한국 신종교(新宗敎)의 선가적(仙家的) 요소 (Taoist Contributions to New Religions in Korea)

서지정보

· 발행기관 : 한국종교학회
· 수록지 정보 : 종교연구 / 57호 / 275 ~ 310페이지
· 저자명 : 김수인

초록

The systematic and theoretical foundations of Taoism in both China and Korea have been formed and transmitted over thousands of years. Chinese Taoism was first introduced to Korea during the period of the Three States(57 BC to 668 AD). Chinise Taoism contributed to the development of Gwaui Taoism, Mingahn Taoism, and Suryon Taoism, as well as to Naedahn ideology and practice. Taoism ideas have had an enormous influence on the development of new religions in Korea during the20th century.
During the late period of the Greater Korean Empire(1897-1910), a period of social, political and cultural confusion and modernization, new religions emerged from Donghak, Jeungsahngyo, and Won-Buddhism, which developed new doctrines and practice methods by uniting ideas taken from Confucianism, Buddhism, and Taoism. The new religions were influenced by the characteristics of Mingahn Taoism, which contributed shamanist beliefs, and by those of Gwanbahng Taoism, which was a Naedahn practice. The features of Mingahn Taoism and the theory of Naedahn practice were commonly taken from Taoist literature.
Donghak developed as an incantatory practice of Mingahn Taoism. Ideologically, although Donghak criticized Confucianism, Buddhism, and Taoism, it synthetically reformed them by distinguishing Chundo. It eventually developed Taoist characteristics. Jeungsahngyo was more involved in Mingahn belief than Donghak through the ideology of Shinmyung and Haewon. Jeungsahn ideology emphasized harmony with the superiority of Tao by criticizing but accepting three religions.
Won-Buddhism was also more likely to be Taoist in the early stages, but in the middle and later times, it tended more towards Confucianism and Buddhism. Song Jungsahn obtained Jungsimyogyul, written by Lee Oak Poe and a part of the Taegukjaeryunnaebub, a practice book for the Youngbo school. Jungsimyogyul was given to Sotaesan, and it took on a significant role in Sooyangyeongooyoron. Later, it developed by uniting the characteristics of the three religions in Sooshimjunggyung.
In summary, Won-Buddhism tended to take a position firmly based in Naedahn practice, and developed from the Taoist practice books, while Donghak and Jeungsahngyo tended to have the characteristics of the more shamanist Mingahn Taoism. The flow of new religions from Donghak and Jeungsahngyo to Won-Buddhism was continued with the characteristics of Mingahn Taoism and Naedahn practice, all aimed at the goal of uniting the ideas of the three religions and new practice methods in the direction of Huchungaebyuk(a posterior great opening of the world).

영어초록

The systematic and theoretical foundations of Taoism in both China and Korea have been formed and transmitted over thousands of years. Chinese Taoism was first introduced to Korea during the period of the Three States(57 BC to 668 AD). Chinise Taoism contributed to the development of Gwaui Taoism, Mingahn Taoism, and Suryon Taoism, as well as to Naedahn ideology and practice. Taoism ideas have had an enormous influence on the development of new religions in Korea during the20th century.
During the late period of the Greater Korean Empire(1897-1910), a period of social, political and cultural confusion and modernization, new religions emerged from Donghak, Jeungsahngyo, and Won-Buddhism, which developed new doctrines and practice methods by uniting ideas taken from Confucianism, Buddhism, and Taoism. The new religions were influenced by the characteristics of Mingahn Taoism, which contributed shamanist beliefs, and by those of Gwanbahng Taoism, which was a Naedahn practice. The features of Mingahn Taoism and the theory of Naedahn practice were commonly taken from Taoist literature.
Donghak developed as an incantatory practice of Mingahn Taoism. Ideologically, although Donghak criticized Confucianism, Buddhism, and Taoism, it synthetically reformed them by distinguishing Chundo. It eventually developed Taoist characteristics. Jeungsahngyo was more involved in Mingahn belief than Donghak through the ideology of Shinmyung and Haewon. Jeungsahn ideology emphasized harmony with the superiority of Tao by criticizing but accepting three religions.
Won-Buddhism was also more likely to be Taoist in the early stages, but in the middle and later times, it tended more towards Confucianism and Buddhism. Song Jungsahn obtained Jungsimyogyul, written by Lee Oak Poe and a part of the Taegukjaeryunnaebub, a practice book for the Youngbo school. Jungsimyogyul was given to Sotaesan, and it took on a significant role in Sooyangyeongooyoron. Later, it developed by uniting the characteristics of the three religions in Sooshimjunggyung.
In summary, Won-Buddhism tended to take a position firmly based in Naedahn practice, and developed from the Taoist practice books, while Donghak and Jeungsahngyo tended to have the characteristics of the more shamanist Mingahn Taoism. The flow of new religions from Donghak and Jeungsahngyo to Won-Buddhism was continued with the characteristics of Mingahn Taoism and Naedahn practice, all aimed at the goal of uniting the ideas of the three religions and new practice methods in the direction of Huchungaebyuk(a posterior great opening of the world).

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