본 논문은 1970년대부터 우리나라에 등장한 호흡법을 강조하는 수련단체들을 정리하여 현대한국종교사에서 빠진 부분을 채워 보고자 하는 노력의 일환이다. 일단본 논문에서는 국선도, 한국단학회 연정원, 석문호흡, 수선재 등 네 단체를 살피고자 한다. 이들을 선도계 수련단체들 Ⅰ과 Ⅱ로 구분한 이유는 순전히 편의적인 것이다. 국선도와 연정원은 주로 1970년대와 1980년대에 활동을 시작하였다는 점에서 ‘선도계 수련단체들 Ⅰ’로 구분하였고, 석문호흡과 수선재는 이들보다 이후인 1990년대에 활동을 시작하였다는 점에서 ‘선도계 수련단체들 Ⅱ’로 구분하였다.
사실 학계의 상식에 따르면 이들 단체를 ‘종교’로 분류하기보다는 ‘신종교’로 분류하는 것이 적절할 수 있다. 따라서 본 논문의 제목도 「미래 한국의 또 다른 ‘종교들’? 」이 아니라「미래 한국의 또 다른 ‘신종교들’?」이라고 하는 것이 더 적절할 수도 있다.
이들은 대체로 스스로의 전통이 우리 민족의 역사와 함께 시작하였다고 주장하고 있다. 그러나 여기에서는 이들의 이러한 주장보다는 오히려 ‘종교’와 ‘신종교’의 구분 속에서 ‘신종교’를 ‘종교’와 달리 ‘별종의’, 그리고 ‘괴이한’ 종교로 인식할 수 있다는 점을 염려하여, 이들을 ‘신종교’보다 ‘종교’로 범주화해보고자 하였다. 이들 수련단체에대한 필자 나름의 호감의 표현으로 이해해주기를 바랄 뿐이다.
국선도, 연정원, 석문호흡, 수선재는 모두 선도, 선문화 등의 표현을 자연스럽게 쓰고 있다. 물론 이들 외에도 예를 들어서 단월드에서도 선도(仙道)라는 표현을 쓰고 있다. 이들의 공통점을 호흡법에서도 물론 찾을 수 있지만, 본 논문에서는 이들의 공통점으로 ‘선도’라는 표현에 주목해 보고자 한다. 특정의 종교들을 ‘00계’로 분류하여 이들 각자의 특징을 도외시 한 채, 공통점만을 나열하는 것에는 물론 위험이따른다. ‘00계’로 분류하는 것은 특정의 종교를 이해하기 위한 시작 단계에 필요한것이지, ‘00계’로 분류하였다고 해서 그 특정의 종교에 대한 이해가 모두 끝나는 것은 아니다. 따라서 이들 네 개의 수련단체들을 ‘선도계’로 분류한 것은 이들에 대한연구의 시작을 알리는 의미를 지닐 뿐이다.
이런 형식의 논문은 마지막에 네 개 수련단체들의 공통점을 나열하는 것이 특징이다. 굳이 정리해 본다면, 이들 수련단체는 체험 위주의 단체로, 비록 구체적인 방법에는 조금씩 차이가 있기는 하지만 호흡 수련을 강조하고 있고, 또한 기도나 의식등 기존의 종교전통의 방식과 달리 철저히 스스로의 노력에 의해 목표에 이를 수 있다고 주장하고 있다. 그리고 『규원사화』, 『부도지』, 『환단고기』 등 현재 알려져 있는 소위 재야사학의 역사관과는 전혀 상관이 없는 나름의 역사관을 제시하고 있고, 또한 인류의 과거, 현재, 미래를 지구가 아니라 우주적인 차원에서 조망하면서, 백두산족이든 동이족이든 우리 민족의 역사적인, 그리고 우주적인 사명을 강조하고있다. 그리고 모두 용어는 일치하지 않지만, 인류의 역사가 현재 전환점에 있으며곧 대재앙이 있을 것이라는 점을 말하고 있다.
본 논문의 의의는 네 개의 수련단체들을 한꺼번에 종교학계에 소개하였다는 점에서 찾을 수 있겠으나, 앞으로 빠른 시일 안에 각각의 수련단체들을 각각의 논문으로작성할 필요가 있다는 점은 말할 필요도 없다. 그러나 각각의 수련단체들이 서로 어떤 영향을 주고 받았는지, 또는 어느 수련단체가 보다 원조라든지 하는 문제는 그다지 중요하지 않다는 것이 필자의 소신이다.
The purpose of this study is to analyze the Korean spiritual movements, such as Kouksundo(국선도), Korean Dahnhakhoe Yeonjeongwon(한국단학회 연정원), Seokmunhoheub(석문호흡), and Suseonjae(수선재), which have appeared in Korea after 1970’s and specialized in breathing techniques and exercises. Moreover, this study aims to show how important role this spiritual movements have played in the religious history of contemporary Korea. For the purpose of this study, Kouksundo and Yeonjeongwon, which have started their activities in between the 70’s and 80’s, so earlier than Seokmunhoheub or Suseonjae, are going to be called ‘Seondo(선도) lineage spiritual movements I’. Accordingly, Seokmunhoheub and Suseonjae, which have began their activities in the 90’s, are going to be classified as ‘Seondo lineage spiritual movements II’. These organizations claim that their tradition is inextricably connected with the tradition and history of the Korean race, and even though these spiritual movements are often classified as ‘religions’ in the academic world, in some cases the term ‘new religions’ would be more appropriate. However, in order to avoid any misinterpretation with the term ‘new religions’, for the purpose of this study, all organizations mentioned above, have been simply classified as a ‘religion’. Kouksundo, Yeonjeongwon, Seokmunhoheub, as well as Suseonjae are often using the terms like ‘Seondo(선도)’ or ‘Seondo culture(선도문화)’. In some other cases, for example in Dahn World case, the term ‘Seondo’ is being used as well. Of course, breathing techniques and exercises are considered as the main factors which the above mentioned groups have in common. However this study points towards analyzing the term ‘Seondo’ as their main characteristic. This is also why the author has decided to call the four organizations by the name of ‘Seondo lineage spiritual movements I and II’. There are many features which the above mentioned spiritual movements have in common. First of all, all of them lay stress on the importance of breathing techniques and exercises. Secondly, unlike the so called “traditional religions”, they affirm that people are able to reach their goals through their own efforts only. Thirdly, they present their own historical concept, which, however has nothing to do with the concept of the history presented by so called ‘dissident historians(재야사학)’ in works like ‘Gyuwonsahwa (규원사화)’, ‘Budoji(부도지)’, ‘Hwandangogi(환단고기)’ and many others. Moreover regardless of the ‘true’ identity of the Korean race, these spiritual movements emphasize their own universal mission not viewing from the past, present, future of humanity, but from universal dimension at hand. Finally, all of them agree that the present time is a turning point in the history of the humanity, which will be ended by huge cataclysm. This study might be seen as an introduction of these spiritual movements to the religious studies academic community, therefore might be also seen as significant, even though this is only a brief introduction to the subject and further studies are necessary. However, according to the author, the concept of how the four organizations have influenced each other or which one of them could be perceived as the “progenitor” to others, are not important and there is no need to focus on them in further studies.
The purpose of this study is to analyze the Korean spiritual movements, such as Kouksundo(국선도), Korean Dahnhakhoe Yeonjeongwon(한국단학회 연정원), Seokmunhoheub(석문호흡), and Suseonjae(수선재), which have appeared in Korea after 1970’s and specialized in breathing techniques and exercises. Moreover, this study aims to show how important role this spiritual movements have played in the religious history of contemporary Korea. For the purpose of this study, Kouksundo and Yeonjeongwon, which have started their activities in between the 70’s and 80’s, so earlier than Seokmunhoheub or Suseonjae, are going to be called ‘Seondo(선도) lineage spiritual movements I’. Accordingly, Seokmunhoheub and Suseonjae, which have began their activities in the 90’s, are going to be classified as ‘Seondo lineage spiritual movements II’. These organizations claim that their tradition is inextricably connected with the tradition and history of the Korean race, and even though these spiritual movements are often classified as ‘religions’ in the academic world, in some cases the term ‘new religions’ would be more appropriate. However, in order to avoid any misinterpretation with the term ‘new religions’, for the purpose of this study, all organizations mentioned above, have been simply classified as a ‘religion’. Kouksundo, Yeonjeongwon, Seokmunhoheub, as well as Suseonjae are often using the terms like ‘Seondo(선도)’ or ‘Seondo culture(선도문화)’. In some other cases, for example in Dahn World case, the term ‘Seondo’ is being used as well. Of course, breathing techniques and exercises are considered as the main factors which the above mentioned groups have in common. However this study points towards analyzing the term ‘Seondo’ as their main characteristic. This is also why the author has decided to call the four organizations by the name of ‘Seondo lineage spiritual movements I and II’. There are many features which the above mentioned spiritual movements have in common. First of all, all of them lay stress on the importance of breathing techniques and exercises. Secondly, unlike the so called “traditional religions”, they affirm that people are able to reach their goals through their own efforts only. Thirdly, they present their own historical concept, which, however has nothing to do with the concept of the history presented by so called ‘dissident historians(재야사학)’ in works like ‘Gyuwonsahwa (규원사화)’, ‘Budoji(부도지)’, ‘Hwandangogi(환단고기)’ and many others. Moreover regardless of the ‘true’ identity of the Korean race, these spiritual movements emphasize their own universal mission not viewing from the past, present, future of humanity, but from universal dimension at hand. Finally, all of them agree that the present time is a turning point in the history of the humanity, which will be ended by huge cataclysm. This study might be seen as an introduction of these spiritual movements to the religious studies academic community, therefore might be also seen as significant, even though this is only a brief introduction to the subject and further studies are necessary. However, according to the author, the concept of how the four organizations have influenced each other or which one of them could be perceived as the “progenitor” to others, are not important and there is no need to focus on them in further studies.
