해원으로 본 강증산 전승의 <남조선국>과 『홍길동전』의 <율도국>

고남식 ( Ko Nam-sik ) 한국문학치료학회 2009 문학치료연구 Vol.12 No.-

이글은 남조선국(南朝鮮國)과 율도국(聿島國)에 대해 그 상관성을 해원의 대상과 해원의 방법이라는 두 가지 면에서 살펴보았다. 첫째로 해원 대상과 관련해서 남조선국은 단주(丹朱) 해원과, 율도국은 길동(吉童)의 해원과 관련된다. 남조선국이 제위(帝位)를 받지 못한 단주의 해원과 관련된다면 율도국은 서자(庶子)로 태어나 호부호형도 하지 못하는 길동의 해원에 관한 것이다. 단주의 해원은 단주가 명(命)을 받는 것으로 해소되고 길동의 해원은 병조판서의 제수(除授)와 율도국 왕이 되는 것으로부터 풀리게 된다. 단주의 해원에서 단주가 명을 받는 것은 단주가 국가의 제위에 오르는 것이고 이점에서 남조선국이 설정된다. 남조선국이 초월성(超越性)을 띤 세계를 구축하며 조선의 문제를 포함 세계에 내재된 원한을 타파하여 이상세계를 만들고자 했다면, 율도국은 서얼 출신의 길동에 대한 해원을 위해 당대 조선이라는 국가체제와는 다른 현실의 세계로 율도국을 설정하고 그에 대한 정벌이라는 전쟁담의 성격을 짙게 깔며 통치과정 속에서 이상적인 국가를 만들어 해원이 되는 면을 강조한 것이다. 둘째로 해원의 방법으로 보아 단주와 길동의 해원은 종국적으로 이상국가가 상정되며 풀리게 된다. 단주의 해원에 제시된 이상국가인 남조선국의 설정은 초월적 세계와 연관된다. 남조선국은 현실계와는 다른 층위인 초월계의 단주만이 아니라 역시 역사적 인물로서 초월계에 있는 전봉준, 오랜 세월동안 여러 사람들의 추앙을 받아 온 도덕군자 신(神) 등이 남조선국과 관련된 주요 존재로 등장한다. 이는『홍길동전』에서 현실의 조선과 일련의 상관성을 갖는 율도국을 정벌해서 이상적인 정치를 펴고자했던 공간과는 다른 초월적 세계와의 교감(交感)으로 만들어진 유토피아로 남조선국이 등장하는 것이 다르다. 이에 따라 남조선국은 기존 세계와는 달리 새로 창출된 후천(後天)이라는 공간을 향해 마치 배를 타고 이 세상을 건너가 피안(彼岸)의 세계를 이어 만들어지는 이상국가가 된다. 다른 한편 해원의 방법으로 단주의 해원에서는 땅과 연관된 오선위기(五仙圍碁)혈이 과거 단주가 부친인 요로부터 받았던 바둑판과의 상관성을 갖고, 오선위기 서사가 현실의 대세와 관련되어 해원에 사용된다. 반면 길동의 해원에는 풍수나 지기의 영향 같은 면은 없고 국가체제나 사회제도에 의해 원한이 생겨 이를 해결하기위해 길동이 영웅적으로 활동하여 해원이 된다. 다음으로 존재하던 육지에서 벗어나 두 나라 모두 배를 타고 새로운 나라로 가지만 남조선국은 배를 타고 가는 과정이 율도국에 비해서 상세히 그려져 특히 남조선 뱃길이라는 용어가 등장하고 반면 『홍길동전』에는 율도국을 정벌하는 전쟁담이 자세히 그려져 있다.「남조선 뱃길」은 육로(陸路),해로(海路),상륙(上陸)이라는 과정으로 서사가 전개된다. 강증산 전승의 하층의 일반 대중들과 교감하는 서사는『홍길동전』에서 길동이 하층민의 아픔과 한을 인식하고 공유해 제도권에서 이탈하여 도적이 된 무리들과 함께 하며 그들이 잘 살 수 있는 나라를 제시하고자 했던 면에서 통하는 점이 있다. The purpose of this study on Nam-Chosunguk(남조선국) of Kang Jeung-San Story and Yuldoguk of Hong-Gil Dong Jeon is to search for utopia. First, Nam-ChosunGuk of Kang Jeung-San Story is concerned with Danju Haewon(단주해원) and Hong-Gil Dong Jeon, Gil Dong Haewon. Danju Haewon is achieved with DanjuSumyung(단주수명). DanjuSumyung is connected on Oseonwigihyul(오선위기혈) in Hoimun-mountain and There is Oseonwigi story in Oseonwigihyeol. Oseonwigi story is composed of five wizard playing a game of baduk. At last, If playing a game of baduk will finish, only one wizard have a baduk board and baduk piece. This story is based on the influence of the civilized age of Chosun in the first of the 20th and symbolizes actuality in Chosun. Second, Danju Haewon and Gil Dong Haew is achived with a way of presenting Utopia. Nam Chosun is concerned with the superiority world that is Hucheon, boating on the ship. On the other hand Hong-Gil Dong Jeon is composed of a warfare story conquering Yuldoguk The ship is operated by Cheonbongjun(전봉준) as the chief and HyeolsikCheonchuDodeokKyunja(혈식천추도덕군자) as the mate. A Nam Chosun waterway advent in Nam Chosun nation. A Nam Chosun waterway story is opened of a land route, a seaway, landing. NamChosun and Yuldoguk story are going through transforming the people of the lower classes into the common people living better.

『대순전경』의 변이에 대한 연구

고남식(Nam-sik KO) 한국종교학회 2015 宗敎硏究 Vol.75 No.1

Record of Kang chungsan(1871-1909, 姜甑山), three years after being transmitted to the world as Chungsancheonsakongsagi(甑山天師公事記) by Lee Sang Ho(李祥昊) in 1926, was published as a form of canon like DaesoonJeonkyung(大巡典經) firstedition in 1929. The volume of Chapters in DaesoonJeonkyung(大巡典經) changed as follows: from 13 chapters in the first edition , 10 chapters in second edition, to 9 chapters since the third edition. The sixth edition is the last edition, so the third edition forms the system in DaesoonJeonkyung(大巡典經). Religious success and miracle of the Saints, the title of section 3 in DaesoonJeonkyung(大巡典經) which has been in thirteen chapters in the first edition changed to Religious success and miracle of the thy in the second edition which lessened to ten chapters. The Third Section Religious success and miracle of the thy became the second Section after 3rd edition which consisted of 9 chapters. The miracle aiming to the Heaven world consists of changing the operation of the sun, falling rain, and removing the Chunje (蟲災) mainly to rescue the people from agriculture risk. The miracle aiming to the Earth world consists of propitious site for a grave or location, earth energy, Myounrye, mantra of road clearance, etc. In the third edition appear not only the insertion of phrase, but also changes of phrase order following that and drop of phrase in the previous edition. Also accumulation of several phases into one was shown. Significant change from second edition to third edition shows that fixation of the transition is realized under the title of chapter 2. In the fifth edition does not appear drop of phrase in the previous edition unlike third edition which drops some phrase in second edition. These changes resemble aspects of transition from first edition to second edition. In the sixth edition increased as many as thirteen phrases in contrast to fifth edition which has only two more phrases than third edition. The characteristic change in the sixth edition is a revival of omitted phrases in the third edition. The sixth edition shows more detail than fifth edition, less than third edition.

『대순전경』초판 구절의 변이(變移)

고남식(Nam-sik Ko) 한국종교학회 2012 宗敎硏究 Vol.67 No.-

The aim of this paper is to research the formation of Kang chungsan(1871-1909) story in the tenth chapter of DaesoonJeonkyung(大巡典經) first edition according to the run out chapter. Effort to build up a record firmly relating to Kang Jeung-San such as Chungsan Ch’?nsa Gongsaki, Sang-Ho and TaesunCh?ngy?ung played a great important role to formulate a volunteer belief in Kang Jeung-San to religious form. The phrases change in the tenth chapter of DaesoonJeonkyung first edition are divided into the simple form, the complex form, the inserted form. The simple form is that the Chinese writing is connected with Korean alphabet. The simple combination form is that the simple form in the tenth chapter or DaesoonJeonkyung is connected with the Chinese writing of another chapter. The complex form is separated from the simple combination form. the inserted form is that the minor Chinese writing is connected with the Korean alphabet. The phrases in the tenth chapter of DaesoonJeonkyung which was in Chungsancheonsakongsagi(甑山天師公事記) is three phrases. The first phrase, which has been called Beongsemun, is the simple form in Chungsancheonsakongsagi. The next the twenty-fifth phrase has been set as the simple form DaesoonJeonkyung second edition. The eighth phrase had been set with Sicheonzu(侍天呪) and another Chinese writing. The eighth phrase has been a simple form which was a form with Korean alphabet in Chungsancheonsakongsagi. Since the twenty-fifth phrase had been set with a long Chinese writing in Chungsancheonsakongsagi, a long Chinese writing is be left out in the tenth chapter of DaesoonJeonkyung. The next the twenty-fifth phrase has been set as the simple form. Changable Aspects of the ten chapter on the first edition take form of simplicity, combination, complex and insertion as a matter of form. Chief of all, complex form appears separation and reunion with different phrases. And The more it takes forms of complex, be achieved reinterpretation of the contents and be decided aspects of change. To sum up we can expand to understand compilation form of Daesoon scripture by considering transition of disappearing chinese paragraph in the ten chapter on the first edition, and henceforth can take our first step to reveal the overall change in the rest of Hangul pharagraph to get an absolute majority by the same rule applies.

단주(丹朱) 해원(解寃) 전승(傳承)에 대한 문학치료적 접근

고남식 ( Ko Nam-sik ) 한국문학치료학회 2006 문학치료연구 Vol.4 No.-

The purpose of this study on story of Danju(단주) Haewon(해 원) is to search for the strong point of Danju narratives concerned with Oedipus(오이디푸스) narratives. According to four theme, this study is progressed as the common and distingtion between Danju narratives and Oedipus narratives. First, on the confrontation of father and son of Danju narratives is rational and Oedipus narratives is destiny. If Oedipus is doomed to killing the father, Danju killed Sun(순). The literary therapy is psycological consolation from killing Sun, comparing the killing father in Oedipus narratives. This matter is similarity on Oedipus mothers` self-destruction in Oedipus narratives. Second, Danju narratives advance to Danju Haewoon narratives. Danju Haewoon narratives present a non existing new point on Oedipus narratives. The literary therapy is based on Danju Haewoon narratives. Danju Haewoon narratives proffers recovering to the mass in the great position concerned with psycological settlement.

세계화 시대의 한국 민족주의와 신종교 수운과 증산의 민족주의적 요소 비교

고남식 ( Nam Sik Ko ) 한국신종교학회 2012 신종교연구 Vol.26 No.-

The flowering of civilization in late 19 century is the peorid when the Eastern and the Western were a competition in Chosun. An Western impact for Chosun dynasty stand face to face. In the correspondence of Imperialism, there is a countermeasure at society fluctuation to make a inner binding together. Suwoon quickens modern nationalism and reclaims by the masses power. Suwoon have a strongly negative position to outside influence. Jeungsanism expresses a grudge of Chosun for a small and weak nation,Japan for Imjinran, peoples. Nevertheless Jeungsan insist of gloval unification as achieving the dissolving grudge of the nations. The nationalism of Jeungsan orginate in penetrating the world of mortals and the spiritual world. Jeungsan remove the feelings of nations and a race in the past. It has a tendency of the connection to achieving harmany and unification. It was a warning of Japan was modernized by the Meiji Restoration which America had helped. Jeungsan showed that there was a cure to breakdown of a nature conservation and a collision of East and West in Chosun. This is a manifestation nationalism to announce for people.

조선후기 동아시아 문제해결에 관한 연구 -강증산(姜甑山) 사상을 중심으로-

고남식 ( Nam Sik Ko ) 고려대학교 중국학연구소 2015 中國學論叢 Vol.50 No.-

Jeungsan incarnated in Late Chosun and his recognition of reality of life in that times leaded him to spread relief thoughts for the people. To guard against the West and defend the eastern spirit Jeungsan claimed to defend the Asianism and declare a new East asia paradigm focused on Korea.Jeungsan regarded the three key to solve the problem among Korea-China-Japan relation as the principle of resolution of grievances(解寃) with return of grace(報恩), heavenly Tao(神道), thoughts of Feng Shui(風水地理) and tried to reconstruct a new East Asian order. Jeungsan declared many problems in human history is based on grudge which came from incompatibility(相克), and eternal religious ideal world could came only if after resolution of grievances(解寃) and return of grace(報恩) was accomplished. Two nation’s relation between Korea and China was reilluminated notfrom the point of power in terms of power countries or small but from the point of moral principle of history, so viewed from the side of resolution of grievances(解寃), China quit being colonized from Ching(淸) dynasty and achieve independence of recovery, and viewed from the side of return of grace (報恩), independent China change to return the grace of tribute Korea paid. Jeungsan announced that at that time of 19th century the existing Confucianism, Buddhism and Taoism could not solve the problem which many country mutually and complictedly related, so needed a new Tao which has thenucleus extracted from Confucianism, Buddhism and Taoism and something new attatched. Jeungsan called it heavenly Tao(神道), and heavenly Tao(神道) was invented by the principle every method melted and combined. Jeungsan informed that the god of pole ecliptic(皇極神) was needed to accomplish his goal of reordeing of the world and the god of pole ecliptic(皇極神) was located in China and needed to move to Chosun, that shows there is one god to one mission. The mission to upgrade Chosun to higher class country is also related with god to play the role. The logic that nation development is also related with some kind of god shows one aspect of Jeungsan’s heavenly Tao(神 道). Jeungsan revealed the hidden principles of Feng Shui(風水) that the deviation of Chi(氣) of locality all over the world leaded to global confrontation, and personally execute Cheonjigongsa(天地公事, Construction of heaven and earth) to extract and merge Chi(氣) of locality all over the world focused on Chosun. As the grudge of Danju, the son of King Yao(堯) in ancient period of China was resolved, Chosun came to face situations of ascending of national fortunes and that shows relativity with Cheonjigongsa(天地公事) according to Feng Shui(風水).

강증산 관련 경전의 변이에 대한 고찰

고남식(Ko, Nam-sik) 한국종교학회 2008 宗敎硏究 Vol.50 No.-

한일 근대 신도(神道)사상 비교 -신도의 출현배경과 목적을 중심으로-

고남식 ( Ko Nam-sik ) 한국일본근대학회 2021 일본근대학연구 Vol.- No.72

한국 신도(神道)와 일본 신도의 첫 번째 비교 관점은 신도의 구조적 체계에 관련된 궁극적 존재에 관한 것이다. 한국과 일본의 근대 신도사상에서 궁극적 존재가 등장한다. 근대 일본 신도의 최고신은 천황(天皇)으로 존재하고 한국 신도의 최고신은 구천상제(九天上帝)였던 강증산(姜甑山)과 관련된다. 다만 일본 신도에서는 아마테라스의 신성성이 천황에게 전가되는 형태이지만, 한국 신도에서는 구천(九天)의 상제가 신성ㆍ불ㆍ보살의 하소연으로 강세한다. 두 번째 비교 관점은 한국 신도와 일본 신도의 출현 배경이다. 일본 신도의 출현은 증대하는 외세의 영향에 대한 반대급부로서 상층부의 요청으로 출현했다면, 한국 신도의 출현은 무너진 신도의 회복과 강증산을 정점으로 하는 후천의 새로운 신도의 진법(眞法)에 기반하여 신적 존재의 구천상제에 대한 청원으로 해원과 보은으로 세계를 구하고 지상천국을 건설하려는 취지하에 신도가 주장되었다. 세 번째 비교 관점은 일본신도와 한국 신도의 형성과정이다. 일본신도는 천황의 명령에 의해 시행된 반면, 한국 신도는 최수운의 동학의 시기를 지나 강증산의 해원상생(解冤相生)의 종교운동에서 형성되었다. 네 번째 비교 관점은 일본 신도는 부국강병과 왕권확립이 목적이었다면 한국 신도는 지상천국(地上天國)의 건설이었다. The first comparison point is about absolute existence in relation to the structural system of Shinto. In the modern Shinto thought of Korea and Japan, the aspect related to the highest god appears in the same way. The modern Shinto of Japan is formed by the idea that the emperor is at the top, and the modern Shinto of Korea is the Shinto idea that in relation to Kang Jeungsan. In Japanese Shinto, it can be seen that the mythical existence of Amaterasu is transformed to the emperor into the supreme deity in response to the modern emperor. On the other hand, In Korean Shinto, The Supreme God are supposed to have descended into the human world by the appeal of the sacred, Buddha, and Bodhisattva from Ninth heaven. Second, we look at the background of the emergence of Shinto in modern Japan and South Korea. The background to the emergence of modern Shinto in Japan is that by the increased influence of foreigners on Japan a new order was built around the emperor. The background of the emergence of modern Korean Shinto thought is to restore the Shinto in order to save the world, and build the ideal world at the cosmic level. The third is process by which Shinto is established in Japan and South Korea. In modern Japanese Shinto is established by the royal government restoration grand order which was distributed in December 1867. On the contrary Korea’s modern Shinto is built by people’s religious movement by Choi Jewoo and Kang Jeungsan. Fourth, the purpose of modern Shinto in Japan is to integrate the nations centered on the emperor to achieve wealthy soldiers. For Korea, the purpose of modern Shinto is to build the ideal world of the future.

한국신종교의 생사관과 의례 대순진리회의 생사관 연구

고남식 ( Nam Sik Ko ) 한국신종교학회 2010 신종교연구 Vol.23 No.-

It clearly appeared view of the ideal world in the middle of admiring strongly new world to get out of noble social`s corruption of the latter part of the Choson(朝鮮) dynasty and chaotic situation of the end of a nineteen century times cased occupancy of western countries on Korean new religions. And change of the human view based on this new ideal world also is differentiated from established religions. This comes up to great influence subject of human life and death, for that reason presentation for view of life and death constitute a trend according to appearance of new religions. Religious Thoughts of Jeungsan(甑山,1871-1909) as new religions appeared in the end of a nineteen century times also shows bright blueprint about new world for the people plunged in decadent anomie. It can view generally two point. One express long life view of human eternal youth and immortality for getting rid of disease, and the other presents an image of the future about reformed human that appear holy man depending on `theory of God proposes and Man disposes(成事在人論)’ of Jeungsan grounded on long life of human under logic as Injon(人尊) period making human more go ahead now than heaven and earth. Jeungsan illuminates human on the frame of respect for man`s life and dignity beyond existing human understanding on the foundation of repulsing immoral disease of moral side on the cookie crumbles and personal physical disease. He brought up human view of human nobility that human will lead the world as leader in the ideal world in addition to insisting respect for man´s life and dignity through increase of human rights in social side that new religion insist at that time. For this reason, the side of change of human life and death accomplishes important axis in the Jeungsan thought. Only through this, It can be showed the side of organism that also creates and maintain as utopia of heaven on the earth. Jeungsan insist that human get out of death to be eternal youth and immortality without disease coming Hucheon(後天). He said that the life and death of human become different as removing weak, disease, death, and funeral. It is possible immortality and long life for disappearing weak, disease, death, and funeral in the human. It is emphasized moral element of loyalty, piety and passion and greate wise and great rightfulness. He judged the life and death of human for pharmacy established in Jeonju Dongkog(銅谷). and it is based on saying of Jeungsan that is big more human nobility than heaven nobility and earth nobility. And it shows the highest reach of human respect soul. Dongkog pharmacy, the name of magical pharmacy based on moral, shows to open society prescribed a medicine and exterminated evil practice. Human have to discipline in order to control medicine and to become gentlemen of spiritual enlightenment. Now we can find Jeungsan thought that conquest of human death related to human nobility at side in the promotion of human morality and the development human faculty.

증산의 강세 전승에 대한 문학치료적 접근

고남식 ( Ko Nam-sik ) 한국문학치료학회 2005 문학치료연구 Vol.2 No.-

The purpose of this study on story of JeungSan(증산, 1871-1909)′s incarnation is to search for the literature abnormality and literary therapy about Choizewoo(최제우)′s Donghak(동학) and Eastern material civilization concerned with Ricci(1552-1610) myth in JeungSan′s story. Another way this study find out the relation with < DanKun myth(단군 신화 >. According to tree theme, this study is progressed as historic background and psychoanalysis. First, Literary therapy about ChoiZeWoo′s Donghak story, Ricci story, < DanKun myth > in JeungSan′s story narration in JeungSan′s story is based on the influence of the civilized age of Chosun in the first of the 20th. Second, Literary therapy about psychoanalysis in JeungSan ′s story is concerned with Oedipus complex in JeungSan and ChoiZeWoo, JeungSan and HwanIn of < Dankun myth >.