| Abstract |
The Hwandan Gogi proposes a very unique methodology to elucidate the relation between God, world and humanity, which is based on a specific way of thought in which one sees each and all phenomena from the viewpoint of the relation between three and one. This is called the principle of triadic unity, and its essence is summed up in the ioms―Jibil Hamsam (執一含三: “One comprises Three”) and Hoesam Gui’il (會 三歸一: “Three constitute One”). From this unique perspective of the triadic unity, the Hwandan Gogi expounds the relation between Je (帝: “Emperor” or “God”) and Do (道: “Way” or “Dao”), more specifically, the relation between the triune Sangje (上帝: “Heavenly God”) and the triune Dao. In the Hwandan Gogi, the distinctive quality of Je is most significantly epitomized in the concept of the triune Sangje characterized by its two inseparable attributes; one is “God the Nature,” which generates and transforms all things in the universe, and the other is “God the Ruler,” which governs and presides over them. This divine two-fold attributes derive from the truth―the triune Sangje, or triune Heavenly God, is one with Samsin (三神: “Triune Spirit”) and presides over all things. The triune Dao as enunciated in the Hwandan Gogi is also based on the principle of triadic unity, and this characteristic of the Dao is succinctly expressed in the phrase Dae Won Il (大圓一), meaning agnificence, completeness, and oneness.” And this concept of Dae Won Il is further divided into three parts―triadic magnificence, triadic completeness, and triadic oneness. By elucidating the relation between the triune Sangje and the triune Dao, the Hwandan Gogi places particular emphasis on a human being’s status and role as the universal Self that integrates God, world, and umanity in a triune way. Thus, when humans redeem their original status in its true form, all things in the world including humans themselves can attain independent freedom as well as unifying harmony. |
