• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.509-539
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• 2020

Daesoon Jinrihoe makes use of The Canonical Scripture as the main body to explain their thinking regarding divine beings and humankind as it relates to doctrine, sacredness, religiousness and other such contents. The traditional meaning of divine beings and humankind through the interpretation of The Canonical Scripture, transcends ethics, tradition, sociality, and the ultimate concern of secularity. The analysis from the perspective of The Canonical Scripture can help readers to understand the purpose of Daesoon Jinrihoe's implementation of its policies and their future direction. The local church takes the Bible as its main body and connects God with man as an implantation of divine life and temperament that harmonizes itself with human life and nature. The divine life is constantly reconciled with one's human life to make one a holy person, or a humanistic diviner. This is the rationale of the 'God-Man,' those whose human lives become lives of God-men. This style of living enables divine nature to mingle with human nature as an explicit behavioral act, mode of character development, and lifestyle. Therefore, the expression "the Blending of God and man" is an interpretation of the relationship between God and man which focuses on their sacred connection. Engagement in this extends to the scope of the local church. The different divisions between Daesoon Jinrihoe and the local church appear on the basis of things such as history, culture, language, and religion, but both posit a theology of "Harmonious Union between Divine Beings and Human Beings" and "the Blending of God and man" according to a transcendent interpretation of God and man. Through dialogue, they can discover similarities and differences in this shared notion with both systems of theological thought.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.169-191
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• 2009

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.445-479
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• 2024

The ideological context of the Unity of Heaven and Humankind (天人合一) is useful as an approach to understanding the meaning of 'human affairs (人事)' in Daesoon Thought. In Daesoon Thought, the meaning of 'human affairs' occurs within the context of 'the Way of humans (人道)' being based upon 'the Way of Heaven (天道).' However, in Daesoon Thought, the characteristic of 'the Way of Heaven' originates from the Supreme God of the Ninth Heaven (上帝) and His Reordering Works of Heaven and Earth (天地公事). Specifically, this entails the principle of 'what is devised by humanity (謀事在人), is achieved by Heaven (成事在天),' which is inverted to become 'what is devised by Heaven (謀事在天), is achieved by humanity (成事在人).' This is the principle of 'human affairs' that is revealed as the relationship between Humanity and Heaven is newly defined. In addition, the newly changed relationship between Humanity and Heaven is presented as the principle of 'divine beings and human beings mutually guide one another (神人依導).' This principle clearly expresses 'human affairs' in the context of Daesoon Thought. Accordingly, the two directions in which 'human affairs' are completed are expressed as two stages: spiritual enlightenment (靈通) and the Harmonious Union between Divine Beings and Human Beings (神人調化). These two directions in which 'human affairs' pursues 'the Way of Heaven' show a depth beyond just encompassing transcendence and immanence. The relationship between 'the Way of Heaven' and the Supreme God of the Ninth Heaven, in particular, is a useful point for appreciating the how the meaning of 'human affairs' in Daesoon Thought differs from other uses of the term which occur elsewhere.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.1-55
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• 2015

Haewonsangsaeng(解冤相生; the resolution of grievances and mutual beneficence) along with sininjohwa(神人調化; harmonious union of divine beings and human beings) belongs to the mid-stage of the Four Tenets. Thus, it is a core factor to achieve creative conjunction of the virtues of yin and yang and realization of the Dao in the world. It is very significant that Daesoonjinrihoe includes haewonsangsaeng in its dogma. Daoism has focused on the resolution of grievances with haewonseokgyeol(解怨釋結) from the beginning of its foundation. Haewon(解冤; the resolution of grievances) is the important matter which Chinese Daoism has paid attention to. This study compares the similarities and differences between Haewon thoughts of Daesoonjinrihoe and Daoism in order to help promote communication of Korean and Chinese culture.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.109-136
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• 2019

The purpose of this study is to look at the concept of Gaebyeok as used by Kang Jeungsan (姜甑山) from a civilizational perspective. The combination of East Asian civilization during the period of Korea's port-opening and the subsequent inflow of Western powers with material civilization all at the forefront in the late Joseon Korea, served as the driving force for a new civilizational transition. Unlike the Chuk-sa Party and the Gae-hwa Party, modern Korean religions that emphasized Gaebyeok also responded to Western civilization and suggested a new view of civilization. Kang Jeung-san, resisting discrimination and oppression, presented a civilization built upon mutual beneficence while criticizing Western civilizations which centered on reason. Amid this process of the spread of modern Western civilization, Jeungsan declared the construction of a new civilization to the people who were negatively impacted by various social factions, such as class and gender discrimination, political corruption, exploitation via political corruption, and the inflow of Western powers. Jeungsanist Thought developed criticisms of materialism and human alienation, and this resulted in the claim of Gaebyeok. This was an expression of efforts to build a new civilization that aimed to harmonize, integrate, and thrive. The new civilization envisioned by Jeungsan was that of a society run according to mutual beneficence, and it can be summarized as a 'Civilization of Harmonious Union' that integrates philosophical thought and civilizational models of both East and West. This could also be referred to a 'Civilization of Public-commons and Harmony between Divine Beings and Human Beings (神人公共).' The life of Jeungsan was a life spent in the service of curing the world to save the lives of humanity. Since then, his 'movement of mutual beneficence' as observed in Mugeuk-do and Taegeuk-do were also efforts to build the new civilization envisioned by Jeungsan.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.357-384
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• 2021

The ethics of Daesoon Jinrihoe is a system of contemporary practical morality, which contains religious features such as "One Dao" (一道), "Two Mountains" (二山, an allusion to Kang Jeungsan 姜甑山, and Jo Jeongson 趙鼎山), "Three Realms" (三界, means the realms of Heaven, Earth, and Humanity." For the purpose of my paper, "One Dao" is the ethical principle of Daesoon as well as the Tenets: "the Virtuous Concordance of Yin and Yang, Harmonious Union between Divine and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification (jingyeong 眞境) with the Dao." "Two Mountains" are the Objects of belief. The Three Realms are the scopes of moral concern. In order to devote the Tenets of the ethical principle, ascetic practice in daily life has been emphasized as "Sincerity, Respectfulness, and Faithfulness" which are collectively called "Three Essential Attitudes." Meanwhile, "Quieting the Mind, Quieting the Body, Reverence for Heaven, and Cultivation (of oneself in accordance with doctrines)" are defined as the "Four Cardinal Mottoes." The ultimate belief is converted into guidelines for ethical conduct and religious rites. Through cultivation an interaction emerges between humankind and divine beings. The ethical ideal in Daesoon Jinrihoe includes personal "Perfected Unification with the Dao," nobility and cooperativity between humans and divine beings, and "the earthly paradise of the Later World." Compared to Buddhism, Christianity, and Daoism, Daesoon Jinrihoe's unique features are embodies by three aspects: the unity of mutual beneficence among the Three Realms, the cooperativity and nobility between humans and divinities, and the transcendental nature of the earthly paradise.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.1
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• pp.127-151
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• 2021

The core tenets of Daesoon Jinrihoe in Jeungsanism are encapsulated in the teachings of Eumyang-hapdeok (陰陽合德, Virtuous Concordance of Yin and Yang), Shinin-johwa (神人調化, Harmonious Union between Divine Beings and Human Beings), Haewon-sangsaeng (解寃相生, Resolution of Grievances for Mutual Beneficence) and Dotongjingyeong (道通眞境, Perfected Unification with Dao). Among them, the first three teachings eventually turn towards the prophetic thought of Dotong-jingyeong, which is the process of man becoming a divine figure. While these principles are considered crucial advice for overcoming an unstable life, there are many curious questions that help for better comprehension. What is the reality of Jin-gyeong (眞境) for their followers? How can one reach the ultimate stage under this belief system? Is this ideological concept different from similar perspectives of other major religions? How is this concept related to the idea of Jisang-cheonguk (地上天國, earthly paradise)? This paper analyses these issues of Jin-gyeong from the historical and social narratives of Haengnok (行錄, Acts), Gongsa (公事, Reordering Works), Gyoun (敎運, Progress of the Order), Gyobeop (敎法, Dharma), Gwonji (權智, Authority and Foreknowledge) and Yesi (豫示, Prophetic Elucidations) in The canonical scripture of Jeon-gyeong and also from the ontological approaches of East Asian faiths in order to identify alternative notions of Daesoon cosmology. The paper, based on the sayings of Kang Jeungsan, particularly his philosophy of the Later World, argues the insight that the Jin-gyeong world can be interpreted as created through the Cheonji-gongsa (天地公事, Reordering Works of Heaven and Earth) project in terms of Gaebyeok (開闢, Great Opening) and the earthly paradise as open only for those who achieve the condition of Sin-ingan (新人間, literally means 'new humans' but symbolizing 'being a human-god') by the personal cultivation of Dotong (道通, the unity with Dao).

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.107-139
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• 2020

This paper primarily focuses on the highest deity, the Upper Thearch of the Nine Heavens (officially translated as 'The Supreme God of the Ninth Heaven'), in the Korean new religious movement (NRM) Daesoon Jinrihoe and the true minister of the myriad spirits in the Taiwanese NRM, Yiguan Dao, the Upper Thearch of Manifest Luminosity. As the two both serve as highly representative "Upper Thearch" beliefs in emerging NRMs, I attempt a comparative analysis of the source of these beliefs, their characteristics, and the links that exist between them. On the basis of ancient Chinese classics and Daoist texts, along with Daesoon Jinrihoe's scriptures and works from Yiguan Dao's Canon, I try to understand the distinguishing features of cosmological ideas from both religious movements. For example, because the Upper Thearch of the Nine Heavens could not bear to see the human realm growing ever more disordered and in order to improve worldly conditions, he traveled to the harmonized realm of deities, and therefore descended into the world to make a great itineration and enlighten the people through his teachings. In the end, he came to Korea and was reborn as Kang Jeungsan (secular name: Kang Il-Sun) in Gaekmang Village. In the Human Realm, he spread his transformative teachings to the people which were later became the doctrines of the Virtuous Concordance of Yin and Yang, Harmonious Union between Divine Beings and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification (jingyeong 真境) with the Dao. Yiguan Dao; however, explains that the source of humanity is the "Heaven of Principle" (Litian 理天), and people are "Buddha's Children of the Original Embryo" (Yuantai Fozi 原胎佛子), created by the Upper Thearch of Manifest Luminosity, who came to world to govern and impart spiritual refinement, before returning to his native place in the Heaven of Principle. Yet, because he became infatuated with the world of mortals, he forgot the path of his return. Therefore, the Eternal Mother sent Maitreya Buddha, the Living Buddha Jigong 濟公, and the Bodhisattva of Moon Wisdom (Yuehui pusa 月慧菩薩) to descend to the human world and teach the people, so that they may acknowledge the Eternal Mother as the root of return, achieve their return to the origin, and go back to the home of the Eternal Mother in the Heaven of Principle. Both Daesoon Jinrihoe and Yiguan Dao refer to their highest deity, the true ministers of the myriad spirits, with the simple title "Upper Thearch." This phenomenon also has some ties to God in the western Biblical tradition but also has some key differences. In investigating the sources of these two deities, we find that they likely took shape during the Yinshang (殷商) period and have some relationship to the Upper Thearch of Chinese antiquity. The questions raised in this research are quite interesting and deserving of deeper comparative study.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.135-169
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• 2016

While examining the religious ideas implied by Jeungsan's Great Works of the Reordering of Universe, we find special ideas which cannot be found in any other religions, and these ideas are presented in diverse ways. Most of all, the representative idea is that of human nobility; a distinctive idea which makes Daesoonjinrihoe different from other religions. Thus, this research focuses on the following questions: when was Human Nobility concretely realized? What kind of organic relationship does human nobility have between the divine world and the world of humanity? In light of the forthcoming Era of Human Nobility, what are some concrete images which can be drawn from the interaction between the realms of heaven and humanity wherein preordinations are plotted in heaven and then carried out by humankind? Prior to formulating my own sense of the subject matter, I consulted 43 previous discussions and dissertations and arranged them chronologically so as to examine their correlation. From these sources and my own insights, I was able to gain a sense of the starting point of the era of human nobility and its tenor. I have found the following problems in previous research on the uniqueness and distinctness of human nobility: ①The conceptual undertones of human nobility have not been adequately gleaned. ②There do not seem to be any dissertations which examine the way in which human nobility is connected with the doctrines of the creative conjunction between yin and yang, the harmonious union of divine beings and human beings, and the resolution of grievances for mutual beneficence. ③In most dissertations, not only is the starting point of the Era of Human Nobility regarded as concurrent with the start of the 50,000 years of earthly paradise in the Later World, but also the point of division between the former world and the later world is widely disputed. ④In-depth and fully realized studies dealing with the subject of human nobility are not easily found. ⑤There is little sense of progression in the research on human nobility because scholars are not sufficiently engage with one another to achieve common consensus. Therefore, in this dissertation, I have provided answers to the problems I discovered in previous research. I have developed my own tenor as follows: ①By giving priority to the Jeongyeong, I have closely investigated the period which divides the Former World and the Later World. Then, I produced a chronological timeline to demonstrate the progression: the Former World → the Era of the Resolution of Grievances → the Later World. This aids in the comprehension of human nobility. ②The Era of Human Nobility was preceeded by the opening of the Era of the Resolution of Grievances of human world which began in 1901. Human nobility is stipulated as a regulatory system for the universe set in motion by the opening the Era of Resolution of Grievances. ③While synthetically examining the aspects of transition which enable the Ear of Human Nobility to be realized, the period to be studied is stipulated as beginning from 1901 and ending at the start of the Later World. The subjects are defined as the flowing from Jeungsan, the first leader of human nobility, to the noble individuals empowered by Dao and the noble populace. In the Era of Human Nobility, studying the transition process by which human nobility is realized requires delving into the resolution of grievances. Although this method is essential to understanding Daesoon ideas, in actuality it does not hinge upon speculative exegetical theorizing but instead it was gained through eisegetical rigor.