• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.317-338
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• 2009

姜甑山生於1871年卒於1909年, 主要活動在全羅北道西部地域, 因此他的思想基於此地的精神文化. 我們在本文中, 尤其是以此地的仙脈爲中心探討甑山思想形成的背景和脈絡. 在全羅北道西部地域, 古來有非常濃厚的神仙思想的傳統, 我們在與古朝鮮準王的到來, 三神山說話, 百濟的神仙思想等有關的紀錄和文物中可以尋現求其例證. 朝鮮中葉以後, 在此地以民間爲中心盛行崔致遠神仙說話, 而且以南宮斗·許筠·權克中等有識之士爲中心又勃興仙道修練的風氣. 特別是, 他門之間不僅有仙家學風的連繫, 而且在家系上還有緊密關係, 姜甑山也是不例外的. 之外, 在19世紀末20世紀初, 在此地所發興的韓國新宗敎中又互相傳承仙道修練秘訣. 姜甑山一邊繼承這樣的仙道傳統, 又一邊把它改爲新的'開闢'的精神文化, 他不向往超越的神仙世界, 却希望在現實上建立地上仙境, 爲此要求解冤相生的精神, 其爲生命·自由·和平的講話.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.1-45
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• 2018

Daesoon Jinrihoe is one of Korea's most influential religious organizations. Its doctrines and creeds include a rich variety of concepts, and among these, the philosophical notion of 'feminine virtue' holds tremendous value. This paper will explore the multitude meanings of feminine virtue, assume these as a foundation, and then examine the doctrines of Daesoon Jinrihoe to analyze the universality and uniqueness of the philosophical notion of feminine virtue. Additionally, background theoretical points of interest and distinctive features will likewise be analyzed to show the truly valuable lessons that this concept holds for today and why it is so worthy of research and promotion.

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.181-189
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• 2013

Huangdi Neijing was completed during the several decades after Shijiand before Qilue, whose main content draws from the medical achievements of Qin and Han Dynasty, and is deeply influenced by Confucianism, Buddhism and Daoism of Qin and Han Dynasty. What creates the profound impact on its construction of medical theories are the thoughts of this period, such as "Valuing life", "people", "Valuing Yang", "Valuing earth", "the Heaven theory", "the Unity of Man and Nature", and the important works of this period, such as Huai Nan Zi, Chun Qiu Fan Lu, Shiji. Even the astronomy, calendar and medical achievements of this period are the basic material absorbed into the theories of Huangdi Neijing.

• Journal of the Korean Society of Costume
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• v.55 no.5 s.95
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• pp.1-13
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• 2005

The results from the consideration of this are as follows. 1. Kokuryo has been the exchange foreign relationship with the Han dynasty era, from king DaiMuSin 25 years to Bojang 27 years. 2 King of Kokuryo, from The North-Wei-dynasty has been received ceremonial costumes, first-third class of China's official rank. After unification of China, Su, Dang dynasty's envoy and missionary and many commercial men and artist come from China to Kokuryo, therefore, influenced their costume habbits and behabiers from royal families costumes and common peoples costumes, without concern of that one's social position. 3. Kokuryo King's ceremonial costumes are not the same as the China. Kokuryo performed a religious service an emperor's ceremony. And the Kokuryo King's religious mind was the Budism and Daoism. So that mural painting just showing the symbolic of the king's costumes , Myunryukwanbok.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.1-26
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• 2020

In Taiwanese Daoism, the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe (九天應元雷聲普化天尊) is the highest deity in the Thunder Ministry. In the the Korean new religion, Daesoon Jinrihoe (大巡真理會), he is the Supreme God. However, since the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe has the same name in these two traditions, it naturally leads people to wonder whether or not they can be considered the same deity. Or failing that, it could still be asked, to what extent are these two deities related? Or it could further be asked what meaning does the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe have in these two religions? Anyhow, all such questions depend on first establishing a greater degree of basic clarity. Religious scripture can serve as a cornerstone in gaining such basic clarity. Scripture almost invariably contains information regarding the divine nature, divine authority, and sacrosanctity of deities reflective of what is understood by the devotees of those religions. Clues on the precise nature of these key attributes of deity-depiction can be drawn out of scriptural accounts, and as such, the research presented in this paper will begin by comparing two relevant scriptures. The representative scriptures highlighted in this paper will be The Canonical Scripture (典經) of Daesoon Jinrihoe and The Scripture of the Jade Pivot (玉樞寶經) of Zhengyi (Orthodox Unity, 正一) Daoism. These scriptures will serve as the basis for exploration and analysis of the divine attributes of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe in terms of his divine nature, divine authority, and sacrosanctity. By comparing these two scriptural accounts of his divine attributes, the similarities and differences that arise can be properly explored. This paper endeavors to clarify the ultimate purpose of 'the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe.' In this paper, the first step will be an exploration of scriptural analysis. The contents of this paper is roughly divided into four sections. The first section is an exploration of the general contents of the two scriptures, including their origin, contents, and value. The second section focuses on the three main divine attributes of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe: his divine nature, divine authority, and sacrosanctity. The third section will compare the depictions of the deity in the two scriptural accounts in terms of those three attributes. Lastly, the deity's evolutionary history in both religions is shown and compared and final remarks are made on the contemporary value of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe.

• Journal of Korean Medical classics
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• v.24 no.6
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• pp.91-100
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• 2011

The four chapters of "Gwanja(管子)" explains the concepts of Do(道), Deok(德), Junggi(精氣) philosophically. Because it contains thoughts about control of Mind(心), it has been considered as one of the useful references of ancient chinese philosophy. In this respect, we can think about the connections between the four chapters of "Gwanja(管子)" and Oriental medicine in philosophical perspectives. In the investigating about Oriental medical philosophy in this study, the meaning of mind(心) is classified from various angles, for example, political, self-improvemental, and physiological. Espesially the physiological meaning of mind(心) may receive attention and meaningful consideration of Oriental medicine.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.61-87
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• 2022

This article compares the concepts of divine incarnation as expounded in Daesoon Thought and in Christianity and questions the essence of the divinity in both traditions. In Daesoon Thought, The Supreme God, Sangje, saw major disorganization leading to extreme violence and doom and decided to incarnate on earth under the human form of Kang Jeungsan (1871-1909). Then the living God taught the solution to human suffering through the revelations he sent in 1917 to Jo Cheol-Je, or Jo Jeongsan (1895-1958) and the revelations were passed on to Dojeon Park Wudang who in 1969 founded Daesoon Thought. In Christianity, God incarnated in his son, Jesus Christ, who allowed for the radical transformation of the condition of man through his physical sacrifice. Daesoon differs in that Sangje did not offer himself as sacrifice when he came on earth but reorganized the world and taught how to apply benevolence to establish the Earthly Paradise. The affirmation that Daesoon Jinrihoe is both monotheistic and polytheistic is then analyzed. If the concept of monotheism seems to differ vastly between the two traditions, it appears that biblical monotheism is itself relatively young in the history of world religions so that Christianity has ancient roots germane to those of Daesoon Jinrihoe. The article concludes on the originality of this religion: though it is built on Daoism, Buddhism and Confucianism, it has transformed their vision of the deity and of its message in a most convincing manner.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.71-100
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• 2017

This study focuses on examining 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin', which Daesoon Jinrihoe believes in as the highest divinity. The name of this divinity was first found in Chinese Daoist scriptures. This study starts by considering the global propagation of virtue and then research connected to this topic. There are two alternative names for this divinity in relation to his human avatar, Kang Jeungsan, the subject of faith in Daesoon Jinrihoe. One is 'the Lord God of Great Creation in the Ninth Heaven' meaning the divinity before assuming a human avatar, and the other is 'the Celestial Worthy of Universal Transformation' the same divinity after he discarded his human avatar and returned to his celestial post. To understand how the belief system of Daesoon Jinrihoe differs from that of Daoism, it is necessary to study the divinity's change from being 'the Lord God of Great Creation in the Ninth Heaven' to becoming 'the Celestial Worthy of Universal Transformation'. If this distinction is not made clear, it brings about confusing arguments concerning the term 'Supreme God (Sangje)' as used in Daoism and Daesoon Jinrihoe. In order to offer a specific explanation, this study suggests three possible directions. The first hypothesis is that although these two names, 'the Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from Daoism and 'the Supreme God of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from Daesoon Jinrihoe, are similar, they actually have nothing to do with one another. The second hypothesis is that they are in fact the same divinity. Lastly, the third hypothesis is that they are closely connected, however, the former (the Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin) is a position needed to fulfill the mission of Jeungsan, whereas the latter (the Supreme God of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin) is a name received after the human avatar passes and the deity returns to the Noebu, 'the department of lightning'. These hypotheses face certain problems such as arbitrary mixing, the need for the theoretical clarity, and argumental weakness. Therefore, by leaving some unresolved questions, this study encourages future follow-up studies.

• Journal of Haehwa Medicine
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• v.19 no.2
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• pp.25-33
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• 2011

Daoism is a very important subject that consists of oriental medicine(traditional east asia medicine). Among the many scriptures, The Zhouyi cantong qi (周易參同契, Token for Joining the Three in Accordance with the Book of Changes) is the main Chinese alchemical scripture. This book is composed with three kinds of subject, Zhouyi(周易, the Book of Changes), the Huanglao(黃老) Tradition and alchemy(鍊金, 爐火). The author's name is not signed but is concealed in the text. According to the traditional account, the legendary Han immortal from Guiji (會稽, in present-day Zhejiang, 古 浙江), Wei Boyang(魏伯陽), wrote it in the period between Emperor Shun and Emperor Huan of the Eastern Han (126-127 BC), after reading the Longhu jing (龍虎經, Scripture of the Dragon and Tiger). Later he transmitted it to Xu Congshi(徐從事), who appended a commentary, and to Chunyu Shutong(淳于叔通), who first circulated it in the world. While some features of this account provide significant details - especially about the reputed date of the text and about its formation having taken place in stages - the received Cantong qi(參同契) actually is not the product of a single generation of authors, but the result of several centuries of textual accretions as well as theory of three co-authorship by Wei Boyang(魏伯陽), Xu Congshi(徐從事), Chunyu Shutong(淳于叔通). It has over 6000 characters in four-word or five-word verses. Some parts of the book are in styles of prose and poem. Many scholars explain the title "cantongqi(參同契)", saying that "Can(參)" means three, "Tong(同)" means correspondence, and "Qi(契)" means unification. Through images of hexagrams of the Book of Changes, the book illustrates the thought of the Huanglao(黃老) Tradition and alchemy. Wei Boyang(魏伯陽) theorizes his own experience unifying the way of intercourse of Yin and Yang in the Book of Changes, the cultivation of spirit through spontaneity of the Huanglao(黃老) Tradition and the elixir refining of alchemy.

• Journal of the Korean Institute of Oriental Medical Informatics
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• v.14 no.1
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• pp.1-18
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• 2008

The elementary idea of 'function-words' in Classical Chinese originates from Han dynasty. But because of the pictographic nature the methodology for 'content words' had been applied to the study on 'function words', ane the conditions had not changed until modern times. In grammar functions of the function-word syntactical, morphological in unit sentence were studied in this using the method of quantitative analysis for all the function-words appeared in ${\ll}$Hwang je nae gyung-Somun${\gg}$. In the previous studies about function word, many data were collected and analyzed diachronically. But those studies failed to examine function-words closed in connection with synchronic study. Besides, in the explain about relevant function-words also, the case which was made centering around exegetic explain was most. And in the case to explain the function-words have in unit sentence also, the explain only about some function-words is made, but the analysis about concrete function to have in syntactical system is being handled negligently. This study stands not only on the background df the traditional studies but also on the basis of the western grammar and linguistics, especially the descriptive grammar and linguistics, especially the descriptive grammar. ${\ll}$Hwang je nae gyung-Somun${\gg}$ is collect and recorded the mythology and special contents related to Daoism in the side of contents as what was written on the basis of the historical consciousness of individual in contents regardless of compilation system. The purpose of this study is to clarify how the role and function of fuction-words are being made in the composition of unit sentence which appeard in ${\ll}$Hwang je nae gyung-Somun${\gg}$ through synchronic grammar system.