http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
한국선도의 신인합일 전통에서 바라본 최수운의 시천주사상: 동경대전과 용담유사를 중심으로
김윤숙 국제뇌교육종합대학원대학교 국학연구원 2023 선도문화 Vol.34 No.-
This thesis compared and analyzed Suwoon’s idea of Shi-cheon-ju from the viewpoint of Korean Sundo’s divine-human unity( 人合一) tradition after comprehending the idea through his two scriptures Dong-gyeong- dae-jeon(東經大全) and Yong-dahm-yu-sa(龍潭遺詞). Korean Sundo is the Korean people’s indigenous thought⋅culture tradition with a world view that all existing things are composed of ‘Ki(氣)’ energy. Firstly, the thesis organized what God, man, and divine-human unity are in Korean Sundo through Korean Sundo scriptures- Cheon-bu- gyeong(天符經) and Sahm-il-shin-go(三一 誥)- and Mago myth in Korean Sundo history book Bu-do-ji(符都誌). After that, it examined the change of the thought⋅ culture tradition during transmission process, centering on disciplining which is the core of Korean Sundo. The most representative one among Sundo disciplines is the heaven ritual(祭天). Sundo heaven ritual took shape in the beginning of Bae-dahl-guk(倍達國). The object of heaven ritual was not the visible sky, but the origin of existence that was expressed as Mother God which gave birth to all creation. As time went by, the object of heaven rituals was transferred to the priest-kings called ‘Sahm-seong(三聖)’ who presided the heaven rituals. Then it transferred to miscellaneous gods at the end of the Joseon dynasty when Suwoon lived. As it were, owing to severance of Sundo discipline tradition, Korean Sundo was deteriorated to folk religion. Thus Suwoon’s religious experience showed Korean Sundo of the time, as it is. Secondly, the thesis looked into what God, man, and divine-human unity are in Shi-Cheon-ju idea through Suwoon’s two scriptures. Then analyzed the similarity and the difference between Shi-cheon-ju idea and Korean Sundo. The result was the two have a similar point which the divinity of Korean Sundo, ‘One(一)’ of Cheon-bu-gyeong and Suwoon’s god are transcendental as well as immanent. But the two are utterly different as the former is ultimate energy while the latter is a god of character. Furthermore divine-human unity in Korean Sundo is that my energy being purified by disciplining which recovered its original state and the original energy of the whole universe become one because two have the same level energy. On the other hand, even though a god of character is inherent within me, the god is not me. A being different from me, and can be just an object of my serving. Thus the writer came to the conclusion a human’s complete unity with a god of character can’t happen. Nevertheless, Suwoon’s religious experience erected the folklore⋅ shamanistic Korean Sundo in hiding at that time stately in the world. And his Shi-Cheon-ju idea recollected the memory of Korean Sundo’s divine-human unity that was being forgotten. Thus in spite of that it is different from the original Korean Sundo, Suwoon’s Shi-cheon-ju idea can be counted as the first stage of Korean Sundo recovering process. The writer considers it was the starting point of the long journey toward the resurrection of Korean Sundo’s divine-human unity tradition.