佛敎界의 對北韓 布敎 活性化 方案

김명규 東國大學校 佛敎大學院 2002 국내석사

The first thing that Buddhism should do for the national unification is to identify and understand the reality of Buddhism and society of North Korea without distortion. In chapter 2 that follows chapter 1. Introduction, we will find out theoretical background of religion and missionary in socialist states in this context. In chapter 3, we will find out fact-revealing of missionary activities on North Korea. In other words, we analyze the fact of missionary activities on the basis of Buddhistic reality in North Korea. Religious policy of North Korea shows some variation and difference in accordance with time or with each religion. Especially since middle 1980s, religious policy has greatly changed for outward propaganda. The fact that they accepted the meetings between religious leaders in South and North and the fact that in many books expressions regarding religion has been softened support this. In addition, changes in religious policy can be seen in newly amended Constitutional Law of Democratic People's Republic of Korea. Moreover, attempt to restore and maintain traditional temples as cultural properties can be considered to be one of changes. Missionary on North Korea may be completely different from the previous missionary by dispatching monks abroad. What missionary abroad is for spreading Buddhism for religious community, missionary on North Korea is for accomplishing restoration of national homogeneity and establishment of community at the same time. In fact, North Koreans and we have lived apart unwillingly. In that course, lots of good public morals that we had possessed traditionally have been dissipated and South and North should meet each other with heterogeneous culture even if the national unification could be accomplished. The most desirable way to clean out these heterogeneous factors will be to solve through what we had possessed traditionally or to exchange each other what we are in want of. In this vein, we will look into the history of Buddhistic transactions between South and North, the fact of missionary policy toward North Korea and fact of missionary project toward North Korea and then, we will proceed to the problem of missionary project toward North Korea. In this study, descriptive and predicative approach through documentary survey was used to construct and analyze the theoretical system. That is to say, the domestic books, researches, statistic and articles on sociology, politics and the science of public administration as well as Buddhism were consulted.

現代人의 삶을 위한 實踐佛敎 硏究 : 初期佛敎를 中心으로

전순대 동국대학교 불교대학원 2009 국내석사

Buddhism is a complete religious practice with a purification process for human beings, and follows Dharma of being. The purpose of this thesis is to study the practice methods by which the lay Buddhist can become enlightened in daily life. In Buddhism, neither matter nor spirit exists as an independent entity; there is no 'self,' which is explained by the doctrine of Dependent Origination. This thought is represented as the five aggregates, the twelve loci, the eighteen realms and the Twelve Dependent Origination in the Agama Sutra, an early sutra. The explanation of the five aggregates emphasizes the spiritual and holistic aspects, while the concepts of the four elements and the twelve loci focus on material aspects. The concept of the eighteen realms deals with both the spiritual and the material aspects. According to the theory of Dependent Origination, human experience is a temporary combination of the impermanent five aggregates; the human body, mind and mouth crave food, rest, lust, property, and glory. To satisfy the five cravings, human beings make and receive karma, so life can be pleasure or suffering. In addition, because everything depends on everything else, karma is the concept of action'including speech, nonverbal behavior and motivation'which is stored in the subconscious mind and bears a karmic result in accordance with karmic affinity. Karma is the cause of good or ill luck, misfortune, fortune,'gloom, misery, suffering, agony, birth, old age, sickness and death. It leads to darkness and ignorance in a human being or plants seeds in the field of happiness.'The teachings of are practical means of learning and developing awareness of the law of cause and effect, and putting it into practice all of one's life. The difference between the awakening of Sakyamuni and that of an ordinary person is permanence and impermanence. Sakyamuni resides in the world of permanent enlightenment, whereas we are still caught in the vicious cycle of temporary awakening and forgetting. Thus, we should continue our practice toward enlightenment, not only internalizing but continuing toward awakening. In early Buddhism this method of cultivation is called the thirty-seven factors of enlightenment, or the thirty-seven paths to enlightenment, which help lead to the cessation of suffering. These include the four-fold setting up application, the four right efforts, the five roots, the five powers, the seven factors of enlightenment and the eight correct paths. When human beings practice the thirty-seven paths to enlightenment, we convert the five sensual pleasures, the evil defilements, into a life of good action. No one can create another's karma. Practical cultivation in daily life enables us to awaken'for an instant'while walking, standing, sitting, lying, speaking, keeping silent, resting or being active. It is necessary for the people of today to do the practice which immediately destroys evil and increases good karma.

佛敎 布敎에 있어서 인터넷 活用 硏究

김정석 東國大學校 佛敎大學院 1998 국내석사

The fundamental purpose of Buddhism is to accomplish a pure Buddhist nation(Sukkavati) by entering into nirvana through perfect enlightenment. If the enlightenment was the first urgent step to accomplish this fundamental purpose, the establishment of Sukkavati through the enlightenment of public by doing good for the world recompense socially would be the complete phrase. From the view point of history, the enlightenment of an individual is possible, but actually simultaneous enlightenment of all public is too much difficult. Taking into account this reality, therefore, it's necessary to lead the enlightenment of the public by preaching more effectively what an individual enlightened. In answering to this need, the most effective method for delivering and preserving the information according to the development of times have been used. Classifying these roughly, they are divided into three ; the method utilizing personal media, the method using printing media, and the method using electric wave media. Internet among the electric wave media is possible for exchanging multimedia information mutually without the restriction of time and space as well as mending and complementing the information at any time in case of need, so it rises an the most effective information delivery media in the age of information and internationalization. Therefore, the necessity for applying internet positively for the most effective propagation of Buddhism in this age of information and internationalization comes to the fore. Especially, nowadays, the religious power of Korean Buddhism boasting of the perpetual history for 1600 years or more falls behind by Protestantism and Catholicism in Buddhism-Propagation in the cyber world utilizing internet, called as the flower of the information age, as well as is backward by newly flown Protestantism in many departments of real world such as temple, educational institution, social welfare institute, newly made company, press · broadcasting, medical institution, priest, preacher, the religious ceremony of the Buddhist, etc. Facing up to the reality, to overcome the problem and to conform a right mental culture by becoming the ideological prop of approaching 21 century, it needs in Buddhism to concentrate our energies on Buddhism-Propagation to the youth, college(graduate school) students, professional workers, and businessmen those who will become the leading part of 21 century. In addition, the more delicate preparation for Buddhism-Propagation utilizing internet should be made that's because most of all, these classes account for the highest rate in using internet. Also, each temple and company should play the role of the advanced base for oversea propagation by generalizing the internet use by the Buddhist through internet education, promoting professionalism of each newly made company and professional institution by utilizing internet website, constructing integrated Buddhist internet channel in the dimension of whole religious order for people all over the world to understand more easily Korean Buddhism. Finally, facing up to the reality that now Protestantism and Catholicism have enlarged their religious power by utilizing internet positively, there must be a study on what Korean Buddhism has prepared for the Buddhism-Propagation in the age of information and internationalization of 21 century until now, and what will have to be prepared from now on, and a more deep study on the method of utilizing internet, the most effective information delivery media in the age of internationalization, to propagate Buddhism positively.

滿空月面의 禪思想 硏究

이응환 동국대학교 불교대학원 2017 국내석사

본 논문은 근대 한국불교 禪의 대표적인 禪師인 滿空月面(1871-1946)의 禪思想과 그의 佛敎史적 위상을 고찰하고자 하는 것이 목적이다. 滿空 月面은 鏡虛 惺牛의 指導와 禪法을 계승하여 40년간 禪法을 펼치며, 근세 한국불교 禪院의 체계를 확립한 禪僧이다. 그는 특히 한국의 佛敎史에서 禪佛敎를 확립하고 발전시켰으며 현대의 한국불교계에까지 法脈을 형성하여 큰 영향을 끼친 선사이다. 하지만 그와 관련된 연구는 생각보다 미비하고 학술적 조명도 위상에 비하여 미진하다. 본 논문에서는 오늘날 한국불교의 禪風의 토대를 마련한 그의 禪法 정신과 佛法 사상을 살펴보고자 한다. 또한 현대 한국불교의 정체성에 대하여 많은 불교학자들은 看話禪을 지목하고 있다. 현재 한국의 看話禪을 스승인 경허와 함께 부흥시키고 발전시킨 만공의 삶과 사상을 되돌아보겠다. 현재 한국불교계를 禪佛敎로 특징짓고 있는 것은 禪修行을 중심에 두는 그의 禪風에서 영향 받은 바가 크다. 특히 만공이 佛法 공부의 대상으로 僧俗을 구분하지 않은 점, 禪의 생활화와 사회화를 주장한 점, 지혜와 주체성을 바탕으로 한 현실구원론을 전개한 점, 승단의 화합과 내부개혁을 강조한 점 등은 그의 사상이 가진 긍정적 특징들이라 하겠다. 본 연구는 만공선사가 직접 집필한 자료뿐만 아니라 후대 제자들이 발행한 관련 자료도 참고하였다. 만공선사와 관련된 자료로는 후대 제자들에 의해 발행되어진 『滿空語錄』 과 『滿空法語』 를 주로 참고하였다. 덕숭산 수덕사에서 집필된 원전을 주로 참조하였다. 이 논문은 『滿空法語』를 중심으로 만공의 佛敎觀과 禪思想을 검토하고, 특징을 분석하였으며, 이를 바탕으로 한국佛敎史에서 그의 思想이 가진 역할을 규명하였다. 따라서 滿空月面의 禪思想이 형성된 과정과 흐름을 살펴볼 것이며 한국불교에 미친 영향까지도 살펴보고 연구할 것이다. The purpose of this paper is to consider the Zen ideology of the Buddhist master Man-Gong (1871-1946), a typical Buddhist Zen master of modern Korean Buddhism. It was a Buddhist master who established the system of the modern Korean Zen Buddhism and ran the Zen temple in 40 years by succeeding the guidance and the law of the Gyeong Huh Zen master. He established and developed Buddhism in Korea, especially Zen Buddhism in Korea, and formed a legal framework for the modern Korean Zen Buddhist society. However, the research related to it has been less than expected about his academic lighting and insignificant compared to the other Buddhists. Also in this paper, I will examine Man-Gong's Zen philosophy that laid the foundations of modern Zen Buddhism in Korea. In addition, many Buddhist scholars point out that the identity of modern Korean Buddhism is Ganhwasun. I will look back not only Man-Gong's lives and thoughts but also Gyeong Huh Zen master who revived and developed Ganhwasun. What distinguishes the present Korean Buddhism is significantly influenced by Man-Gong and Gyeong Huh's philosophy of Buddhism. In particular, the fact that Man-Gong did not distinguish the monks and followers, insisted on the socialization of Zen, developed the reality sociology based on wisdom and subjectivity, emphasized the unity of the Korean Buddhist Order and its internal reform. This study refers not only to the manuscripts written by master Man-Gong but also to related materials issued by the later disciples. The data related to the Man-Gong referred mainly to the 『Man-Gong texts』 and 『Dharma talks of Man-Gong Master』; 『滿空法語』issued by the later disciples. I refer mainly to the original text written by Suk Duk Temple of Deoksung Mountain. Lastly, this paper examines the philosophy of Zen master Man-Gong, focusing on 『Man-Gong texts』, and based on this analysis, I analyzed the role of his thought in Korean Buddhism. Therefore, I will look at the process and the flow of the modern Korean Zen Buddhism and also examine and study the influence Man-Gong has had on Korean modern Buddhism.

불교 문학 치유의 가능성 고찰 : 불교 우화를 활용한 삼독심 치유를 중심으로

이지연 동국대학교 불교문화대학원 2024 국내석사

In modern society, the advancement of material civilization and scientific technology has undoubtedly made life more convenient. However, this progress has also led to an increase in mental impoverishment and exhaustion. While medical technology effectively addresses physical pathological issues, it has clear limitations in dealing with psychological and emotional problems. Despite material abundance, emotional and psychological issues are becoming more prevalent, posing significant threats to both physical and mental health. In Korean society, for instance, the suicide rate consistently ranks the highest among OECD countries, highlighting the need for urgent preventive measures to address this social problem. Underlying these issues are pervasive mental health challenges such as depression, anxiety, anger management disorders, and Hwabyeong (anger syndrome). One promising solution to these modern-day problems is healing through literature, a practice known as ‘literary therapy’ or ‘literary healing.’ Literature allows for the expression of emotions through language and writing, facilitating communication and emotional exchange. Authors share their life stories through literary works, enabling readers to re-evaluate their own lives through the indirect experiences conveyed in these texts. Both domestically and internationally, literary healing is gaining traction, with research demonstrating its various effects depending on the literary materials used. Over 2,600 years ago, Buddha attained enlightenment, resolving suffering completely. His teachings have been preserved in Buddhist literature, continuing to offer profound inspiration and lessons today. Therefore, Buddhist scriptures and the literature rooted in them have immense potential for healing. Unfortunately, research on literary healing within the Buddhist community remains insufficient in comparison to other fields. The essence of Buddhism lies in achieving happiness by being free from suffering, and its teachings offer methods to heal pain. Buddha identified the root cause of suffering as the fundamental afflictions known as the ‘Three Poisons’ (greed, anger, and ignorance). Eliminating these poisons is the key to healing suffering. Consequently, this study aims to explore the potential of Buddhist literary healing from a Buddhist perspective, specifically proposing methods to heal the Three Poisons through literary healing principles. Additionally, this study seeks to demonstrate that Buddhist fables, which reflect our lives well, can be highly effective in literary healing.

佛敎女性福祉의 情報化 方案 硏究

강은주 동국대학교 불교대학원 2001 국내석사

It is said that the 21st century is the age of femininity as well as the age of information. This means that femininity and information technology will affect greatly the whole industry and society. It also implies that Buddhist circles, whose adherents are mostly(over 65%) female, must now divert their attention to women's problems. Buddhist female welfare is a Buddhistic service aiming at social and spiritual emancipation of women. It is desirable that Buddhist circles support the mentioned female welfare service to foster jointly an environment that can improve women's lives. In this context, in-depth study on building an information infrastructure for Buddhist female welfare is needed. Women should not be left as another neglected class in this new era of information technology. Creation and delivery of information are generally made th rough web site.(Information technology of a society or a country can be measured by advanced degree of information provision) Homepage is a direct channel of information flow on line, which enables information search, solving questions, consulting, assistance and after-care management for its user. It is an essential element of information technology, functioning as intermediary of information provision service for clients. Currently, however, there is only one organization that owns a web site among the Buddhist female welfare services. Even the Buddhist social welfare bodies as a whole show a mere 33% in operating home page, which rate is far below the average level of our society. The first step to be taken in this connection is working out systematic methods to build up information base for Buddhist female welfare. In this treatise, I have reviewed a variety of such methods, including strategic plan on how to identify and expand awareness of women's problems, utilize related organizations, promote regional information base as well as technological methods such as webzine service, operation of information center etc. One of the most efficient means to provide adequate service for client is building an integrated information system. With the integrated system, costs of developing information base for each regional organization will be saved. In addition, consolidated mobilization of welfare resources and their coordination will become possible, granting its user easier and faster access to information base. The integrated system can be a method to diversify service counters and standardize operations. Along with it, we will be able to activate Buddhist female welfare service greatly. Pursuant to the trend of information age, Buddhist circles have been also preparing to step up information technology. We need a database of women's welfare, a more specialized one ensuring effective management of information. The database will enable us to fulfill welfare service in a Buddhistic way, ranging from improvement of women's quality of living up to social and spiritual emancipation of women.

붓다의 入滅에 관한 考察 : 초기불교『열반경』과 대승불교『열반경』의 비교

서두기 동국대학교 불교문화대학원 2008 국내석사

The purpose of this study is to compare the descriptions of three issues relating to Buddha's death, or (1)Buddha's last meal and his death, (2)illness, (3)Kusinagara as the place of the death, between 『Mahaparinibbana- suttanta』of Early Buddhism and 『Mahaparinirvana-sutra』of Mahayana Buddhism. 『Mahaparinibbana-suttanta』of Early Buddhism is a record of Buddha's last journey that he took with his pupils to leave Rajagriha for his hometown, Kapilavastu at the age of 80 when he realized his life was about to end. This researcher reviewed events during the Buddha's journey before his death which are described in 『Mahaparinibbana-suttanta』of Early Buddhism and other Buddhist scriptures. Then the researcher compared the descriptions with those in 『Mahaparinirvana-sutra』of Mahayana Buddhism to determine similarities and differences. By comparing the illustrations of the Buddha between the scriptures of Early and Mahayana Buddhism, the researcher could identify changes in the view of Buddha. Buddha intended to show the vanity of the human world by entering Nirvana at a small, plain village, Kusinagara. In the age of Mahayana Buddhism, lots of Buddhist scriptures were written under the name of Buddha. They describe that Buddha is a supernatural being. In『Mahaparinirvana-sutra』of Mahayana Buddhism, Buddha is illustrated as a being that is super-historical and deified. The being is just religious. It does not have something to do with the historical Buddha.『Mahaparinirvana- sutra』of Mahayana Buddhism is the record of Buddha's final sermons that he made during a day and night before his death. The scripture does not mean to historically describe the process of Buddha's death. It means to generalize the nature of Buddha, that is, Nirvana and identify the immortality of Buddha, rather than just describing the process of Buddha's death. The ultimate goal of the scripture is to make religiously understood the death of the historical Buddha. In his last meal described in 『Mahaparinirvana-sutra』of Mahayana Buddhism, Buddha is given an offering by Bodhisattva Sunta after proclaiming to the public that he is now going to enter Nirvana. The place of the offering is quite different from that found in 『Mahaparinibbana- suttanta』of Early Buddhism. In 『Mahaparinirvana-sutra』, the offering is illustrated as very sizeable and brilliant. The introduction of 『Mahaparinirvana- sutra』is quite different from that of 『Mahaparinibbana- suttanta』. The place and procedure of the offering and the procedure of Buddha's entering Nirvana that are described in the former scripture are also quite different from those in the latter scripture. These suggest that the author of 『Mahaparinirvana-sutra』had quite different objectives from those of 『Mahaparinibbana-suttanta』. Nirvana is the state of being Buddha. Buddha is an incarnation that neither comes nor goes. In nature, however, Buddha is not dead. Buddha is regarded as a realistic being in scriptures of Early Buddhism, but a super-historical, deified one in those of Mahayana Buddhism. The comparison between 『Mahaparinibbana-suttanta』of Early Buddhism and 『Mahaparinirvana-sutra』of Mahayana Buddhism allowed us to identify changes in the view of Buddha. It seems that there were few previous studies about 『Mahaparinirvana-sutra』of Mahayana Buddhism. This subject, especially focusing on Buddha's death, needs to be more researched.

佛敎看病의 經典的 根據에 대한 硏究

정국생 동국대학교 불교대학원 2002 국내석사

Human being's life is composed of a annular cycle of birth, old, illness, and death and everyone is afraid of mortal agony. However, Buddhists would try to live their true selves and pass away like sugata among 10 names of Buddha. Most of the teachings of the Buddha were trying to practice the dignity and the value of human being in various ways. However, Buddhists have unconcerned about terminal patients or patients just prior to the time of death who were under restrictions in practicing the dignity and the value of human being. Patients just prior to the time of death have lived with grievance and remorse caused by physical and mental pain, and besides, financial problems. They were more afraid of an air of indifference of people than despair. The purpose of this study was to serve a basis for nursing as a concrete example of duty of Buddhists for patients just prior to the time of death and their diseases. In first chapter, the writer tried to make an Buddhist alternative plan for nursing because Buddhists know nothing at all. It was investigated that there's no significant difference among Christian definition, medical world's view point , and ascetic practices of Bodhisattva in nursing. In second chapter, first, the writer tried to find out the basis to broaden the understanding of the death through the right cognition on nursing from the dignity and value of the life. Second, the writer helped sick nurses feel proud through Bodhisattva thought based on the point of the general good. Third, the writer investigated practice course of nursing and hospice through six paramit of the foundation of Bodhisattva social morality. Fourth, the writer connected view of Bodhisattva and human being and nurses could take care of the patients in the level of the save the world. In third chapter, first, the writer tried to find out the spirit of the sick nurses centered on Buddhist scriptures or Treatises and tried to connect nurses' moral principles based on nursing and doctors' discipline based on treatment. Second, the writer examined mercy and blessing field as an alternative plan to inspire nurses' pride and to get an improved practical ethics. In the fourth chapter, the writer tried to find out the example of the nursing on patients just a prior to the time of death and terminal patients in the Buddhism. The tradition of nursing in the past temple was handed down through room for the nirvana or the vanity. Though the patients in the face of death were asked to leave the hospital, they wanted to be in hospital because they could not handle the situation by themselves. However, it is difficult for terminal patients to be in hospital for a long time. Therefore, it is urgent to provide them with facilities to handle the situation and medical expenses. The findings of this study were as follows: First, it is urgent to prepare for home hospice system to prevent economic loss of the hospital caused by hospital treatment for terminal patients or the patients just prior to the time of the death, to face death in the special facilities or at home according to their hope, and to provide their family members with physical and mental rest. Second, it is necessary to induce political aid of the Government on the medical treatment of the hospice to overcome their financial problem. Due to this financial support, hospice facilities could overcome trifling. Third, it is necessary to prepare for system to connect hospital and hospice. We should establish hospice centers to produce various programs for hospice and provide the patients with improved hospice activities. And it is necessary to provide system for inducing the cooperation of other facilities. Fourth, it is necessary to build up organic relations with Buddhist temples to stabilize the patients through religious consideration and mental treatment. Especially, religious facilities should provide patients just prior to the time of death and their families with comfortable place. It is necessary to provide them with various educational programs to face death affirmative and take care of their families after their deaths. Fifth, professional nursing education is needed and it should be linked with the Buddhist identity. It is necessary to establish professional education system and facilities. The medical world should provide educational opportunities and make their effort to specialization such as recognition of nursing and introducing the department of palliative medicine. And it is necessary to post professional members and operate systematically. Sixth, the nursing to the patients just prior to the time of death is related to physical and mental conditions, therefore, it should be justified and brought up politically. Due to this, nursing facilities-hospice could overcome economic difficulty partially. The Government should devise a social welfare countermove for financial problem of nursing facilities-hospice and medical expenses of the patients just prior to the time of death.

청소년 비행의 예방방안에 관한 연구 : 청소년 가출에 대한 불교적 대응방안을 중심으로

최평규 동국대학교 불교대학원 2000 국내석사

In the contemporary society that changes radically, the problems of Juvenile Delinquency shows a tendency to become out-rageous, organized, intellectual and lower-aged qualitatively together with its qualitative increase to the extent that it may exceed adult crimes, and it is the circumstances that it emerges as an important social problem. Juvenile Delinquency is developing into one of the most pressing and critical issues. But, there is no explicit measure in any country. Above all, Juvenile Delinquence is resulted from various factor. For example, personality, family relation, social and environmental problem. According to the recent report, we can find that religious remedy is very useful for juvenile delinquency. This study explores the measure of juvenile delinquency, especially focused on juvenile runaway, with the notion of religious countermeasure. To build up the effective countermeasure system, it is indispensible with the cooperation and efforts of society, family, school, and religious organization. From this study, I wish to conclude by emphasizing the follows. First, government must check on the proper measure for juvenile delinquency, and improve various laws and regulation in such a way to meet the realistic needs of juvenile. Second, religious circles have to intervene on the juvenile delinquency and implant self-confidence and hope in the juvenile delinquents. Third, social service, school, and family ought to supply to juvenile delinquents with psychical security. At the same time, psychotherapy have to be taken shape. The social service, school, and family should be equally taking responsibilities for Juvenile with sound and healthy mind. The educational function of family and religious should not be ignored. Also, mass media should recognize their influence on give the adolescent.

불교의 요가 수행을 통한 심리치료 : 아스탕가 요가 수행체계 중심으로

이미경 동국대학교 불교문화대학원 2007 국내석사

The purpose of this study is First is to find the causes of psychological problems and mental anguish of human through Buddhism and Yoga. Second is to understand the importance and the necessity of the personal practice in Buddhism and yoga achievement that appears in the practice of Buddhism. Third is to recognize the psychological effectiveness achieved on the process of analyzing and performing the each level of the practices of classical yoga. Fourth, With traditional achievement system of yoga the real values of the practice of yoga can be admitted and applied to modern counselling and psychical cure for improving human mental conditions. The traditional yoga can be said that it is a kind of a practical method of achievement in the early Buddhism. The view of human in Buddhism is that everyone has the nature of buddha and to be as human being or to be as a buddha depend on their mind. That is, everything is created by their mind. In Buddhism it is said that human consist of panca-skandha form, perceptions, thought, mental formations, consciousness. All kinds of mental pains are originated from ignorance and this ignorance causes psychological pains. By performing yoga practice we can control the mind and obtain psychological peaceful mind condition. Generally, three types of yoga are used to performing yoga practice. One is Astanga yoga another is Hatha yoga and the last is Raja yoga. Astanga yoga emphasizes ethical commandment and admonition to be kept. Astanga yoga is not to restrict human free will but to find the real nature of human and to obtain peaceful mind condition and the real I. On the other hand Hatha yoga emphasizes physical practice rather than Astanga yoga. Asana- a way of physical yoga practice-and Pranayama- a way of breathing- are important part of Hatha yoga. Practicing Hatha yoga enable human to vitalize their body system and to clear their mind. Concentration and meditation are the core factors in Raja yoga. Practicing Raja yoga helps to concentrate on one subject in mind and maintain the concentration and finally reach the real relaxation. At the moment of performing yoga practice all the process of mind stops and enables us to gaze in one spot in mind and finally make us to realize that all the appearance occurring in mind is just action of mind created by cause and occasion like chains. The the existing state of things and the real nature of human are not different things. They are come from the same origin. The entire practical system of Astanga yoga is to balance human body condition and mind condition. Performing physical practice improves mind condition and vice versa. In modern society yoga is just known as a kind of physical practice method. But yoga has more meanings than what we think. As human beings consist of physical things and spiritual things they are interacting each other. They seem to be far from each other but actually are not. In order to improve their conditions we must know what the real relations they have. At this point the traditional yoga is not simple physical practice method. By performing yoga practice we can achieve not only physical advancement but also spiritual promotion. Furthermore mastering each stage of yoga we can reduce personal stress and tension, overcome mental obstacles and finally achieve the real goal Modern medical science and western psychical cure have an effect on healing small parts of spirit and body of human. But yoga is not a way of therapy that only heals one part of problems human beings might have. Yoga can be holistic way of therapy. By performing the practice of yoga human can solve their physical and spiritual problems and change themselves and achieve the real goal.