이제마의 독창적인 인체관의 형성요인 연구 : 이제마의 궁술수련과 방광을 중심으로
저자
발행사항
서울 : 경희대학교 대학원, 2020
학위논문사항
학위논문(박사) -- 경희대학교 대학원 , 한의학과 의사학전공 , 2020. 2
발행연도
2020
작성언어
한국어
주제어
DDC
616-A 판사항(22)
발행국(도시)
서울
기타서명
A Study on the Formation Elements of Original Human Body Theory of Lee-Jema : Focusing On the Archery Training and Pang-Gwang(膀胱) of Lee-Jema
형태사항
ⅷ, 188 p. : 삽화 ; 26 cm
일반주기명
경희대학교 논문은 저작권에 의해 보호받습니다.
지도교수: 김남일
참고문헌: p. 180-187
UCI식별코드
I804:11006-200000289157
소장기관
1.
This study reveals the formation elements of Lee-Jema’s original theory on human body. It has been assumed as influenced by confucianism for more than 100 years, but there has not been a single study on the elements of Lee-Jema’s human body theory. Furthermore, lots of the terminologies representing body parts that Lee-Jema used in his human body theory were unapprehended and the reason why he selected those specific sets of body parts could not be understood.
We investigated the literatures that Lee-Jema read and bodily activities that Lee-Jema had to be engaged in. As he was a military official of Chosun dynatsty in 19th century, he was under the pressure of mastering bowmanship which was the only criteria of the royal competition to be a military official and that of performance assessment for the military officials. And we also investigated the vocabularies of the general public of the late 19th Century Chosun Dynasty.
Most of Lee-Jema’s “body-posture-action terminologies(身體-姿勢-行爲 用語)” such as the back of the head(頭), shoulder(肩), waist(腰), buttock(臀), jaw(頷), chest(臆) and abdomen(腹) derive from the terminologies of Archery(弓術, 國弓), 『Chosun-ui-goong-sool(The Archery of Chosun) and etc.』, the concept of ‘Danjeon-Pang-gwang(Cinnabar Field-Pang-gwang, 丹田-膀胱)’ common to both Archery and Practice of Naedan(Internal Alchemy, 內丹), and concept of ‘Pelvis-Pang-gwang(Pelvis-Pang-gwang, 骨盤-膀胱)’ in the late 19th Century Chosun Dynasty. On the other hand, they are not closely related to either Confucianism or Medicine.
The common features of Lee-Jema’s “body-posture-action terminologies” and Archery are as follows: the chinese characters such as “腦” and “頷”, “Jaw[頷]” and “Shoulder[肩]” being regarded as the important body parts and the front and rear parts of body being regarded as the counterpart such as “Jaw[頷]” and “back of the head [頭]”. Lee-Jema formed his original human body theory by introducing these terminologies, body parts and the relationships between the front and rear counterparts.
Furthermore, “Pang-gwang(膀胱)” which is one of Lee-Jema’s “body-posture-action terminologies” has the identical meaning as used in the archery, the Taoist literatures on the Practice of Naedan(Internal Alchemy, 內丹) and the general public of the late 19th Century Chosun Dynasty. The terminology of “Pang-gwang(膀胱)” which is used in archery originated from one of the Taoist Practice of Naedan(Internal Alchemy, 內丹), and it refers to the body part where you concentrate your mind or ‘Danjeon(Cinnabar Field, 丹田)’. 『Yonghobigyul(龍虎祕訣)』, one of the most popular and influential Taoist literatures on the Practice of Naedan(Internal Alchemy, 內丹) written in Chosun Dynasty, used the term “Pang-gwang(膀胱)” as Danjeon(Cinnabar Field, 丹田). “Pang-gwang(膀胱)” is used as the terminology referring to Danjeon(Cinnabar Field, 丹田) or the pelvis in the late 19th Century Chosun Dynasty as well. Lee-Jema cited “Pang-gwang(膀胱)” directly from 『Yonghobigyul(龍虎祕訣)』, and applied the multilayered meanings of “Pang-gwang(膀胱)” to 『Dongui-Susebowon(東醫壽世保元)』 as well.
2.
Lee-Jema endeavored to find the clue to solve the theoretical aporia as to the prolongation of life, which he encountered due to his reliance on the method of Dogyogwonseonseo(道敎勸善書). Finally, he introduced the Taoist theory of Practicing Naedan(Internal Alchemy, 內丹) utilizing ‘Danjeon(Cinnabar Field, 丹田)’ into 『Dongui-Susebowon(東醫壽世保元)』, by way of archery which he had practiced for his entire life. In doing so, “Pang-gwang(膀胱)” and the “buttock(臀)” which meaning Danjeon(Cinnabar Field, 丹田) and the pelvis made appearance in 『Dongui-Susebowon(東醫壽世保元)』. And the concept of Danjeon(Cinnabar Field, 丹田) and the theory of calcination of Naedan(Internal Alchemy, 內丹) were also introduced as the methods to prolong life[養生].
Lee-Jema discriminated the concept of Danjeon(Cinnabar Field, 丹田) into “Pang-gwang(膀胱)” and “Sea of Essence(精海)” in the chapter of 「Organs and Bowels(臟腑論)」 in 『Dongui-Susebowon(東醫壽世保元)』. And it is the explicit evidence that Lee-Jema considered the theory of practicing Naedan(Internal Alchemy, 內丹) as practical guidelines to practice Naedan(Internal Alchemy, 內丹), not just considering it as the explanatory theory of human physiology. It is another evidence that the features of body types and postures of Sasangin(Four constitutions of human-being, 四象人) which were described in the chapter of 「Sasangin Byunjeungron(Discrimination of Sasangin, 四象人 辨證論)」 in 『Dongui-Susebowon(東醫壽世保元)』 reveal Lee-Jema’s consideration of the theory of practicing Naedan(Internal Alchemy, 內丹) as practical guidelines to practice Naedan(Internal Alchemy, 內丹).
The image of body in the chapter of 「Sasangin Byunjeungron(Discrimination of Sasangin, 四象人 辨證論)」 in 『Dongui-Susebowon(東醫壽世保元)』 is reconstructed as ‘practicing prolongation of life in seated position without limbs’. The seated position is regarded as the most representative posture of nurturing mind[養性] or the method of practicing life extension in Buddism, Confucianism and Taoism. And the lateral image of head and body without limbs is commonly used to describe the concept and the mechanism of Practicing Naedan(Internal Alchemy, 內丹) in the tradition succeeding the literature of the iconography of internal structure(內景圖).
Therefore “the rising high posture of the back of the head and neck(腦顀之起勢)”, “the embracing posture of the chest(胸襟之包勢)”, “the upright posture of the waist(腰圍之立勢)” 및 “the seated posture of the pelvis(膀胱之坐勢)” in the chapter of 「Sasangin Byunjeungron(Discrimination of Sasangin, 四象人 辨證論)」 in 『Dongui-Susebowon(東醫壽世保元)』 are the descriptions of the seated posture of Practicing Naedan(Internal Alchemy, 內丹).
3.
There are the theoretical imperfection in the relation among the movement of body parts, emotions and the spirit, qi, blood and essence in the chapter of 「Four Clues(四端論)」 in 『Dongui-Susebowon(東醫壽世保元)』. By comparing the related sentences of 『Dongui-Susebowon-Sasang-Chobongwon(東醫壽世保元四象草本卷』 and 『Dongui-Susebowon(東醫壽世保元)』, we can present the possibility of the theory that Lee-Jema constructed in the chapter of 「Four Clues(四端論)」 in 『Dongui-Susebowon(東醫壽世保元)』 referring to the relation mentioned above being a provisional hypothesis, not the elaborate conclusion. It is requested to elaborate the theoretical connecting links between body and mind and, by extension, between practices of nurturing on body and mind, due to the fact that Lee-Jema presented separate methods of nurturing on body and mind.
Key words : Lee-Jema(李濟馬), 『Dongui-Susebowon(東醫壽世保元)』, 『Dongui-Susebowon-Sasang-Chobongwon(東醫壽世保元四象草本卷』, chapter of 「Organs and Bowels(臟腑論)」, chapter of 「Four Clues(四端論)」 , 「Sasangin Byunjeungron(Discrimination of Sasangin, 四象人 辨證論)」 , Sasangin(Four constitutions of human-being, 四象人) , body-posture-action terminologies(身體-姿勢-行爲 用語), the methods to prolong life[養生], nurturing mind[養性], Taoist Practice of Naedan(Internal Alchemy, 內丹; 道敎 內丹 修練), Danjeon(Cinnabar Field, 丹田), Dogyogwonseonseo(道敎勸善書), iconography of internal structure(內景圖), Pang-gwang(膀胱), Danjeon-Pang-gwang(Cinnabar Field-Pang-gwang, 丹田-膀胱), Pelvis-Pang-gwang(Pelvis-Pang-gwang, 骨盤-膀胱), the back of the head[腦, 頭], Jaw[頷], Shoulder[肩], Chest[臆], Waist[腰], Abomen(腹), Buttock(臀), Doo-gyun-yo-doon(頭肩腰臀), Ham-eok-jae-bok(頷臆臍腹), Sea of Essence(精海), the rising high posture of the back of the head and neck(腦顀之起勢), the embracing posture of the chest(胸襟之包勢), the upright posture of the waist(腰圍之立勢), the seated posture of the pelvis(膀胱之坐勢), spirit(神), qi(氣), blood(血), essence(精), longevity(長壽), Archery(弓術, 國弓), 『Chosun-ui-goong-sool(The Archery of Chosun)』, 「Sayegyulhae射藝訣解」, 「Gyulsib-o訣十五」, 「Hae-o解五」, 『Sabubbijungongha(射法祕傳攻瑕)』, 『Jungsaron(正射論)』, 『Yonghobigyul(龍虎祕訣)』, Jong-ri-guon(鐘離權), Yeo-dongbin(呂洞賓), 『Jongryeojundojib(鐘呂傳道集)』, 『Youngbopilbub(靈寶畢法)』, Jangbackdan(張伯端), 『Ojinpyun(悟眞篇)』, 『Ojinpyun‧Jaseo(悟眞篇‧自序)』, 『Geumdansabackja(金丹四百字)』, Jin-nam(陳楠), 『Chui-huh-pyun(翠虛篇)』「Jajung-gyung(紫庭經)」, YouYum(俞琰), 『Juyeokchamdong-gye-bal-hui(周易參同契發揮)』, Jin-huh-back(陳虛白), 『Jin-huh-back-Gyujoongjinam(陳虛白規中指南)』「Gun-gon-gyo-gu-jae-yook(乾坤交姤第六)」
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