• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.13-39
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• 2022

The author examines three new religious movements in South Korea: Jehovah's Witnesses, the Unification Church, and the Daesoon Jinrihoe, and aims to identify the factors that are conducive to the growth of each. All three organisations believe in a coming paradise, and the article explores their respective attempts to interest the populace in their appeal. Discussion is given to membership statistics and the problems of measuring allegiance and moves on to consider methods of propagation. Most obviously, evangelisation strategy is important: Jehovah's Witnesses and Unificationists have tended to engage the interest of strangers, while followers of Daesoon Jinrihoe are more inclined to evangelise family and friends. Additionally, there are other factors that determine an organisation's progress: cultural appropriateness, engagement in social and educational work, and attitudes to conflict and peace, the latter being particularly important in a society that has experienced war and occupation. Reference is made to the ways in which these three organisations finance themselves, and it is argued that financial resources merit greater attention in the scholarly study of religion, since monetary assets are needed to secure a spiritual movement's existence. Of the three organisations under discussion, the Daesoon Jinrihoe has been the most successful, being South Korea's largest new religion, while Jehovah's Witnesses are in steady state, and the Unification movement is experiencing slight decline.

• 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-Japanese National Studies
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• no.32
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• pp.35-68
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• 2017

The map where so-called 'New Religion' of Korea in the Colonial Era is entangled with 'Religion (Christianity, Buddhism, Shindo)' recognized by the Japanese Government General of Korea and nationalism. Accordingly positive research on how religious ideal and ideology in 'New Religion' in Korea was practically applied and practiced in the society is a crucial task. Meanwhile there is survey data representing the status in the long term from 1860s to early 1930s in regard to 'New Religion' of Korea in the Colonial Era. In other words it is 'Pseudo Religion in Joseon' by Murayama Jijun published in 1935. Most part of them are shown through statistics data. In particular he took a look at the distribution of 'Pseudo Religion', ups and downs of religious influence, faith consciousness, its impact and religious ideological movement and social movement. Therefore, if this statistical data could be utilized through quellenkritik, it is thought to have value of significant reference in research on Korea's 'New Religion'. This paper utilizes many statistics included in the survey data among critical review on recognition in Murayama's 'New Religion in Korea' as basic texts. During the procedure this paper seeks to look at the geology of Korean 'New Religion' and attempts basic consideration in the quantitative term related to trend and ups and downs of the groups. Through this basic research I hope that 'public concern of New Religion' in modern Korea and research on re-establishment will move forward.

• Journal of the Korean Society of Costume
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• v.30
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• pp.117-126
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• 1996

This paper is a study on the shaman's costumes which were observed in the ritual of Jae-Soo-Kut held in Seoul. In this study the forms and functions of the shaman's costumes in Jae-Soo-Kut are compared with those of other Korean traditional costumes and differences are identified between them. The results of this study are also compaed with those of the study on the shaman's costumes in Chun-Sin-ut and other Koean traditional costumes. Shaman's costumes have undergone changes with the decrease in the number of believers in Kut resulting from the diffusion of foreign religion the weakening of believers' faith in Kut resulting from the improvement of science and technology and higher education and the invention of new textiles and development of sewing technology. The reasons why the Kut is performed even nowadays are also discussed. Among those reasons firstly Koreans hold to their own folk religions. Secondly the kut has peculiar artis-tic value for Koreans. Thirdly Koreans seek peace of mind through performing the Kut.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.1
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• pp.109-128
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• 2023

Recent research shows that since the early 2000s, the Chinese Communist Party has increasingly used various cultural heritage sites, including Buddhist sites, as soft power agents. Furthermore, in the context of the Belt and Road Initiative, launched by the People's Republic of China, Buddhist temples, representatives, and practices have been harnessed to play a role in the state's agenda. In this context, White Horse Temple, as a feature of cultural tourism in Henan Province, is facing new opportunities and challenges. The article examines the material particularities of reconstructing the temple in light of this trajectory, building on materials retrieved at the site, and online representations of the temple. The author explores how the temple's unique spatiality and characteristics stress the use of soft power which harnesses online and offline cultural and popular trends for state agenda.

• Journal of the Korean Home Economics Association
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• v.39 no.5
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• pp.89-105
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• 2001

This study on Jeung San Kyo, one of Korea's new religions, considered the name, kind, form, color and the thoughts of ritual dress which is involved in 15 religious blanches acting currently according to books and the actual research. The following is below. 1 Each names of ritual dresses called rigious branches are Bob Bok(법복), Doh Bok(도복), Yeah Bok(예복) and Jea Bok(제복). 2 In most religious blanches, ritual dress is the Korean cloths which Poh is wear above and Kwan is put on, and the form of Poh(포) is the similar with Durumagi(두루마기), Danryungpoh(단령포), Jungchimak(중치막), Jikryungpoh(직령포) etc, but not the form of Git, Moo and Yiohmim. Kwanmoh is named Chill-Chung-Kwan(칠층관), Yiun-Hwa-Kwan(연화관), Yiun-Kwan(연관), In-Hwa-Kwan(인화관), Tong-Chon-Kwan(통천관) etc. 3. In most religious orders but Dae Suun Jin Li Hueay(대순진리회), Jeung San Doe Jang(증산도장), Colors are used, white, lightblue, and yellow is used in Jeung San Pop Jong Kyo(증산법종교), Dong Doe Pop Jong Gyum Gang Doe(동도법 종금강도). White color means the mind of a people tradition, and light blue expresses an Oriental nation, namely, “Korea”, and is the color representing Jeung San Kyo, and yellow shows the central religion in the future. 4. Jeung San Kyo ceremony fashion reflects the ideologies of the principal role, the Um and Yang-five elements, and, nationalism according to form, color.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.1
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• pp.103-125
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• 2021

This paper deals with figurative meanings of Haewon-sangsaeng. It is an investigation which is both semantic and diachronic. In the first part, important implications of sangsaeng (or xiangsheng in Chinese) in the context of correlative cosmology are extensively explored. Among others, saeng (in Chinese sheng) as a powerful metaphor and its related Chinese compounds are broadly discussed. In the second part, the evolution of ideas of yuan (or won in Korean) in Chinese history is explicated. Above all, in the traditional Chinese cultural milieu, wrongful treatments which make victims feel themselves aggrieved are socio-politically orientated. The Scripture on Great Peace (Taiping Jing) is used as reference point to elucidate the essential points of yuan and its knots. However, the advent of Buddhism in East Asia adds a new dimension to the understanding of yuan (won). Accumulated yuan as karmic bond thus gives a new identity of yuan as predetermined animosity. Widely recognized idioms like "adverse relatives and karmic debtors" and indigenous Chinese Buddhist rituals like Repentance Ritual of the Emperor Liang bear witness to this transformation of the meaning of yuan in East Asia. The fruitful yet correlated meanings of yuan also make the endeavor of untying yuan deeply significant and important to human society. Haewon-sangsaeng, as a religio-ethical ideal, brings out an amicable and harmonious relationship among myriad beings in the cosmos.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.125-143
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• 2005

This study offers an analysis of how Protestant Christianity in South Korea incorporated many beliefs and practices of Korean traditional religions in order to make the new faith more appealing to the masses. The paper also examines the way in which specific Protestant doctrines and practices were modified or accentuated to suit the disposition of the Korean people. In agreement with Confucianism, for example, Protestant churches in general emphasized the values of diligence, self-cultivation, righteous living, and, most importantly, filial piety. By overtly and subtly permitting ancestral rites to be conducted by Christians, moreover, Protestant Christianity evaded successfully the potential alienation of the tradition-bound Koreans. From Buddhism, Protestant Christianity syncretized such elements as the daily dawn prayer and all-night prayer as well as the practices of baekilgido ("a hundred-day prayer") and chunilgido ("a thousand-day prayer"). Hundreds of prayer centers that exist deep in the mountains also manifest a Buddhist influence. Shamanistic influences are also evident in Korean Protestantism, replete with the latter's emphasis on this-worldly success (health, prosperity, long life, etc.), faith healing, and conceptualization of God as being merciful and generous. What all of this reveals is that Christian conversion in South Korea did not involve an exclusivistic change of religious affiliation, meaning that it did not require the repudiation of traditionally held beliefs. Instead, millions of South Koreans eagerly embraced Protestant Christianity precisely because the new faith was advanced as an extension or continuation of traditional religious practices.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.95-130
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• 2018

In religious studies, soteriology is a belief system that aims to compensate and solve the existential suffering of human beings through a doctrinal system of healing, liberation, and salvation as advocated by various religions. The purpose of this study is to understand the soteriology of Dasesoon Jinrihoe, a Korean new religion, and to understand its characteristics. The soteriology of Daesoon Jinrihoe is closely related to the theory of The Reordering Works of Heaven and Earth. The Reordering Works of Heaven and Earth is a doctrinal system in which the Supreme God, Jeungsan, was incarnated into a human body to rescue the world and creation and to achieve this, he had performed various religious works. In addition, the soteriology of Daesoon Jinrihoe is linked to the theory of orthodox lineage spanning Jeungsan to Jeongsan and lastly to Udang. The work of salvation performed by Jeungsan is settled by Jeongsan who systematized it into methods of practice. This soteriology has distinctive differences separating it from traditional religious traditions. First, it shows the characteristic of offering salvation through a supreme, personal God. Second, Jeungsan is seen as having changed the cosmic law and provided the basis for the world and creation to be saved. Finally, it proposes a theory that saving the world and creation is to be achieved through the principle of the Resolution of Grievances.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.103-136
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• 2015

The theory of post-heaven provided Korea's many emerging national religions with spiritual ground. The I Ching originated in China emphasizes the principles of change or static aspects of world, while Right I Ching, which Il-Bu Kim suggested, underlines dynamic aspects of world. Il-Bu Kim is perceived to open a new stage in the history of philosophy of I Ching in this regard. His most remarkable contribution is the view of Great Opening Era of Post-Heaven, according to which the clock of cosmos shows the era of great change from Pre-Heaven to Post-Heaven and in the world of Post-Heaven everything will take its proper place. As to human society, Il-Bu Kim foresaw the change from disharmony to harmony, imbalance to balance and era of xiaoren to that of junzi. The advent of such a new world, however, asks human's moral revolution as a prerequisite. In the tradition of East Asian thought, human is the center of the Samjae, Heaven-Earth-Human and the only being which could participate in the growth of Heaven and Earth. Without the change of human mind, however, human can neither participate in the growth of Heaven and Earth nor expect the right change of Heaven and Earth. Even though the world of nature changes according to the principle of cosmic harmony, as the Right I Ching predicts, the real change of Heaven and Earth can be achieved only with moral change of human. The human in the Right I Ching is a free man who sticks to nothing and communicates with cosmos with empty mind. This is the very image of perfect man(至人). The perfect man in the Right I Ching is the main agent of everything, that's to say, the main agent of the great opening to Post-Heaven Era. This is the reason why most leaders of Koran emerging religions concentrate on the change of human. In this regard, Jeung-San Kang encouraged people to become the perfect man through the purification of mind and body and the great opening of inner man, depending on the metaphysical principle of the Right I Ching. Cheok and Resolution of grievances for the mutual beneficence of all life are what he suggested as a method of the great opening of inner man. Such a view is based on the thought that the accumulated sinful behaviors are obstacles to cosmic change and the time of mutual beneficience opens with the removal of the obstacles. If such religious practices are so effective, as Jeung-San Kang says, that future world could consist of perfect men who have achived the great opening of inner man, moral change, and change of consciousness, we could expect that the activities of xiaoren will be shrinked and junzi will be welcomed, as the Right I Ching predicts.