성운(成運)과 조식(曺植)의 ‘정좌(靜坐)’ 공부 방법에 대한 고찰

초록

This study aims to re-examine the status of Daegok Seong Un (成運) and Nammyeong Jo Sik (曺植), representative recluses (cheosa) and close friends (jigi) of the mid-Joseon period, by investigating their ‘Jeongjwa’ (Quiet Sitting) study methods. The goal is to dispel the misunderstanding that their reclusive lives led them to be inclined towards the doctrines of Laozi and Zhuangzi, and to highlight their rigorous practice as committed Neo-Confucian scholars. Although the two men differed in temperament, they both commonly performed Jeongjwa for the purpose of self-cultivation and practical implementation as Confucian scholars. Seong Un's method of Jeongjwa is summarized as Jigyeong (Maintaining Reverence) through Jonyang Seongchal (Nurturing the Mind and Reflecting upon Oneself). To suppress selfish desires and concentrate his mind, he focused on inner cultivation, maintaining ‘reticence’ (gwamuk) and ‘silence’ (chimmuk). Jo Sik, on the other hand, practiced Jeongjwa in a more intense and concrete manner, strictly admonishing himself by carrying the Seongseongja (a bell symbolizing constant awareness) and the Gyeonguigeom (a sword symbolizing reverence and righteousness) to maintain a state of constantly awakened consciousness (sangsengseong). In conclusion, for both Seong Un and Jo Sik, reclusion and Jeongjwa were not an escape from reality, but a fierce process of cultivation toward moral perfection. This internal effort served as a crucial mechanism that extended into sharp social critique and engagement with contemporary issues, as demonstrated in works such as the Daehanbu (Ode on Great Drought) and the Eulmyo Sajikso (Memorial to Resign in 1555).

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