• The Journal of Korean Philosophical History
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• no.32
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• pp.185-213
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• 2011

This thesis is studing Kim Chi-in's Life and Confucianism-Buddhism-Taoism-Unity of Namhak lind on Jinan in Junbuk. He combined thought of Confucianism-Buddhism-Taoism and drawed up religious doctrine, after spotting internal and external troubles of nation. Kim Chi-in was influenced by Lee Un-gyu's thought of Confucianism-Buddhism-Taoism-Unity. He spoke with emphasis of Tao in doctrine through religious experience. The root of Tao originates in heaven. Although Tao was divided according to Confucianism, Buddhism and Taoism for the human's aspect of thought, it is ultimately the one. In time on explaining the one, he invoked 'eum(陰)', 'yang(陽)', 'che(體)'와 'yong(用)' as concepts of Neo-Confucianism. This ididn't incline to one side of Confucianism, Buddhism and Taoism. While he spoke with emphasis on Confucianism's ethics of 'yang' and 'yong' with Buddhism and Taoism's divine of 'eum' and 'che' as the center, he want to find pivot of thought. He especially seeked Younggamu(詠歌舞) of sing and dancing on training mind and body. This was that he let the people and scholars in retirement demand realization of Tao and aim at real virtue. The study of Kim Chi-in's thought and religion of Confucianism-Buddhism-Taoism-Unity will be an opportunity look around his identity for the traditional native thought and universality.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.35-48
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• 2004

The third teachings of Confucianism, Buddhism, and Taoism have been coexisted and had effect on the oriental spirits for long times. The doctrines of the Confucianism, the Buddhism, and the Taoism are represented as 'moral culture', 'practice', and "training" respectively. The practices of three teachings had individual ways. But in the late Han-dynasty, they had coexisted and effects on one another, then finally had been united since the Song-dynasty. The Confucianism, which advocated "xiū-jǐ-zhì-rén(修己治人: Practising oneself and controlling others)" and "nèi-shèng-wài-wáng(內聖外王: Establishing natural law in oneself and presenting it to others)", put an emphasis on the practice for personality by "Kŏgzĭ(孔子)" and "Mèngzĭ(孟子)". For example, the practices of "Yăng qi(養氣)", "Jìn Xīn(盡心)", and "Cún Xīn(存心)" reflect this doctrines. In the Song-dynasty, "Zhū-xī(朱熹)" established the 'New Confucianism', the study of "Jū-Jìng-qióng-lĭ'", which put an equality with "human nature" and natural law. It is so-called as "Seong-li-hark" in Korea. Therefore, it came to life again by emphasizing 'jīng-shì: Ruling the world' and "moral culture". The Taoism, which pursued "yán-mìng-cháng-shòu(延命長壽: Maintenance of a Scanty existence long life)" and "dào-tōng-shén-xian"(道通神仙: Spiritual awakening Shén-Xian), originally put an emphasis on the practice of body and mind. For example, "Lăozi(老子)" and "Zhuāngzĭ(莊子)" suggested "bāoyī(包一)", "Shŏuyī(守一)", and "Zuòwàng(坐忘)". After the religious body of the Taoism had been established, "Gè-hóng(葛洪)" accomplished the "Nèidān(內丹)" and "Wàidān(外丹)" as practice methods. As times went over, the "Nèidān(內丹)" of "Yăng-Shēng-Wŭ-Dà-Yāo(養生五大要)" including "bì-gŭ(辟穀)", "fú-qì(服氣)", "dăo-yĭn(導引)", "fáng-zhōng(房中)", and "fú-ěr(服餌)", has been the mainstreams for practice. Since the Song dynasty, "sān-jiào-hé-yī-sī-xiǎng(三敎合一思想: Three Teachings are the each other same thoughts)" had been put on emphasis and the three teachings were effected one another, and all of them attached importance to practical training. Therefore, the practice ways in civil societies have been mixed, the origins of them are difficult to divide definitely. The Korean society also has the vague origins of them and reflects the theses historic traditions.

• The Journal of Korean Philosophical History
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• no.35
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• pp.309-334
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• 2012

This study attempts to study in what form Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty has existed and discuss the contents and characteristics of ideological aspects forming the foundation of private Taoism. While Guan Yu Belief(關帝信仰) in the late of $Chos{\breve{o}}n$ Dynasty is a folk belief focusing on Guan Yu, Seoneumjeulgyo(善陰?敎) and Musangdan(無相壇) are religious groups with organization. In case of Seoneumjeulgyo(善陰?敎), 'Seoneumjeul' contains perspective of Tian(天觀) of Confucianism but the ascetic practice method is to practice by reciting the name of the Buddha and the targets of a belief are Gwanje, Munchang, Buwoo. This shows the unified phenomenon of Confucianism, Buddhism, Taoism of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Guan Yu Belief started at the national level led by the royal family of $Chos{\breve{o}}n$ after Japanese Invasion of Korea in 1592 was firmly settled in non-official circles. Guan Yu in the late of $Chos{\breve{o}}n$ Dynasty is expressed as the incarnation of loyalty and filial piety as well as God controlling life, death and fate. As this divine power and empowerment were spreading as scriptures among people, Guan Yu Belief was settled as a target to defeat the evil and invoke a blessing. Seoneumjeulgyo is the religious group that imitated 'Paekryunsa(白蓮社)' of Ming Qing time of China. Seoneumjeulgyo emphasized 'sympathy' with God through chanting. And it expressed writing written in the state of religious ecstasy as 'Binan(飛鸞).' Binan is also called as revelation and means to be revealed from heaven in the state united with God. Seoneumjeulgyo pursued the state united with God through a recitation of a spell and made scriptures written in the state united with God as its central doctrine. Musangdan published and spread Nanseo(鸞書,Book written by the revelation from God) and Seonso(善書) while worshipping Sam Sung Je Kun(三聖帝君). The scriptures of Folk Taoismin the late of $Chos{\breve{o}}n$ Dynasty can be roughly divided into Nanseo(鸞書) and Seonso(善書). Nanseo is a book written by the revelation from God and Seonso is a book to the standards of good deeds and encourage a person to do them such as Taishangganyingbian(太上感應篇) and Gonghwagyuk(功過格). The characteristics of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty are as follows. First, a shrine of Guan Yu built for political reasons played a central role of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Second, specific private Taoist groups such as Temple $Myory{\breve{o}}nsa$ and Musangdan appeared in the late of $Chos{\breve{o}}n$ Dynasty. These are Nandan Taoism(鸞壇道敎) that pursued the unity of God through 'sympathy' with God. Third, private Taoism of $Chos{\breve{o}}n$ was influenced by the unity of Confucianism, Buddhism, Taoism with private Taoism in the Qing Dynasty of China and religious organization form etc. Fourth, the Folk Taoism scriptures of $Chos{\breve{o}}n$ are divided into Nanseo and Seonso and Nanseo directly made in $Chos{\breve{o}}n$ is expected to be the key to reveal the characteristics of Folk Taoism.