• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.101-140
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• 2017

Currently, the whole world is being swept away by spiritual movements. Since the Three Kingdoms periods, Korea has been under the influence of "The Three Teachings". But during the modern times, the word "The Three Daos" began to be widely used alongside the expression "The Three Teachings" within various circles of New Korean Religions. Regarding this, Daesoon Thought is particularly noteworthy due to its description of the religious realm spoken of as "Confucianism, Buddhism, and Taoism" and the figurehead of that realm, the "Gwan-wang (Crowned King)". This study suggests that there should be a distinction noting the differences between "The Three Teachings" and "The Three Daos" in order to understand the status of the "Gwan-wang" in Daesoon Thought and to facilitate the study Buddhism as both a religion and a religious principle within the context of "The Gwan-wang of the Three Daos". Chapter II, details the conceptions of "Dao" and "Teaching" in the Eastern tradition and "Religion" in the Western tradition. This chapter includes a discussion of how the word "The Three Daos" could be approached as a "Theory of the Three Daos" that explains the religions of the East and the West through comprehensive principles. Chapter III goes through descriptions in the Jeon-gyeong of Buddhistic faiths, doctrines, monks, and temples to discover the meaning of the Dao of Buddhism and Buddhist culture as contained in the Jeon-gyeong. In chapter IV, the Buddhistic characteristics of Daesoon Thought is clarified in three ways: the Dao of Buddhism as the "substance of form", oneness as "growth and nurturing", and "Jinmuk" as the leader of the Dao of Buddhism. From this discussion, it is shown that research on the Dao of Buddhism in Daesoon Thought is a crucial avenue for understanding the identity of Daesoon Thought. In other words, the status of Daesoon Thought is not irrelevant to the Dao of Buddhism or to Buddhism proper, but Daesoon Thought should instead be understood as pursuing the state of Gwan-wang (Crowned King), which has the Dao of Buddhism as an axis characterized as "the substance of form" or as "growth and nurturing". Also, it provides a comprehensive view by which the various aspects of Buddhism as a modern day religious phenomenon of can be understood under the principle of the Dao of Buddhism.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.509-538
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• 2014

This paper analysis Daesoon thoughts of three essence Sung, Kyoung, Sin in the traditional confucianism emphasis in the distinct ethical implications of religious meaning. Daesoon thoughts basically background on the supreme god sangje of religious faith. Here's sangje is as Daesoonjinrihoe religious order of the supreme god, to achieve the human religious daeyeoksa come world ingyeoksin which means gangjeungsan. Thus, Daesunjinri start come world gangjeungsan which is believe sangje, as Tenet. Faith and purpose degree all around having religious denomination, see based on the attitude of religious faith. So Daesunjinri of tenet doctrine that corresponds to the three essence which is Sung, Kyoung, Sin of understand also need to explanation is based on religious attitude. Three essence is three important truth or meaning of three important clause, to possess all the religious attitude of Christian said. Always said to hearty funeral of hearts (誠), the fear of spirits and honor the Emperor(敬), one strong gangjeungsan do not doubt believed that the Emperor(信) is that. Thus in the text, Daesoon thoughts of Sung, Kyoung. Sin as by analyzing the religious dimension, Daesunjinri is to achieve the tenet doctrine. Also shown in 『jenkyoung』 views of the individual religious experience and religious devotion and reverence and faith for the analysis of the arguments presented by the Emperor Daesunjinri faith the transcendence of truth inspires faith or deepen naganeunde would like to contribute.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.25-66
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• 2009

This paper checked the trend of exiting researches on Jeungsan's thought and investigated the academic problems of Daesun's thought as an basic work to form the deep academic discussions on Daesun's thought. Grouping into the scriptures of Jeungsangyo, its theses and papers, I synthesized the present state of researches. In the case of papers, I divided into three periods, before 1990, 1990s' and after 2000. Grouping into three fields, the periods, the researchers and the themes, I investigated the characteristics of the researches of Jeungsan's thought through the main scriptures, theses and papers, and reports of actual state. In conclusion, I brought up the ten problems about academic questions of Daesun's thought.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.13-39
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• 2022

The author examines three new religious movements in South Korea: Jehovah's Witnesses, the Unification Church, and the Daesoon Jinrihoe, and aims to identify the factors that are conducive to the growth of each. All three organisations believe in a coming paradise, and the article explores their respective attempts to interest the populace in their appeal. Discussion is given to membership statistics and the problems of measuring allegiance and moves on to consider methods of propagation. Most obviously, evangelisation strategy is important: Jehovah's Witnesses and Unificationists have tended to engage the interest of strangers, while followers of Daesoon Jinrihoe are more inclined to evangelise family and friends. Additionally, there are other factors that determine an organisation's progress: cultural appropriateness, engagement in social and educational work, and attitudes to conflict and peace, the latter being particularly important in a society that has experienced war and occupation. Reference is made to the ways in which these three organisations finance themselves, and it is argued that financial resources merit greater attention in the scholarly study of religion, since monetary assets are needed to secure a spiritual movement's existence. Of the three organisations under discussion, the Daesoon Jinrihoe has been the most successful, being South Korea's largest new religion, while Jehovah's Witnesses are in steady state, and the Unification movement is experiencing slight decline.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.131-149
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• 2003

The religious doctrine of the Daesunjinlihoe is composed of a next's 4 kinds. The first item is the object of worship. This is the starting point to understand one religion. The second is the main thesis. This is the intellectual expression of original religious experience of the founder of religion. The third is the creed. This regulates a faith practice of the association, being the faith confession. The fourth item is the purpose. The purpose is the ultimate state which the religion association intends to. This has the value as worldwide idea, including the personality completion of the individual. There are three kind feature of religious doctrine in Daesunjinlihoe. They are as follows. The first thing is the intellectual expression of the religious experience and it is the original of the founder. The second is the critical succession and transfiguration of traditional thought. The third is that it displays a future-oriented and new thought.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.227-237
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• 2004

The concrete, practical orientation of the Chinese toward the aim of communal harmony conditioned their approach toward philosophical differences. Ideological conflicts were seen, not only by the politicians but by the intellectuals themselves, to threaten societal well-being. Harmonious interaction was finally more important to these thinkers than abstract issues of who had arrived at the 'truth'. Perhaps the most obvious illustation of the way the Chinese handled their theoretical conflicts is to be found in mutual accommodation of the three emergent traditions of Chinese culture, Confucianism, Taoism and Buddhism. Beginning in the Han dynasty(206 BC-AD 200), the diverse themes inherited from the competing 'hundred schools' of pre-imperial China were harmonized within Confucianism as it ascended to become the state ideology. The harmony among confucianism, Buddhism and Taoism, traditional philosophical trend in China, is very important research subject at contemporary circumstance. For its cultual influences to surrounding nations, such as Korea, japan and Vietnam etc., are so crucial.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.263-292
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• 2020

Among the various influences from other ancient cultures observable in Daesoon Jinrihoe, the reference to and the transformation of Feng-Shui is especially prominent. In The Canonical Scripture, Feng-Shui culture is mentioned frequently. Feng-Shui culture in The Canonical Scripture not only draws upon a great deal of traditional Feng-Shui Theory but also inserts many innovations. It is worth noting that the understanding of Feng-Shui culture through Daesoon Jinrihoe's doctrine makes The Canonical Scripture unique. Based upon the conscientious recapitulation of the relevant contents in The Canonical Scripture, this essay aims at dealing with the Feng-Shui Culture of Daesoon Jinrihoe in regards to three aspects: Terrestrial Energy, Mountain Shape and Luminous Courts (Mingtang). A better understanding of the profound contents and sacred significance of The Canonical Scripture can naturally be attained from applying a Feng-Shui culture perspective.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.33-83
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• 2014

The most fundamental topic of the Daesoonjinrihoe faith is how the human Kang Jeongsan can be supreme god(GucheonSangje). This statement is based on the Great Work of Sangje that is called Chunji-Gongsa. The documents on Chunji-Gongsa is founded in Jeongyung, the scripture of Daesoonjinrihoe. But it's not easy for us to understand it because of its holistic and symbolic expression. There are duplicate phrase of Chunji-Gonsa in one scripture or included it in another chapter that is not Chunji-Gongsa as well. So we need to analyze it more systematically and understand it reasonably. Especially in order to write this article I would like to use the view of Guchun-Sangje theory. This article is composed with three chapters except preface and conclusion. The first one is the relation between Chunji-Gongsa and Guchun-Sangje. The second one is to analyze Chunji-Gonsa. The third one is the doctrinal significances of Chunji-Gongsa.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.357-384
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• 2021

The ethics of Daesoon Jinrihoe is a system of contemporary practical morality, which contains religious features such as "One Dao" (一道), "Two Mountains" (二山, an allusion to Kang Jeungsan 姜甑山, and Jo Jeongson 趙鼎山), "Three Realms" (三界, means the realms of Heaven, Earth, and Humanity." For the purpose of my paper, "One Dao" is the ethical principle of Daesoon as well as the Tenets: "the Virtuous Concordance of Yin and Yang, Harmonious Union between Divine and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification (jingyeong 眞境) with the Dao." "Two Mountains" are the Objects of belief. The Three Realms are the scopes of moral concern. In order to devote the Tenets of the ethical principle, ascetic practice in daily life has been emphasized as "Sincerity, Respectfulness, and Faithfulness" which are collectively called "Three Essential Attitudes." Meanwhile, "Quieting the Mind, Quieting the Body, Reverence for Heaven, and Cultivation (of oneself in accordance with doctrines)" are defined as the "Four Cardinal Mottoes." The ultimate belief is converted into guidelines for ethical conduct and religious rites. Through cultivation an interaction emerges between humankind and divine beings. The ethical ideal in Daesoon Jinrihoe includes personal "Perfected Unification with the Dao," nobility and cooperativity between humans and divine beings, and "the earthly paradise of the Later World." Compared to Buddhism, Christianity, and Daoism, Daesoon Jinrihoe's unique features are embodies by three aspects: the unity of mutual beneficence among the Three Realms, the cooperativity and nobility between humans and divinities, and the transcendental nature of the earthly paradise.

• 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.