Jeungsanism
Jeungsanism (
Origins and divisions
Kang Jeungsan, recognized by his disciples as the Supreme God incarnated, died on June 24, 1909, at the Donggok Clinic he had established in 1908.
A number of branches trace their origins to Goh Pan-Lye (Subu, literally “Head Lady,” 1880-1935, although in Kang's circle there were two different "Subus"), a female disciple of Kang Jeungsan. Around September 1911, Goh gathered around her a number of Kang's followers. Eventually, Goh’s male cousin, Cha Gyeong-Seok (1880-1936), a leading disciple of Kang, became the leader of Goh's branch. Dissatisfied with this situation, Goh separated from Cha in 1919 and joined forces with Lee Sangho (1888–1967), who, together with his brother Lee Jeongnip (1895–1968), established various organizations and finally Jeungsangyo Headquarters. The Lees were the first and second patriarchs respectively of Jeungsangyo Headquarters.[6][7]
In the 1920s, Cha's branch, known as
Another leading disciple of Kang Jeungsan was Kim Hyeong-Ryeol (1862–1932). He originally accepted Cha's leadership. In 1914, however, he left and established an independent religious order with Kang Jeungsan's widow, Jeong (1874–1928). While Jeungsanism in general believes that Sangje remained for thirty years in the giant Maitreya Buddha statue at the Geumsansa temple before incarnating as Kang Jeungsan, Kim's branch taught that, after he died, Kang took to reside again in the statue. Kim gained some support for this belief among the Buddhist monks at Geumsansa, but in 1922 was expelled from the monastery by the abbot, an incident that led to the decline of his branch.[5]
Another important branch emerged in the 1920s around Jo Cheol-Je, known to his disciples as Jo Jeongsan (1895–1958). Jo had never personally met Kang, but claimed to have received a revelation from him in 1917. Eventually, he was recognized as the mysterious successor Kang had announced in his prophecies by the deceased Kang’s sister (Seondol, c. 1881 – 1942), mother (Kwon, 1850–1926) and daughter (Sun-Im, 1904–1959), although the daughter eventually started her own separate branch with her husband Kim Byeong-cheol (1905–1970).
See also
- Gang Il-Sun
- Daesun Jinrihoe
- Jeung San Do
- Bocheonism
References
- ^ doi:10.1525/nr.2004.7.3.26. Archived from the originalon March 27, 2020. Retrieved March 27, 2020.
- ^ See e.g. Lee Chi-ran,"The Emergence of National Religions in Korea", 21.
- ^ ISBN 978-90-04-36205-5.
- ^ Key Ray Chong, “Kang Jeungsan: Trials and Triumphs of a Visionary Pacifist/Nationalist, 1894-1909," in The Daesoon Academy of Sciences (ed.), Daesoonjinrihoe: A New Religion Emerging from Traditional East Asian Philosophy, Yeoju: Daesoon Jinrihoe Press, 2016, 17-58.
- ^ a b c d Lee, Kang-o (1967). "Chungsan-gyo: Its History, Doctrine and Ritual". Transactions of the Royal Asiatic Society, Korea Branch. 43: 28–66.
- ^ See Lee, “Chungsan-gyo: Its History, Doctrine and Ritual,” cit.
- ^ ISBN 978-8989752011.
- ISBN 978-01-953010-5-2, 326-347 (335).
- ^ a b Park, In-gyu (April 2019). "대순진리회 조직체계의 변화와 그 특성 (A Study on the Changes and Characteristics in the Organizational Structure of Daesoon-jinrihoe)". New Religious Studies. 40: 63–95.
- ^ See Don Baker, "The Religious Revolution in Modern Korean History: From ethics to theology and from ritual hegemony to religious freedom," The Review of Korean Studies, 3 (September 2006), 249–275 (255).