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Buddhists in the Two Koreas: North-South Interactions
Bernard Senecal,서명원 서강대학교 종교연구소 2013 Journal of Korean Religions Vol.4 No.2
Northern Buddhists are often described as the “most active and powerful” North Korean religious organization. Moreover, many Korean Buddhists see their tradition as an indigenous one, unlike Christianity, which they deem “imported.” Accordingly, Buddhist representatives from both sides of the DMZ believe that a merger of North and South Korean Buddhism is an essential key to the peninsula’s reunification. However, that vision comes up against a number of obstacles. Firstly, no matter how dynamic it is, the Chobulyŏn 朝佛聯, which is the North Korea’s sole Buddhist body, has remained subordinate to the Chuch’e sasang 主體思想 (or Juche, Self-Reliance ideology) since its birth in 1972. Secondly, many Southern Christian groups, untroubled by their “imported nature”, compete fiercely with Buddhists for the religious conquest of the North. Thirdly, two other factors have hampered the efforts made by Southern Buddhists to get closer to their Northern counterparts: the lack of continuity characterizing the reunification policies of the last four Southern presidential administrations; and the Chogyejong’s 曹溪宗 lack of autonomy regarding those policies. Despite these obstacles, Venerable P’ŏpt’a 法舵 (b. 1945), alias the Bodhisattva of Reunification, maintains that it is imperative to keep engaging North Korean Buddhists as they are, and to keep providing material help to Northerners—especially food—through Buddhist channels. Doing otherwise would not only be counter to the spirit of universal compassion which typifies Mahāyāna Buddhism, but also leave Southern Buddhists unprepared in the case of unexpected political changes in P’yŏngyang.
The Philosophy of Sŏn Master T’oeong Sŏngchŏl (1912–1993)
Bernard Senecal 서강대학교 종교연구소 2016 Journal of Korean Religions Vol.7 No.1
T’oeong Sŏngch’ŏl is one of the representative figures of modern Korea. To reform Buddhism, he proclaimed a return to the Buddha S ´ ākyamuni’s teaching, promoted the sudden/sudden doctrine of awakening to the Middle Path through the practice of keyword meditation (kanhwasŏn 看話禪), and adamantly condemned Pojo Chinul’s (1158–1210) sudden/gradual approach, thus giving rise to the ongoing Korean sudden/gradual debate. An examination of Sŏngch’ŏl’s life and writings reveals a predominance of apophatic teachings, based on the classical mottos of the Chan 禪school. In its full-fledged reenactment of ‘‘the rhetoric of immediacy,’’ and ‘‘the rhetoric of experience,’’ Sŏngch’ŏl’s philosophy does not differ from that of typical Chan, Sŏn, and Zen masters. Even more so when considering that his fluency in Japanese allowed him to significantly rely upon Japanese authors like Miyamoto Shoson (1893–1983), Daisetsu Teitaro Suzuki (1870–1966), and many others. As a result, Sŏngch’ŏl’s philosophical originality chiefly lies in the vehemence and consistency with which he denounced Chinul. Although Sŏngch’ŏl has until now received far more publicity than any other maker of modern Korean Buddhism, his ethically passive attitude, together with the overall lack of flexibility that lends a pre-democratization spirit to his philosophy, has also earned him widespread criticism. Albeit his influence still deeply pervades Chogyejong and its campaign for the worldwide propagation of kanhwasŏn, many signs point to the determination of Korean Buddhism to diversify its image by moving beyond Sŏngch’ŏl’s still overwhelming influence.
Case Studies of Chiropractic Care of Sports-Related Concussion in Two Adolescent Taekwondo Athletes
( Isabelle Senecal ),( Mohsen Kazemi ) 국제태권도학회 2017 Journal of the International Association for Taekw Vol.4 No.2
The purpose of this research was to present a case study in which two adolescent Taekwondo athletes received chiropractic care for the resolution of post-concussion headaches, neck pain, and dizziness. Both athletes sustained head injuries while participating in activities that happened less than 10 days prior to their first visit to a sports chiropractor. The patients were treated over three- and eight-week periods, respectively. The plan of management included rest and removal from sport, spinal manipulation, vibration soft-tissue therapy, acupuncture, patient education, home exercises, and advice on increasing dietary carbohydrates. At discharge, the first athlete fully re-turned to Taekwondo competition, whereas the second athlete decided for personal reasons to retire from Taekwondo despite being cleared to practice. The chiropractic treatments provided in this case study may to be an option to Taekwondo athletes who sustain in-competition sports-related concussion.
A Critical Reflection on the Chogye Order's Campaign for the Worldwide Propagation of Kanhwa Sŏn 看話禪
Bernard Senecal 서강대학교 종교연구소 2011 Journal of Korean Religions Vol.2 No.1
This article critically reflects on the Chogye Order's campaign to "illuminate the world" with Dahui Zonggao 大慧宗虚 (1089-1163)'s Keyword Meditation (KWM). According to thenarrative backing that crusade, KWM is the most effective technique to achieve awakening, and Korea's KWM tradition-because it has been transmitted without interruption since its introduction in the peninsula-is unique and homogenous. Therefore, KWM is defined as the hallmark of Korean Buddhism. It is against a backdrop of fierce national and international competition, which has given rise to an identity quest, that this narrative has taken shape. By strictly identifying itself and Korean Buddhism with both the orthodoxy and the orthopraxis of Dahui Zonggao's teachings, the Chogye Order is attempting to create a differentiation point that will allow it to compete with its national and international rivals. Although powerful, this narrative tends to ignore that KWM is the result of a long and complex historical process. It also forgets that, far from standing in the middle of the blue since its birth, KWM has remained part and parcel of a history which keeps unfolding-both within and beyond East Asia. The result of such an interpretation is an overall hermeneutical rigidity, which translates into "Hwadu 話頭 Absolutism" and a fully fledged reenacting of the "rhetoric of immediacy." Both not only render dialogue between practitioners and scholars impossible, but also compromise the possibility of adapting KWM to the contemporary world.