished individualization. Therefore, by examining the spiritual formation through individuation in Chou Sun-Ae, I consider the direction of Christian spiritual education. In this study, three main characteristics of Chou Sun-Ae's spiritual formation can be identified. First, through a life of repentance, the identification between persona and ego can be weakened. Second, the ego develops, and individualization is achieved, through a new calling. Third, in shadow integration, the spiritual development comes to recognize Jesus Christ on the cross and achieve the process of sanctification. Investigating the direction of Christian spiritual education through Chou Sun-Ae's spiritual formation indicates that Christian spiritual education should harmonize vertical and horizontal relations and should develop an experience of the transcendent God in everyday life. By this means, the believer can achieve Self-realization and be a true Christian who practices love for God and love for neighbors.

• The Korean Journal of Community Living Science
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• v.26 no.2
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• pp.313-334
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• 2015

This study examines cultural differneces in psychosocial maturity experiences between collectivistic and individualistic cultures. Personal, relational, and social dimensions were assessed to explore psychosocial maturity experience of elderly Korean residents in Korea and Canada who were psychosocially well developed through in-depth interviews and a content analysis. According to the results, there were diverse similarities and differences in the psychosocial maturity of elderly Korean residents between the two cultures. First, psychosocially mature elderly residents in both cultures showed positive self-concept and self-satisfaction. However, there were differences in their meaning. Second, in terms of interpersonal relations, the most important and satisfying relationship was the spousal relationship for both cultures, and relationships with children were satisfying. However, there were differences in the meaning of relationships between the two cultures as well as gender differences. Third, psychosocially mature elderly residents in both cultures reported psychosocial factors such as mature aging as a social dimension. Elderly residents in Korea regarded mature aging as a relationship oriented phenomenon, whereas those in Canada reported social attitudes toward mature aging. In addition, elderly residents in both cultures reported greed and harm to others as immature aging. Elderly residents in Korea regarded relational discord as immature aging, whereas those in Canada regarded it as demanding adult treatment from future generation. In terms of transcendence, adjustment was reported as living by going with the flow. Elderly residents in Korea reported adjustment based on fatalism, whereas those in Canada showed some religious meaning. Finally, psychosocially mature elderly residents showed a positive view, acceptance and life integration. These results are discussed from the perspective of cultural differences.