샤머니즘을 통해서 본 동학 경전의 구조와 사상

Abstract

This study examines the narrative structure and ideas of the Donghak scriptures through shamanism. Specifically, the main texts of Donggyeong-Daejeon and Yongdam-Yusa are structurally analyzed to investigate the formation period of their main concepts and the meaning behind its formation. Several issues are discussed in this work. First, since the 1980s, the academic world have witnessed the mainstreaming of the idea that Choi Jae-woo entered a trance state like a shaman and his various religious activities can be regarded as a shaman's activities . In other words, many have emphasized that the shamanistic idea in the Donghak scriptures is not intentionally made but is a reflection of natural shamanism. Second, take for example Choi Je-woo's representative works, such as “Yongdamga” (1860), “Podeokmun” (1861), “Anshimga” (1861), “Kyohunga” (1861), “Sudeokmun” (1862), and “Mongjungnosomundapga” (1862); these works depict the mystical experience experienced by Choi Je-woo himself on April 5, 1860. Essentially, they describe the process of 1) preparing for a mystical experience, 2) meeting with God, 3) engaging in a spiritual exchange (dialogue) with God, and 4) completing the experience. However, the experiences detailed in these works are described differently in each sentence. Third, as shown in the seven works of Choi Je-woo, the main concept of the Donghak thought was formed during his spiritual exchange with God and upon the conclusion of his mystical experience. Therefore, his ideas were formed by meeting with God through a shamanic experience. However, in line with the characteristics of a shaman's trance experience, the concepts of . This characteristic is attributable to Choi Jae-woo’s experience being closer to an emotional state than to an intellectual one. In this study, I analyze "Yongdamga" that was written by Choi Jae-woo at an early stage and explain that such an emotional state originated from being recognized by Hanulnim, the supreme god. Thus, self-esteem and the confidence to recognize himself as the central being of this world are the core of the revelations received by Choi Jae-woo. Such revelations expanded socially, forming the base of the Donghak thought that we speak of today.