A Study on the Process of Transformation from the Joseon Hyangsarye’s Heaven-Worship Ceremony to the Taegeuk Ceremony - With a Focus on Sageum in Hyangsarye and Hyangumjurye-

The Hyangsarye proceeds with a ritual structure fundamentally based on the concept of worshipping Heaven祭天, Jecheon. However, the establishment of Hyangsarye predates the systematization of Jecheon by Confucius. Thus, if one applies Confucian ritual theory禮學, Hyangsarye inherently possesses certain ritual-theoretical problems. According to Confucian theory, only the Emperor could preside over Jecheon(祭天). In practice, however, the actual officiants of Hyangsarye were Hyangdaebu. As a result of this structural inconsistency, Hyangsarye was conducted in such a way as to conceal aspects of the Jecheon(祭天) ritual. Yet, the 500-year history of Hyangsarye's revival and implementation during the Joseon Dynasty can be interpreted as a gradual process to resolve these theoretical issues. A key focus of this study is the transformation in the meaning and placement of “Sageum(斯禁)”. The term Sageum originally connoted the altar itself. Therefore, by tracing the changes in the meaning and spatial positioning of Sageum, one can examine how the Jecheon(祭天) ritual evolved. Over 500 years of practicing Hyangsarye during the Joseon period, Sageum gradually regained its role as an altar. By 1888, in the 『Hyangrye Samseon(鄕禮三選)』, the Sageum had finally reclaimed its position as the ritual altar, and the overall structure of the ceremony attained a sense of completeness. This restoration also transformed the meaning of Sageum; it came to represent “Taeguk”, with the entire layout - including the Sageum - embodying the symbolism of Taeguk. As a result, the issue of inconsistency between the officiant and the object of worship in the traditional ritual theory was resolved. This resolution was possible because of the conceptual distinction between Taeguk and the Heaven of Jecheon(祭天). While the Heaven in Jecheon(祭天) is a majestic, personified entity, Taeguk is not only the principle underlying Heaven but also the innate nature and the “Li(理)” residing in the heart of every person. The essential characteristic of Taeguk is thus equality. With this notion of equality being reflected in Hyangsarye, the longstanding ritual contradictions were resolved. The fundamental problem - that only the Son of Heaven could perform offerings to Heaven - was also overcome. While only the Emperor could offer rites to Heaven, anyone could offer rituals to Taeguk. Taeguk is not localized in the north, like the Heaven of Jecheon(祭天), but is omnipresent and internal to all people. Thus, the identity of the officiant ceases to be an issue; offering rites to Taeguk is simply an act of bowing to the pure and good nature within oneself. The backdrop for this Confucian ritual shift toward embodying Taeguk was the intellectual growth of Neo-Confucianism. In the 『Daehak giui(大學記疑)』 by KanJae JeonWoo(艮齋 田愚, 1841-1922), a leading figure of Ho-nam, it is confirmed that Heaven, God and Taeguk are ultimately united in the hearts of people. By the late Joseon period, Taeguk, as embodied in ritual theory, became foundational to all facets of Korean religion, culture, and art. Subsequent religious and ideological movements, such as Donghak(東學), as well as political currents, are not unrelated to this development. It can also be surmised that the adoption of the Taeguk as the national flag of Korea is connected to this evolution.