Pilgrimage in India

S. R. Bhatt 한국불교학회 2010 韓國佛敎學 Vol.57 No.-

The purpose of this paper is to investigate the meaning of pilgrimage in Hinduism. A systematic and planned movement is termed as tourism. Out of various types of tourism spiritual and religious tourism is named as pilgrimage. In Indian tradition the pilgrimage place is called “tirtha” and pilgrimage is known as “tirthayatra.” A visit to the place is referred to as “darshana.” Tirthayatra is a journey which is regarded as of great religious and spiritual significance undertaken by the devotees with firm faith and conviction. There can be many motives for undertaking pilgrimage. People go on pilgrimage with exalted purposes like demonstrating devotion, or moral significance like penance or wash out sins, or to gain divine help for redressing of disease or calamity or misfortune, or as an act of thanks giving after miraculous recovery or healing of injury or averting of an accident, or as a result of a vow. But mostly it is a meritorious practice to accumulate good karmas and to receive divine grace. The pilgrims have firm faith that any one who has sincerely pays reverence to the holy with a devout heart will reap benefits and happiness. According to the Indian understanding of human personality there are five sheaths (panchakosha) in human person. They are annamaya (physical), pranamaya (vital breaths), manomaya (mental and volitional), vijnanamaya (intellectual) and anandamaya (blissful). In undertaking pilgrimage all the five sheaths or dimensions of human person are believed to get fulfillment. In India we have the oldest continually operating pilgrimage tradition. The practice of pilgrimage is so deeply embedded in Indian cultural psyche and the number of pilgrimage sites is so large and innumerable that practically the entire sub-continent can be regarded as one grand and continuous sacred place for pilgrimage. Hinduism being the oldest and largest religion has highest number of pilgrimage places. Among Hindu pilgrimage places I introduced 12 ones at the end of this paper. The purpose of this paper is to investigate the meaning of pilgrimage in Hinduism. A systematic and planned movement is termed as tourism. Out of various types of tourism spiritual and religious tourism is named as pilgrimage. In Indian tradition the pilgrimage place is called “tirtha” and pilgrimage is known as “tirthayatra.” A visit to the place is referred to as “darshana.” Tirthayatra is a journey which is regarded as of great religious and spiritual significance undertaken by the devotees with firm faith and conviction. There can be many motives for undertaking pilgrimage. People go on pilgrimage with exalted purposes like demonstrating devotion, or moral significance like penance or wash out sins, or to gain divine help for redressing of disease or calamity or misfortune, or as an act of thanks giving after miraculous recovery or healing of injury or averting of an accident, or as a result of a vow. But mostly it is a meritorious practice to accumulate good karmas and to receive divine grace. The pilgrims have firm faith that any one who has sincerely pays reverence to the holy with a devout heart will reap benefits and happiness. According to the Indian understanding of human personality there are five sheaths (panchakosha) in human person. They are annamaya (physical), pranamaya (vital breaths), manomaya (mental and volitional), vijnanamaya (intellectual) and anandamaya (blissful). In undertaking pilgrimage all the five sheaths or dimensions of human person are believed to get fulfillment. In India we have the oldest continually operating pilgrimage tradition. The practice of pilgrimage is so deeply embedded in Indian cultural psyche and the number of pilgrimage sites is so large and innumerable that practically the entire sub-continent can be regarded as one grand and continuous sacred place for pilgrimage. Hinduism being the oldest and largest religion has highest number of pilgrimage places. Among Hindu pilgrimage places I introduced 12 ones at the end of this paper.

일제강점기 복제영장 연구

지미령(Ji Miryong) 한국문화융합학회 2021 문화와 융합 Vol.43 No.5

Mokpo has developed similarly to the other portal cities since it opened a port in 1897. The Japanese who lived in Mokpo reproduced Japanese religion and folk beliefs in Joseon for their public work and religious life. One of the representative forms of the Japanese faith in Joseon was the Pilgrimage Reproduction, which was established mainly between 1910 and 1930. The Shikoku Pilgrimage of Yudalsan Mountain, which will be discussed in this paper, was one of the pilgrimages created as part of the faith and religious activities of the Japanese who lived in Joseon. In Korea, these Pilgrimage Reproductions have been observed in about 50 locations. At least two to three and dozens of Buddhist statues have been found for each of the sites, and the number will increase even more if the individual collectors are included. Firstly, having looked at the Yudalsan Mountain Shigoku Pilgrimage characteristics, it is difficult to regard the Yudalsan Pilgrimage Reproduction as a pure Shingon sect of the faith of Kobo Daishi (88 Shigoku pilgrimage). Unlike the other regions involved in the process of creating the Yudalsan Mountain Pilgrimage Reproduction, the Pilgrimage Reproduction introduced to Mokpo is suspected of involving the sharing of economic profits with the Japanese Buddhist sects and believers. Besides, religious conflicts with Joseon Buddhism (Dalsungsa temple, Gwaneumsa temple, etc.) and the local folk beliefs found in Yudalsan Mountain have been influenced by some acceptance. The Pilgrimage Reproduction built on Yudalsan Mountain was hardly regarded as pure folk beliefs like the Japanese pilgrimage. For example, while the Pilgrimage Reproduction in Gunsan was built around the temple’s followers (especially women), Yudalsan Mountain had the characteristics that showed the statues were erected and originated by the Japanese people in other regions, including the residents of Mokpo and commercial facilities. In other words, it is typical for a local influential Japanese (a man of substance) to take the initiative to form an economic community. In the Yudalsan Mountain Pilgrimage Reproduction, the local influential people and the residents of other regions carried out pilgrimages and made Buddhist statues.

한국천주교 순례지의 장소애착이 순례추구가치를 통해 자아존중감과 삶의 질에 미치는 영향

한진욱,김진옥,채혜정 한국호텔외식관광경영학회 2023 호텔경영학연구 Vol.32 No.3

In Korea, each local government has created pilgrimage routes focusing on religious destinations with historical significance such as Catholicism, Buddhism, and Protestantism, where many pilgrims go on pilgrimage to their preferred places. Therefore, this study aims to identify the relationship in which place attachment affects self-esteem and quality of life through pilgrimage pursuit value for pilgrims. To this end, a survey was conducted on pilgrims who visited Solmoe Holy Shrine, a representative sacred site of Korean Catholicism, from July 17 to August 3, 2020. A total of 400 questionnaires were distributed, a total of 369 copies were collected, and 318 copies were finally used for empirical analysis. Following this analysis, it was found that the place attachment to the pilgrimage site had a very significant effect on the pilgrimage pursuit value, and the pilgrimage pursuit value had an effect on self-esteem and quality of life. Finally, it was found that self-esteem had a significant effect on quality of life. In particular, the pilgrimage pursuit value has a greater effect on the quality of life through self-esteem than the direct effect on the quality of life. These results indicate that the attachment to the pilgrimage site has a significant effect on the pilgrimage pursuit value because pilgrims already go on pilgrimage for the purpose of pilgrimage. The more they experience this value, the more they evaluate themselves positively, which improves their quality of life. Therefore, each shrine should have its unique identity so pilgrims can feel more strongly attached to the shrine of their choice. 국내에서도 천주교, 불교, 개신교 등 역사적 의미가 있는 종교 목적지를 중심으로 각 지자체에서는순례길을 조성하였으며, 이에 많은 순례자들은 선호하는 장소를 중심으로 순례를 떠난다. 이에 본 연구에서는 순례자들 대상으로 순례지의 애착이 순례추구가치를 통해 자아존중감과 삶의 질에 미치는 영향을 확인하고자 했다. 이를 위해 설문조사는 2020년 7월 17일부터 8월 3일까지 한국천주교의 대표적인 성지인 솔뫼성지를 방문한 순례자를 대상으로 실시하였다. 설문지는 총 400부가 배포되었고, 총 369부가 수거되었으며, 최종적으로 318부를 실증분석에 이용하였다. 분석결과, 순례지 장소애착은 순례추구가치에 매우 큰 영향을미치는 것으로 나타났고, 순례추구가치는 자아존중감과 삶의 질에 영향을 미쳤다. 마지막으로 자아존중감은삶의 질에 영향을 크게 미치는 것으로 나타났다. 특히, 순례추구가치가 삶의 질에 직접적으로 미치는 영향보다는 자아존중감을 통해 삶의 질에 미치는 영향이 더 큰 것으로 나타났다. 이러한 결과는 순례자들은 이미순례의 목적으로 자신이 방문하고자 하는 곳에 순례를 떠나기 때문에 순례지의 애착이 순례를 통해 추구하는 가치에 큰 영향을 미친다는 것이며, 이러한 가치를 느낄수록 자신을 긍정적으로 평가하고, 이를 통해서삶의 질도 향상된다는 것이다. 따라서 각 성지는 그 성지의 고유한 정체성을 지니고 있어야 순례자들이자신이 선택한 성지에 대한 애착을 더욱 강하게 느낄 수 있을 것이다.

성지순례 개념의 확장성에 대한 연구 ―콘텐츠 투어리즘의 사례를 중심으로―

신광철 한신대학교 종교와문화연구소 2019 종교문화연구 Vol.- No.32

‘Pilgrimage to the Holy Land’ is a concept originally used in the religious area. However, this concept has recently been widely used in various fields. How to understand this phenomenon? Will it be viewed as a conceptual extension? Is it a secularization of concepts? This essay tried to find the answer to this question through the case of content tourism. Today, the concept of pilgrimage to the Holy Land is expanding into various areas such as tourism, art, and popular culture. This phenomenon can be captured as the concept of ‘cultural pilgrimage’ The anime pilgrimage in Japan and the BTS pilgrimage in Korea are examples of pilgrimage of popular culture area. The anime pilgrimage in Japan shows the characteristic of ‘stage visit’. The BTS pilgrimage in Korea, which is being carried out by ARMY, shows the characteristics of ‘going’ and ‘following’. The anime pilgrimage in Japan and the BTS pilgrimage in Korea show the aspect of cultural pilgrimage. These cultural pilgrimage patterns show the extensibility of ‘the pilgrimage to the Holy Land’ concept. ‘성지순례’는 본디 종교적 영역에서 쓰여 온 개념이다. 그런데 이 개념이 최근 다양한 영역에서 폭넓게 활용되고 있다. 이러한 현상을 어떻게 이해할 것인가? 개념적 확장으로 볼 것인가? 개념의 세속화로 볼 것인가? 본 논문은 콘텐츠 투어리즘의 사례를 통해 이러한 물음에 대한 해답을 모색하고자 하였다. 오늘날 성지순례 개념은 관광, 예술, 대중문화 등 다양한 영역으로 확장되고 있다. 콘텐츠 투어리즘을 통해 문화적 순례 개념의 구체적인 사례를 살펴볼 수 있다. 일본의 아니메 성지순례와 한국의 BTS 성지순례는 대중문화 영역의 대표적인 성지순례 사례이다. 일본의 아니메 성지순례는 ‘무대 탐방’의 특징을 보여주고 있다. 아미들에 의해 이루어지고 있는 한국의 BTS 성지순례는 ‘찾아가기’와 ‘따라 하기’의 특징을 보여주고 있다. 일본의 아니메 성지순례와 한국의 BTS 성지순례는 문화적 순례의 양상을 나타내고 있다. 이러한 문화적 순례 양상은 ‘성지순례’ 개념의 확장성을 보여주고 있다.

世界의 中心象徵과 聖地巡禮 -宗敎現象學的 接近-

김용표 한국불교학회 2010 韓國佛敎學 Vol.57 No.-

The present study aims to explore the meaning of pilgrimage in the context of phenomenology of religion, examining the universal principle of the nature and phenomenon of pilgrimage. Especially this essay examines following issues: (1) What is the sacred place? (2) Why does homo religiosus have a nostalgia for the sacred place as the center of the universe? (3) What is the meaning and process of pilgrimage as a religious ritual? (4) What is the contents of religious experience in the process of pilgrimage?The study has a flame of reference of the pattern theory, i. e. religious experience and it’s expression in symbol and ritual. The focus is given on the symbol of the center in sacred place by Mircea Eliade’s theory of hierophany. The main points of this study are as follows:Firstly, the place of pilgrimage should be a sacred center which has a spiritual magnetism for religious believers. The pilgrimage goals, the sacred sites, are meaningful palaces for their religions, such as Jerusalem, Mecca, and Varanasi. The sacred palace is the symbol of the center of the world. A sacred place constitutes a break in the homogeneity of space, and this space is symbolized by the cosmic axis which is located in the middle at the navel of the earth. The holy site and sanctuaries are believed to be situated at the center of the world. Secondly, the process of pilgrimage has the three steps as the form of rite of passage as Arnold van Gennep proposed, i.e, separation-liminal stage-incorporation. The first separation step is to start journey. Religious believers look beyond local temple or church, and try to call for distant holy place for reverification of their faith. The second liminal stage is the pilgrimage journey itself, sojourning at the sacred place and encounter with the sacred. The third step is home coming. During the Pilgrimage, pilgrims experience release from social ties and a strong sense of fellowship (communitas). Pilgrims are encouraged international cooperation among religious believers. It also promote harmony between believers. Pilgrims believe that they are entitled to travel freely to the sacred place as Guests of Buddha or God- not as guests of any nation or organization. Thirdly, Pilgrims typically experience deep religious conversion during the sacred journey, communicating with the ultimate, and they are making a pilgrimage in atonement for their karmas or sins. Pilgrims make their spirit pure and deep. Thus, general features of pilgrim’s journey in the world religions are similar. Pilgrimage is universal phenomenons in any culture. 본 논고는 성지순례의 의미를 종교현상학적 관점에서 접근하여 순례의 본질과 그 현상에 대한 보편적 원리를 탐색해 보려는 데 그 목적이 있다. 본 연구는 성지순례와 관련된 다음의 문제를 중심으로 고찰하였다. 첫째, 거룩한 장소란 무엇인가? 둘째, 종교적 인간은 왜 우주의 중심인 성소에 접근하고자 하는 향수를 지니고 있는가? 셋째, 성지순례의 종교의례적 의미와 과정은 무엇인가? 넷째, 성지순례의 종교경험적 의의는 무엇인가? 본 연구의 분석의 틀로는 종교상징, 종교의례, 종교경험 등의 유형론에 기초하여 이론을 전개하였다. 거룩한 장소가 종교적 인간에게 주는 중심의 상징적 의미는 주로 미르치아 엘리아데의 공간적 히에로파니 이론을 중심으로 고찰하였다. 성지순례의 종교적 의미와 특징을 정리해 보면 다음과 같다. 첫째, 순례장소의 거룩함이다. 순례의 목적지는 성인의 발자취가 담겨있거나 聖所로서의 磁力이 있어야 한다. 성지는 엘리아데의 지적처럼 세계의 중심으로서의 상징적인 역할을 하고 있다. 종교적 인간은 聖所에서 우주의 중심축을 찾고자 염원한다. 종교성지는 중심에의 신앙을 상징한다. 세계의 중심에 가까이 살기를 원하는 종교적 인간의 심리는 성지순례를 떠나게 하는 원동력이 된다. 둘째, 성지순례는 복합적인 종교의례로서 정신적, 육체적, 물질적 정성과 노력이 결집된 신앙이다. 순례의 과정은 통과의례와 같은 분리와 移行, 그리고 統合의 구조를 지니고 있다. 셋째, 성지순례는 종교적 회심을 촉진시키고 더 깊은 종교체험을 유발하는 여행이다. 순례자는 성지의 중심에서 종교의 창시자나 성인들과 깊은 내면의 대화와 영적 교류를 경험케 한다. 그리하여 영적 정화와 신앙심의 증장으로 자신의 종교적 구원을 확신하게 되는 회심의 계기를 얻는다. 성지의 청정한 정기와 합일되어 종교적 성스러움에 계합되는 경지를 체험하는 것이다.

순례와 기독교교육: 예수님의 삶을 따르고, 닮고, 따라 살면서

김영래(Younglae Kim) 감리교신학대학교 2020 신학과세계 Vol.- No.99

순례는 가장 오래된 종교적 전통 중의 하나이다. 구약성경의 하나님은 아브라함을 순례의 길로 불러 믿음의 조상으로 삼으셨다. 애굽에서 종살이 하던 백성들을 약속의 땅으로 이끄시기 위해 하나님은 모세를 지도자로 세워 40년간의 순례의 여정을 밟도록 하셨다. 그리고 이때부터 하나님은 이스라엘의 남자들이라면 누구나 매년 세 차례, 유월절, 초막절, 칠칠절에 성막 그리고 후에는 성전으로 와 자신을 만나도록 명하셨다. 이렇듯 하나님과의 관계에서 순례는 핵심적인 신앙적 표현이 되어 왔다. 더 나아가 하나님은 순례를 단순히 신앙적 표현으로만 여기지 않으시고 교육의 기회로도 삼으셨다. 물론 하나님의 부름에 응답하는 순례는 신앙의 순수성에 대한 시험이었지만, 응답의 과정을 통해 하나님의 은혜와 사랑을 깨닫는 변화와 성장의 기회가 되기도 했다. 이러한 의미에서 성지순례, 선교여행, 교육여행, 또는 수련여행은 교육적 의미와 가치가 있다. 순례는 하나님과 우리 사이의 이야기를 물리적, 정신적, 영적으로 경험하고 확인하는 기회이다. 하나님께서는 순례라는 길에서 우리를 부르시고, 구원하시고, 연단하시고, 온전케 하신다. 그리고 예수님의 구원을 값없이 은혜로 주시고 그 길을 가게 하셨다. 또한 순례의 교육을 통해 변화와 성장을 얻어 스스로 정화되고, 깨달음을 얻으며, 하나님과 교감하게 되는 단계에 이르게 된다. 이러한 경험을 바탕으로 예수님을 따르고, 예수님을 닮으며, 믿음의 성도들의 삶을 따라 사는 순례의 삶이 그리스도인들의 목표가 되어야 한다. 특별히 영성의 체험을 갈구하는 오늘날 순례를 통한 기독교교육은 많은 사람들에게 의미 있는 신앙적 학습이 될 것이다. Pilgrimage is one of the oldest religious traditions. God called Abraham as a pilgrimage route and made him the father of faith. In order to lead the people who had been slaves in Egypt to the Promised Land, God made Moses a leader to go on a 40-year pilgrimage journey. And from this time on, God commanded the men of Israel to come to the tabernacle and later the temple three times a year: Passover, Feast of Booths, Feast of Weeks meet God Himself. In this way, pilgrimage, in our relationship with God, has been a key expression of faith. God did not view pilgrimage as a mere expression of faith, but as an educational opportunity. Of course, the pilgrimage in response to God"s call was a test of the purity of faith, but it also became an opportunity for change and growth to realize God"s grace and love through the process of faith response. In this sense, a pilgrimage to the Holy Land, a mission trip, an educational trip, or a training trip has educational meaning and values. Pilgrimage is an opportunity to experience and confirm the story between God and us physically, mentally, and spiritually. God calls, saves, refines, and perfects us on the path of pilgrimage. And God gave the way of salvation through Jesus Christ with grace freely and let us follow the Way. In addition, through the education of pilgrimage, we are at the stage of purgation, illumination, and communion with God through change and growth. Based on this learning experience, the pilgrimage life of following Jesus, imitating Jesus, and en-acting the life of believers should become the goal of Christians. Christian education through pilgrimage, especially for spiritual excercise, will be a meaningful learning of faith for many people.

딴뜨라 불교 순례에 대한 한 해석__13세기 티벳 승려 착 로짜와 최제뻴(Chag Lo tsā ba Chos rje dpal. 1197∼1264)의 인도 순례를 중심으로__

조석효 인도철학회 2019 印度哲學 Vol.0 No.56

Biography of Chag lo tsā ba: The Immaculate Speech of [My] Teacher (Chag lo tsā ba chos rje dpal gyi rnam thar bla ma'i gsung dri ma med pa. henceforth Biography) contains the 13th century Tibetan tantric, Chag lo tsā ba's (henceforth Chag lo) oral statements of his pilgrimage to Nepal and the sites of the historical Buddha and Buddhism in India, as well as his learning and meditation during the pilgrimage. As a tantric practitioner, his concern for tantric objects is manifest throughout Biography, and thereby the religious implication of the pilgrimage and the pilgrim sites are also established upon tantric buddhist concepts and theories. Pilgrim sites are understood as the spaces of the three bodies (trikāya). They are not only the space of the emanation body (nirmāṇakāya), but also the space pervaded by the dharma body (dharmakāya). All landscape (including pilgrim sites) is established by mutual circular relation to tantric Buddhist canons and is also the space where the enlightenment of reality is reified, necessitating the presence of the body of communal enjoyment (saṃbhogakāya). Objects of pilgrimage are also based upon the three bodies. The magical manifestation of the dharmakāya, i.e. objects of pilgrimage, is understood to be landscape and therefore text, replete with the narratives related to the three bodies. Taken together, in Biography, the three bodies and their spaces are redefined in the context of pilgrimage, as by extension, both the objects and spaces of pilgrimage have a connection to enlightenment. That aspect is inextricably tied to the religious meaning of pilgrimage: one essential element on reading about Chag lo's pilgrimage in Biography, is that a non-dual relationship between this life and ultimate reality can be established by pilgrimage, and that pilgrimage is significant as the ultimate level of buddhist practice. Also, in a similar vein, the canonicity that Biography has is understood: records of pilgrimage are commentaries to landscapes reciprocally defined by tantric canons. In a sense, the vagueness of the distinction between these two, landscape and canon, works as a mechanism to make records of pilgrimage none other than tantric canons. In other words, a pilgrimage record may be a tantric canon on its own. 『착 로짜와 최제뻴의 전기(傳記): [나의] 스승(lama)의 티 없는 말씀들(이하 『전기』)』은 13세기 티벳 딴뜨라 불교 승려 착 로짜와 최제뻴(이하 착 로)의 네팔과, 인도 불교 유적지 순례 과정 중의 학문 연구와 수행 기록을 담고 있다. 그가 딴뜨라 승려였던 만큼, 『전기』에는 딴뜨라 불교 관련 대상들에 대한 관심이 순례 내내 반영되어 있고, 순례와 순례지의 종교적 의미 역시 딴뜨라 불교의 이론적 배경에 의해 구성되어 있다. 즉, 순례의 공간이 단순히 외재적인 역사적 붓다인 화신(化身, nirmāṇakāya)의 공간으로서뿐만 아니라, 초월적이고 편재하는 법신(法身, dharmakāya)의 공간으로 존재하며, 그로 인해 순례의 대상 역시 삼신(三身, trikāya)으로 확장된다. 화신으로 보이는 순례 대상은 법신의 현현이며, 경관(landscape)이라는 텍스트로 이해할 수 있는 화신의 공간은 삼신들의 관계 내에서 문학적 내러티브가 작동하는 붓다의 공간이 된다. 경관은 불교 경전(canon)과의 상호 순환적인 관계 규정에 의해 작동한다. 또한, 실천적인 의미에서 순례의 공간은 법신상주(法身常住)의 실재를 증득하는 공간으로서, 그런 의미에서 딴뜨라 불교의 실천적 의미에서의 보신(報身, saṃbhogakāya)의 의미가 강조된다. 즉, 『전기』에서, 삼신과 삼신의 시공간은 순례라는 맥락에서 순례 대상과 공간의 확장에 기초하고 있다. 이런 측면은 순례의 종교적 의미와 직결되는 이슈들이라 할 수 있다. 고(苦)로 가득찬 현세와 궁극적 실재 간의 불이적(不二的) 관계가 딴뜨라 불교 순례라는 방식으로 설립되어질 수 있고, 순례가 딴뜨라 불교 실천에 있어서의 궁극적인 층으로서의 의미를 가지는 것이다. 그 점이 『전기』에 묘사된 착 로의 순례를 읽는 핵심적인 요소라 할 수 있다.

한국불교의 성지순례에 대한 세 가지 관점

이병욱 불교의례문화 연구소 2024 무형문화연구 Vol.0 No.13

이 글에서는 한국불교의 성지순례에 대해 3가지 관점으로 접근하고, 그것을 ‘심층종교’와 ‘표층종교’의 구분에 의거해서 종합하고자 한다. 먼저 2장에서는 예비적고찰로서 해방 이후의 한국불교의 성지순례에 대해 간단히 알아본다. 3장에서 3가지 관점, 곧 불교의 관점, 종교학의 관점, 관광의 관점에 대해 소개한다. 첫째, ‘불교의 관점’에서 성지순례는 ‘외적 순례’와 ‘내적 순례’로 구분할 수 있다. ‘외적 순례’는 외형적인 순례행위를 말하는 것이고, ‘내적 순례’는 외적 순례를 통해서 내면세계의 청정함에 도달하는 것이다. 또 원효의 사상에 근거해서 ‘심층적 의미의 순례’와 ‘표면적 의미의 순례’를 구분할 수도 있다. 둘째, ‘종교학의 관점’으로 터너(Turer)의 견해를 소개한다. 터너는 통과의례의 개념을 빌려와서 순례를 3단계로 나누어서 설명한다. 그것은 분리의 과정, 전환의 과정, 가입의 과정이다. 3단계인 ‘가입의 과정’에서 순례자는 자신의 집으로 돌아와서 새로운 종교적 지위를 누린다고한다. 셋째, ‘관광의 관점’에서 성지순례를 설명하면, 성지순례는 종교적 행위에 속하는 것이지만, 동시에 그 형식이 여행의 모습을 취하는 것이므로 관광과도 밀접한 관련을 맺는 것이다. 그런데 이러한 3가지 괸점은 ‘표층종교’와 ‘심층종교’의 구분을 통해서 종합할 수 있다. ‘표층종교의 특색’은 문자의 표면적인 뜻에 집착하고 이기적인 목적을 위해 종교활동을 하는 것이다. 그에 비해, ‘심층종교의 특색’은 종교의 문자적 표현에 집착하지 않고 그 표면 뒤에 간직된 심층적 의미에 도달하고자 하는 것이다. 그래서 ‘심층종교의 성지순례’는 ‘내적 순례’, ‘심층적 의미의 순례’와 상응한다. 그리고 ‘표층종교의 성지순례’에는 불교의 ‘외적 순례’, ‘터너의 견해’와 ‘관광의 관점’이 포함된다. 이처럼, ‘심층종교’와 ‘표층종교’로 구분하면, 앞의 3가지 관점을 종합할 수 있다. In this article, I will approach Korean buddhist pilgrimage from three perspectives and will try to synthesize them based on the distinction between ‘deep religion’ and ‘surface religion’. First, in Chapter 2, as a preliminary consideration, I briefly examine Korean buddhist pilgrimage after liberation(1945). In Chapter 3, three perspectives are introduced: the buddhist perspective, the religious studies perspective, and the tourism perspective. First, from the buddhist perspective, pilgrimage to holy places can be divided into ‘external pilgrimage’ and ‘internal pilgrimage’. ‘External pilgrimage’ refers to the behavior of external pilgrimage, and ‘inner pilgrimage’ refers to reaching the purity of the inner world through external pilgrimage. Also, based on Wonhyo’s thought, ‘pilgrimage in the deep sense’ and ‘pilgrimage in the superficial meaning’ can be distinguished. Second, I introduce Turner’s view as ‘the religious studies perspective’. Borrowing the concept of rite of passage, Turner divides the pilgrimage into three stages. It is a process of separation, a process of conversion, and a process of joining. In the third stage, that is, the process of joining, the pilgrim is said to return to his home and to enjoy a new religious status. Third, if we explain pilgrimage from the tourism perspective, pilgrimage to holy places belongs to a religious act, but at the same time, since the form takes the shape of travel, it is closely related to tourism. However, these three viewpoints can be synthesized through the distinction between ‘surface religion’ and ‘deep religion’. The characteristic of superficial religion is to cling to the superficial meaning of letters and to engage in religious activities for selfish purposes. On the other hand, the characteristic of deep religion is not obsessed with the literal expression of religion, but to reach the deep meaning hidden behind the surface. Therefore, ‘pilgrimage to the holy places of deep religion’ corresponds to ‘inner pilgrimage’ and ‘pilgrimage in the deep meaning’. And ‘pilgrimage to the holy places of superficial religions’ includes ‘external pilgrimage’ of buddhism, ‘Turner’s view’ and ‘the tourism perspective’. In this way, if we divide into ‘deep religion’ and ‘surface religion’, we can synthesize the above three perspectives.

‘순례명상’ 개념 정의를 위한 탐색적 연구

염중섭,손강숙,신방현,문진건,정소미 한국문화융합학회 2023 문화와 융합 Vol.45 No.9

The purpose of this study is to identify the experience of pilgrimage meditation targeting pilgrims in Buddhist holy places in order to understand the experience of pilgrimage meditation, and to identify the elements that should be included in the definition of pilgrimage meditation in order to clarify the definition of pilgrimage meditation. The study was conducted in two phases. The results of this study are as follows. First, as a result of analyzing the meditation experience experienced through the pilgrimage, 14 categories were derived in 5 areas: ‘meditation experience on pilgrimage’, ‘meditation experience on myself’, ‘meditation experience on others’, ‘meditation experience on the world’, ‘meditation experience through walking’. Second, as a result of analyzing the elements to be included in the definition of pilgrimage meditation, 7 categories were derived from 5 areas: 'motivation and purpose related elements', 'content elements', 'method elements', and 'result elements', 'other elements to be considered'. Third, the final definition of pilgrimage meditation was derived through expert verification. The results of this study are meaningful in providing basic data for the sustainable development of pilgrimage sites by understanding the meditation experience of pilgrims visiting the pilgrimage route and defining pilgrimage meditation.

전남 신안 기점·소악도 12사도 순례길과 문화관광콘텐츠

김도형,이승권 아시아.유럽미래학회 2022 유라시아연구 Vol.19 No.3

Traditionally, pilgrimage is an attempted travel for religious purposes. Although outwardly, it is a visit to a religious sanctuary, it is actually a religious event for religious loyalty or spiritual healing. However, the purpose of pilgrims visiting Santiago and Jerusalem, which are representative pilgrimage sites, is different. The reason is not independent of the historical background in which the two regions were designated as places of pilgrimage. In other words, the location characteristics of the two regions are different. If Jerusalem is purely religious, then Santiago is mainly for tourism, healing and self-reflection. Santiago is often visited for personal reasons, such as tourism and experiences, rather than for religious reasons. However, as the pilgrimage was approached from an economic point of view, the boundaries between religion and secularism became blurred. Although the pilgrimage on the way to Santiago has become less religious today, it still has a religious character. The 12 apostles pilgrimage route to Soakdo and the starting point of Sinan, Jeollanam-do is the result of creating new cultural contents by linking the local cultural heritage of Shinan with the 12 apostles of Christianity. Although the pilgrimage route to Santiago was the motif of the 12 Apostles in Sinan, the religiousness and popularity of the pilgrimage was significantly reduced. Therefore, reinforcement of new content is necessary. This is the focus of this study. You have to think about what you want to present to your visitors. It showed the potential of tourism content by providing a space for contemplation, but it is insufficient. It is specialized as a place that provides time and space for reflection to modern people who are trapped in the sea and isolated islands. Therefore, this study empirically proves the existence of the pilgrimage route of the 12 apostles in Shinan and examines the originality and differentiation of the pilgrimage route of the 12 apostles in Shinan. Finally, we will look at what needs to be supplemented in terms of sustainability.