『천부경』과 노장철학

원정근(Jeong Geun Won) 세계환단학회 2021 세계환단학회지 Vol.8 No.2

이 글은 『천부경』과 노장철학의 세계관과 인간관이 어떤 점에서 같고, 어떤 점에서 다른지를 밝히는 데 그 목적이 있다. 『천부경』과 노장철학은 모두 이 세상에 존재하는 모든 것이 제각기 독자적 자유를 맘껏 누리면서도 다른 것들과 통일적 조화를 이루는 전일적 세계를 꿈꾸고, 인간이 전일적 세계를 구현할 수 있는 창조적 주체로 보는 측면에서 동일한 목표를 지니고 있다. 하지만 『천부경』과 노장철학은 세계와 인간의 관계를 구현하려는 방법론의 측면에서 는 시각의 차이를 드러낸다. 『천부경』은 사람이 하늘과 땅 사이에서 셋의 관계를 하나로 융합할 수 있는 전일적 주체로 부각시킨다. 반면에 노장철학은 인간이 ‘자연’에 순응하여 세계와 인간의 전일적 관계를 구현해야만 개인의 독자적 자유를 누릴 수 있다고 강조한다. What is the similarities and differences between The Scripture of Heavenly Code (SHC) and Lao-zhuang's Philosophy (LZP)? Both are basically organic philosophies. The organic relationship between Heaven and Man is emphasized by SHC and LZP. This is the main similarity. There are differences, however. In the case of SHC, Man's creative capability in the context of organic world is emphasized. In contrast, Man's adaptation to natural process is emphasized in LZP. This is the main difference.

복애伏崖 범장范樟 연구

노종상(Roh Jong-sang) 세계환단학회 2016 세계환단학회지 Vol.3 No.2

This study is about Beom Jang (honorific name: Bokae) and his work, the Bukbuyeogi. Beom Jang was a scholar during the late Goryeo Dynasty and the early Joseon Dynasty. His works include the Hwahaesajeon, the Hwadonginmulchonggi, the Bukbuyeogi and the Cheonbugyeongjuhae. Beom Jang was a Confucian scholar to the bone. Beom Seung-jo, Beom Jang’s grandfather, was the progenitor of the Beom family based in Geumseong. A scholar influenced by the Confucian philosophy of the Southern Song Dynasty, he was the very person who played a critical role in introducing Neo-Confucianism to Korea. Huchun, Beom Jang‘s father was a writer also known as the first Confucian scholar. Beom Jang was a disciple of Jeong Mong-ju (honorific name: Poeun), a famous Confucian scholar and loyalist in late Goryeo Dynasty. Having started his career as a government offical at the time of King Gongmin (r. 1351-1374). Beom Jang served in various high-ranking government posts as including Deoknyeongbuyoun and Ganuidaebu. But his life as a government official did not go smoothly. Yi Seong-gye, supported by the newly rising nobility, seized power in a military coup. Eventually, the Goryeo Dynasty collapsed after lasting almost 500 years, and the Joseon Dynasty followed. Beom Jang opposed founding of the Joseon Dynasty. He was one of the 72 loyalists of the Goryeo Dynasty who led a life of seclusion in Dumun-dong village. Beom Jang met Won Cheon-seok living in Wonju, Gangwon-do Province. He and his like-minded people performed ancestral rites at the top of Mt. Chiak every spring and fall to commemorate Dangun. And they resolved to create a historical work with one accord, which resulted in Beom Jang’s two books, the Hwahaesajeon and the Hwadonginmulchonggi. This study focuses on three aspects of Beom Jang’s life s : a confucian scholar, Korean traditional religion and a historian. The sources of the study are Beom Jang’s books-the Hwahaesajeon, the Hwadonginmulchonggi and the Bukbuyeogi. The Cheonbugyeongjuhae, a work known to have been compiled by Beom Jang, is no longer in existence. When it comes to writing historical works, Beom Jang followed Confucius’ way of describing history (writing tersely and objectively, ruling out personal feelings and interests just as he compiled the Spring and Autumn Annals) The Bukbuyeogi, a product of such a scholarly attitude, is a monumental book recording the history of Buyeo, the missing link in Korean ancient history.

‘太白眞訓’에 반영된 東北亞上古邑落社會人의 世界觀과 生活相의 片貌

朴善植(Park Seon-sik) 세계환단학회 2016 세계환단학회지 Vol.3 No.2

This paper deals with some of the main ideas considered to be the basis of the Taebaekjinhoon and the specific trends of thought of its author, Yi Am. This study shows that Yi Am (honorific name: Haengchon) contemplated on the relationship between affluence and poverty, and strength and weakness in association with Gyeongjik; cherished the hope towards the virtuous cycle of a society and a nation; his tendency towards practicality and pragmatism, and the extraordinariness of the contents of the Taebaekjinhoon; his inner reform-oriented world of thought, his adherence to the just community, and his cultural pride. Then comes the main part of this article, “A Survey of the World View and the Aspects of Life on the People of Ancient Town Society in Northeast Asia as Reflected in the Taebaekjinhoon,” which reveals, with related passages from the Taebaeksokgyeong, that the Samhwangnaegyeong Master Jabu conferred upon Xuanyuan, the Yellow Emperor, was, in fact, of an act of intentional transmission by Chiu. Furthermore, regarding the identity of Hwando, or the way of radiance, that is understood to have been implemented across the governing territory of Hwanung, this paper explains that it would not be unrelated with the yin-yang world view, which is associated with the marriage of Heavenly Emperor Hwanung and Bear Clan Empress. And, this paper introduces the contextual meaning of the basic thought of Hwando in relation to the yin-yang rituals of genital worship as seen in the large parallel stone structure in Simhak Mountain, Paju County, Gyeonggi Province, on which this author had earlier submitted a paper as an additional approach to Hwando. In the section, “Ritualistic Music and Culture of the Ancient Town Society in Northeastern Asia - The upliftment of life through striking and the extolment of virtue through singing,” this article shows various historical sites and the remains of musical instruments that belong to the prehistoric period of Northeastern Asia that have been adjusted or unearthed up until then, and, thereupon, explains the festive atmosphere of the ancient society of Northeastern Asia-that seems to have been centered on Dangun- in regard to the contents of poem by Kim Si-seup and the poem included in the Daoist-related literature materials. Meanwhile, explaining that Hwanung instructed people of the nation from the perspective of righteousness, and Dangun himself did farming in Bulham Mountain, this study suggests that it is important to know that Hwando is, in fact, related to positive and pragmatic attitude like “improving the items of daily use” for people. In conclusion, the world view and the aspects of life on the people of ancient town society in Northeast Asia as reflected in the Taebaekjinhoon has been reviewed over all 10 points. Thus, this study is an attempt to make a comparison analysis upon the contents mentioned in the Taebaekjinhoon in terms of archeological information or meaning-giving according to the common sense of historical and social development, and cultural characteristics.

『단군세기』에 기록된 ‘경당’과 ‘천문역사’ 고찰

韓文洙(Han Moon-Soo) 세계환단학회 2016 세계환단학회지 Vol.3 No.2

The purpose of this study is to examine the educational system of Ancient Joseon and its significance, the changes in the three kingdoms’ (Goguryeo, Baekje, Silla) educational system, the spiritually immortal persons’ fall to the lower social class since the founding of Joseon Dynasty, and the process of their consequent grief being accumulated throughout Joseon era. So far, Gyeongdang has only been known as a private educational institution based on regional villages, where unmarried young men of the general public were educated. It has also been understood as an institution of Confucian classics and military training. A close examination of the book Hwandangogi, however, reveals that Gyeongdang was already founded in the early days of Ancient Joseon in local centers where the sodo was established, and that young men of both the public and the nobility were educated together in Gyeongdang. They cultivated the six arts (etiquette, music, archery, horsemanship, calligraphy and mathematics), thus having both literary and military accomplishments and promoting the dao of becoming one with Samsin. Why did Yi Am (honorific name: Haengchon) leave a record of Gyeongdang in his Dangunsegi? It is highly likely that he sent a warning message to the future generation through the passage in the preface of the Dangunsegi: “If history is not clearly established, the courage of scholars will remain uninspired. If the courage of scholars is not inspired, the foundation of the state will waver and fissures shall emerge in the ruling codes of the country.” His ideas are well reflected in this passage. Since the founding of Joseon Dynasty, however, the educational ideals of Gyeongdang gradually vanished. Its traces were erased through the burning of ancient historical works. In addition, the splendid 10,000-year astronomical records of Ancient Joseon became changed and distorted under Joseon’s sycophantic policies. It is time to begin anew. The foundation is being laid for the cultural blossoming of coming 10,000 years, and the “Korean wave”, whose spirit having originated in Daejeon, is sweeping many parts of the world. It is indeed the starting point of the revival of the sodo. Here, we should sing the Eo-a-ga, and search divinity by way of the Cheonbugyeong and the Samilsingo. In doing so, a world will be brought forth, the one in agreement with the will of heaven.

강단 국사학자들의 19세기 과학철학과 기타 문제점들

허철부(Hur Chul-boo) 세계환단학회 2016 세계환단학회지 Vol.3 No.2

Science and technology have been an essential elements of the western philosophy from the time of the ancient Greek thinkers, while Asian philosophy mainly Confucian thoughts have centered around ethics. As a result, Asian philosophers especially the Korean neo Confucian thinkers have emphasized Li( 理 , divine truth—ethics) and neglected science and technology as these had been related to Li( 利 , selfish human interest) toward the latter part of Yi Dynasty. Scientific philosophy parallel to the development of science or mainly to physics, and it is closely related to epistemology, philosophy of science and scientific research methodology. Western civilization, centering around scientific and technological development has attained remarkable progress since Renaissance and the Age of Reason based largely upon the open and egalitarian epistemology while the Korean Confucian thinkers have prohibited the egalitarian epistemology especially during the latter half period of the Yi dynasty in Korea and thus blinded the intellectuals and leaders of the nation. As a result, the contemporary scholars and educators of the Korean history and Korean philosophy are not free from the past and creating many problems of colonialism and flunkeyism. This paper attempts to awaken the Korean history writers to embrace the essence of the 20 Century scientific philosophy oriented empiricism in place of 19 Century logical positivism, and organic world view in stead of machine world view.

日本의 天神祭祀와 『桓檀古記』의 書誌學的 位相硏究(2)

홍윤기(Hong Youn-Ki) 세계환단학회 2016 세계환단학회지 Vol.3 No.2

Astonishingly, historical descriptions from Nihonshoki( 日本書紀 , 720) on the mythical era of Japan shows us they were plagiarizing some historical material from the mythical era of the Korean race. Descriptions on the descendants of the gods of the heaven coming down to the ground from the sky show much resemblance to those on the Korean ancient historical work of 『Hwandangogi ( 桓檀古記 )』. So we can infer from it the Korean myth of heavenly race descending to the ground ( 天孫降臨 ) has been transplanted. Is it true? Quite a few of renowned Japanese historians have proven it. For example, in Shokohatsu( 衝口發 , 1781), a master work from Teikan To (1732~1797, an eminent documental archaeologist from the Edo era [1603- 1868 CE]), Teikan To plainly points out some notions commonly noticed in ancient history of both Korea and Japan. Among others, according to him the Korean race has taught the Japanese for the first time how to produce rice from paddy fields. Then the Japanese people read a primitive life not knowing how to produce rice. The Korean race also exported the art of smithery to then underdeveloped Japanese people enabling them to make farming gears from iron. Further, they got to teach the Japanese the ritual culture of worshiping ancestors god. Meanwhile the Korean immigrants and the ancient Japanese community continually mated with each other and their genetic traits were gradually mixed. Prof. Kunitake Kume (1839~1931, Dept. of Historical Science, Tokyo Imperial University), a renowned historian from the modern age, outrightly disclosed his theory on common ancestral origin of the Korean and Japanese races in his works and papers incl. 『The history of Ancient Japan ( 日本古代史 )』(1907). The past imperialist regime of Japan got furious at this and kicked Prof. Kunitake Kume out of his post at the faculty of the Tokyo Imperial University. Besides, many historians of authority in Japan are of the opinion that the genuine authors of lots of historical works on ancient Japan incl. the Nihonshoki were of Korean origin.

삼국시대의 장식대도와 일본

구자봉(Koo Ja-Bong) 세계환단학회 2016 세계환단학회지 Vol.3 No.1

The purpose of this study is to apprehend the typological aspects of Ornamental Swords found as grave goods in tombs used as status symbols of the ruling class during the Three Kingdoms period. The Ornamental Swords excavated in the tombs of the Three Kingdoms had ‘personality’, a kind of symbolic sword, which carried the meaning of societal prestige of the buried. The main contents of this thesis are about the periodic and technical inspection of Ornamental Swords discovered in Korea and Japan up until now. It also considers the symbolic meaning of Ornamental Swords in relief through the method of pattern recognition and chronological dating of the Ornamental Swords through type classification. In as much as for the Ornamental Swords themselves, China has many sites at which they were found, and it is possible to trace them to its origin there, whereas Korea’s are of various forms and are found in abundance, while Japan’s are most varied due to the influence imparted from ancient Korea.

동이족의 위대한 영웅 치우 蚩尤 의 씨족명칭에 대한 고찰

심백강(Shim Baek Kang) 세계환단학회 2016 세계환단학회지 Vol.3 No.1

Taeho, Yeomje, Soho and Hwangje have also been called as Taeho Bokhee, Yeomje Shinnong, Soho Keumcheon and Hwangje Heonwon, respectively. In addition, we can find from several historical records that a few family tribal names were utilized, like Sukshin in Seogyung, Hyunjo in Jwajeon and Sikshin in Sagi. This tells us the presence of family tribal societies in ancient times. Chiwoo was a political leader of Guryeo, which had been the rival of the country governed by Hwangje Heonwon. Therefore, a family tribal name should be added to Chiwoo, like Bokhee, Keumchon, Shinnong and Heonwon. However, we did not know the family tribal name of Chiwoo, since the Chinese Han deliberately erased the politely name of Chiwoo in most of the records for the purpose of undermining him after they emerged as the main group in the Eastern world. It could therefore be concluded that the family tribal name of Chiwoo was Hyundo from the historical records that Hyundo is Ryeo, written in Rosa, that the nine peoples of Ryeo is the group of Chiwoo in annotation at Gukeo, that the king’s name of Guryeo is Chiwoo in Sangseo, and also some of Hyundo-related writings in Jukseokinyeon and Iljuseo. Henceforth, Koreans should refer Chiwoo Emperor Chiwoo Hyundo, instead of red devil.

광개토호태왕비문의 신묘 병신년조 기사에 대한 재고찰

이찬구(Lee Chan-Goo) 세계환단학회 2016 세계환단학회지 Vol.3 No.1

This article reexamines contents of the articles in the ‘Year of Sinmyo-Byeongsin’ on King Kwangkaeto’s tombstone, which have been an issue in the academic world. It investigates characteristics and limitations of the most influential theories among existing ones; including theories of Jeong In Bo, Park Si Hyeong, Son Yeong Jong, Wang Jian-qun, Lee Yu Lip, Lew Seung Kook, as well as the contradiction in the common theory from Japanese academia. In the late 4th century, Goguryeo and Baekje were hostile towards each other while Goguryeo and Silla were amicable. However, the Japanese academia were in the position that Wae is the subject of the article and arbitrarily interpreted the year of Sinmyo’s article as follows: Wae won over Baekje-Silla and ruled them. This analysis was used as a weapon for Japan s colonial logic. To correctly interpret the article, finding the missing two characters in the article ( 百殘 □□ 新羅 ) as well as clearly figuring out the subject must be preceded. For the first time, JeongInBo argued that the subject of this article should be corrected to Goguryeo, not Wae. Also, he supplemented the missing two characters as ‘Yeonchim ( 聯侵 )’ which means ‘invasion followed by invasion’. Based on the assertion of MinYoungGyu and Yong Lee’s tuoben ( 拓本 ), it is reasonable to accept that ‘yeon ( 聯 )’ which means ‘followed by paired events’ is actually ‘yeon ( 連 )’ which means ‘followed by connected events’, and based on Taebaek-ilsa and Jeong’s assertion of ‘chim ( 侵 ) which means ‘illegal invasion’. Therefore, with the missing two letters as ‘Yeonchim ( 聯侵 )’, the article can be completed as ‘ 百殘連侵新羅 ’ which means ‘Baekje continually invades Silla’. Although the meaning behind the two different characters are the same, ‘yeonchim ( 聯 侵 )’ or ‘yeonchim ( 連侵 )’, based on the tuoben ( 拓本 ), the missing characters should be ‘yeonchim ( 連侵 )’. Therefore it is now possible to reexamined the value of Taebaek-ilsa and the fact that there is a contradiction in the Japanese academics claims.

『환단고기』 삼일론의 사유방식의 3대 주제

원정근(Won Jeong-Keun) 세계환단학회 2016 세계환단학회지 Vol.3 No.1

The Hwandangogi embodies a strong yearning for humanity’s “true home.” It is a song of “returning home”, examining the original root of all beings in the universe and showing the right path leading to it. The purpose of my discussion of the Hwandangogi is to explore the ways to recreate such an original home in this world by delving deeply into the original root of all beings in the universe. By examining the way this “return to the original root” manifested in the Hwandangogi, this paper seeks out a “true home” where all beings, including humans, can lead independent and free lives in cosmic harmony with one another. The Hwandangogi has a creative way of thinking: the “three-one philosophy” that says “three resides within one, and three forms one.” The “three-one philosophy” uses the relationship of one and three in explaining all beings in this world. That is, all beings are one in terms of substance, but functions in three parts. This paper examines the Hwandangogi’s “three-one philosophy” from three perspectives. These three themes are “circle-square-triangle” “truth-good-beauty” and “hwan-dan-han,” all of which form the fundamental values of human life. The three themes have been decided on the basis of the Samilsimbeop (the fundamental mindset of perceiving heaven, earth, and humanity as one). These three themes of the Hwandangogi’s “three-one philosophy” share one important feature: emphasis on humanity’s status and role as the main agent who can fuse the Triune Spirit and the three fundamentals of heaven, earth, and humanity into one. What should be remembered is that when humans become the main agent unifying all existence, all beings of heaven and earth can reveal themselves as they really are and can return to the “true home”.