영국왕립아시아학회 (The Royal Asiatic Society, United Kingdom)의 석학회원인 교양대학 데이비드 윌리엄 김(David William Kim)교수는 일제 식민지시대 이후 독립과 6.25 전쟁을 거치는 동안 한국의 불교문화의 변천역사를 연구하여 아직 해외는 잘 알려지지 않은 특유의 특징을 사회-정치적 관점에서 분석하여 논문이 그 분야의 세계적인 학자들로 인정받아 유럽 스위스의 SCI급 (A&HCI: Arts and Humanities Citation Index) Religions, MDPI (Multidisciplinary Digital Publishing Institute) 저널에서 출판되었다. 

 

이 최신 연구는 20세기 중반의 정치-군사적 환경 속에서 새롭게 부상하는 진각(Jingak)공동체의 존재와 정체성을 prosocial characteristics of receptive and pragmatic Buddhism차원에서 접근하여 그들의 성공비결을 조사, 해석하는 방법을 적용하여 세계불교사에서 한반도의 Esoteric Philosophy를 최초로 주장한 것으로 받아 들려지고 있다. 

 

아래는 원문의 서두 일부를 소개하고 있다:

 

 

Asso. Prof. Dr. David William Kim

 

This article discusses the emergence, transformation, and transmission of an esoteric Buddhist movement that Hoedang (孫珪祥, Kyu-shang Sohn [or Sohn, Gyu-sang], 1902–1963) began in the 1940s and 1950s. Starting in the middle of the eighth century, the history of Korean Esoteric Buddhism indicates that the tradition continued to exist (albeit marginally) until the Joseon dynasty (1392–1897). However, this case study, which focuses on the new religious sect of Jingak, explorers Jingak’s reformist characteristics and its efforts toward the renewal of Korean Buddhism in contemporary society. The article argues that the founder was intellectually receptive to other teachings, including the performance of esoteric healing, the prosocial characters of Pragmatic Buddhism, the doctrine of Japanese Shingon, and permitting priests to marry. 

 

Figure 1: The main objects of worship © Jingak Buddhism Order (jingak.or.kr)

 

The unique aspects of the Jingak religion additionally include the policies of no Buddha statues and moktaks (wooden percussion instruments the Buddhist clergy use for chanting) in temples. Other prosocial distinctions of the sect are placing the flaming figure mantra of the Six-Syllable Mantra as the object of worship; wearing Western formal dress; granting permission for priest to keep their hair; simplified occasional ceremonies; communicating in the Korean language, both verbally and in written form; the Christian pattern of weekly Bulgongs; and accepting cash donations; all these distinctions are realistic. 

 

Furthermore, the founder’s innovative philosophy is demonstrated in its fresh approach toward women’s role in the temple, as well as its promotion of four new teachings. First, the concept of Jinho gukga bulsa marks the Jingak as singular, while it also retains the patriotic character of Korean Buddhism. Next, the theories of Iwon Weonri and Simin Bulgyo employ advanced concepts of the external and internal teachings of the universe and mind. Meanwhile, the notion of Simin, within Jingak philosophy, was applied equally to women and men, and with the aim of gaining personal enlightenment and for ensuring the movement’s leadership. Lastly, the social campaign of Silhaengnon promotes an alternative hope that devotional believers can experience what they wish now, in the present—not only in the next life, a result of their rebirth. The Jingak movement inventively created all of this despite how the controversial behavior of recent leadership has resulted in the sect’s lack of growth and declining membership.

 

\For the new journal article published, see: https://www.mdpi.com/2077-1444/13/10/908/html