• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.161-163
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• 2022

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.27-48
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• 2020

"Saving lives by curing the world is the way of sages" is one of the key concepts from Daesoon Jinrihoe's The Canonical Scripture. In the Daoist scripture, The Most Excellent and Marvelous Lingbao Scripture of Limitless Salvation (The Salvation Scripture for short), a similar idea of 'saving the world and liberating lives' can be found, and it parallels the idea of religious healing in Daesoon Jinrihoe. Both systems of thought are internally consistent and focus on the individual living being as well as society by taking aim at curing human diseases while solving societal problems. Both sources also took influence from earlier Daoist Thought that responded to The Book of Changes, extended their innovations to traditional medicine, and realized the usefulness of religious healing. Although the two developed in different countries and time periods, their ideological similarities can still be appreciated. This paper delves into the above topic via three aspects: first, analyzing the historical background that produced Daesoon Jinrhoe's concept of "Saving Lives and Curing the World" while covering both individual and societal applications, second, examining the methods of implementing "Saving Lives and Curing the World" as a form of religious healing, and third, comparing the philosophical similarities between Daesoon Jinrihoe's "Saving Lives and Curing the World" and Lingbao Daoism's The Salvation Scripture in terms of their religious thought.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.199-235
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• 2018

Most of the new religions derived from Jeungsan have claimed that Jeungsan's religious thought reproduced Dangun [檀君] Thought in its original form. However, Daesoon Jinrihoe is the only religious order out of the many new religions within the Jeungsan lineage, which has constantly kept its distance from Dangun Thought since 1909 during the earliest period of proto-Daesoon Jinrihoe. Even a mere trace of Dangun cannot be found in the subject of faith or the doctrinal system of Daesoon Jinrihoe. In this context, this study aims to examine possible connections between Daesoon Thought and Dangun Thought in order to determine why other Jeungsanist religions frequently exhibit Dangunist features. Specifically, a major part of this study will be devoted to comparing and analyzing the narrative structure of Daesoon Thought and Dangun Thought as well as their respective motifs. In fact, Jeungsan does not seem to have ever mentioned Dangun in his recorded teachings, therefore, after his passing into the Heaven, most of the religious orders including Daesoon Jinrihoe derived from him did not pay any attention to Dangun Thought for almost for 40 years. These orders did not originally perceive Dangun as an object of belief. After Korea's liberation, Dangun became widely accepted as a pivotal role among the Korean people. As Dangun-nationalism claimed to unify Koreans as one great Korean ethnic society, the religious orders of Jeungsan lineage also climbed aboard this creed and their faiths or doctrines were acculturated to reflect this change. The reason for this has been attributed to following modern trends to increase success in propagation. In the meantime, Daesoon Jinrihoe was the only order that did not accept Dangun-nationalism because it was not a teaching given by the order's founder. And the two systems of thought have more dissimilarity than parallelism in terms of philosophical ideology. These seem to be the main reasons why Daesoon Jinrihoe did not adopt Dangun into its doctrine or belief system.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.143-182
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• 2016

The Qi(氣) concept in the Orient is the important concept which forms the world-view and thinking structure of the Oriental. The idea of Qi unfolds two ways. The first is the cosmogony that is the theory explaining the creation and change of universe through the change of Qi. The second is the preservation theory that think human body is full of Qi and we can be the immortal by raising Qi inside human body. The canon of Daesoonjinrihoe(大巡眞理會), Jeon-gyung(典經) also says about Qi many times especially in the doctrines about the object of belief and Cheonjigongsalon(天地公事論). This paper is willing to systematize the discussion of Qi in Daesoon(大巡) thought through researching Sangjeguan (上帝觀) and Cheonjigongsalon. The object of religious faith in Daesoonjinrihoe is Gucheon(九天)-yeungwon(應元)-noisung(雷聲)-bohwa(普化)-cheonjon(天尊)-gangsung(姜聖)-sangje(上帝) and Won(元) concept in the explanation of this divinity is deeply related to Wonqi(元氣) thought of the Oriental traditional Qi idea. And the theory of Qi(Qilon, 氣論) in Sangjeguan is related to electricity and the idea that the supreme God governs all things by electricity is the very original interpretation only found in Daesoon thought. The Qilon in Cheonjigongsalon is based on the Qilon of traditional thought that sees Qi is the element of all things and all thing are formed by the change of Qi. And the unique feature of the Qilon is saying that the supreme God, Cheungsan(甑山) operates Qi of universe and arouses the change of Qi. That is to say, God Cheungsan saved the world and all living beings by eliminating and giving and changing and moving and gathering and combining Qi. The characteristics of Qilon in Cheonjigongsalon is that the transcendental existence having human body has the control of the change of Qi in the universe. In conclusion, Qilon of Dasesoon thought tells that Gucheon-Sangje Chengsan governs all things by electricity and he fixed the old world and opened the new world like paradise by conducting the change of Qi.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.89-114
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• 2022

Both in Korea and internationally, many know and appreciate Daesoon Jinrihoe for its social work in the three main areas of education, social welfare and health care, and charity aid. The article surveys Daesoon Jinrihoe's activities in these three areas and proposes a comparison with the charitable and ecological work performed by the Taiwanese Buddhist charity (and new religious movement) Tzu Chi, the peace activities of Soka Gakkai, and the projects developed in Bhutan to implement the policy of Gross National Happiness. Tzu Chi is mostly known for its massive recycling activities, but in fact its view of charity and ecology is based on a specific Buddhist theology. Soka Gakkai's vision of peace relates to its interpretation of Nichiren Buddhism. Gross National Happiness in Bhutan is a project promoted by the government, but scholars who have studied it have concluded that it is deeply rooted in Drukpa Kagyu, the dominant school in Bhutanese Buddhism. Similarities are noted, as well as differences with the Western Christian and post-Christian approach to charity, which is largely based on an affirmation of the self. Daesoon Jinrihoe's social work shares with the Buddhist cases studied in the article the idea that the self may deceive (self-deception) but appears to be inspired by the unique principle of Sangsaeng, and by the idea that the root causes of social problems are grievances accumulated through thousands of years and in need of being resolved.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.209-239
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• 2017

This study focuses on reviewing the concepts, roles, meanings, and values ascribed to females and femininity as observable in Daesoon thought and in Feminist theory. Especially with regards to the process of achieving gender equality through the resolution of grievance for females in Daesoon thought, the study draws positive and desirable roles within this practice by specifically examining good deeds performed by females and practical roles that females play. By doing so, this study finds a way to go from the world of mutual contention to the world of resolving grievances that have arisen due to the oppression of yin and the encouragement of yang. First wave feminism can be summarized as the inclination for equality. In Daesoon thought concerning this and from standpoint of females, the most ideal image of woman is one of a female Perfected Being who is unified with Dao and has thereby achieved perfection of her humanity apart from gender. In the Later World (Hucheon), people can get results based on their hard work regardless of gender. The enlightenment of Dao is such that it is not important to distinguish between males and females. Both of them can be 'unified with dao'. Therefore, despite the similarity, the concepts of equality in first wave feminism and the resolution of grievance for women have differences in terms of their ideal vision of equality. The representative claim in second wave feminism is 'consideration' and, in this context, 'consideration' has pronounced feminine characteristics. In Daesoon thought, this sense of 'consideration' is related to the concept of 'Jamojijeong', a term that refers to motherly affection. However, it is not simply a virtue of females and mothers, but rather the value of 'Yin (pronounced in Sino-Korean as 'Eum')' called 'Eumdeok (hidden virtue)'. Jamojijeong means that people should behave in a modest way and this helps them achieve their aims. It is also closely related with 'femininity' in the sense of Eum. One of processes spreading it socially is to propagate virtue (Podeok) and if harmony is achieved through it, then 'right yin and right yang' emerge as the precondition by which Pyeong Do (Pacification of Tao) can be realized. Furthermore, because the aspect of Pyeong is a cosmic process, it has distinct differences from the social aims of feminism and the worldly aims of other numerous ideologies. In proceeding from the Former World (Seoncheon), an era of mutual contention, to the Later World, an era of mutual beneficence, it is essential to emphasize the connection between 'harmony (Hwa)' and 'propagating virtue' as the starting point from which the perspective of Daesoon thought aiming at the principle of 'Pyeong' and 'Hwa' emerges. Herein one can discover that the realization of Daesoon thought is based on the vitalization of the feminine value of 'Jamojijeong'.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.2
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• pp.55-70
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• 2024

This study presents and examines various ethical theories that could offer potential solutions to the issue of discrimination against non-human animals in contemporary society, and traces its implications for Korean religions. The article focuses on two normative ethical theories - virtue ethics and the ethics of care - and through an analysis of existing research, argues that both theories may serve as foundational principles guiding our behavior, not only in our interactions with other humans but also in our treatment of non-human animals. Furthermore, the examples presented in this study demonstrate that similar ethical theories have already been adopted as frameworks for human behavior towards other living beings within two religious traditions, Buddhism and Daesoon Jinrihoe. In both belief systems, animals are acknowledged as integral components of the world in which we live. Additionally, both religions endorse the idea that the well-being of non-human animals and our attitudes toward them can also have a direct impact on our present lives, as well as on our future existence. Consequently, promoting morally upright conduct towards other living creatures should be viewed as a necessary measure, beneficial not only for the animals themselves but also for the collective well-being of humanity.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.107-140
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• 2021

In this article, I reveal the ontological basis or grounds of 'Sangsaeng' through the Heideggerian Thought by focusing on 'HaewonSangsaeng' in Daesoon Thought and Daesoon Jinrihoe. 'Sangsaeng' means 'to live (well) with others.' 'Living' in this context means not only humans living among humans, but also all beings that exist and are able to live well with each other. At this time, we can find the basis for 'Sangsaeng' in Daesoon Thought or Daesoon Jinrihoe through Heidegger's 'Geviert-Welt,' 'Gelassenheit,' and 'Wohnen.' In other words, we can provide a basis for 'Sangsaeng' through 'Geviert-Welt' in which one of the 'four' of 'earth, sky, divine things, and those who will die' unfold in a mutually beneficent manner, and the human attitude of 'Gelassenheit' can enter 'Geviert-Welt.' Naturally, when limited to humans, this 'Sangsaeng' is achieved through 'Wohnen,' a way of being a human who enters the 'Gevirt-Welt' and lives while taking care of everything that exists. However, 'Wohnen' takes place in 'Geiert-Welt.' Therefore, in this article, I insist that the ethical ideology or guideline of Daesoon Thought or Daesoon Jinrihoe's 'Sangsaeng' is already ideologically achieved through an ontological horizon such as 'Gevier-Welt,' 'Gelassenheit,' and 'Wohnen.' And under these circumstances, it can be revealed that 'Haewon' is already being resolved.