금강대도의 제도화 과정

Abstract

Keumkangdaedo started with a peculiar religious experience ofMaster Lee To-am. He didn’t receive any divine revelation from anabsolute mighty god, but he attained spiritual enlightenment ofnatural reasons by himself all on a sudden. His charismas wererepresented through topographic principles, cure of diseases andwriting books of scriptures, etc. The existing ideas at the time To-am utilized to systemize hisdogmas were a three material world view of heaven-earthhumanbeingand a combination of three religions of Confucianism-Buddhism-Taoism that were condensed in the ideas of the PeopleTaoism being as a representative of Gwangseon religion(關聖信仰). The second biggest influence to the process of Keumkangdaedodogma systemization was the ideas of Confucianism. At the fourthgeneration era of Beop-san, there was another chance to systemizethe dogmas, which was ‘Jongrihak(宗理學),’ quickening the studiesof dogmas of Keumkangdaedo, and raising human scholars majoringin the history of religion and philosophy. The rituals of Keumkangdaedo came from To-am’s peculiarreligious experience and rites of heaven worship, and through theritual of Cheonje(heaven rite; 天祭), the roots of religion of Sangje(上帝) could be surmised. The common rituals are Chiseong(致誠) and Jehyang(祭享), and they are usually performed on the days ofBirthday and Deathday for the First-Fourth Masters. The ‘Bogo(寶誥)’ recited in every ritual is a statement to praise the power andauthority of Geongonbumo, and each Master has conducteddeification by handing down words to praise himself on his own. At an early stage of his mission work, To-am used names such as‘Jinjongdongbunggyo,’ and ‘Gwanseonggyo,’ and in 1927 he professedit to be Keumkangdo(金剛道) for the first time. ‘Yeonhwado(蓮華道)’was established by Cheong-hak in 1941. The missionary organizationcontinued to be expanded passing by To-am’s and Cheong-hak’s era,and at the era of Wol-ran, there were about a hundred missionarynet points. The fourth Masters Lee Beop-san and Yang Do-hyangdefined these situations so far as ‘an era of nonpolar(無極的)sequestration(隱道時代),’ and presented plans to make socialization,historicalization and popularization of Keumkangdaedo by positivelyopening ‘an era of enlightening Taegeuk(太極的開化時代).’