• 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.48
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• pp.199-237
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• 2024

Donghak-gyo, the Teaching of Eastern Learning, is a new religious order founded by Kim Ju-hee, centered around the Donghak (Eastern Learning) lineage. The core thought conveyed in the lyrics of Donghak-gyo songs (gasa) can be identified as the concept of 'Return to the Former World (先天),' considering the frequency of the term and the content of the recited verses. The view of time and destiny (時運觀) held by Eastern Learning emphasizes the concept of 'Another Great Opening.' Donghak-gyo's perspective on time and destiny is further rooted in the concept of 'Return to the Former World.' Donghak-gyo particularly emphasizes the term 'Former World,' and incorporates the Study of Changes (易學) into their songs. They recite verses that depict the situation of the Great Opening as an interaction between yin and yang. In Donghak-gyo, it is emphatically asserted that the completion of the Later World's destiny leads to the achievement of the 'Return to the Former World.' It is sung that with the restoration of destiny associated with the 'Return to the Former World,' the symbolic 'Spring (春)' represented by the virtue of Wood (木德) will return. Donghak-gyo describes the unfolding of a new cycle of destiny (運數) as the 'restoration of Changes (易).' When this occurs, they refer to the emerging new world, characterized by a new order and norms, as the 'Return to the Former World,' asserting that a 'moral world' will be established, leading to the development of a moral civilization. It is also sung that the restoration of the destiny associated with the Return to the Former World is akin to the restoration of the Heavenly Dao (天道). The characteristics of the concept of the Return to the Former World are threefold: firstly, it advocates a nostalgic system; secondly, it is a backward-looking thought; and thirdly, the idea of 'cyclical repetition' encourages tangible actions such as 'returning to the origin' or 'restoring fundamentals.' The concept of Return to the Former World in Donghak-gyo, unlike many new religions of those days, provided a unique conceptualization and understanding of the Former World and presented a new framework for interpretation. It moved away from the notion of discarding the Former World as a relic of an outdated era, and instead interpreted it as a new era to be embraced. Therefore, the concept of 'Return to the Former World' in Donghak-gyo should be re-assessed as one of the ideologies that inherits the pursuit of returning to and restoring the past in Eastern traditions. However, it can be criticized for lacking a concrete methodology with regards to the 'Return to the Former World.' Additionally, it is noted for deficiencies in ethical consciousness and moral virtues. Furthermore, its explanation about the Former World come across as insufficient. Thus, the concept of the 'Return to the Former World' in Donghak-gyo seems to be characterized more by declarative slogans than substantive content.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.41-155
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• 2024

Among the records that attest to the period from July to August of 1863, when Suwun was believed to have transmitted the orthodox lineage to Haewol, the oldest documents are The Collection of Suwun's Literary Works (水雲文集), The Collection of Great Master Lord's Literary Works (大先生主文集), and The Records of Dao Origin of Master Choe's Literary Collection (崔先生文集道源記書, hereafter referred to as The Records of Dao Origin). The records regarding Suwun in these three documents are considered to have originated from the same context. The variances embedded in the three documents have led to arguments about which documents accurately reflect the fact of orthodox lineage transmission. Additionally, these variances highlight the necessity of a review regarding the characteristics of early Eastern Learning, such as its faith and organizational systems. Accordingly, by thoroughly examining these three documents, it is possible to elucidate the chronological order, establishment-date, accuracy, descriptive direction, and characteristics of the faith system of early Eastern Learning as these are reflected in each document. If successful, this examination would provide a clearer description of the developmental process of Eastern Learning from 1860 to 1880, facilitating a more in-depth analysis of the significance embedded in various forms of discourse on the movement's orthodox lineage transmission. In comparing the three documents and contrasting them with related sources, the results of the textual examination assert that the documents within the lineage of The Collection of Suwun's Literary Works, given they lack a clear record of the event regarding Haewol's orthodox lineage succession, may be the first draft of The Collection of Great Master Lord's Literary Works and The Records of Dao Origin, as these texts distinctly include that record. This reflects that Haewol's succession was not precisely recognized within and outside of the Eastern Learning order until the time when The Collection of Great Master Lord's Literary Works and The Records of Dao Origin were published. This is further attested to by the fact that during the late 1870s, when various Yeonwon (fountainhead) factions of Eastern Learning began to converge around Haewol, and his Yeonwon became the largest organization within Eastern Learning. At that point, the order's doctrine was reinterpreted, and its organization was reestablished. In this regard, it is necessary to view Eastern Learning after Suwun-especially the orthodox lineage transmission to Haewol-from a perspective that considers it more as competing forms of discourse than as a historical fact. This view enables a new perspective on Haewol's Eastern Learning, which forms a distinct layer from Suwun's, shedding light on the relationship between Haewol and the new religious movements in modern-day Korea.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.269-303
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• 2024

Donghak's teaching, In-nae-cheon, means "humans are divine." It is said, "When humans were formed, God's blessing was required for their formation." Donghak's Sincerity, Respectfulness, and Faithfulness is based on believing in God, respecting God, and practicing His teachings with utmost sincerity. These are key to implementing In-nae-cheon. On the other hand, the Three Essential Attitudes in Daesoon Thought, also Sincerity, Respectfulness, and Faithfulness, appear in a religious sense. These can be distinguished from Sincerity, Respectfulness, and Faithfulness in the Donghak moral sense. Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought goes beyond moral awareness, and calls for belief in God as the Absolute. Accordingly, Sincerity, Respectfulness, and Faithfulness in this context, that of Daesoon Thought, aims at the realization of an Earthly Paradise wherein God's will can be achieved. Humans participating in the construction of Earthly Paradise value the practice of Sincerity, Respectfulness, and Faithfulness. In Daesoon Thought, it is said that when one exerts sincerity, respect, and faith in God (Sangje), all the blessings and fortune of the Later World, even those of longevity, will be endowed through transformation via effortless action (無爲而化). Accordingly, Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought is based on God's descent into the world and His Reordering Works of Heaven and Earth (天地公事). This is a religious faith that worships Sangje and is based on the doctrinal dimension of 'guarding against self-deception (毋自欺)' and the philosophical dimension of Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought. Donghak's In-nae-cheon and the Three Essential Attitudes in Daesoon Thought can be compared and analyzed. Therefore, in order to clearly compare and analyze the moral significance of Donghak history and the religious meaning of Daesoon Thought, Roderick Ninian Smart's method of religious phenomenology can be actively used. In this way, the ethical and legal dimensions of Donghak's In-nae-cheon and the doctrinal and philosophical dimensions of the Three Essential Attitudes in Daesoon Thought can be compared and analyzed. From this style of research, it can be concluded that the realization of commonly shared spirituality can be an opportunity for greater human dignity.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.305-335
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• 2024

In the 7th and 8th centuries, Chinese Buddhism was at its peak, and major sects emerged and began to differ from one another in significant ways. This fact was also revealed through several versions of Biographies of the Eminent Monks and changes observable in the peculiarity of their formats. In the early 6th century, Huijiao (慧皎) compiled Gaosengzhuan (高僧傳, Biographies of Eminent Monks) which contains the history of Buddhism after it was introduced to China. At this time, he established a new format called the ten-subjects (十科). In 645, Daoxuan (道宣) used these ten-subjects as the basic framework to compile Xu-Gaosengzhuan (續高僧傳). However, by modifying and supplementing some parts of the ten-subjects, he standardized the ten-subjects into a format suitable for historiography. After the Xu-Gaosengzhuan, several versions of Biographies of the Eminent Monks were compiled in a format that further modified the ten-subjects. Fazang (法藏) wrote Huayanjing zhuanji (華嚴經傳記, 690?) which consisted of the ten-subjects, but the names and meanings of the subjects changed significantly to emphasize the Avatamsaka philosophy. Subsequently, while compiling Hongzan fahuazhuan (弘贊法華傳, 706?), Huixiang (惠詳) compiled a newly modified list of eight-subjects based on the ten-subjects of Gaosengzhuan and Xu-Gaosengzhuan. Sengxiang (僧詳) compiled Fahua xhuanji (法華傳記, 750?) in the format of twelve-subjects which added two new subjects to the ten-subjects of the Huayanjing zhuanji. These two formats focused on faith rather than philosophy. Even in the Chan (Zen) schools, a series of Biographies of the Eminent Monks was compiled from the beginning of the 8th century. Chuan fabaoji (傳法寶紀, 713?), Lengqui shiziji (楞伽師資記, 713?), Lidai fabaoji (歷代法寶記, 774), and Baolin zhuan (寶林傳, 801) are all examples of such compilations. However, the format of these four Biographies of the Eminent Monks was completely different from prior versions. Without setting any subjects, the authors established and described a dharma lineage transmitted continually from master to disciple. This is because Chan Buddhism does not rely on Buddhist texts but focuses on monks achieving realization through other means. At first, only the Chinese patriarchs were listed, but starting with Baolin zhuan, 27 patriarchs including Buddha and Kasyapa were included in the dharma lineage and presented as history. This fictional lineage was based on the need to secure sectarian superiority and legitimacy as Chan Buddhism flourished.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.375-406
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• 2024

This study aims to define the meaning of 'Sangsaeng (mutual beneficence)' within the context of 'Sangsaeng ecological theory,' a form of discourse of that has emerged from Daesoon Jinrihoe's perspective on ecology. Sangsaeng ecological theory applies the concept of interdependence to ecology in order to explain how Sangsaeng, which is commonly used as an ethical system for humans, can be applied to the realm of ecology such that it extends its scope of application to include non-human beings. Interdependence, when applied to ecology, is formed via relationships between individuals. Such relationships can be positive, negative, or neutral, and the type of interdependence that emerges can be competitive, predatory, parasitc, and symbiotic. Even if the relationship between individuals ends negatively, it can still exert a positive effect on the ecosystem. Consequently, all of these produce a type of 'dependence'. However, relationships that end negatively can generate grievances, and from the perspective of Sangsaeng ethics, this type of interdependence is to be avoided. Therefore, by way of contrast, ecological Sangsaeng may include both relationships of positive interdependence and relationships of predation, parasitism, and competition in so far as there no grievances. Ecological theory requires a perspective that enables an understand of the relationship between nature and humans in an integrated way that does not separate them. One view of universe, known as Cheonji-saengin-yongin (Heaven and Earth give produce humans make use of them) provides insights into the relationship between the universe and humans and nature and humans from an interdependent perspective. Heaven and Earth take humans as the basis of their existence, and only after humans discover the law of nature and the sacredness behind it can a deep interdependence between Heaven and Earth and humans and nature and humans be established. However, as modern humans emerge, the interdependence between Heaven and Earth and humans collapses as they destroy nature and lower the authority of Shindo (divine order). Haewon Sangsaeng (the resolution of grievances for mutual beneficence) and Boeun Sangsaeng (the reciprocation of favors for mutual beneficence) is the solution to reestablish the interdependence that has been disconnected between Heaven and Earth and humans and nature and humans. The practice of Haewon Sangsaeng through Gongbu rituals is the way to restore interdependence between nature and humans. The process of humans achieving Dotong (mastery of the Dao) through religious practices is the practice of Boeun Sangsaeng, and humans will be reborn into Injon (Human Nobility or 'divine humans') with ecological nature and enjoy an eternal interdependent relationship with nature. In summary, Sangsaeng in the context of Sangsaeng ecological theory is the idea and practice of allowing nature and humans to restore their interdependence and live on eternally.

• Economic and Environmental Geology
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• v.57 no.2
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• pp.243-251
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• 2024

In this study, a surface geological survey was first conducted to investigate aggregate resources in the Yeongam area of Jeollanam-do, and a drilling survey was conducted in the lower part of the surface, which was difficult to identify through a surface geological survey, to determine the spatial distribution of aggregates. Drilling sites were selected considering the topographical development and Quaternary alluvium characteristics of the study area, and river aggregate drilling surveys were conducted at a total of 5 points and land aggregate drilling surveys were conducted at a total of 28 points. Borehole core sediments were classified into seven sedimentary units to determine whether they could be used as aggregates, and optically stimulated luminescence dating was performed on representative boreholes to measure the depositional period for each sedimentary unit. As a result of the study, most of the Yeongam area had a very wide river basin, so it was estimated that there would be a large amount of aggregate, but the amount of aggregate was evaluated to be very small compared to other cities and counties. Most of the unconsolidated sedimentary layers in the Yeongam area are composed of blue-grey marine clay with a vertical thickness of more than 10 m. The sand-gravel layer corresponding to the aggregate section is distributed in the lower part of the marine clay, thinly covering the bedrock weathering zone. This is because the amount of aggregates themselves is small and most of the aggregates are distributed at a depth of 10 m below the surface, which is currently difficult to develop, so the possibility of developing aggregates is evaluated to be very low. As a result of dating, it can be seen that the blue-grey marine clay layer is an intertidal sedimentary layer formed as the sea level rose rapidly about 10,000 years ago. The deposition process continued from 10,000 years ago to the present, and as a result, a very thick clay layer was deposited. This clay layer was formed very dominantly for about 6,000 to 8,000 years, and the sand-gravel layer in the section where aggregates deposited in the Pleistocene period can exist was measured to have been deposited at about 13.0 to 19.0 ka, and about 50 ka, showing that it was deposited as paleo-fluvial deposits before the marine transgression process.

• The Journal of Korean Society for Radiation Therapy
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• v.35
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• pp.7-13
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• 2023

Purpose: In this study, we evaluated the effect of using a customized bolus on dose delivery in the treatment plan when cervical cancer protruded out of the body along with the uterus and evaluated reproducibility in patient set-up. Materials & Methods: The treatment plan used the Eclipse Treatment Planning System (Version 15.5.0, Varian, USA) and the treatment machine was VitalBeam (Varian Medical Systems, USA). The radiotherapy technique used 6 MV energy in the AP/PA direction with 3D-CRT. The prescribed dose is 1.8 Gy/fx and the total dose is 50.4 Gy/28 fx. Semiflex TM31010 (PTW, Germany) was used as the ion chamber, and the dose distribution was analyzed and evaluated by comparing the planned and measured dose according to each position movement and the tumor center dose. The first measurement was performed at the center by applying a customized bolus to the phantom, and the measurement was performed while moving in the range of -2 cm to +2 cm in the X, Y, and Z directions from the center assuming a positional error. It was measured at intervals of 0.5 cm, the Y-axis direction was measured up to ±3 cm, and the situation in which Bolus was set-up incorrectly was also measured. The measured doses were compared based on doses corrected to CT Hounsfield Unit (HU) 240 of silicon instead of the phantom's air cavity. Result: The treatment dose distribution was uniform when the customized bolus was used, and there was no significant difference between the prescribed dose and the actual measured value even when positional errors occurred. It was confirmed that the existing sheet-type bolus is difficult to compensate for irregularly shaped tumors protruding outside the body, but customized Bolus is found to be useful in delivering treatment doses uniformly.

• Economic and Environmental Geology
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• v.57 no.1
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• pp.1-15
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• 2024

The Melanesian region in the western Pacific is dominated by complex plate tectonics, with the largest oceanic plateau, the OntongJava plateau, and a hotspot, the Caroline Islands. To better understand the complex geodynamics of the region, we estimate P- and S-velocity models and 𝛿 (V_P/V_S) model by using relative teleseismic travel times measured at seismometers on land and the seafloor. Our results show high-velocity anomalies in the subduction zones of the Melanesian region to a depth of about 400 km, which is thought to be subducting Solomon Sea, Bismarck, and Australian plates along plate boundaries. Along subduction zones, positive 𝛿 (V_P/V_S) anomalies are found, which may be caused by partial melting due to dehydration. A broad high-velocity anomaly is observed at 600 km depth below the Ontong-Java plateau, with a negative 𝛿 (V_P/V_S) anomaly. This is thought to be a viscous and dry remnant of the Pacific plate that subducted at 45-25 Ma, with a low volume of fluids due to dehydration for a long period in the mantle transition zone. Beneath the Caroline Islands, a strong low-velocity anomaly is obseved to a depth of 800 km and appears to be connected to the underside of the remnant Pacific plate in the mantle transition zone. This suggests that the mantle plume originating in the lower mantle has been redirected due to the interaction with the remnant Pacific plate and has reached its current location. The mantle plume also has a positive 𝛿 (V_P/V_S) anomaly, which is thought to be due to the influence of embedded fluids or partial melting. A high-velocity anomaly, interpreted as an effect of the thick lithosphere beneath the Ontong-Java plateau, is observed down to 300 km depth with a negative 𝛿 (V_P/V_S) anomaly, which likely indicate that little fluid remains in the melt residue accumulated in the lithosphere.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.29 no.1
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• pp.56-76
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• 2024

We for the first time made a successful longest continuous sectional observation in the East Sea by an underwater glider during 95 days from September 18 to December 21 2020 in the Korea along the 106 Line (129.1 °E ~ 131.5 °E at 37.9 °N) of the regular shipboard measurements by the National Institute of Fishery Science (NIFS) and obtained twelve hydrographic sections with high spatiotemporal resolution. The glider was deployed at 129.1 °E in September 18 and conducted 88-days flight from September 19 to December 15 2020, yielding twelve hydrographic sections, and then recovered at 129.2 °E in December 21 after the last 6 days virtual mooring operation. During the total traveled distance of 2550 km, the estimated deviation from the predetermined zonal path had an average RMS distance of 262 m. Based on these high-resolution long-term glider measurements, we conducted a comparative study with the bi-monthly NIFS measurements in terms of spatial and temporal resolutions, and found distinguished features. One is that spatial features of sub-mesoscale such as sub-mesoscale frontal structure and intensified thermocline were detected only in the glider measurements, mainly due to glider's high spatial resolution. The other is the detection of intramonthly variations from the weekly time series of temperature and salinity, which were extracted from glider's continuous sections. Lastly, there were deviations and bias in measurements from both platforms. We argued these deviations in terms of the time scale of variation, the spatial scale of fixed-point observation, and the calibration status of CTD devices of both platforms.