The East or North performs the ceremony sincerely, burning incense and bowing four times, then respectfully receives the new initiate's mantra. The food for the ceremony includes rice wine, tteok, soup and dried fish, fruits, marinated meat, vegetables, fried food, etc.
2.2.2. Work YoungDamYuSa ( YoungDamYuSa )
The book “YoungDamYuSa” ( Long Dam Di Tu ) was written by SuUn Choi Jae U in Hangul and in the form of lyrics like folk songs, hummed songs so that readers can easily hum and memorize. Perhaps the target audience of “ Long Dam Di Tu ” that SuUn Choi Jae U aimed at was the common people, the lower classes of society or women and children, those who were illiterate, and those who were not educated.
“ Long Dam Di Tu ” consists of nine parts: Gyohun ga ( 교훈가 , Teaching Song),
Ansim ga ( 안심가 , An Tam Ca), Young Dam ga ( 용담가 , Long Dam Ca), Mongjung noso mundap ga ( 몽중노소문답가 , Questions and Answers in a Dream of an Old and Young Man), Dosu sa ( 도수사 , Dao So Tu), Kwonhak ga ( 권학가 , Quyen Hoc Ca), Dodok ga
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( 도덕가 , Moral Song), Heungbi ga ( 흥비가 , Hung Bi Ca), Geomgyol ( 검결 , Sword Art).
One thing to note is that “ Long Dam Di Tu ” was written in Hangul during the SuUn era, so it has many differences from modern Korean. Therefore, we used the book “ Long Dam Di Tu ” translated into modern Korean by scholar Yun Seok San, published in 2000 by Dong Hak Sa Publishing House as the main document in the research process. If in “ Dong Kinh Dai Toan ” we encounter sentences of regret about the fate of their families and their entire scholarly life, in “ Long Dam Di Tu ” we encounter content of a popular, simple, and pure nature. One of the outstanding contents that can be seen is the advice and reminders for women not to be too hasty, not to be swayed by rumors or to know how to wait for the right time to diligently practice the Dao and how to spread it.
give each other the right answer. The main content of " Long Dam Di Tu " includes the following parts:
First is “Song of Teaching” ( 교훈가 ): SuUn begins the Song of Teaching
with the content of his life - when he was young, he traveled here and there, then everything failed, he returned to his hometown, changed his name and started a new journey. Next, SuUn told the story of how he received the "great infinite path" from the God of Heaven, through SuUn's dialogue with the God of Heaven. He also told the story of his wife's feelings when she saw him become a completely different person. Nearly a year after receiving the path, he began to dialogue about the path with those who came to him. People came in such large numbers that he could not manage them. He also lamented the times he was living in, about those who came to ask about the path but did not believe or spread bad rumors. Because of the gathering of many people, he eventually had to go somewhere else due to the suspicion of the mandarins. Leaving behind his students, he reminded and also advised them to believe in themselves, in the God of Heaven and diligently "practice the path".
The second is “An tam ca” ( 안심가 ): This part includes content to reassure the
sisters and mothers in the chaotic times of that time. And to reassure them, SuUn said that these difficult times were a sign of a new era, that the “God of Heaven” did not distinguish between good and evil. In this part, he also recalled the event of receiving the “great infinite way” from the “God of Heaven” in April 1860, then receiving the talisman, he used it and noticed that his health gradually improved and his mood at that time as well. Then SuUn reassured his sisters and mothers about the misunderstanding of Donghak with Western learning, that “the way I have attained, no matter how many people say it is Western learning, my way is Donghak...”. And once again, he reminded his disciples, sisters, and mothers not to listen to this and that and become doubtful, to prepare well, to practice the way to prepare for the day the way “blossoms”.
Third is “Long Tan Ca” ( 용담가 ): This part begins with words of praise.
about the location of Long Dam land, with Gumi mountain, about Kyongju province, Joseon country. He recounted the reason why he returned here in 1859 with his family, along with his thoughts and feelings about his father Geon Am Gong, which were also revealed in this part.
The fourth is “The Old and Young Questions and Answers in a Dream” ( 몽중노소문답가 ): First, Mr.
He told about his parents - a couple who were infertile and prayed everywhere to finally give birth to a son - SuUn Choi Jae U. "At the age of 13, he was as smart as SaKwang, his knowledge was not ordinary, and his talent was beyond others...". Then he lamented about how people in the world only think about themselves, and when he was bored, he returned to his hometown at the age of 40. He also talked about the time when, not knowing if it was a dream or not, someone told him "... there is a lack of talent, why are you still sleeping like this?...".
The fifth is “The Way of Numbers” ( 도수가 ): It begins with advice to students.
The students who stayed behind tried to preserve and practice the two words “love” and “respect” when he had to leave. Then he advised his students to try to spread the religion correctly, not to be like Confucianism which was taught incorrectly, and not to be too hasty in hoping to attain the religion but to wait for the mandate of heaven. On the other hand, he also warned about the reasons and causes that lead to doing things wrongly, saying that those who practice the religion should correct themselves. Just as Confucius discovered the religion in the past, he now also enlightened the religion and passed it on, using Donghak’s 21-character mantra.
The sixth is “Song of Encouraging Learning” ( 권학가 ): SuUn continuously advises students.
his students, he also talked about the chaotic and chaotic times when he traveled here and there with his business. But that was also because the times were coming to an end to open a new era. He advised people not to forget the source of their lives, people lamented about being 40 years old and still not achieving anything. Then he also criticized the attitude and teaching of "going to heaven after death", he continued to talk about his experiences after receiving the great Tao of the infinite and once again advised his students to read and ponder
Think carefully about what the writer says here.
The seventh is “Ethical Song” ( 도덕가 ): In this part, he reiterates the law of creation of the world with the division of heaven and earth, yin and yang, and then the universe was opened, the existence of human is the most mysterious existence. Since ancient times, people have said that the heart of heaven is also the heart of man, in the I Ching of Tai Chinh So, it is also said that what we can hardly know is called ghosts and gods.
The eighth is “Hung bi ca” ( 흥비가 ): SuUn worries and also warns about the
His students were too shallow in their studies and practice, which could cause many fatal mistakes. He also advised his students to study thoroughly, criticizing the attitude of studying for exams to advance in their careers at that time. Furthermore, he was also concerned about his students' impatience, but he also recognized that everyone born into this world has their own status.
Finally, "Sword Song" ( 검결가 ): It is a song of encouragement with the content
looking forward to the day when a new world will open up. Here we see the image of SuUn Choi Jae U full of joy and excitement, singing and dancing beautiful sword moves.
Basically, the two books “ Dong Kinh Dai Toan ” and “ Long Dam Di Tu ” that we know today are the versions printed in 1883 and 1893:
SuUn Choi Jae U's writings were later compiled by his disciple HaeWol Choi Si Hyong ( 해월 최시형 ), adding content about
“Văn” in Chinese characters, the poem part and “Quyết”, “Chữ văn” and then named “ Đông Kinh Đại Toàn ”, published as a book in 1880 in GapDun, Gangwon Province, at the home of a student named Kim Hyon Soo. Then in 1881, HaeWol again collected 8 songs written by Master SuUn in Hangul and named them “Long Đàm Di Từ ” after the place where he received the teachings, meaning “the last writing of Master Long Đàm”, printed with woodblocks at the home of a student named Yo Kyu Deok in Dan Yang, Chung Cheong Province.
The “Sword Decision” part is the controversial lyric because it is related to the event of SuUn Choi Jae U being executed in GamYong, Daegu Province. At first, this content was removed from the printed version, then restored through the records of the officials at that time and printed in the “ Long Dam Di Tu ” as we know it today.
2. 3. Basic content of Donghak ideology
One of the characteristics of the doctrines originating not only in the East but also in the West is that they are all ethical and encourage people to live a good life without violence or coercion. Buddhism exploits, analyzes and finds the origin of suffering, gradually becoming a spiritual support for countless generations of people; Christianity becomes a factor that unites the community and educates morality through Sunday lectures, with concepts such as "heaven" and "hell" as factors that awaken and guide people to actions for humanity. So what did SuUn do to "awaken" people at that time?
2.3.1. CheonDo ( Heavenly Way , Heavenly Way)
The appearance of the Way of Heaven originated from a strange encounter between SuUn Choi Jae U and a self-proclaimed „man who calls me God‟. It was in April 1860 when he moved to Longtan. In “ Longtan Di Tu ”, his mood upon returning to Longtan was recorded as follows:
“Nothing I do in this world has been successful, so I had to let out a sigh to ease my heart, laugh out loud, look back at my body and fate and see that I am already over forty.... So I decided to stop traveling in the world, return to Long Dam at the foot of GuMi mountain, swear a solemn oath, sit facing my wife and lament, a great man is already 40 years old but still has nothing to do to achieve success. Well then, I will change my name, change my title, change my self, go into the deep mountains to cultivate, determined not to attain the Tao and not leave.”
[29, 16]
As can be seen, SuUn seemed to be completely exhausted, frustrated and hopeless throughout his wandering life. Struggling with life but not achieving anything. Finally, he chose to return to his hometown and start a new life, not clinging to what ordinary people pursue such as fame, career or wealth, he decided to seek the truth of the world. In the mountains, SuUn determined to practice to see the essence of things. This action shows us the shadow of a Zen monk. From here, SuUn focused on asking himself and finding questions for himself. And regardless of SuUn's wishes, "God" appeared and talked to him in a special situation and physical state. He described:
“Suddenly around April, my heart suddenly felt cold and my body trembled. I didn't know what symptoms to call them, and it was also difficult to explain my body's condition at that time” [18, 18].
After meeting the God of Heaven, SuUn was very confused and afraid. The following content shows that: “Is there no one in this world who is suitable or suitable that you gave me the infinite great way? Is it because Confucianism and Buddhism, after thousands of years, have run out of luck that this infinite great way was created?... My heart also wants to run away but where can I run to, my heart wants to ask but who can I ask? Every single word, every single word is a new dharma that has never existed in this world, so where can I take it to ask about the fundamentals?” [29, 27]
After that, SuUn spent a long time contemplating what he had been taught: “The teachings from the God of Heaven, I contemplated and practiced for a year, and found that there was no unnatural law” [18, 46]. And the official appearance of the term “Heavenly Way” was when scholars came to ask SuUn because they heard rumors that “the divine spirit of heaven descended upon the teacher”:
Question: So what should we call that religion?
Answer: Heaven's way
Question: Is there anything different from Western religion?
Answer: Similar to Western learning but with some differences. Western learning has a lot of prayer but no substance. But the luck is the same. The Tao is the same but the rules are different. [18, 48]
After receiving and realizing the 'endless' way, SuUn confidently told those who came to ask him that it was the 'Way of Heaven'. SuUn's answer also proved that he understood and found the fundamental difference between his learning of the 'Way of Heaven' and the learning of the 'Way of Heaven' of Westerners. He criticized the attitude of praying for oneself and not for God, the attitude of not having real action, the attitude of not having a hierarchy in Westerners' words.
“Heaven” is called “the Lord of Heaven” by SuUn. And the Lord of Heaven says that “Humans call me God” and “the gods and demons are also me”. Based on SuUn’s records, it is clear that the meeting with the “God of Heaven” was an unplanned meeting. Assuming that there is a god called the God of Heaven, then that God of Heaven is the one who actively meets SuUn, not SuUn who seeks to meet him. The only thing SuUn is looking for is “is there a way to protect the country and reassure the people?” [18, 28] while “humans in the world create their own mentality, do not obey the laws of heaven, and do not think about the mandate of heaven. Therefore, the mind is always anxious and unstable, people do not know where to put their mind" [18, 15] and "...I hear people talking about Western people saying that they follow the will of heaven, not seeking wealth and honor but revealing their intention to take over the world, establish a religion to practice that way" [18, 17].
In all that SuUn recorded about “God”, we can know at least two things. God is also called God by humans. God is the supreme being, the highest god that human thinking can think of, the ‘perfect’, ‘comprehensive’ existence, the existence that humans strive for. God
The Lord gave SuUn the 'endless' path, gave SuUn the teachings and created a new method for SuUn to open the path. From this perspective, it is true that SuUn was the one chosen to carry out a mission given by the God of Heaven. Not only that, the Lord of Heaven also considered himself a 'demon'. Demons and gods are beings that make people afraid, harm people or things that people do not know. So it means that the God of Heaven does not simply give people what people want, but also gives them strange things, mysteries that people do not know. The second characteristic is that from the Lord of Heaven's meeting with SuUn, we realize that the Lord of Heaven does not 'meet' SuUn in the usual form, not in a visible physical form - 'looking around but not seeing'. The person who converses with SuUn does not use the language of sound. SuUn heard a voice echoing from somewhere, SuUn looked around but couldn’t see it, strained his ears but couldn’t hear anything. The God of Heaven that SuUn met was both comprehensive and universal. But how could that giant God manifest right in the human heart? The key point here is “my heart is also your heart”. SuUn did something that connected the vast universe to the individual human being. SuUn both placed humans and God of Heaven into a system, and found the relationship between the two objects in that system.
Another characteristic is that with the way the God of Heaven appears as above, humans cannot have a flesh and blood image of the God of Heaven or a form to worship, nor can they create an image and attach it to the symbol of the God of Heaven. This special approach to SuUn makes it impossible for humans to rely on it to "in the name of" as has happened in many cases in the history of doctrines and religions. It also pushes humans to face and discover the God of Heaven directly, and cannot "in the name of" anyone to do anything because everyone has the God of Heaven within them like a living body. Here is another issue that we need to pay attention to, which is the word "Thien chu". This is