Donghak - Tougaku

A new Korean religion. In the 19th century, political and social unrest was on the rise in Korea, but Choi Je-gu, a fallen yangban (feudal nobleman) of Gyeongju, founded Donghak in 1860 by incorporating folk beliefs, Confucianism, Buddhism, and immortality. The specific method of faith is to chant the 21-character spell "I pray for the great descent of the spirit," "I will prepare the heavens and the earth, and never forget everything," to drink the ashes of a "spiritual talisman" that reads "Bow, bow, yeol, yeol," and to perform a sword dance. By "keeping the mind and mind straight" through this training, anyone can become like a god in this life, with "heaven and man as one." In other words, god resides within humans, but whether humans can ascend to godhood depends on their training. By practicing, firstly, one can "cure illness and live a long life," then the "After Heaven" of reforming the world will progress and a paradise on earth will be realized, regardless of social status. Furthermore, in order to repel the invasion of the Western powers, "Eastern Learning" was founded as a counter to "Western Learning = Catholicism," which was based on spiritual strength with military power as its foundation, and became a religion to "help the country and make peace with the people."

With its strong anti-feudal and anti-invasion overtones, Donghak quickly spread among peasants struggling to make ends meet. The Korean government suppressed Donghak as a heretical cult, and executed Choi Je-gu in 1864. Despite the suppression, the second head of the religion, Choi Si-hyung, published the founder's writings, "Donggyeongdaejun" and "Ryongdam Ibun," systematized the organization, and steadily spread the religion. Donghak played a major role in the Gabo Peasant War of 1894 (Donghak Rebellion), but was dealt a blow when the peasant army was defeated. Choi Si-hyung was arrested and executed in 1998. Donghak began to openly spread its teachings from around 1905, but it later split into Cheondokyo, Samuraicheonkyo, and other groups. However, Cheondogyo became mainstream, and its third leader, Son Byung-hee, became one of the central figures in the March 1st Independence Movement in 1919. Cheondogyo still has a great influence today.

[Park Jong-keun]

"The History of Donghak, by Oh Ji-young, translated and annotated by Kajimura Hideki (Heibonsha, Toyo Bunko)" "The Reform Thoughts of Modern Korea, by Kang Jae-hyun (1973, Nippon Hyoronsha)"

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

朝鮮の新興宗教。19世紀の朝鮮は政治的、社会的不安が高まっていたが、慶州の没落両班(ヤンバン)の崔済愚(さいせいぐ)は1860年に、民間信仰と儒・仏・仙を参酌(さんしゃく)して東学を創始した。信仰の具体的方法は、「至気今至、願為大降」「侍天主造化定、永世不忘万事知」の21文字の呪文(じゅもん)を唱え、「弓弓乙乙」と書かれた「霊符」を灰にして飲み、剣舞をすることなどである。この修行を通して「守心正気」すれば、だれでも現世で「天人一如」の神のようになれる。つまり、神は人間に内在しているが、人間が神に昇華できるかどうかは修行いかんである。修行すればまず「済病長生」が可能であり、次には世直しの「後天開闢(かいびゃく)」が進行して地上天国が実現するが、そこには身分的差異はない。さらには、欧米列強の侵攻を撃退するために、武力の基礎にある精神力の「西学＝天主教」に対抗するものとして「東学」が創始され、「輔国(ほこく)安民」の宗教となった。

　こうした反封建、反侵略の色彩の強い東学は、生活に苦しむ農民に急速に広まっていった。朝鮮政府は、東学を邪教として弾圧し、崔済愚を1864年に死刑に処した。第2代教主崔時亨(さいじこう)は禁圧のもとで、教祖の遺文である『東経大全』と『竜潭(りゅうたん)遺文』を刊行するとともに組織を体系化し、布教を着実に広めた。そして東学は、94年の甲午(こうご)農民戦争（東学党の乱）に大きな役割を果たしたが、農民軍の敗北で打撃を受けた。崔時亨は98年に逮捕、処刑された。東学布教は1905年ごろから公然化するが、天道教、侍天教などに分裂した。しかし、天道教が主流となり、第3代教主孫秉煕(そんへいき)は、19年の三・一独立運動の中心人物の一人となった。天道教は今日でも大きな影響力をもっている。

［朴　宗　根］

『呉知泳著、梶村秀樹訳・注『東学史』（平凡社・東洋文庫）』▽『姜在彦著『近代朝鮮の変革思想』（1973・日本評論社）』

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