• 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.

• Cross-Cultural Studies
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• v.25
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• pp.159-183
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• 2011

This study is for the understanding of the role of fortunetelling and the "Scripture of Fortunetelling(占察經)" through the relationship between the manners and customs of Koreans and the Buddhist Scripture dealing with the fortunetelling. It is meaningful to understand how it is related with Buddhism. As a result, I perceived that Koreans have lived with fortunetelling and that the role of fortunetelling in from private person to the country. I saw there were four big roles; to clean the uncertainty of the future to fulfill the expectations, to confirm the justice of what he or she did, to cure, and to choice. Looking into "Memorabilia of the Three Kingdoms(三國遺事)", I see that the Scripture of Fortunetelling and the ceremony of fortunetelling was popular and those great monks such as Wongwang, Wonhyo, Jinpyo and Jihye presided these ceremonies. The structure of the "Scripture of Fortunetelling(占察經)" has the hierarchy of Fortunetelling, Penance, Practice, Awakening, and Salvation of the world. So fortunetelling motivated every stage of practice. The role of fortunetelling in "Scripture of Fortunetelling(占察經)" is to intermediate. For this purpose it divided the attitude for the fortunetelling into two categories; for the urgent real life and just for enjoying. But they seriously dealt with both results. They used the fortunetelling in order to accomplish the ultimate purpose of Buddhism. So the fortunetelling is a mean of propagation of Buddhism and a intermediary of awakening and salvation.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.105-138
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• 2023

The purpose of this study is to examine the significance of various figures in The Canonical Scripture and their contents. The Canonical Scripture (jeon-gyeong 典經) is a record of the beliefs and deeds of Kang Jeungsan, composed through the memories of the followers of Kang Jeungsan who followed the words of The Canonical Scripture. In other words, The Canonical Scripture is understood as the scripture of Daesoon Jinrihoe that contains the religious deeds and teachings of Kang Jeungsan. It is divided into seven parts and 17 chapters. Those seven parts, some of which contain more than one chapter, are as follows: Acts, Reordering Works, Progress of the Order, Dharma, Authority and Foreknowledge, Saving Lives, and Prophetic Elucidations. In particular, The Canonical Scripture records the deeds of historical figures from both China and Korea, and this prominently includes the life history of Kang Jeungsan, and this is an especially pronounced feature of the sections Acts, Progress of the Order, and Prophetic Elucidations. In addition, each chapter describes the teachings and faith-inspiring acts of Kang Jeungsan and presents the gist of the Daesoon Thought while referring to the lives and actions of various historical figures. In this paper, introductions to the figures that appear in each section are provided to help readers better understand the contents of The Canonical Scripture. Therefore, this study focuses on the major figures introduced in The Canonical Scripture in connection with the religious values of Daesoon Thought. Through this, a contribution is made to the academic development of Daesoon Thought by specifically exploring and examining the contents of the figures who appear in The Canonical Scripture. This is a surprisingly underdeveloped area of study in Daesoon Thought.

• Journal of Conservation Science
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• v.35 no.1
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• pp.11-18
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• 2019

The adhesives joining Buddhist scripture scrolls from medieval Korea(Goryeo Dynasty, A.D. 918~1392) are different from wheat starch adhesive. The composition of the adhesive was analyzed using Attenuated Total Reflectance-Fourier Transform Infrared(ATR-FTIR) spectroscopy. In the adhesive used to join Buddhist scripture scrolls, peaks attributed to amide I and amide II of the protein and carbohydrate were detected in the ATR-FTIR spectra, and no carbonyl peak($1745cm^{-1}$) for oil was detected in the 2nd derivative ATR-FTIR spectra. The ATR-FTIR spectra almost coincided with those of defatted soybean powder adhesive. Hence, the adhesives joining Buddhist scripture scrolls were inferred to be soybean adhesive prepared from a defatted soybean cake.

• 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.44
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• pp.213-261
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• 2023

The purpose of this article was to examine whether the parallel passages from The Canonical Scripture and Jeungsan Cheonsa Gongsagi (甑山天師公事記 Records of the Reordering Works of Celestial Master Jeungsan), the first full-length record related to the life of Kang Jeungsan compiled by Lee Sang-ho, indicate the same chronology. A comparison of the contents between The Canonical Scripture and Jeungsan Cheonsa Gongsagi revealed the following. The contents of The Canonical Scripture are categorized by a table of contents. By way of contrast, the contents of Jeungsan Cheonsa Gongsagi, is organized year by year. When parallel passages appear, the two texts tend to indicate the same year for specific events, but the chronology of some events do not match. A comparison of the contents of The Canonical Scripture and the first edition of Daesoon Jeongyeong (大巡典經 The Canonical Scripture of the Great Itineration) shows the following. Once again, the contents of The Canonical Scripture are organized via a table of contents. The contents of the first edition of the Daesoon Jeongyeong are also indicated through a table of contents. When lined up for comparison, most of the passages show the same content to have occurred in matching years. However, new contents are contained in this record that were absent in Jeungsan Cheonsa Gongsagi. All of these texts contain a summary of the life of Kang Jeung-san; however, they are organized differently. Jeungsan Cheonsa Gongsagi presents that summary chronologically (year by year with some gaps in years). Daesoon Jeongyeong and The Canonical Scripture both feature a table of contents wherein chapters are based around specific themes. One key takeaway is that different passages appear in the contents of each text. Also, The Canonical Scripture and the first edition of the Daesoon Jeongyeong contain some parallel passages wherein the two texts disagree on what year some events took place. Despite the different style of organization, Jeungsan Cheonsa Gongsagi and The Canonical Scripture can still be compared and such comparison shows the same pattern as comparison between The Canonical Scripture and Daesoon Jeongyeong. As a result of organizing and comparing the contents of the table of contents with the chronological record, the parallel passages wherein chronology is disputed can be highlighted and the introduction of new passages can also be shown.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.241-279
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• 2023

The Scripture of Myriad Laws was first published in 1986 and then reprinted in 1994 and 1995. It gained widespread recognition as a mysterious text or a Buddhist document containing enigmatic content that deemed difficult to comprehend. Through the analysis of the content of The Scripture of Myriad Laws, it was revealed that the book was published by the Dragon Flower Order, a Jeungsanist religion founded by Seo Baek-Il (徐白一). Therefore, the various texts included in The Scripture of Myriad Laws can be classified as 'Songs of Jeungsanism' (Jeungsan-gyo Gasa 甑山敎歌辭). The contents included in The Scripture of Myriad Laws often mention terms unique to the Jeungsanist orders, such as 'the Reordering Works of Heaven and Earth' (天地公事), 'presiding over cures' (醫統), 'Degree Number' (度數), 'the West God' (西神), 'the nobility of heaven' (天尊), 'the nobility of earth' (地尊), 'the nobility of humanity' (人尊), 'ruling the world for 50 years' (治天下五十年), and 'the era of Resolving Grievances (解冤時代).' It also discusses the birthplace and birth date of Kang Jeungsan, his family name, and the duration of his existence. The contents directly quote the words spoken by Jeungsan and incorporate them into songs. They also mention unique Jeungsan terms such as 'Five Immortals Playing Baduk' (五仙圍碁), 'open-weight wresting match,' 'birth, growth, harvest, and storage' (生長斂藏), 'the god who listens to words' (言聽神), 'pillar of foundation' (基礎棟樑),' 'Ocean Seal' (海印), and 'the higher gods' (上計神). It is also notable that some verses of Chinese poetry that Jeungsan taught his disciples are directly quoted in this scripture. Furthermore, the scripture shows traces of Buddhist salvational beliefs; particularly those that emphasize faith in Maitreya Bodhisattva (彌勒信仰). However, The Scripture of Myriad Laws differs from traditional Buddhist beliefs in that it anticipates and emphasizes the birth of a specific individual endowed with the power and abilities of Maitreya Buddha. While emphasizing Maitreya Buddha (彌勒世尊) and the Dragon Flower Gathering (龍華會上), the scripture also specifically mentions Geumsan-sa Temple (金山寺) located on Mount Moak (母岳山) in North Jeolla Province, and these details are sung about in a special manner. This positive portrayal serves to affirm the belief of followers that Jeungsan, centered around Geumsan-sa Temple, was an incarnation of Maitreya Buddha. Moreover, The Scripture of Myriad Laws subtly asserts that Seo Baek-il, the leader of the Dragon Flower Order, who is mentioned in the scripture, is the absolute savior who has come to this world in place of Jeungsan. In support of this teaching, his birth date, birthplace, years of imprisonment, release date, and honorific name (號) are all recorded in precise detail.

• 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 the Daesoon Academy of Sciences
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• v.25_1
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• pp.25-85
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• 2015

In this study, source criticism (an establishment of authentic text) of the Hyun-Mu Sutra(玄武經) among different editions is studied and an attempt of a new interpretation appropriate to that is attempted. The Hyun-Mu Sutra, a scripture written in 1909, began to communicate with the world through the religions of Jeungsanism. In particular, it was remarkable that The Hyun-Mu Sutra was absorbed as canon textbooks Jeonkyung(典經), the Scriptures of Daesoonjinrihoe, The Fellowship of Daesoon Truth(大巡眞理) from a loner and secret pull-out of heritage traditions. However, this scripture though written in 1909 and more than 100 years has passed, remained in a state unestablished authentic text. The Hyun-Mu Sutra is the scripture consisted of 25 pages by the religions of Jeungsanism[Gang Il-sun 姜一淳(1871~1909)]. 33 page type of Hyun-Mu Sutra has been distributed in the world until now the authentic text of The Hyun-Mu Sutra. However, as a result of the examination, diagnostic scripture(病勢文) was found to have been added by descendants. After a review of authentic text of The Hyun-Mu Sutra, it concluded that there is no diagnostic scripture in primary The Hyun-Mu Sutra. Though The Hyun-Mu Sutra is a booklet of a small amount, the notation and expression is so unique, it has been in secrecy to read its contents. Interpretation way of The Hyun-Mu Sutra up to now can be summarized in two as follows. 1) approaches by I-ching 2) approaches by ten celestrial stemps and twelve earthly branches(10干12支). Approaches by I-ching among this sometimes was supplemented with Buddhist classification methods. Nevertheless, these studies can be evaluated limited because it fails to secure authentic text of The Hyun-Mu Sutra. In this study, the contents of The Hyun-Mu Sutra was examined itemized by focusing on the following four points. 1) The icon of The Hyun-Mu Sutra(玄武經符) is similar as normal talisman(符籍) but it has other features. 2) 'Reverse Fonts'(反書體)[the opposite view of the standard fonts(正書體), reflected in the mirror fonts] and size or location used in text is not in uniform. 3) letters in scripture were pointed and points were stamped in the left and upper and lower characters. 4) "Spiritual poem" (詠歌, the Korean traditional music with a view of elegance as an origin of eco), and the music with the Five-Sounds[宮Gung, 商Sang, 角Gak, 徵Chi, 羽Wu) were related. As a result, content analysis of The Hyun-Mu Sutra is carried out in the next four points. 1) The icon of The Hyun-Mu Sutra (玄武經符) has been primarily developed by Jeungsan. 2) 'Reverse Fonts'(反書體)[the opposite view of the standard fonts(正書體), reflected in the mirror fonts] and reverse location such as '宙宇' [the reverse of '宇宙'] represents based on a new world based on a forward and reverse I-ching(正易). 3) Dot and neighbor points is a symbolic map that guides the position of lateral new world(後天) and era(人尊) 4) Spiritual poem is the entrance to achieve the Realization of Do(道通). The above can be considered as the results of this study.

• The Journal of Korean Medical History
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• v.21 no.1
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• pp.89-95
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• 2008

The practice of studying "黃帝內經" is one that is deeply rooted throughout Korean history. The main textbook used in educational institutions as early as the Era of the Three States, it was also actively examined. A doctor examination system was introduced in the Koryo dynasty, which reinforced "Internal Classic"'s status as an important subject of study. Following the nation-wide acceptance of Confucism, scholar-physicians came to be and this book was studied as an important scripture. By Chosun dynasty, the entire medical systems becomes centered around "Internal Classic. Internal Classic is not only included in medical examination manual written in the period of Sejong's rein but was cited in many medical texts published during this time span including Euibangyoochi, Hyngyakjipseongbang, and thus can bee seen as the conceptual basis of medicine. In late Chosun dynasty with the emergence of the Korean Traditional Medicine's scripture, The Treasured Mirror of Eastern Medicine, "Internal Classic" is spotlighted as a scripture of importance among medical families. Lee Kyu-Jun, a doctor of the Japanese occupation era, examined "Internal Classic" based on a theory called fuyang theory and produced a creative medical theory.