• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.245-282
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• 2016

Currently, the whole world is being swept away by spiritual movements seeking divinity in oneself. Yet there are terror attacks, religious disputes and other conflicts continuously taking place on larger and larger scales as well as expanding further and further throughout the world. Interreligious harmony seems like a distant ideal. What is the ultimate cause of religious conflicts? Is interreligious communication truly that difficult? Even among different cultures, said cultures' varieties of ritual expressions, and various religious doctrines, there are points of general common to be appreciated if a deep perspective is adopted. When we find the common ground and understand each other's difference, it will be easier to communicate since everyone will be learning from each other. What could serve as common ground for different religions? Many scholars speak about the state of 'oneness' that is claimed by mysticism throughout a large array of religions. This state of oneness is typically not achieved overnight, but it serves as a prospective state which is pluralistically inclusive. This "religion of enlightenment" emphasizes the process of reaching comprehensive interreligious agreement would be characterized by a deep religious perspective. If superficial religious perspectives focuses only on faith to attain blessings and engage in blind belief, then, by contrast, deep religious perspectives emphasize inner divinity, the true self, orthe higher self. The words, 'superficial religious perspective' and 'deep religious perspective' were defined for personal convenience by O Gang-nam, a scholar of comparative religion. Consequently, this classification is a relative binary concept lacking hard and fast rules with regards to distinctions. But the concept of superficial religious perspectives and deep religious perspectives has its advantage in allowing clearer and easier discussion about religions because it could embrace all aspects of religious life and the development of various religious sentiment. In this way, the terms surface religious perspectives and deep religious perspectives will be used in limited framework. I both borrow this concept and reconsider it by referring to other scholars' methods of classification. From that point, I explore and these views in relation to religious experience. How does religiosity develop, maturity of religious faith take place, deep awareness of truth reveal itself, or an attitude of open-mindedness arise? After these states are realized, is interreligious agreement possible? Most religious studies scholars point out 'religious experience.' They say people could develop their faith from superficial religious beliefs into a more mature and deeper faith through religious experience while continuously aspiring towards enlightenment and practicing their religion in daily life. This study will try to examine aspects of superficial religious perspectives and deep religious perspectives represented in each religion and also explore criticism of each religion. With this view of superficial religious perspectives and deep religious perspectives, some cases documenting the religious experience of Daesoonjinrihoe disciples will be analyzed to see how their religiosity develops from superficial religious perspectives into deep religious perspectives through certain religious experiences. The characteristics of those experiences will also be investigated.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.237-269
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• 2018

This study aims to look into Daesoon Thought from the perspective of Neo-Confucianism. Numinous emptiness (虛靈), wise-awakening (知覺), and divine beings (神明) in the Scripture of the Black Tortoise (Hyeonmu-gyeong) are often mentioned as characteristics of the mind in Neo-Confucianism. Accordingly, this research take up the 'Che-Yong (substance, 體 and function, 用)' of mind by classifying numinous emptiness as Origin-Substance (本體), wise-awaking as function, and divine beings as subjects. Numinous emptiness enables an individual to have been born with Li (理) of Taegeuk (太極), which is a mandate from Heaven and the nature of humanity; whereas one embodies spirit and brightness mind based on Origin-Substance. This numinous emptiness of mind is precisely the mind-spirit. Wise-awakening is a function of mind, which actually awakens numinous emptiness (理) and objects (氣). The mind which realizes the Li of Taegeuk as numinous emptiness is conscientiousness and can be taken as a Dao-Mind. The mind which desires objects refers to the Human Mind or a selfish motive. Such propensity in terms of wise-awakening determines the state of mind. One should reach the state of a quiet mind by wisely awakening through the scripture. Divine beings correspond to metaphysical Origin-Substance and physical objects respectively. In addition, they comprehend all and preside over wise-awakening as subjects. The subject recognizes wise-awakening and responds to it. Mind is a path traveled upon by divine beings as they enter and exit. In this regard, the human mind refers to the organ used by immanent deities, which accumulates physical senses, innermost mental processes, and awakened activities. Furthermore, Transcendental deities also come in and out through mental correspondence, leading to changes in one's physical constitution or personality. This paper focuses on the mind perceived in Daesoon Thought as follows: first, besides the existing spiritual perspective, the research takes a view on surveying numinous emptiness, wise-awakening, and divine beings in Neo-Confucianism. Secondly, the Che-Yong of mind is closely looked into by means of innate numinous emptiness as Che and wise-awakening as Yong. Lastly, the essence, energy, and divinity as well as spiritual soul and physical soul are mentioned according to the concept of an immanent deity. The paper also clarifies the fact that divine beings preside over the mind as subjects.

• (The) Research of the performance art and culture
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• no.39
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• pp.509-547
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• 2019

The cocoon breeding related national ritual ceremony exercised from the beginning time of Joseon is the 'clothing culture' that has taken its role in the ritual ceremony where it demonstrates the resolution of a state that placed importance in 'things to wear'. During the reign of King Seongjong, it enhanced the level of importance by adding the 'procedure to pick up the mulberry leaved by the queen personally'. During the reign of King Youngjo, the implication of the ritual ceremony was even more expanded that there was an new emergence of new type of national ceremony for the Joseon Era with its first ritual ceremony for woman to personally administer the memorial ceremony to the 'woman divinity' in addition to the 'Jakheonrye' procedure to personally present by the queen for the cocoon breeding. This is intended to meet the status of chingyeonguirye (farming-friendly ceremony) with King Youngjo to personally cultivate the dry field after administering Seonnongje (good harvest paying ceremony) that it is conspicuously demonstrating the importance of farming and cocoon breeding activities. As a result, the Chinjam (a type of ceremony that queen personally breeds cocoon for fabrics) related ceremonial rite that was rearranged during the reign of King Youngjo was settled into 11 ceremonial rites with the expansion of its contents. It ranges from the procedure to leave the palace for carrying out the ritual ceremony to the procedure for the crown princess and Hyebin-gung to accompany the queen, ritual for the queen to devote the Jakheonrye to exercise Chinjam, the ritual for the king to announce his royal message, johyeonui (morning assembly) exercised after completing Chinjam, it is the ritual for the queen to receive the box that contained the cocoon. This type of ritual ceremony is a significant expansion when compared with the exercise carried out earlier and it is part of characteristics displayed for ritual overhaul trend in the reign of King Youngjo. In the main procedures of these ceremonial rites, the music is accompanied and the music includes folk music, inspiration and so forth. The Chinjam related ritual ceremony in the reign of King Youngjo was established in the direction to establish it as the ritual ceremony for a woman who had the divine role of the seonjamje ritual to administer the ritual in a way of having the justification and reality to be consistent.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.1-32
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• 2014

This paper is searching the meaning of Gangseong(姜聖) which came from Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) incarnated in the Gang(姜) family. To study the meaning of Gangseong(姜聖), this paper concentrate on Maitreya(彌勒尊佛) and the sentence about Wonsibanbon(原始返本) Sangje's incarnation in the Gang's family appeared on term Gangseong in the middle of divinity terms(九天應元雷聲普化天尊姜聖上帝). Furthermore, Sangje's surname Gangseong(姜姓) has relation with Maitreya and the sentence about Wonsibanbon. What Maitreya has relation with Gangseong(姜聖) is the legendary poem that Maitreya Statue became complete woman(六丈金佛 化爲全女) and what Wensibanbon has relation with Gangseong is the fact that family name Gang is primary surname all over the world's human beings. Wonsibanbon comprises correction of family lineage and theocracy(政敎一致) which came from tracing and reviving the beginning. As a primary family name, Sangje's incarnation family name Gang plays a leading edge role of religious activity of Sangje because primary family name Gang represents the one and only Truth(眞法) or the principle of Wensibanbon which means the union[unity] of religion and politics(政敎一致), and combining saintliness and heroism (聖雄兼備). According to the one and only Truth(眞法) like this, the first emergence and role of the completely "DoTongKunJa" (道通君子, the perfection of man with Dotong) who Sang-Je declared will build the union[unity] of religion and politics shows realization of advance-oriented salvation. Under the principle of Yangsan(兩山, twin mountain, 甑山, 鼎山, the three-story Maitreya Statue of Geumsan Temple) which implies emergence of the completely "DoTongKunJa"(道通君子) who will accomplish the union[unity] of religion and politics(政敎一致), combining saintliness and heroism(聖雄兼備) and advent of the one and only Truth(眞法出現). This could be possible by the almighty of Sangje who incarnated in Gang's family name according to the principle of Wensibanbon from the text Jeonkyung(典經) as shown. Adjusting family lineage (血統) means to straighten out the relation between ancestors and descendants, and which has close relation with the activity after Sangje's incarnation in Gang's family name according to the principle of Wensibanbon. As far as family lineage was concerned, there are three aspects of close relation between ancestors and descendants. First, general connection between ancestors and descendants, Second Dotong(道通)-related connection, Third after -death entrance(冥府)-related connection. Descendants should know a family history from moral laws of family relationships(天倫) by the Compatibility principle. As for second Dotong-related connection between ancestors and descendants, the fact descendants' Dotong can be accomplished by the act of ancestors' charity shows human beings world(人間界) where descendants live has close organic relation with divine world(神明界) where ancestors live. As for third after-death entrance-related connection between ancestors and descendants, after-death entrance are totally related with both Heavenly order(天道) of ancestors and Humane-order(人道) of descendants. At this point, we can see the relation between ancestors and descendants are very close and organic. As shown from the text Jeonkyung, Sangje as Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) and Maitreya(彌勒尊佛) has descended to the earth adopting Gang's family name according to principle Wensibanbon. By Sangje's incarnation in Gang's family name, the legitimacy of the religion and the perfection of Do could be successed under the law of Yangsan(兩山). Furthermore, Sangje realize the one and only Truth by Adjusting family lineage and producing the completely "true man" through Cheonji Gongsa.

• Sim-seong Yeon-gu
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• v.27 no.1_2
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• pp.1-27
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• 2012

It aims to deal with a topic of coniunctio oppositorum, hieros gamos in a Korean fairytale <Gurungdungdung Sin Seonbi>, in which a human heroine was marrying an animal husband. This Korean fairytale may be compared with Greek mythology <Eros and Psyche> introduced by Apuleius and <Dassingende springende Löweneckerchen> collected by Grimm Brothers. All these fairytales commonly tell that animal husband figures have divine nature. Because animals live their lives totally obeying instincts, the collective unconscious principles of species are completely accomplished. The animal nature excludes ecocentric attitude so that it has transpersonal divinity. The hero is transformed into an animal in the fairytales, which will provide an opportunity to change a one-sided exaggerated attitude of the ego consciousness and acquire universal humanity. During being an animal, the hero would have experienceds to recognize true meaning and value of other living creatures in nature and have attained wisdom of nature. The animal is a symbolic being who will realize value of collective and universal life so as to act therapeutically and contribute to the total personality, individuation processes. Animals in the fairytales correspond to the compensatory contents of the unconscious. Animal figure itself is opposite to the ego consciousness itself because the ego understands the unconscious contents like animal figures have instinctual impulse that the ego will not accept at all. Coniunctio oppositorum in the fairytales is going to show the ego's rendezvous processes to meet the unconscious. The fact that the hero turns into an animal or marries animal partner is a psychic event which greatly lowers under the level of ego consciousness. To overcome the state, it is essential for the hero to regain humanity or to transform animal partner into a human being. By the recovery of humanity or reaching the human level, compensation of the unconscious can be realized in the conscious life. In a Korean fairytale <Gurungdungdung Sin Seonbi>, male partner is a serpent but the heroine marries the serpent and make it cast off skin. Over sufferings and complishment of several tasks, heroine truly meets her husband. In this processes, the heroine obtains divinity. As result, her marriage to animal husband means hieros gamos. In this fairytale, we will be able to look through the ways how female ego-consciousness to make relations to the unconscious and to fulfill individuation.

• Journal of the Korean Institute of Landscape Architecture
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• v.18 no.4
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• pp.45-71
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• 1991

The landscape systems in Korean island settlements can be recognized as results of ingabitants' ecological adptation to the isolated environment with the limited natural resources. Both the fishery dominant industry in island society and ecological nature of its environments seem to have influenced on inhabitants' environmental cognition as well as the physical landscape of island villages such as its location, spatial pattern in each village, housing form and so on. This study was done mainly by both refering to the related documents and direct observations in case study areas, and results of the study can be summarized as follows. 1. In general, the landscape of an individual island seems to take more innate characteristics of island's own, corresponding to the degree of isolation from mainland. That is, while the landscape of island in neighboring waters takes both inland-like and island-innate landscape character at the same time, the one in the open sea far from land takes more innate landscape character of all island's own in the aspects of village location, land use and housing density etc. 2. The convex landform of most islands brings about more centrifugal village allocation than centripetal allocation in most inland villages. And thus most villages in each island face extremely diverse directions different from the south facing preference in most inland rural villages. 3. Most island villages tend to be located along the ecologically transitional strip between land and sea, so called 'line of life', rather than between hilly slope and flat land as being in most inland village locations. So they are located with marine ecology bounded fishing ground ahead and land ecology bounded agricultural site at the back of them. 4. The settlement pattern of the island fishing villages shows more compact spatial structure than that of inland agricultural villages, due to the absolute limits of usable land resources and the adaptation to the marine environment with severe sea winds and waves or for the easy accessability to the fishing grounds. And also the managerial patterns of public owned sea weed catching ground, which take each family as the unit of usership rather than an individual, seem to make the villagescape more compact and the size of Individual residence smaller than that of inland agricultural village. 5. The folk shrine('Dand') systems, in persrective of villagescape, represent innate environmental cognition of island inhabitants above all other cultural landscape elements in the island. Usually the kinds and the meanings of island's communal shrine and its allocative patternsin island villagescape are composed of set with binary opposition, for example 'Upper shrine(representing 'earth', 'mountain' or 'fire')' and 'Lower Shrine(representing 'sea', 'dragon' or 'water') are those. They are usually located at contrary positions in villagescape each other. That is, they are located at 'the virtical center or visual terminus(Upper shrine at hillside behind the village)' and 'the border or entrance(Lower Shrine at seashore in front of the village)'. Each of these shirines' divinity coincides with each subsystem of island's natural eco-system(earth sphere vs marine sphere) and they also contribute to ecological conservation, bonded with the 'Sacred Forest(usually with another function of windbreak)' or 'Sacred Natural Fountain' nearby them, which are representatives of island's natural resources.

• Journal of the Korean Society for Library and Information Science
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• v.56 no.4
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• pp.29-49
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• 2022

The book is a footnote of life and memory, a sign of knowledge and intelligence, including divinity and reason, idols and destruction, praise and curse, arrogance and prejudice, truth and falsehood. The past emperors, monarchs, priests, and rulers have been controlled or slaughtered by censorship and prohibition, burning and destruction, etc. In ancient history, archaeology, war history, cultural history, and library and information science, many studies have been conducted on the burning and destruction of books, but the Western perspective is dominant, and there are nationalistic approaches and logical leaps. This study traced the truth about the destruction of the Royal Library of Alexandria in Egypt, destruction of the Baghdad libraries by the Mongol Empire, and burning more than 200,000 volumes of Korean historical documents of Japanese Government-General in Korea among the major bibliocausts with many mysteries and controversial issues in the East and West. As a result, the Royal Library of Alexandria is most likely destroyed under the rule of the Roman Empire. The massacre of the Baghdad library by the Mongolian army is a historical fact, not the manipulation and extreme exaggeration of western society. And Korean historical documents have been stolen and burned by the Government-General of Chōsen for 35 years and should be recognized as '200,000 + α'. Lastly, On the premise of excavating historical materials, research to investigate the truth behind the blibiocaust or libricide should be continued.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.1-22
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• 2015

This paper took Jeonkyeong (典經) of Daesunjinrihoe(大巡眞理會) as the basic text and studied how Kangjeungsan(姜甑山), the Sangje (上帝), had embraced Chinese myth in process of formation of his religious thought focusing on Yan Emperor(炎帝) Shennong(神農) myth and Shanrangang(禪讓) myth (namely Danchu myth). First when we examine the myth surrounding Kangjeungsan's birth, it deeply emraced a feeling-birth myth(感生神話), we could realize that this is a universe motif through myth of hero birth in East Asia. Further judging from the analysis of geographic space of Kangjeungsan's activity, it included a variety of mythical and Daoist related place names. I think this is because of the fact that birth place of Kangjeungsan and the surrounding area is the locality of Xian(仙) tradition where major characters of Danhak sect(丹學派) have been turned out, and that Korean way of Xian suppressed by the regulatory system has been widely rooted in the public. Especially it's interesting that Jeungsan, the pen name of Kangjeungsan, ambiguously connotes Siru mountain(甑山), a place of his training, and the spiritual realm of the 『Zhouyicantongqi(周易參同契)』. Then I examined the God of fire Shennong myth which has been actively admitted and embraced by Kangjeungsan. Kangjeungsan put the root of his pedigree on Shennong and there is a close affinity between Shennong and Dongyi(東夷) such as Buyeo(夫餘), Goguryeo(高句麗), etc. These Dongyi spirits are losers against the Chinese major myth and beings of ressentiment. At the same time the predecessor of Jiutianyingyuanleishengpuhuatianzun(九天應元雷聲普化天尊) who shares mythical characteristics with the God of fire Shennong was a formerly Taishi(太師) Wenzhong(聞仲) of Yin(殷) dynasty. He was defeated and died by Zhou(周) dynasty, and was deified. The fact that Kangjeungsan regarded himself as a descendent of Shennong and possessed divinity of Jiutianyingyuanleishengpuhuatianzun connotes that he represents all beings of ressentiment such as family of Yin and Dongyi. However, Kangjeungsan set a religious milestone by turning revenge for such ressentiment at tribe level into religious sublimation. At the end Shanrang myth which has been critically embraced by Kangjeungsan was reviewed. According to the existing Shanrang myth, Danchu(丹朱) was unworthy and not succeeded in the succession to the throne. Then good natured Emperor Shun(舜) succeeded to the throne from Emperor Yao(堯). However, the reality of Shanrang myth was a violent change of sovereign power and Danchu was a victim in the process of such violent change. Kangjeungsan shrewdly grasped the reality of ancient China and cast light on presence of Danchu. And he emphasized the need of religious sublimation of revenge, Haewon(解冤). His such awareness of culture had a close relation with revisionist standpoint of independent Danhak sect expressing a skeptical glance at systematic, commensurate and authentic historical view of Chinese civilization. And further Kangjeungsan cosmologically and causationally reinterpreted revenge of Danchu. He established a universal salvation theology which has a corresponsive connotation in regard to embracement of Shennong myth. In conclusion, embracement of Chinese myth by Kangjeungsan was a creative work of reinterpretation resulting in an inherent religious connotation through a process of appropriation, that is independent and selective introjection.

• Korean Journal of Environment and Ecology
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• v.27 no.2
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• pp.241-252
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• 2013

This study investigated plant community structure of Dongbaekdongsan(Mt.) in Jeju-do to identify character as evergreen broad-leaved forest. 20 plots(size is $20m{\times}20m$) were set up and plant communities were divided into 5 communities of Quercus glauca-Castanopsis cuspidata var. sievoldii-Ilex integra(Camellia japonica), Quercus glauca-Castanopsis cuspidata var. sievoldii-Camellia japonica, Quercus glauca-Camellia japonica, Quercus glauca-Camellia japonica-Pinus thunbergii and Pinus thunbergii-Quercus glauca by using TWINSPAN, DCA ordination, mean importance value and environmental condition. Area of Evergreen broad-leaved forest with stonny ground is covered with Quercus glauca and Castanopsis cuspidata var. sievoldii in canopy layer and Camellia japonica in the subordinate layer. Area of remaining soil's depth is covered with Pinus thunbergii. It has been alleged that Pinus thunbergii planted by human when Dongbaekdongsan(Mt.) is not selected local monuments. All of communities is predicted success to community of Quercus glauca-Camellia japonica. Shannon's diversity ranged from 1.0268 to 1.0717 in area of Evergreen broad-leaved forest and 1.2102 in area of Pinus thunbergii. 10 species of broad-leaved tree's constancy ratio is over the 80%. In future, Castanopsis cuspidata var. sievoldii and Cinnamomum japonicum can cover canopy layer, but it has low importance value. Specially high aged Camellia japonica is appeared everywhere. It has been alleged that it was touched by divinity since past. Dongbaekdongsan(Mt.) has different plant structure with another evergreen broad-leaved forest. It is hard that knowing its successional sere because it was damaged when it isn't degignate local monument. Accordingly continuous monitoring was required, successional direction and community's character is identified after forest become steady.

• Journal of Korean Philosophical Society
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• v.129
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• pp.193-217
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• 2014

The aim of this thesis is to elucidate the meaning of play which constitutes the genuine happiness of human being in Plato's '$heort{\bar{e}}$' and Aristotle's '$schol{\bar{e}}$'. Until now '$heort{\bar{e}}$', a divine act which communicate with original divinity, was differentiated from paidia. And '$schol{\bar{e}}$' was understood as activities in spare time opposed to labour. Plato put '$heort{\bar{e}}$' at the center of their life as a means for gods' blessing. Aristotle understand '$schol{\bar{e}}$' as free activities and the completion of individual life. For Aristotle play is not only a freedom from labour but also a supreme activity. Play itself is an end and a completion. Play is the essence of human life so man can be happy with play. Play is the activity of joy. And play is the most intellectual and spontaneous activity. Now we can assert that '$heort{\bar{e}}$' is the original play which elucidate the existence of the human being in connection with world and is the holy mode of play which makes an affluent life of communities. And we can maintain that '$schol{\bar{e}}$' is a mode of play which freed from the burden of labour and elevate the life of human being to academic activities and contemplative life. By this interpretation we can expose that play is the center of life. We can see the two fold meaning of apollonian-dionysian play and the perfect harmony of communities in Plato's '$heort{\bar{e}}$'. We can see also the delight as splendidness of life in Aristotle's '$schol{\bar{e}}$'. The Plato's theory of play seems different from Aristotle's. But their theories are the same in the general, because they both put play at the center of life and they equally assert that we have to live with playing our life. The world in which play is in harmony with labour- this world is their utopia.