역서(曆書)류를 통해 본 택일문화의 변화

김만태 국립민속박물관 2007 민속학연구 Vol.0 No.20

It is not known exactly when the custom of choosing an auspicious day appeared in Korea. But there is a record of a lady from the Seol family picking an auspicious day for her wedding in the Biographies of Samguksagi, which indicates that there was a custom of choosing an auspicious day for a wedding among common people as early as in the late sixth century. Almanacs are essential for choosing good luck or bad luck days. In Korea, during the Three Kingdoms period, almanacs and calendars from the Tang Dynasty were widely distributed among the people, who practiced the custom of choosing auspicious days on a comprehensive scale. During the Goryeo and Chosun periods, the custom not only continued but also gained more popularity among the government and royal families as well as the public. Despite the rather negative perceptions of the custom in modern days, they still preserve their status as a folk phenomenon close to people’s daily lives. Although it has been obvious that the custom of choosing auspicious days had long been in practice on social and cultural levels beyond the individual one, there have been few studies on the subject in academic circles. There are a wide range of events for which people practice the custom of choosing auspicious days. In this study, they have been categorized into annual events, such as making traditional Korean soy and bean paste, and into major life events such as marriage and moving. Choosing auspicious days for annual events does not require special skills, which means the event organizers personally pick a day. However, you need expertise in choosing auspicious days for major life events, which is why the organizers ask an expert to pick a day for them. Considering these aspects, the investigator suggested a “research model for the culture of choosing an auspicious day according to who actually picks the day.” Choosing auspicious days is the subculture of almanacs, suggesting that a more in-depth study of this subculture is required not only into those who pick a day and those who hold an event, but also into almanacs related to choosing auspicious days. This includes studying the almanacs published by public agencies, books on choosing auspicious days like Cheongidaeyo, calendars for choosing auspicious days published by private individuals, and calendars like the Baejung calendar, a thousand year almanac, and perpetual calendars. For these purposes, a “relational map of the culture of choosing auspicious days” was presented in the study. An examination of the changes to the culture of choosing auspicious days was conducted based on almanacs published by public agencies, books on choosing auspicious days like Cheongidaeyo, and calendars for choosing auspicious days published by private individuals to offer some clues into the study of the culture of choosing an auspicious day. First, the changes to the almanacs published by the public agencies were reviewed in order to understand how people have altered their perceptions of choosing auspicious days. In the old days, some scholars criticized the practice and even some of the publishers of almanacs displaying skeptical views about it. For all that, the rulers did not lose their faith in choosing auspicious days and approved the practice believing it would take many years to change the age-old practice and also that people would resist the attempt to dismiss it. Things started to change in 1937, however, when the almanacs took on a completely contemporary atmosphere. Since then, the almanacs published by public agencies has no longer involved the custom of choosing auspicious days, which was, however, still popular among the public. After Korea took back its independence from the Japanese rulers, the private sector was allowed to publish its own almanacs. They published diverse almanacs related to choosing auspicious days. Thus a shift was made in the role of assisting people with choosing auspicious days by the government i...

명리학의 학문적 정체성 확립에 관한 연구 - 한국연구재단 학술연구분야분류 설정을 중심으로 -

김만태 글로벌지식융합학회 2022 지식융합연구 Vol.5 No.1

현대에도 사주명리 문화는 여전히 활성화되면서 널리 대중화되어 가고 있다. 따라서 명리학의 학문적 정체성 확립의 요건으로서 한국연구재단의 학술연구분야 분류의 설정에 관해 고찰하는 것이 중요하다. 사주명리는 필연성(必然性)·확정성(確定性)이 아니라 하나의 사주에 담긴 많은 가능성(可能性)을 분석하여 그 사람의 잠재성을 보다 긍정적으로 확대하는 탐색의 과정이 되어야 한다. 즉 사주명리는 논리적이며 체계적인 추론체계를 바탕으로 내담자와 소통하는 인생의 조언자로서역할도 수행해야 한다. 지금까지 명리학이 사이비 학문으로 비하되어온 까닭은 외부의 오해나 편견보다는 그동안 명리학계 스스로 학술적 조건을 제대로 갖추지 못한 탓이 훨씬 더 크다. 그러므로 늦었지만 이제부터라도 명리학 자체에 대한 심층적인 학술적 고찰과 비평이 절대적으로 필요하다. 2000년대 초반까지만 하더라도 명리학에 대한 학술적·체계적인 연구가 거의 전무했으나 2006년도부터 명리학 관련 학술논문이 등재(후보) 학술지에 점차 게재되기 시작하였고, 2011년부터 증가하기 시작했으며 2016년부터는 더욱 지속적으로 증가하고 있다. 사주명리에 관해 심도 있는 학술논문들이 지속적으로 발표되고 체계적인 연구가 이루어지기 위해서는 학술연구분야분류에서 명리학에 적합한 분류코드와 분류명이 부여될 필요가 있다. 제반 여건들을 종합해볼 때 명리학은 인문학의 동양철학이나 사회학의 상담심리학보다는 ‘융복합학’으로 크게 분류되고 다시 ‘학제간연구’로 배속되는 것이 가장 적합하다. 즉 ‘복합학(대분류)-학제간연구(중분류)-명리학(소분류)’으로 하는 것을 제언한다. 사주명리에 관한 총체적 접근을 위해서는 관련 학문과의 통섭(統攝, consilience)이라는 측면에서 민속학·종교학·심리학·철학· 천문학·사회학·역사학 등과의 학제간 연구가 매우 중요하다.

민속신앙을 읽는 부호, 십간(十干), 십이지(十二支)에 대한 근원적 고찰

김만태 고려대학교 민족문화연구원 2011 民族文化硏究 Vol.54 No.-

십간·십이지는 상고대 이래 동아시아 문화권에서 수많은 문화 요소들과 결부되어 유의미하게 사용되고 있다. 여러 문헌·유물자료를 통해볼 때 한반도에서는 늦어도 5세기 전반부터 십간·십이지를 활용해왔다는 사실을 알 수 있다. 비록 한국의 고유 문화요소는 아니지만 십간과 십이지는 날짜·방위·색상 등과 연계되어 궁합·택일·운수 등 한국 민속신앙에서 폭넓게 활용되고 있다. 십간의 10은 열 손가락을 가진 인간이 가장 쉽게 사용할 수 있는 기수법은 바로 10진법이라는 사실에서, 십이지의 12는 1년에 12삭망월이 있다는 사실에서 가장 크게 기인한다. 간지의 쓰임은 갑골문으로 거슬러 올라가지만 "간지(干支)"라는 명칭은 『논형』「힐술편」에 처음으로 보인다. "간지"로 불리기 전에는 "일진(日辰)"과 "모자(母子)"로도 불렸다. 간지의 기원에 관해서는 황제가 그 스승이자 사관인 대요에게 명하여 제정했다는 설과 천황씨가 창안했다는 설, 황제가 하늘로부터 직접 내려 받았다는 설 등이 전해지고 있으나 역사적 사실로 보기는 어렵고 신화 상의 유래로 봐야 한다. 『설문해자』를 비롯한 고문헌에 나타난 십간·십이지의 의미는 대부분 자연의 생장수장(生長收藏) 과정, 음양의 교차 순환, 사람의 신체 일부 등에 결부지어 설명되고 있는 반면, 갑골문에 나타난 십간·십이지의 의미는 대부분 물고기·새·벼, 그리고 수렵·어로·농경 도구 등을 직접 형상한 것이다. 고문헌상의 간지는 갑골문상의 간지와 달리 후대에 이르러 음양오행설로 채색되었다. 이렇게 음양오행의 상생상극 관념과 결합하면서 십간·십이지는 더 이상 단순한 부호가 아니라 상수화·신비화된 관념과 복잡한 술수적 의미를 지니게 되었다. Sipgan and Sibiji have been used with significance, being connected to the numerous cultural elements of East Asia culture since the ancient times. Various literature and artifact materials indicate that they have been in use in the Korean Peninsula since as late as the former half the fifth century. Even though they are not unique parts of the Korean culture, they have been widely used in Korean folk faith including marital harmony predicted by a fortuneteller, choosing an auspicious day, and one's fortune. Sipgan originated from the decimal system, which is the easiest counting system to man with ten fingers. Sibiji originated from the fact that a year contains 12 months. The use of Ganji is traced back to inscriptions on bones and tortoise carapaces, but the title of Ganji was first recorded in the Hilsul of Nonhyeong. It was also called "Iljin" or "Moja" before its name Gangji settled down. There are a couple of myths regarding the origin of Ganji; there is a myth saying that the emperor ordered Daeyo, his master and chronicler, to invent it; another saying that Cheonhwangshi invented it; and the other saying that the Yellow emperor inherited it from the Heaven himself. All of them are hardly historical facts, being strictly myths. While the most meanings of Sipgan and Sibiji in old literature including Seolmunhaeja are explained in relation to the life and death process, circulating cycle of yin and yang, and man's body parts, those in inscriptions on bones and tortoise carapaces directly embody fish, birds, rice, hunting and gathering, fishing, and farming tools. Unlike that of inscriptions on bones and tortoise carapaces, Ganji of old literature was colored with Yin-Yang and Ohaeng(Five Elements) Theory in later generations. Combined with the mutual survival and rivalry concept of Yin-Yang and Ohaeng, Sipgan and Sibiji got to have constant and mysterious concepts and complex conjury meanings beyond their simple roles as signs.

중국 명리원전(命理原典) ≪이허중명서(李虛中命書)≫ 고찰

김만태 중국인문학회 2016 中國人文科學 Vol.0 No.62

≪Lihezhongmingshu≫ is a representative book of Gufasizhu(古法四柱), known to have been annotated in <Guiguziyiwen(鬼谷子遺文)> which is said to be written by Guiguzi during the warring states period by Lihezhong of Tang Dynasty. ≪Lihezhongmingshu≫ was composed of summary, introduction, and the main text (3 books). To see through several inferred results, ≪Lihezhongmingshu≫ must be a forgery of future generation. Nevertheless, it was evaluated to have prepared the basis of Mingli(命理) theory, since the discussion was detailed, proper, right, and reasonable. Cognition and characteristic included in ≪Lihezhongmingshu≫ are largely in nine types, i.e. Nayinwuxing(納音五行) emphasis, Sanming(三命) philosophy of Lu(祿)․Ming(命)․Shen(身), Wuzhu(五柱) system of Sui(歲)․Tai(胎)․Yue(月)․Ri(日)․Shi(時), Benzhulun(本主論) of Nianben(年本)·Rizhu(日主), Wangshuaiqiangruo(旺衰强弱) emphasis of Sanyuanwuxing(三元五行), and utilization of various Shensha(神煞), etc., which well showed the characteristics of Gufasizhu.

한국 맹인 점복자의 전개양상

김만태 한국역사민속학회 2008 역사민속학 Vol.0 No.28

In Korea, the blind have retained a very important position in folk beliefs as fortune tellers and sutra chanters for a long time. It was in late Goryeo that blind fortune tellers first appeared in documents. Considering that fortune telling perfectly fitted the blind for its characteristics and that there were blind fortune tellers already in Tang Dynasty, however, it’s highly likely that Korea had its own custom of fortune telling by the blind starting in South-North States Period. In Chosun, fortune telling was most favored as a common occupation among the blind. In addition to sutra chanting, fortune telling allowed the blind to lead a relatively independent life compared to other handicapped people. Since fortune telling was very important in the national level, there is a good chance that blind fortune tellers entered government service as early as in Goryeo. In Chosun, the blind were able to hold an official position through Myeonggwahak even if they were from the lower class as long as they were able. The blind are generally referred to as “chambong” or “bongsa,” which names came from Chambong(Jong 9 Grade) and Bongsa(Jong 8 Grade) that were the titles of official positions in Chosun. The number of blind fortune tellers gradually dropped due to the enlightenment and missionary works in late Chosun, the reform of general administrative affairs after the Japanese rule, and the settlement of acupuncture and moxibustion and massage as the occupations of the blind since 1913. The number, however, temporarily surged after the Korean War as life grew harsh in the urbanization process. It was around those days that blind fortune tellers gathered together and formed a fortune telling street at the foot of Mountain Nam and the Miari Pass in Seoul, under Bridge Yeongdo in Busan, and in front of Dalseong Park in Daegu. Fortune telling by the blind enjoyed its heyday in the 1960s. In the following 1970s, however, there were fewer and fewer families that held ceremonies to pray for well-being and good luck due to the Saemaeul Project and modernization, which caused an abrupt disappearance of sutra chanting by the blind and reduced the demand for fortune telling by the blind gradually. Despite all those ups and downs, fortune telling along with acupuncture has established its status as one of major occupations of the blind. 우리나라에서 맹인은 오랫동안 占卜者ㆍ讀經者로서 민간신앙에서 매우 중요한 존재이다. 맹인 점복자에 관한 기록이 비록 고려 후기에 처음으로 나타나지만 점복은 그 특성상 맹인의 직종으로 적합하며, 唐代 중국에도 이미 맹인 점복자가 있었던 것으로 보아 우리나라에서도 남북국시대부터 이미 맹인이 점치는 풍속이 자생적으로 존재했을 가능성이 매우 높다. 조선시대에 이르러서도 점복은 맹인의 보편적인 직업으로 가장 선호되었는데, 독경과 함께 점복을 통해 맹인은 다른 장애인에 비해 상대적으로 자립할 수 있었다. 또한 국가적 차원에서 점복이 매우 중요했으므로 적어도 고려시대부터는 맹인 점복자가 관직에 진출했을 가능성이 높다. 조선시대에는 맹인이면서 賤人인 경우에도 유능하면 命課學을 통하여 관직에 나갈 수 있었다. 맹인을 일반적으로 ‘참봉’ㆍ‘봉사’라고도 하는 것도 조선시대 관직인 참봉(종9품)ㆍ봉사(종8품)에서 비롯된 것이다. 구한말 계몽활동과 선교활동, 일제강점 후 庶政개혁, 그리고 1913년 이후 鍼灸ㆍ안마업이 우리나라 맹인의 직업으로 정착하면서 맹인 점복자는 점차 감소되었다. 그러나 해방 후 한국전쟁을 거치면서 삶이 척박해짐에 따라 생계수단으로 점복에 종사하는 맹인의 수가 일시적으로 증가하였다. 이때를 즈음하여 도심인 서울의 남산기슭ㆍ미아리고개, 부산 영도다리 밑, 대구 달성공원 앞 등지에 맹인 점복자들이 모이면서 점복거리를 형성하여 오늘에 이르고 있다. 1960년대까지만 하더라도 맹인 점복업은 전성기를 누렸으나 1970년대 새마을사업과 근대화과정에서 가정의 안택고사가 사라지면서 맹인 독경이 급속히 사라졌고 이와 함께 맹인 점복에 대한 수요도 감소하기 시작했다. 그럼에도 불구하고 여전히 점복업은 침술업과 더불어 맹인의 주요 직업으로 자리매김하고 있다.

地支의 상호 변화작용 관계로서 地支合 연구

김만태 서강대학교 철학연구소 2012 철학논집 Vol.31 No.-

동아시아인의 독특한 사유 활동을 표현하는 기호인 지지는 待對 관계 속 에서 상호 작용하는 경우가 더 중대하다. 그 일환으로 지지의 합에는 六合&#8228;三合&#8228;方 合 등이 있다. 육합은 음양 두 지지 간의 결합을 말하는 것으로 &#61440;장자&#61440;와 &#61440;회남자&#61440; 에서 언급되는 육합의 개념과도 상통한다. 세 지지 간의 同氣 결합을 의미하는 삼 합은 세 지지 간의 계절적&#8228;방위적 결합인 방합과 구별된다. 육합을 구성하는 원리 를 일월회합설&#8228;일월합삭설, 월건월장설, 황도12궁설 등으로 유형화하여 고찰하였 다. 일월회합설은 매월 초하루[朔] 12신(辰)과 12次에서 월건과 일월회합의 상합 관 계로 육합이 구성된다고 본다. 문헌상 삼합의 최초 단서는 &#61440;회남자&#61440; 천문훈에 등장 한다. 土局을 별도로 설정하지 않고 火局과 동일하게 취급하는 현재의 三合說과 달 리 &#61440;회남자&#61440;에서는 午를 토의 生支, 戌을 토의 旺支, 寅을 토의 庫支로 인식하고서 午戌寅을 토국으로 설정하였다. 이런 논의들은 지지합에 함축된 의미를 보다 다양 한 관점에서 이해할 수 있게 한다.

정초(正初) 점복풍속에 관한 연구 -윷점·오행점·토정비결을 중심으로-

김만태 국립민속박물관 2010 민속학연구 Vol.0 No.26

Before embarking on something important, quite a few people consult fortune tellers, who offer some predictions on its outcome and tell the way to avoid ill fortune and bring good fortune. In order to survive tough living conditions, people have sought help from fortune tellers since ancient times, and now consulting a fortune teller has become a prevalent cultural phenomenon. People tended to have lots of wishes at the beginning of the year, and this led to the creation of lots of types of divination practiced at the beginning of January. Among them,Yut divination, the Five Elements divination and the Tojeongbigyeol predict one's fortune for the year through divination signs called Gwae. According to literary records, Yut divination appeared first, and then the Five Elements divination and the Tojeongbigyeol followed. The Five Elements divination and the Tojeongbigyeol are not directly related to divination of the forthcoming harvest, though they are practiced at the beginning of the year. However, Yut divination was initially one of divination events of ancient agricultural society in which village people played the game called Yutnori whose result predicted the outcome of the harvest of the year. Yut divination has later developed into a divination telling one's fortune or a sort of entertainment. In the Five Elements divination, ‘water’ Gwae and ‘gold’ Gwae are thought to mean good luck. This indicates the feature of agricultural society that valued water has been reflected in the Five Elements divination. As its divination signs became more detailed and various, the Tojeongbigyeol has reflected the features of agricultural society as well as various values of the society which went through rapid changes after the 19th century.

중국 명리원전≪珞琭子賦注≫에 관한 고찰

김만태 중국인문학회 2018 中國人文科學 Vol.0 No.69

≪Luoluzifuzhu(珞琭子賦注)≫ is the old ways in Mingli science textbook, annotated by Litong(李仝) and Wangtingguang(王廷光) of North Song Dynasty onto ≪Luoluzifu(珞琭子賦)≫, which is said to have been written by Luoluzi(珞琭子), presumed as a cloistral scholar during the ancient era, then Shitanying(釋曇瑩) collected the two scholars’ annotation, added his own annotation during the first year(1127) of South Song Dynasty and published as a textbook, which is included in ≪Siku Quanshu(四庫全書)≫. Nevethless the reality of Luoluzi is not certain, ≪Luoluzifuzhu≫, said to be written by him, includes a profound theory of the old ways in Mingli science. ≪Luoluzifuzhu≫, annotated by tree scholars, Li(李)·Wang(王)·Shi(釋), greatly influenced formation of the theory of the new ways in Mingli science. ≪Luoluzifuzhu≫ included in ≪Siku Quanshu≫ is composed of 20 chapters in volume 1 and 75 chapters of volume 2, with two textbooks, summary and original preface, volume 1 and volume 2, with no separate mark of passus and chapter. The origial text of Luoluzi is simple, however the annotation of Li·Wang·Shi is very detailed and precise. From volume 1 to chapter 30 of volume 2 include the annotation of Li·Wang·Shi, however the rest chapters from chapter 31 except chapter 62 have Shitanying’s own annotation, who compiled ≪Luoluzifuzhu≫. The awareness and characteristic of Mingli science in ≪Luoluzifuzhu≫ can be largely summarized into 9, which mostly shows the awareness and characteristic of the old ways in Mingli science well. The major characteristics of the old ways in Mingli science are the theory on three primary dimensions(三元論) of Lu(祿)·Ming(命)·Shen(身) and utilization of Nayinwuxing(納音五行), five pillars of destiny science(五柱) system of the time, day, month, and year of the birth and the month of pregnancy of a person, the theory on basis and main agent(本主論), emphasis of Wangshuaiqiangruo(旺衰强弱) by Nayinwuxing(納音五行), utilization of various Shensha(神煞), and special emphasis on Luma(祿馬). However, emphasis of Wangshuaiqiangruo(旺衰强弱) of the five elements of the universe(五行), utilization of the theory on twelve change of the ten celestial stems(十二運星), viewpoint of obedience and disobedience of Yin-yang(陰陽順逆), yin living and yang death(陰生陽死), yang living and yin death(陽生陰死), the same origin of Water and Soil(水土同宮), utilization of theory on the division of the passing of a person's destiny(運限論) and the system theory on fruit, flower, sprout and root of tree(根苗花實論), emphasis of the harmony of Yin-yang(陰陽) and emphasis of multi-usability of the five elements, emphasis of combination of the application of the five elements and the cultivation one's mind and nature(修心養性) are still valid in the current new ways in Mingli science.

명리원전 『命理正宗』에 함축된 病藥사상 고찰

김만태 단국대학교 동양학연구원 2017 東洋學 Vol.67 No.-

In the late Ming Dynasty of China, Jangnam(張楠) pointed out the errors of the theory, japyeongmyeongli, from an analytical and critical perspective and tried to correct and improve the theory. As part of his efforts, Jangnam, in his book, 『Myeongrijeongjong (命理正宗)』, presented byeongyak(病藥) principle (method of illness and medication) in full extent. Although the byeongyak principle has been already employed in many other literature including 『Yeonhaejapyeong (淵海子平)』, 『Myeongrijeongjong 』 was the first literature to name it as byeongyak principle and organize its ideas. The byeongyak principle (method of illness and medication) bases on the phrases of 『Oeondokbo (五言獨步)』 that “It is nothing special that one never gets sick and becomes valuable only in the face of an illness. If an illness is removed in the constitution of Sajupalja, wealth and happiness are accompanied together(有病方爲貴, 無傷不是奇, 格中如去病, 財祿喜相隨)”. In addition, four illnesses(彫枯旺弱) potentially occurring in the original constitution of palja were listed and explained along with four medications(損益生長) of them. Jangnam’s byeongyak principle contradicts to the existing balancing theory of japyeongmyeongli because sajumyeongli had a different perspective on what the balancing was. Jangnam’s byeongyak principle, too, seeks balancing but the focus is not on balancing the entire saju based on the thing or ten celestial stems of birthday, the main part of sajupalja; but its focus was on the utilized gods by the ten celestial stems. For this reason, if the utilized gods got sick, the relationship between the main focus and secondary focus were reversed in trying to treat the illness. It is deemed that this is because of the gap in the theoretic frame and viewpoints between the classical japyeongmyeongli and contemporary japyeongmyeongli. 明代 말, 張楠은 기존 子平命理 이론의 오류를 분석적이고 비판적인 관점에서 지적하면서 수정 보완하고자하였다. 그 일환으로 장남은 자신의 저술 『命理正宗』에서 病藥法을 본격적으로 제시하였다. 물론 『淵海子平』 과 다른 문헌들에서도 이미 병약법을 취하고 있었지만 이를 ‘病藥說’이라고 이름붙이고 그 개념을 체계화한 것은 『명리정종』이 처음이다. 병약설은 “病이 있어야 비로소 귀하고, 傷함이 없으면 뛰어나지 않은 것이다. 格 중에서 병을 제거하면 재물과 복록이 기쁘게 서로 따른다(有病方爲貴, 無傷不是奇, 格中如去病, 財祿喜相隨).”라는 「五言獨步」의 구절에 그 근거를 두었다. 또한 팔자 원국에서 출현할 수 있는 4가지 병[彫枯旺弱]과 이를 치료하는 4가지 약[損益 生長]도 열거하며 설명하였다. 장남의 병약설이 기존 자평명리의 中和論과 상반되는 원인은 사주명리의 中和에 대한 인식의 차이에서 기인한다. 즉 장남의 병약설도 중화를 목적으로 하지만 중화의 초점이 사주팔자의 주인공인 日干, 혹은 體를 중심으로 한 사주 전체의 중화에 있는 것이 아니라 오히려 일간이 사용하는 用神에 맞춰져 있어 용신이 병들면이를 치료하고자 하는데 있어 主客이 전도되었다. 이는 고전 자평명리학과 현대 자평명리학의 이론적 틀과 관점의 차이에서 비롯된 것이라고 볼 수 있다.

한국 사주명리 연구의 현황과 과제

김만태 동방문화대학원대학교 동양학연구소 2016 동방문화와 사상 Vol.1 No.-