• Journal of Korean Medical classics
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• v.20 no.2
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• pp.25-30
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• 2007

It is well-known fact that Korean medicine is related to Taoism. Dong-$\breve{u}$ibogam(東醫寶鑑) was written by Heo-Jun(許浚) in Jo-seon(朝鮮) dynasty. Heo-Jun complied all of past studies on Korean medicine in this book. On the basis of Naegyoung(內徑), he accepted the theory of four eminent physicians of the K$\breve{u}$m and Won Dynasty(金元時代) in ancient China and Eubangyouchui(醫方類聚), $\breve{U}$irimch'waryo(醫林撮要), Hyang-yakjips$\breve{o}$ngbang(鄕藥集成方) in Jo-seon. Especially, Dong-$\breve{u}$ibogam is so characteristic of Taoism than any other medical books written in China or Korea before. In this study, I researched the relation between Dong-$\breve{u}$ibogam and Taosim on the views of authors, organization, reference hooks, contents.

• Journal of Oriental Neuropsychiatry
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• v.8 no.1
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• pp.167-182
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• 1997

The fallowing result are obtained through study on the Dao expressed in Korean Oriental medicine and Taoism 1. Putting importance in all, circuration, preventive medicine and psychosomatic medicine is similar to Taoism and Korean Oriental medicine.2. Perfect understanding of No-striving and Emptiness in Taoisma and expension of meaning of Self-transcendence and Empathy can be of use to medical cure.3. Perfect understanding of Dao is essential in maturity of therapist.4. Psychotherapy of Korean Oriental medicine agree with Psychoanalysis and Daseinanalysis from the point of view of the holism.5. Korean oriental medicine is medicine of Dao and Dao is a great help to recover patient's heath.6. The disrase come to dishamony of Qi in Korean Oriental medicine and Taoism.Through the above result, the new cure will come on the basis of Dao, and it will need enlightening Dao to prevent from psychosis.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.35-48
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• 2004

The third teachings of Confucianism, Buddhism, and Taoism have been coexisted and had effect on the oriental spirits for long times. The doctrines of the Confucianism, the Buddhism, and the Taoism are represented as 'moral culture', 'practice', and "training" respectively. The practices of three teachings had individual ways. But in the late Han-dynasty, they had coexisted and effects on one another, then finally had been united since the Song-dynasty. The Confucianism, which advocated "xiū-jǐ-zhì-rén(修己治人: Practising oneself and controlling others)" and "nèi-shèng-wài-wáng(內聖外王: Establishing natural law in oneself and presenting it to others)", put an emphasis on the practice for personality by "Kŏgzĭ(孔子)" and "Mèngzĭ(孟子)". For example, the practices of "Yăng qi(養氣)", "Jìn Xīn(盡心)", and "Cún Xīn(存心)" reflect this doctrines. In the Song-dynasty, "Zhū-xī(朱熹)" established the 'New Confucianism', the study of "Jū-Jìng-qióng-lĭ'", which put an equality with "human nature" and natural law. It is so-called as "Seong-li-hark" in Korea. Therefore, it came to life again by emphasizing 'jīng-shì: Ruling the world' and "moral culture". The Taoism, which pursued "yán-mìng-cháng-shòu(延命長壽: Maintenance of a Scanty existence long life)" and "dào-tōng-shén-xian"(道通神仙: Spiritual awakening Shén-Xian), originally put an emphasis on the practice of body and mind. For example, "Lăozi(老子)" and "Zhuāngzĭ(莊子)" suggested "bāoyī(包一)", "Shŏuyī(守一)", and "Zuòwàng(坐忘)". After the religious body of the Taoism had been established, "Gè-hóng(葛洪)" accomplished the "Nèidān(內丹)" and "Wàidān(外丹)" as practice methods. As times went over, the "Nèidān(內丹)" of "Yăng-Shēng-Wŭ-Dà-Yāo(養生五大要)" including "bì-gŭ(辟穀)", "fú-qì(服氣)", "dăo-yĭn(導引)", "fáng-zhōng(房中)", and "fú-ěr(服餌)", has been the mainstreams for practice. Since the Song dynasty, "sān-jiào-hé-yī-sī-xiǎng(三敎合一思想: Three Teachings are the each other same thoughts)" had been put on emphasis and the three teachings were effected one another, and all of them attached importance to practical training. Therefore, the practice ways in civil societies have been mixed, the origins of them are difficult to divide definitely. The Korean society also has the vague origins of them and reflects the theses historic traditions.

• Journal of Korean Medical classics
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• v.19 no.4
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• pp.86-100
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• 2006

For the purpose of understanding Wang-bing's idea, which was influenced by Taoism and Hyeonhak(玄學), I investigated the quotations from the No-Ja in the Hwangje-Naegyeongsonumju, and came to the following conclusions. 1. In the process of writing notes on the Hwangje-Naegyeongsomun, Wang-bing quoted No-Ja 19 times at 17 passages. Through this annotating process, he suggested the vision of the universe and the vision of the formation of all things. And he emphasized that abstaining from desire and satisfaction are essential for one's well being. In other words, he insisted on following the rules of EumYang(陰陽) and Fourseasons, to preserve Cheonjin(天眞). 2. Wang-bing wanted to establish a systematic medical theory by revising the Hwangje-Naegyeongs omun. In the front part, where he mentioned contents of jeonwongibon, he tried tosearch a way of well being, through taking care of one's health. And there his Taoistic idea becomes obvious. 3. The Hwangje-Naegyeongsomun was written under the influence of Hwangno(黃老) idea - the series of Taoism of Chunchu-Jeonguk(春秋戰國) era. Likewise Wang-bing's revision on the Hwangje-Naegye ongsomun was based on the Taoism of Dang dynasty, which succeeded to the WiJinHyeonhak(魏晉玄學). This shows a series of relationship. 4. It is no wonder that Wang-bing used quotation from scriptures of Taoism in his annotating work on the Hwangie-Naegyeongsomun, The fact that this quotations are mainly mentioned in the front part, also shows that he emphasized the theme of well being, by intention.

• Journal of the Korean Society of Costume
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• v.58 no.2
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• pp.93-106
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• 2008

Asia Folk Costumes are certainly different from the Western Costumes. This distinction is based upon the effect of environment, technology, and social structure, and especially, which was generated by religion, ideology, and philosophy. The ideas of fundamental ground of this eastern features are religions such as Buddhism, Taoism, and Confucianism. The religion of the East has determined the form of traditional costumes, affecting the costume up to now. This study aims at the investigation of the effect of religion on the formation of East Asia Traditional Costumes around Korea, China, and Japan and its figurative beauty. Study was carried out by chiefly referring to literatures. Eastern Aesthetics was formed by accepting aesthetic concepts, acquired from the idea of Three Religions. Especially, the ideas of non-duality(不二), emptiness(空), five aggregates(五蘊), mind control(心法), derived by Buddhism, and nature theory(自然論) and creationism(創造論) of Taoism, and abstinence theory(節制論) and decorum(禮法) and the principles of Yin and Yang(陰陽) of confucianism have had great effect on the aesthetics of costume. The figurative features of costume, affected by three religions are described by the factors; First, non structural feature, second, the beauty of abstinence and chastity of ample silhouette, third, the feature of natural color and achromatic color, fourth, the figurative feature of costume by the principles of Yin and Yang, and fifth, bright ornaments. The aesthetic values of the East Asia Costume are 'A Beauty of Vacancy', 'A Beauty of Concealment', 'A Beauty of Nature', and 'A Beauty of Symbolism'. As philosophy, culture, and ethnics itself, the religions of Asia have had effect on the overall culture, which is inclusive of social structure, as well as art and aesthetics, and have decided the style of costume.

• Journal of Society of Preventive Korean Medicine
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• v.1 no.1
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• pp.1-13
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• 1997

Cho, Tak(曺倬)'s Yi-Yang-Pyun(二養編), first published in the 12 year of Kwang-Hae-Kun(光海君) era(1620), is composed of two parts. The first part is an edition of various Confucian scriptures that is used to control and restrain the mind. The second pan, considering mostly of contents borrowed from medical works, anthologies and books on yang-saeng(養生), is used to maintain the well-being of the body. Yi-Yang-Pyun shows several distinct characteristics of Yang-saeng ideas. first, it follows the teachings of Yi, Hwang(李滉) which denotes the state of body and mind according to the Kyung(敬) philosophy. 'Kyung' is a state of being that does not require bondage as it automatically reveres the mind. Therefore, actively fostering the body and mind is to maintain this respective state of being. Second, it has summarized and arranged certain medical contents from the Dong-Eui-Bo-Kam(東醫寶鑑) for the purpose of discovering the truth underlying one's body in an effort to pursue the logics of universal nature. Third, although it was based on the contents of Confucianism related books, it widely encompassed the regimen of Taoism. Fundamentally, the Confucian had regarded the Taoism as a heretic, but accepted it in e influence of Zhu xi(朱熹) who interpretated Can-Tong-Qi(參同契) with Confucian perspectives and put in practice the regimen of Taoism. In this context, Yi-Yang-Pyun also used jointly Taoism-related books with Confucian scriptures. Although Taoist regimen was accepted, elixir(外丹), conjury of Taoist hermit(神仙方術) and issues which run counter to morality like sexual practices(房中術) were not. Most of regimens used were related to disease-prevention and health-enhancement like breathing(服氣法), gym-nastics(導引), Diet(服餌) etc. Ideas of Yi-Yang-Pyun, written from Confucian perspectives, latter heavily influenced on scholars of inner elixir(內丹).

• Cross-Cultural Studies
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• v.47
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• pp.101-129
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• 2017

This paper presupposes that the reason for the development of Guanyu's anthropolatry as a cultural phenomenon is derived from, along with Guanyu's loyalism and valor, the people's physiological effects longing for the emergence of a hero, and is closely linked with religious activities to provide the justification of their belief system. Based on this, the purpose of this paper is to study how major religions that is, Confucianism, Buddhism and Taoism take the courses of Guanyu's anthropolatry to their religious advantage and how Guanyu-god is applied to roots in Confucianism, Buddhism and Taoism. In Buddhism, it succeeded in the settlement by upgrading it to jialan-shen that guarded the Buddhist temple, while in Taoism, it was used as a guardian of the san-jie-fu-mo-da-di that chased the almighty devil and deviated from the disaster and suffering. In Confucianism, it was connected to Guanyu's Confucian-commander image to that of chun-qiu-da-yi of kongzi. That is, by symbolizing Guanyu as God of Martial Power and War depending on the country, it was used as a means of governance to establish rules and order.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.1-33
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• 2004

JeongSan(1895-1958) achieves spiritual enlightenment from JeungSan(1871-1909) in 1917. So JeongSans thoughts is origined from JeungSan's Cheonjigongsa. JeungSan's thoughts has a tendency of taoism. JeungSan's taoistic thoughts is chiefly revealed by taoistic human ripening, daily taoistic life. JeungSan maintain his taoistic thoughts through Shinto. JeungSan's Shinto is concerned in Bokhee's Yuk thoughts. Forwardly JeungSan synthesize a period from Cheonhwang. By the way Cheonhwang thoughts has a character of Meuweeihwa. This fact is out a special property of JeungSan's thoughts. That is, JeungSan's taoistic thoughts is related to ancient times Sinto. JeungSan's Shinto thoughts is concerned with JeungSan's taoistic thoughts. JeungSan's Shinto and Meuweeihwa thoughts is together related to JeungSan's Cheonjigongsa. JeungSan's Shinto is progressed by newly religious sacred work named Cheonjigongsa. JeungSan's Shinto is composed of a divine judgment to the universe and human. The Mugeugto is founded through JeungSan's Cheonjigongsa by JeongSan in 1925. The Mugeugto established JeungSan as a religious subject named KucheonEungwonNoiseongBowhoaCheonzonSangje. This treatise disscuss that the Mugeugto taoism is revealed by its turning up time, a religious subject and purpose. The Mugeugto appearence is concerned with Sinwon. JeungSańs Shinto thoughts is composed of a divine judgment that is built up JeungSan as a KucheonSangje. According to it, JeungSan's taoistic thoughts is taoism in the Mugeugto. The purpose of the Mugeugto is a JisangSinseon and a JisangCheonkug. A JisangSinseon thoughts and A JisangCheonkug is realized by JeungSan's Shinto.

• The Journal of Korean Philosophical History
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• no.31
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• pp.53-86
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• 2011

Taoism exercised its influence and has made much progress apparently under the aegis of the Tang dynasty. But since the external alchemy, a traditional way of eternal life that they have pursued, met the limitation, they were placed in a situation where they needed to seek a new discipline. From this period to the early North Song dynasty, three religions have established the unique theoretical systems of their own theory of ascetic practices. They showed their own unique formats as follows. Neo-Confucianism established the theory of moral training, Buddhism did the theory of ascetic practices and Taoism had theory of discipline. By this time, a person who claimed the Intermixture of Three Religions composed the new system of theory of ascetic practice by taking advantage of other religions and putting them into his own view. Chen tuan established the theory of internal alchemy of Taoism and was the most influential figure in the world of thought since North Song dynasty. He clearly declared that he accepted the merits of other religions in his theory. He added I Ching of Confucianism in I Ching of secret of Taoism to stop the logical gaps during the process of disciplines in Taoism and took ascetic practices on mind of Buddhism into his system while he sought a way to integrate the dual structure of body and mind. The theory of Chen tuan's internal alchemy was training schema with stages of 'YeonJeongHwaGi', 'YeonGiHwaSin', and 'YeonSinHwanHeo' based on the concepts of vital, energy and spirit. The internal alchemy practice that Chen tuan was saying started from the practice of Zen to keep the mind calm with the basis of fundamental principles of interpretation of book of change according to Taoism. When a person reached the state to be in concert with all changes at the end of the silence and be full of wisdoms, he finally returned to the state of BokGwiMuGeuk by taking the flow of subtle mind and transforming it into energy. He expressed this process by drawing 'MuGeukDo'. Oriental philosophy categorized human into 'phenomenal existence' and 'original existence'. The logic of theory of ascetic practice has been established from these 'category of existence'. It would be determined whether it will return to 'original existence' or be stepped up from 'phenomenal existence' according to how the concept of 'self' or 'I' was made. Chen tuan who established the theory of internal alchemy in Taoism has established the unique theory of internal alchemy discipline and system of intermixture of three religions in this aspect. Today is called 'era of self-loss' or 'era of incurable diseases' caused by environmental pollution. It's still meaningful to review the theory of discipline of Chen tuan's connecting the body and the soul to heal the self, and keep life healthy and pursue the new way of discipline based on it.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.37-67
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• 2023

This paper aims to examine the loyalty and filial piety pursued by Taoists, focusing on the concept of loyalty and loyalty shown in Wenchang Filial Piety Classic and General Collection of Jingming on Loyalty and Filial Piety. After the Han Dynasty, the concept of loyalty and filial piety became the representative virtues that led the country and society to follow the ideology of Confucius as the dominant ideology. This applied to everyone from emperor to each individual. Taoism had different reasons for promoting the concept of loyalty and filial piety and these even varied from sect to sect, but generally, Taoism could also be said to emphasize loyalty and filial piety. Depending on the sect of Taoism, filial piety might be valued on its own or filial piety might be valued in conjunction with loyalty. In particular, defining Taoism was criticized for "forgetting the desirable behavior required in the human network of the world and severing relationships with various objects encountered in life." In this respect, the concept of loyalty and filial piety in General Collection of Jingming on Loyalty and Filial Piety, could be observed to emphasize 'filial piety' in conjunction with 'loyalty', and this shows the influence of Confucius' concept of loyalty and filial piety. At the same time, this shows the concept of loyalty and filial piety as reimagined by Taoism. The most fundamental aim of Taoism is to pursue immortality. However, as a prerequisite for becoming such a god, loyalty and filial piety, were practiced alongside 'gentleness' and 'humanity and trustworthiness.' Here, the Taoist emphasis on 'loyalty and filial piety', 'gentleness', and 'humanity and trustworthiness' is essentially the same as in Neo-Confucianism. However, seeking to become an immortal through these values represents a motivation that is different from Neo-Confucians who denied the pursuit of immortality. In this paper, loyalty and filial piety as understood and practiced by Neo-Confucian scholars will be compared with the same concepts in the Taoist context and the findings will be summarized via three categories. First, in the Taoist model longevity and the pursuit of immortality are seen as being closely related to filial piety. The reason why achieving longevity and pursuing immortality was considered closely related to filial piety is because this is a modified and enhanced reimagining of the Neo-Confucianist concept of loyalty and filial piety. The other is that Taoism's concept of loyalty and filial piety is richly supplemented with content about 'interactions between heaven and humankind.' When filial piety is practiced in this context, the principle of responding to the gods of heaven and earth is emphasized. At the same time, Taoism presents consequences for insufficient filial piety to parents or insufficient loyal to the king; disasters will be brought down by heaven. Finally, it is argued that the practice filial piety is necessary and should extend not only to parents to all phenomena in the world without distinguishing based on one's degree of intimacy to those phenomena.