Daoism`s Body-thinking and Sports Ideology of Inner-transcendence

( Songbo He ) 한국체육학회 2016 국제스포츠과학 학술대회 Vol.2016 No.1

Purpose: As the representatives of Daoism, Lao Zi, Zhuang Zi, Lie Zi, etc. have the same opinions on the mind-body monism with Confucianism, but their body-thinking is quite unique. The article researches the sports ideology from the aspect of the bodies, to discuss mainly Daoist’s body structure, body function and body disposal, excavate the body-thinking and the inner-transcendence of its sports ideology, refresh the traditional sports culture, develop the value influence of eastern sports culture, finally expect Daoist’s view of sports ideology can provide the possibility for modern sports to deal with the crisis regarding the response to risks. Result: During the Pre-Qin period when Daoism prevailed, not so much about sports were talked by Lao Zi and Zhuang Zi while Daoist’s view is always related to the body activities and it is obsessed with ”Whisht and Active; With and Without; hard and soft; virtual and real” as opposite and complementary ideology and inspect the lives and creatures from Daoist’s view. In bare several sports records, Zhuang Zi mostly chose to let Daoist’s ideology transcend body activities directly. 1. Daoist’s view of body-thinking (1) Perception of body structure Compared with the perception of body structure in view of Confucianist, Daoist’s perception appears to have more guidance meanings to anatomy. Through the self-review from Qi Wu Discussion Zhuang Zi, in the question towards “hundreds of skeleton, nine orifices, six organs, who should I be close to?”, it shows that people consists of hundreds of skeletons, nine orifices (eye, ear, nose, mouth, uretha, anus) and six main internal organs inside the body(heart, liver, spleen, lung, kidney, Mingmen). The body construction manifested by Daoist is more specific than what is manifested by Confucianist, while from the body functions corresponded from the body construction, like heart to mouth(talk), live to eye(see), kidney to foot(walk) and etc., its coincidence with the perception of body structure from medical science in Chinese ancient times can be seen. (2) Perception of Body Function Lao Zi praised body to be a unprecedented level and the body function is greatly influenced especially the body in dynamic development. Lao Zi proposed that people’s body function is the most optimized stage at babyhood period and he regarded newborn boy as the model ideal body. The body function of Lao Zi is thoroughly handed down and developed at Zhuang Zi. Similarly to Lao Zi, Zhuang Zi also believed babyhood as a optimistic stage for body development. What is the more valuable is that Zhuang Zi, to some degree he is nihilistic , is not abandoning either of body or Qi. He believes that an intact life is surely an organic whole of both body and mental function. (3) Body disposal In the long period of life journey, the emphasis from people to life, the changes to death and the attitudes and the maintenance to the body can be included into the scope of body disposal of Daoist. Lao Zi exceptionally emphasized the individual life. He proposed that “Which is closer or more important to you, is it fame or body? Which is more, body or goods?”,Chapter 44, Lao Zi. Zhuang Zi inherited the “Hua(change)” idea. He treats the natural process of body via the idea of “change” and also treat with “living and death” with a philosophical idea. Everyone should go through sickness and growing old. The characters depicted by Zhuang Zi are not only rejected or afraid of death, even they show a attitude of philosophical and appreciating status. 2. Inner-transcendence of Daoism The life philosophy of emphasis on female and fragile property is vividly noticed from the transition from the body function to the inner-transcendence of Daoist’s ideology, the inner-transcendence is life philosophy which stems from body when it acts on the body in the meantime. In Daoist’s view, the body is structured from the intangible power and the body function needs recover to the life itself to the greatest degree. It respects life, accustoms to the changes as well as moderate sports. In a manner of speaking, it is during the observation and reference to the comprehensiveness and experience to the body, Daoist’s body-thinking spreads to the field of sports: it abandons the show off body strength, advocate unknowing of the strength; abandon the external assessment of athletic performance, advocate comprehensive mental quality.Thus, the most initiating part of Daoist’s view of sports ideology is the relating exposition included regarding the inner-transcendence. The inner-transcendence takes the body and activity function, while it digs more deeply mentally. It is manifested into 3 forms: Firstly, it pursues the obscurity and skills of Qi; secondly, it focuses on the fascination of sports spirit; thirdly, it emphasizes the psychological factors showed in sports. Conclusion: The life philosophy showed from Daoist’s body-thinking, featured on health maintenance but exercise; inner cultivation but pursuing outside changes; hiding but dominance, guides the development of traditional sports which has a theme of health maintenance and the sports-thinking reflected by the inner-transcendence prefers to keep the mentally quite and comfortable state in the meantime, supplementing deep breathing and activities, return to life’s genuine state and provide the possibility for risk responses by modern sports. Main stream of modern sports highlights competition, utility and efficiency, and the possibility of extreme loss of humanity may happen during the pursuit of extremity of body and heart while Daoist’s view of body-thinking pursues the nature with a ideal state of constructed quite and fame-neglecting of Daoism. With the guidance of this concept, to thoroughly avoid the competitiveness and utility is a transcendence to the utility of main stream in modern sports, which makes the subject of sports is subtly free of the tense and harsh environment of sports competition. To be more deeply speaking, Daoist’s natural body-thinking gives modern sports a chance of seeking and enjoying the natural peace from the view of Daoism and help the limited creatures and lives find out the eternal reason for being cherished.

춤추는 몸의 내재성과 초월성

한혜리 ( Han Hea-ree ) 한국무용교육학회 2018 韓國舞踊敎育學會誌 Vol.29 No.2

The purpose of this study was to classify the function of body in dance by immanence and transcendence to suggest the contemporary concept of ‘dancing body.’ The study discussed the movement of body in dance and the function of dancing body by the immanence and transcendence of body. In ‘dancing body,’ thinking perceives the movement of body and the body works to perceive the relationship between oneself and the world. The expansion of body is the expression of ego and dancing body expresses the ego within the relational order of oneself and the surroundings. Dancing body is not immanent in the body itself, but exists as an expanded sense outside itself. Dancing body thinks as the body and expresses the thinking by the expansion of body. The position of body that exists by the immanence appears as a movement. The symbol of ‘dancing body’ is the body whose thinking is not detached from its movement. Thinking is the immanence of ‘dancing body,’ while dancing body where thinking becomes the motivation of movement is the transcendence of body that exists outside the body through the expansion of senses.

한국춤의 생태적 사고와 몸

이유진 ( Yu Jin Lee ) 한국무용교육학회 2014 韓國舞踊敎育學會誌 Vol.25 No.3

Human body is linked with thinking. The motion of self-examination can be the driving force to change healthy and life. These causes have significant meanings in ecological society. The Korean Dance can be reinterpreted in view and ecological culture can be standpoints to understand the traditional korean dance. This research is about ecological thinking and body which are culture foundation of the korean dance. Ecological thinking which understand a law of nature is necessary. Ecological body is a motion following natural laws. Ecological thinking is an understanding human as one part of nature ande comprehension about nature and universe. Ecological thinking overcome individual principal and auxiliary dualism and do not distinguish human from nature. By realizing diversity, human can find out original shaple and these ecological thinking provide prospect to practice original lives. The orient ecological thinking invest with ethical properties on organic connection system of the every existent things. The ecological thinking of the Korean Dance. The koran dance have ecological wisdom in lives on nature and intrinsic consciousness on living together. The thinking of dance is a state of personal perfection in speculation system of eco-culture. Natural korean dance have created community spirit and culture by harmony mind between nature and human. The korean dance which show natural and harmony have brought about humor and interpretation which get over negative reality with mental composure by excitement mixed with pleasure and spirit. The manners which grant reverent tension to body and soul are attached balance rule The ecological body of the Korean DanceIt is a relationship between nature and body based on the ecological thinking. The movements of spirit in dance concretely seem like streams of breathing to audience and breathing are follow the transition of ‘yin and yang’ stream.

요가수련 참여 성인여성의 객체화된 신체의식이 긍정적 사고와 자기표현에 미치는 영향

송순자,서영환 대한체육학회 2023 대한스포츠융합학회지 (jcses) Vol.21 No.1

The purpose of this study is to investigate how the objectified body consciousness of adult women participating in yoga training affects positive thinking and self-expression. This emphasizes the importance of physical, psychological, and emotional health in yoga movement, establishes a correct appearance and body view, and promotes the continuous growth and activation of yoga, which is evidence material that helps modern people maintain physical, psychological, and emotional health. The subjects of this study were adult women in their 20s or older who are practicing yoga at seven yoga centers located in Seoul, Gyeonggi, Gwangju, and Gangwon, and a convenience sample method was used. A total of 400 questionnaires were collected and 367 copies were actually analyzed. Cronbach'a and exploratory factor analysis were conducted to verify the reliability and validity of the measurement tools. To verify the research model, frequency analysis, t-test, one-way analysis of variance, correlation analysis, and multiple regression analysis were conducted using SPSS 21.0, and the following conclusions were obtained. First, there were differences in objectified body consciousness, positive thinking, and self-expression according to sociodemographic characteristics. The objectified body consciousness showed differences in age, number of training sessions, and training time. The higher the age, the higher the monitoring, and the higher the training frequency and training time, the higher the control belief. There was a difference in positive thinking in terms of academic background, training period, and number of training sessions. Positive thinking was higher when the education level was high and the training period and number of training were high. Self-expression showed differences in age, educational background, training period, and number of training sessions. Self-expression was high when the age was small, the educational level was low, and the training period and number of training were low. Second, the higher the shame of the objectified body consciousness of adult women participating in yoga training, the lower the goal pursuit, and the higher the monitoring, the higher the subjective satisfaction. In addition, the higher the control belief, the higher the goal pursuit and subjective satisfaction, which are sub-factors of positive thinking. Third, it was found that the higher the control belief, a sub-factor of objectified body consciousness, the more it affected self-expression in adult women participating in yoga training. Fourth, it was found that subjective satisfaction, a sub-factor of positive thinking in adult women participating in yoga training, affects self-expression. Based on this, yoga program and meditation through emotional and psychological approaches through the physical part of the yoga program that young adult women can easily access along with yoga that can approach the psychological part from the physical purpose to modern people. It is necessary to actively activate yoga so that more participants can participate in the diversity of programs and continuous yoga training.

몸 기반 문화예술교육의 의미

오레지나 한국무용교육학회 2020 韓國舞踊敎育學會誌 Vol.31 No.3

The Body-based Arts and Culture Education is a newly formed concept that is not in the existing categorization or classification of the arts but in the recognition of body as a common medium of the artistic forms such as Music, Dance, Theatre, and Cinema. That is an effort to find an essential element in the artistic forms and to connect each art with human body. The body is where life-ness begins. It is the reality of the mind that reflects our culture. Body, therefore, is important in Arts and Culture Education that tries to understand and create Life on a new dimension. The system of Body-based Arts and Culture Education shows a borderless integration and cycle of Body-Movement-Life. It pursues connecting Ecosystem- Life-Recovery Activities through Arts and Culture Education. Such a form of education has the qualities that are body-centered, practice-centered, life-centered, and relationship-centered. Also, it shows communications based on movements harmonious to the ecosystem. The first step of Body-based Arts and Culture Education is “body-design” as the creative ways of connecting body, movement, and life is the most important in its goal. Body-design attempts to form a continuation of a good repeating practice of order, which is harmonious to the ecosystem, in a body after the stages to diagnose problems in the body and mind and build a problem-solving plan. This bodydesign is totally based on the point of view that is harmonious to the ecosystem, and its continuation is acquired through repetition of simplicity and shinmyeong (spiritual pleasure). Body-based Arts and Culture Education is an effort to rebuilding Body-ness, that is, Life harmonious with Nature. Body-based Arts and Culture Education is an aesthetic practice to rebuild life through accomplishing creative rhythm in our daily lives.

도덕교육에서 몸의 의미

고미숙 ( Mi Suk Ko ) 한국윤리교육학회 2016 윤리교육연구 Vol.0 No.39

본 연구의 목적은 몸과 마음의 이분법에 대해 비판하고 몸이 도덕교육에서 어떻게 이해되고, 교육되어야 하는지를 탐구하는 것이다. 현 시대는 몸이 중요한 주제로서 다루어지고 있으나 몸은 오랫동안 도덕교육에서 소외되어 왔다. 그 이유는 몸이 감각, 감정, 욕망 등과 관련되어 있어 진리를 탐구하는데 방해가 된다고 생각했기 때문이다. 그러나 몸은 생물학적 몸, 감각하는 몸, 생각하는 몸, 사회적이고 문화적인 몸 등 종합적으로 이해되어야 한다. 또한 우리는 몸으로 존재하고 몸으로 도덕적인 상황을 지각하고 앎을 얻으며 몸으로 도덕적 실천을 한다. 그리하여 몸은 도덕교육에서 중요한 위치를 차지해야 하고 몸의 의미를 되살려야 한다. 도덕교육과 관련하여 몸에 대한 부정적관점으로 『파이돈』에 나타난 도덕적 타락의 상징이 되는 몸에 대한 관점을 살펴보았고, 몸에 대한 긍정적 관점으로 유가적 접근의 수신(修身)을 통해 도덕적 몸이 가능하다는 것을 살펴보았다. 이러한 양자를 넘어서, 몸을 도덕적 주체로서 인정할 필요가 있다. 몸은 마음에서의 도덕적 사유를 단지 실천하는 기관으로 이해될 것이 아니라 몸도 도덕적으로 생각한다는 점이 고려되어야 한다. 따라서 도덕교육에서 몸에 대한 관점은 암묵적이고 비인지적인 몸의 도덕적 경험을 활성화하는 방식, 몸의 촉감과 느낌을 되살리고 도덕적 욕망을 인정하는 방식으로 이해되어야 한다. The purpose of this study is to criticize the mind and body dualism and examine the meaning and education of body in moral education. In modern times, body is an important theme but body in moral education has long been ignored. Because body as a material thing was considered as the cause of sense, feeling, desire and the obstacle in pursuit of truth. However, body should be understood by a comprehensive perspective.; the body as biological organism, the body as bearer of sensation, thinking body, social and cultural body. We are our bodies, aware of moral situation through body and acquire the knowing of moral practice with body. Therefore, we should revive the meaning of body in moral education. I have studied the negative perspective of body as the symbol of moral corruption in moral education through Phaidon and the positive perspective of body as the possibility of moral body through moral cultivation(修身) of Confucian perspective. We need to recognize the moral subject of body. Moral thinking takes place in the body through moral experience. Body is not the tool of moral thinking in the mind. The educational direction of body in moral education is the activation of tacit and pre-cognitive moral experience of body, the recovery of touch and feeling of body and recognizing of moral desire.

플라톤의 신체관, 그리고 체육의 현재와 미래

안용규(Yong Kyu, Ahn) 계명대학교 생활과학연구소 2016 科學論集 Vol.42 No.-

Discussions on Plato’s body philosophy mentions the necessity of physical education along with cultivation of spirit toward the guardians and the general public in several dialogues including The Republic and Laws. Particularly, the importance of the role of physical education is emphasized since one could cultivate virtue through physical education. Like this, Plato’s physical view gives various implication in modern times. People should make true value of sport activity, and find true pleasure through competition of excellence from Plato’s perspective. Present day sport often exploits the body, given to win-at-all-cost spirit, results in sick body due to excessive emphasis on functional aspect of the body, and makes the athlete not a person but a machine, caused by mammonism and commercialism; Virtuous sportsmanship and pursuit of Plato’s arête became luxury for the sake of victory. Due to this, some athletes forget the spiritual world of human after their retirement. Plato’s physical view provides the opportunity to reflect on things such as healthy life, excellent life, and the value of physical education to modern people. Human body is the fruit of evolution as Subtle Body. Hereupon, no other revolutionized entity in the future could compete with this combined mechanism of human body and reason. No matter how much human civilization develops furthermore, and new philosophical views are created, body, as mentioned in Plato’s philosophy, will continue to exist as main subject of philosophy. That is, as civilization develops more and the quality of human life gets better, men will dream and desire for extension of life-span. Even so, as men are granted finite body, philosophical studies in the future should change the direction from ‘desiring body’ to ‘thinking body’.

문화산업에 의해 물화된 몸과 그 비판으로서의 아도르노의 몸

최준호 ( Jun Ho Choi ) 고려대학교 철학연구소 2008 철학연구 Vol.0 No.36

논문은 유기체와 『계몽의 변증법』을 중심으로 ‘문화산업에 의해 물화된 몸’에 대한 아도르노의 비판적 통찰을 살펴보고 있다. 이를 통해서 일상의 차원에서는 물론이고 학문적 차원에서도 몸에 관한 담론이 광범위하게 전개되고 있지만 사실상 ‘상품으로서의 몸’ 혹은 ‘물질적 쾌락의 상징으로서의 몸’ 그 이상의 몸에 대한 성찰이 적절하게 이루어지고 있지 않는 상황에서, 아도르노의 비판적 사유와 그러한 사유에 바탕을 둔 몸 개념에 담긴 의의를 헤아려보는 데 논문의 목적이 놓여 있다. 아도르노에게 몸은 정신적인 것으로 환원되지 않는 육체적인 것이다. 다른 한편 그것은 단순한 물질 덩어리, 그것도 감각적 쾌락의 덩어리로 환원되지 않는다. 몸은 질료의 덩어리로 환원되지 않는, 다르게 말해 동질적인 것으로 환원되지 않는 비동일적인 것의 메타포이다. 그것은 동일성 사유의 지배에서 벗어난 비동일적인 것을 함축하고 있다. 그런데 문화산업은 몸에 담긴 이러한 의미를 철저하게 배제시킨다. 문화산업에 의해 조장되는 몸은 단순한 질료 덩어리이며, 본능적인 쾌의 실현을 약속하는 것 같지만 사실은 기만하고 있는 단순한 질료 덩어리이다. 즉 그것은 교환가치로 환원된 몸, 다시 말해 철저하게 물화된 기만된 몸에 다름 아니다. 그렇다면 이러한 물화된 몸으로부터 벗어나는 길은 어디에 있는가? 이에 대한 아도르노의 견해는 ‘문화산업에 의해 결박된 몸의 해방은 몸에 대한 편향된 입장들에 대한 비판적 사유과정을 통해서만 가능하다’는 말로 요약된다. 그리고 이런 까닭에 아도르노에게 굴레에서 벗어난 몸이 특정한 시점과 특정한 지점에 의해서 정의될 수 있는 것이 아니다. 다시 말해 그에게 문화산업으로부터 자유로워진 몸이 미래의 어떤 곳에 정해진 몸일 수 없다. 그에게 그 굴레에서 벗어난 몸은 편향된 입장들에 대한 비판적 사유과정에 의해서 “변용된 몸”인 것이다. 아도르노의 이러한 견해는 표면적으로는 물화된 몸의 조장과는 무관해 보이는 몸에 관한 담론들, 특히나 포스트모더니즘 논의에 의해 뒷받침되고 있는 몸에 관한 담론들이 사실상은 몸을 상품화하려는 것과 동전의 양면일 수 있다는 사실을 직시하게 한다는 점에서 적지 않은 의의를 지닌다. 즉 아도르노의 논의는 얼핏 보면 물화된 몸, 기만된 몸과 무관한 것처럼 보이는 주장들이 사실은 그러한 기만된 몸의 변주곡에 불과하다는 사실을 적절하게 지적해준다는 것이다. 그러나 이러한 사실에도 불구하고 문제는 남는다. 아도르노 자신이 인정하고 있듯이, 인이 자기정체성을 유지하고자 하는 한에서 동일성 사유는 불가피한 것이며, 그러한 한에서 그의 철학에는 출구가 없다고 말할 수 있기 때문이다. 그리고 몸에 대한 그의 견해 역시 이 문제로부터 자유롭지 못한 것이 사실이다. This paper scrutinizes Adorno`s critical insight into the body reified by culture industry. It will thereby be examined that what sense such an insight makes under the contemporary situation where body is widely being regarded just as a kind of commodity. For Adorno, human being`s body is never reduced to spiritual element. In this sense, the body is undoubtedly material or physical. On the other hand, however, it is not just a mass of matter. In other words, it refers to the metaphor of the non-identical thing that is not reduced to the thinking of identity. By the way, culture industry throughly excludes this meaning from the concept of body. The body promoted by culture industry is the one that can entirely be reduced to an exchange value, namely the so-called fetishized one. How can we then liberate ourselves from such a body? According to Adorno, we can accomplish it, only when we criticize the prejudiced positions of body. Therefore, for Adorno, the authentic body can not be defined as the one that lies in a point of time and space. That body can rather be described as the transfigured one that is only revealed in the course of the development of critical thinking to the prejudiced positions of body. Adorno`s concept of the transfigured body allows us to make it clear that the discourses of body which superficially seem to be indifferent to the fetishized body, especially some discourses based upon postmodernism, are not in fact far away from the fetishied one. Namely, Adorno`s insight into the reified body can make us find it out that there is an affinity between the discourses of body supported by culture industry and the ones based on postmodernism. Nevertheless, Adorno`s discourse of body contains a serious problem. The reason is as follows: His critical insight into the fetishized body could also come to nothing, in sofar as human being can not give up his own identity and therefore fail to conform to the thinking of identity.

宋稶 시에 나타난 '신체적 주체' 의 의미 고찰

신진숙(Shin Jin-sook) 한국시학회 2004 한국시학연구 Vol.- No.10

This paper aims to explore the meaning of 'Body-Subject' and to gain an insight into itself appeared in the poems of Wook Song especially focused on his 3rd collection of poems Wol-Jung-Ga. This paper shows how the poetic significances which are described in a collection of poems Wol-Jung-Ga can be connected with Merleau-pontys' 'Body-Subject' discussions appeared in Wook Song's essays of criticism 'Threshing of Civilization'. The process how the concept of 'Body-Subject' shown in Wol-Jung-Ga is getting into shape is studied in three aspects such as the image of Body, the image of Other and last, the image of Touch. Those of three aspects are; First, Body-image in Wook Song's poems connotes the meaning of body subjectivity which is described as <Thinking of Body> or <Body of Thinking> in Merleau-Pontys. The second thing, Other-image. This is a poetic take-shape against from another's eye and comes from a viewpoint saying that Subject is tried to be found among action & re-action between Subject and Other. Thirdly, Touch-image means re-organization of the relationship between Subject and Other as consensus and symbiosis as a view point of Mutual Subjectivity. As mentioned above' at the basis of perception and reconsideration of modern age, Wook Song's poetic take-shape makes his new grope for Subject worth being significant.

불교수행의 신체 치료적 적용 -신념처 중심으로

변순미 동방문화대학원대학교 불교문예연구소 2020 불교문예연구 Vol.0 No.16

이 연구의 목적은 불교 수행이 현실적인 문제 즉 아(我)의 대표적인 요소인 신체의 문제를 어떻게 다루고 있는지를 아함경전을 근거로 四念 處 가운데 신념처를 중심으로 이해하는 것에 있다. 실제, 초기 아함경전을 살펴보면, 수행법 중 四念處를 매우 중요하게 다루고 있을 뿐만 아니라 그 중요성에 비례해 많은 경전에서 언급하고 있다. 四念處는 신념처‧ 수념처‧ 심념처‧ 법념처로 구성되어 있는데, 이 네 가지 수행법에 대하여 초기 불교는 신념처 수행법을 구체적으로 설명하고 나머지는 역부여시(亦復如是)라 시설하면서 신념처의 용례에 따른다고 언급하고 있다. 四念處의 첫 번째 항목인 신념처는 신체에 의식을 집중하여 마음을 보고 신체로부터의 해탈을 강조하고 있다. 결국 초기 불교 붓다의 수행법은 신체, 즉 현실에서 출발하는 것이라고 할 수 있다. 일반적으로 불교 수행법은 초 현실적인 공과 무아를 말하고, 열반과 해탈을 중시하여 신체는 상대적으로 중요하게 생각하지 않은 것처럼 알 려져 있다. 그러나 실제로 초기 붓다 시대의 수행법은 신체에 출발하였 으며, 신체의 모든 작용을 아는 것에서 출발했다. 불교 수행법도 이와 같아서 목표는 열반과 해탈에 두고 공과 무아의 성취에 두지만, 그 목표와 성취로 나가는 출발점은 현실과 신체의 문제 에서 출발한다. 따라서 이를 위하여 본고는 초기 불교 수행의 四念處 중 신념처의 위상과 중요성을 한역 아함경 중심으로 살펴보았다. 같은 이유로 신념처에 기반하여 스트레스를 겪고 있는 현대인의 신체적‧ 정신적 고통을 해 결할 수 있는 감각기관 조절 명상, 행위 명상, 부정적 생각 끊기 명상, 호흡명상을 제안한다. The purpose of this study is to understand how the practice of Buddhism deals with the practical problem, that is, the problem of the body, which is the representative element of the self, based on the āgama, focusing on the four foundations of mindfulness. In fact, if you look at the early āgama, not only did the four foundations of mindfulness be treated very importantly, but also mentioned in many scriptures in proportion to their importance. The four foundations of mindfulness consists of the mindfulness of the body, the mindfulness of feelings, the mindfulness of mind, and the mindfulness of dhammās. Regarding these four foundations of mindfulness, early Buddhism specifically explained how to practice the mindfulness of the body, and the rest were installed as the same is true Yeokbuyeosi (亦復如是). And it is mentioned that it follows the usage of the mindfulness of the body. The first item in the four foundations of mindfulness, the mindfulness of the body, focuses consciousness on the body to see the mind and emphasizes liberation from the body. In the end, it can be said that the early Buddhist Buddha's practice was starting from the mindfulness of the body. In general, Buddhist practice refers to trans-world, śūnya and anātman, and emphasizes nirvana and liberation, so the body is known to be relatively unimportant. However, in fact, the practice of early Buddha's era started with the body and knowing all the functions of the body. The practice of Buddhism is focused on the reason of the middle way out of the extremes. The two extremes are two systems: existence and nonexistence, greed and no desire, world and trans-world, anguish and nirvana, karma and liberation, such as pain and joy, and the system of both extremes is an inseparably connected conditioned genesis. The concept of both extremes and existence are all connected and that does not mean that any one is not unilaterally important. The same is true of Buddhist practice, so the goal is nirvana and liberation, and the achievement of śūnya and anātman, but the starting point for that goal and achievement starts from the problems of reality and the body. Therefore, the purpose of this paper examines the status and importance of the mindfulness of the body among the four foundations of mindfulness of early Buddhism practice, focusing on the āgama(chinese translation of buddhist scriptures). For the same reason, I propose sensory-controlled meditation, action meditation, negative thought breaking meditation, and breathing meditation that can solve the physical and mental pain of modern people suffering from stress based on the mindfulness of the body.