• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.79-116
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• 2020

This paper examines the nature of the transcendent, absolute, and personal host of ancient philosophical notions of the Higher Power (天觀 cheongwan, literally 'view of heaven'), which flows through Toegye's Principle of Reality (Li), Dasan's Supreme God (Sangje), Suwun's Lord of Heaven (Cheonju), and Jeungsan's Supreme God (Sangje). This confirms the sentiment that despite the conceptual differences relating to appearance, as represented by the Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God, the contents of these notions do not substantially differ from one another. Moreover, the nature of the ancient philosophical notions of the Higher Power lead to Toegye's Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God. Toegye emphasized the nature of the Principle of Reality as transcendental and absolute, and also as a personal host. This led to Dasan's Supreme God, and furthermore, it also inspired the Suwunian Lord of Heaven and the Jeungsanian Supreme God. In other words, although Dasan criticizes the Principle of Reality and presupposes a Supreme God, a personal host, this is not especially different from the character or role of Toegye's Principle of Reality. It likewise does not especially differ from the Suwunian Lord of Heaven or the Jeungsanian Supreme God. On the contrary, without the foundation of the religious tradition behind Toegye's Principle of Reality, it would have been difficult to establish a theoretical system leading to the upper system of the Dasanian Supreme God, the Suwunian Lord of Heaven, or the Jeungsanian Supreme God. Of course, the construction of heaven and earth, which in Daesoon Thought is actually performed by the Jeungsanian Supreme God, is, in fact, fundamentally different from Toegye, Dasan, and Suwun's previous notions of the Higher Power. In this sense, it is necessary to present more clearly the religious character of Toegye's Principle of Reality.

• Korean Institute of Interior Design Journal
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• v.15 no.2 s.55
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• pp.158-165
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• 2006

God, existing in the Tabernacle was designed not by man but was designed by Him Personally. The LORD said to Moses..... 'Then have them make a sanctuary for me, and I will dwell among them. Make this tabernacle and all its furnishings exactly like the pattern I will show you(Exodus25:1-9). These words represent the Godly Origin of the Tabernacle. He referred to it as'A copy and shadow of what is in heaven' (Hebrews8:5) , Furthermore, The Tabernacle, a copy and shadow of what is in heaven, used in the Old Times, was his body(John2:21). Therefore The Lord is the true designer of the Tabernacle(Exodus25:8-9), and is where He dwells(Exodus29:46), and is where the sinful man meets the Lord(Exodus30:6). It is where the Lord dwells(Exodus29:46) and where Forgiving takes place(Leviticus4:20,26,31). Because of this, The Tabernacle is the most important out of any piece of architecture designed by man.

• The Journal of Korean Medical History
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• v.27 no.1
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• pp.51-60
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• 2014

Objectives : Actually Wongi did not exist in "Neijing(內經)" as a word. Wongi is one of specific features that distinguish "Nanjing" from "Neijing". I have researched for the foundation of history and thought. Methods : I have looked into cognitive variation for Heaven (天), that is from Chinese ancient times through the period of the Han (漢) Dynasty. Results : 1. Before the period of the Yin (殷) Dynasty : There was some worship. 2. The period of the Yin Dynasty : The Lord (上帝) was respected and idolized. 3. The period of the Zhou (周) Dynasty : That the origin of existence is also in human was recognized through Doctrine of Heaven (天命思想). 4. The period of the Han Dynasty : Doctrine of Heaven was transfigured as ideological instrument for politics. The spiritual and physical human's independence was flowed into even though it was not separated from Heaven. Conclusions : As concerned above, the variation shows that consideration for the origin of existence flowed from the outside of human being, like the progenitor of human race, nature, and Heaven, through inside gradually. In the other words, the origin of existence was come to inquire inside of human being. As an aspect of medical science, it can be showed that the term of Wongi was influenced of these process.

• Journal of Physiology & Pathology in Korean Medicine
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• v.26 no.6
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• pp.855-863
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• 2012

The organic and holistic recognition method about nature in east asian philosophy is also applied to the study of the human body in Korean medicine. In Korean medicine, the human body is being understood from a holistic point of view rather than a mechanical or reductive one. The main east asian philosophies are the heavens thought and the Yin-yang/Five Phase Theory. This study will explore the influence the general flow of heavens thought has on explaining the human body in Korean medicine and the formation of how the human body is perceived in "Huangdineijing"(黃帝內經). First, the primitive meaning of heaven was developed to include the natural heaven of Xia (夏), the lord heaven of Shang(商) and the moral heaven of Zhou(周) dynasties. Among these, the natural heaven notion of the Xia(夏) dynasty which recognized heaven as the one with the power to create everything. This was followed by Taoism which established the contrasting system of heaven and earth. Based on this, "Huangdineijing"(黃帝 內經) developed the perception of the human body, taking into account, heaven as the original substance to generate the human body through the mutual sympathy between heavenly energy and earthly form. The perspective of the correspondence between nature and human in "Huainantzu"(淮南子) and "L$\breve{u}$shichunqiu"(呂氏春秋) was succeeded by Tung Chung-Shu(董仲舒). Based on this development, the perception of the human body in "Huangdineijing"(黃帝內經) is related to the seasonal cycle and the notion of night and day to balance the physiology of the human body. It recognizes that its structure, shape, emotional state and physiological actions are correlated with heaven.

• 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.

• The Journal of Korean Philosophical History
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• no.43
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• pp.107-139
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• 2014

Tasan Chong Yak-yong has criticized Zhu Xi's metaphysical viewpoints of human being. Therefore he revealed his viewpoint of human being and the theory of moral practice through his thoughts about the Lord of Heaven and human nature with spiritual inclination toward goodness. He has drawn the Lord of Heaven into Confucianism again. Heaven as the Lord endows human being with a nature that enjoys virtues and detests vices. It watches human being's good and evil. Here we can say Heaven is a outer efficient cause of moral behavior. According to Tasan, human being has its own 'self directed weight'自主之權 so that he can make a judgment and decision about what to do. Therefore we have to do manifest this moral inclination which is a inner efficient cause of moral behavior. That is to say, we must follow the order of daoxin道心 inside our mind. If we did go against it, our mind would be uncomfortable. Now through the method of so-called shu恕 we need to put filial piety孝 fraternal respect弟 compassion慈 into practice. These three moral practices represent the spirit of reciprocity in Confucianism. These lead us to make an achievement of ren仁, representative virtue in the theory of moral practice. Our moral practice means the fulfillment of humanity. This is the way to serve Heaven. Tasan insists that theses are the core thoughts of Confucius and Mencius.

• Cross-Cultural Studies
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• v.22
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• pp.177-201
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• 2011

The Lord of Mayan society was a person who was thought to be able to understand phenomena in the universe. And also the Lord could realize these activities of heaven on Earth through ritual. But the manifested ritual function of lordship was very different depends on Classic and Postclassic period. The Classic Mayan rituals were closely related to personal dignity, specially royal blood tradition meanwhile the Postclassic Mayans focused on public function of ritual. The ritual sacrifices of blood letting from their own body, manifested in Yaxchilan Lintel 24, 25 and 17, were focused on royal family's activity, showing the dignity of royal blood. The same ritual about the birth of family successor was observed at the Structure 5C4 from Postclassic ruin of Chichen Itza. However, this scene in focus, was two representative men and the answer of ancestor, not a special person. Also at the Lintel 1 of Temple of Four Lintels it was observed names of four Lords of Chichen Itza, their relationship, their action of firing to dedicate temple instead of writing long history of great royal family. All above shows that during Postclassic period the lords preferred a public function of their lordship than to dignify some royal persons through ritual.

• Korean Institute of Interior Design Journal
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• v.14 no.6 s.53
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• pp.185-192
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• 2005

The Tabernacle was Personally designed by God and was ordered from God to Moses to build it as the first Piece of church architecture that accurately showed God's love and will of salvation towards humankind. Tabernacles, through the architecture of tabernacles teaches the Lord being among us. His Holiness and man's sins, and also reflects the path of eternity as well as the good news and salvation through Jesus Christ. And the Tabernacle is talking of the Glory of New Jerusalem that is provided Kingdom of Heaven for us at the same time being a completion of a final and ultimate church constructed long predicted through the Bible being already designed by God. The external expression of modern architecture may follow the uniqueness of that age but the special quality of the interior and exterior symbolism of church architecture will have to consist the standards of God for He is the first, sincere designer.

• Journal for History of Mathematics
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• v.33 no.2
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• pp.103-114
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• 2020

In 1607, Matteo Ricci and Xu Guangqi translated Euclid's 《Elements》 and published 《Jihe yuanben, 幾何原本》. Though 《Elements》 consists of 13 volumes (or 15 volumes according to its editions), they translated only the first 6 volumes on the plane geometry. Why did they do so? This paper discusses about the three questions which naturally arise: What might be the motive of the translation of the 《Elements》? What method did they adopt for the translation? And why did they translate the 6 volumes, especially, the first 6 volumes, not completing the whole?

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.99-156
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• 2013

This paper is to indicate research tendencies of faith in Daesoonjinrihoe and controversial points of those, and to consider the outlook on Sangje after defining it as theological understanding and explanation for Gu-Cheon-Sang-Je (High-est ruling Entity that is the object of devotion in Daesoon-jinrihoe). As the first introduction to the work, various descriptions for Sangje are arranged and the meanings of those are analyzed. In brief, first, the name of Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, expresses the fact that the authority of Sangje (the Supreme Entity) is exposed by spatial concept Sangje dwells in Ninth Heaven. This fact can be compared with the doctrines Allah in Islam and Jehovah in Christianity each are dwelled in Seventh Heaven. And the name shows Sangje is the ruler who reigns over the universe by using yin and yang. Second, the name, Gu-Cheon-Eung-Won-Nweh-Seong-BoHwa-Cheon-Jon, is imported from China Taoism because it has been in Ok-Chu-Gyeong (the Gaoshang shenlei yushu). But in fact it's root is in Korea because Buyeo and Goguryeo, the ancient Korean nations, have the source of the name. While the name is not the Supreme Entity in China Taoism, it is the Supreme Entity in Daesoonjinrihoe. This fact is a important difference. Third, arbitrarily or not, the name, Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, is put on the image of 'resolution of grievances'. The reason is that many peoples in Korea and China has called the name for about 1,000 years ago to help their fortunes and escape predicaments. Forth, not only Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon but also the name, Three Pure Ones and Ok-Cheon-Jin-Wang (Yuqingzhenwang) in China Taoism used as the Highest ruling Entity in Daesoonjinrihoe. But the relations between three Pure Ones and Ok-Cheon-Jin-Wang and Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon in Dae-soonjinrihoe are different from that in China Taoism. Fifth, Sangje is associated with the Polaris divinity of Tae-Eul, view on God in Oriental Cosmology. The description Tae-Eul as well as Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon is indicated Sangje is linked to the faith of Buyeo and Goguryeo. Sixth, Sangje is not only Mugeuk-Sin (The God of The Endless) who supervise the Endless but also Taegeuk-Ji-Cheon-Jon (The God of The Ultimate Reality) who supervise the Ultimate Reality. These descriptions directly display the fact Sangje is a creator. Seventh, in case explaining Sangje, the point of view is necessary that grasps the whole viewpoints Sangje 'was' Hidden God(deus otiosus) and 'is' Unhidden God after Incarnation. Eighth, Sangje is Cheon-Ju in Donghak, but different from that. Cheon-Ju in Donghak has both transcendence and immanence in tightrope tension, but Cheon-Ju in Daesoonjinrihoe emphasize transcendence than immanence. That difference is the result of the fact Cheon-Ju in Donghak was a being having revealed a man and Cheon-Ju in Daesoonjinrihoe was a being having incarnated after revealing a man. Ninth, Sangje is Gae-Byeok-Jang who is the manager of the transforming and ordering the Three Realms of the World by the Great Do which is the mutual beneficence of all life and Hae-Won-Sin who is the God of resolution of grievances.