Victoria Corsaut Un Official Fan Site Tribute

Victoria Corsaut : This Is An Un Official Fan Site Tribute
Victoria Corsaw, Valerie Vance, Sonia Flicka, Valerie Dubois, Valerie Adami, Victoria Corsaint
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Movie Title Year Distributor Notes Rev Formats All About Gloria Leonard 1978 Video-X-Pix Facial 1 DRO Bedtime Video 1 1984 Gourmet Video Collection Facial Blonde Ambition 1980 Video-X-Pix 1 DRO Breaker Beauties 1977 VEP 1 DRO Coming of Joyce 1977 Masterpiece Video Anal Command Performance 1977 LA Video Facial D Insane Desires 1979 Visual Sensations Lenny's Comeback 1979 CDI Home Video Mary Flegus Mary Flegus 1977 Masterpiece Video Anal Mrs. Rodgers Neighborhood 1989 Penguin Productions O Odyssey 1977 VCX LezOnly 2 DRO PopPorn 1992 4-Play Video DR Prey of a Call Girl 1977 Caballero Home Video Anal Facial 1 Secret Dreams of Mona Q 1976 Arrow Productions O Secret Dreams of Mona Q (new) 1976 Arrow Productions Skin Flicks 1978 AVC NonSex 2 DRO Visions 1977 Quality-X-Video
Daesun Jinrihoe (Korean: ?????), which in its English-language publications has recently used the transliteration Daesoonjinrihoe and, from 2017, Daesoon Jinrihoe,[1] is a Korean new religious movement, founded in April 1969 by Park Han-gyeong, known to his followers as Park Wudang (???) (1917–96, or 1917-95 according to the lunar calendar used by the movement).[2] Daesoon thought is said to be a comprehensive system of truth representing the Great Dao of "resolution of grievances and reciprocation of gratitude into mutual beneficence".[3] Contents 1 History 2 Schisms 3 Beliefs 4 Activities 5 Membership 6 Criticism 7 See also 8 References 9 Further reading 10 External links History Sungdo Gate of the Yeoju Temple Headquarters. Daesoon Jinrihoe is the largest among more than one hundred different Korean religious movements constituting the group of new religions known as Jeungsanism and originating from the activities of Kang Jeungsan (Gang Il-Sun, 1871-1909), believed by his followers to be the incarnated Supreme God.[2] After Kang’s death in 1909, each of his main disciples, and some of his relatives, went on to establish different new religions, which in turn splintered and fragmented into rival groups, of which today the most active outside Korea is Jeung San Do, which was founded in 1974. The rival group Jeung San Do is better known internationally, but less widely followed within Korea, while Daesoon Jinrihoe has concentrated its activities

in Korea.[4]:83 The largest branch did not originate from a direct disciple of Kang. Jo Cheol-Je, known to his disciples as Jo Jeongsan (1895-1958), never personally met Kang, but claimed to have received a revelation from him in 1917. He was recognized as the successor Kang had announced in his prophecies by Kang’s sister (Seondol, ca. 1881-1942), mother (Kwon, 1850-1926) and daughter (Sun-Im, 1904-1959), although the daughter eventually founded her own separate branch.[5] Jo Jeongsan's followers claim that, in 1909, Kang saw a train passing, which had the young Jo Jeongsan aboard, and stated: "A man can do anything at the age of 15 if he is able to take his identification tag with him". Jo Jeongsan's disciples later claimed that these words amounted to an endorsement by Kang of Jo Jeongsan as his successor.[6] Jo gathered a sizable number of followers and established land-reclaiming projects in the Anmyeondo and Wonsando Islands, aimed at improving the situation of his disciples. In 1925, he legally incorporated his religious order, Mugeukdo, in Jeongeup. Korea, however, was under Japanese occupation and, due to Japan’s hostility to new religions Jo decided to disband Mugeukdo in 1941. After World War II, Japanese left Korea, and in 1948 Jo was able to reconstitute the order, changing its name into Taegeukdo in 1950.[2] New headquarters were established in Busan, initially in the center of the city. Later, due to the new zoning regulations introduced in Busan, the headquarters were relocated to the suburb that came to be called Taegeukdo Village.[7] Jo died on 6 March 1958. Initially, most of his followers accepted that he had designated as his successor Park Han-Gyeong, later known as Park Wudang (1917-1996, or 1917-95 according to the lunar calendar used by the movement), a schoolteacher who had joined the movement after World War II, after having being forced to join the Japanese army, and Taegeukdo continued as a united movement under Park for ten years, between 1958 and 1968.[5] In 1968, a movement criticizing Park was led by one of Jo Jeongsan’s sons, Jo Yongnae (1934-2004). Eventually, the two factions parted company. Jo Yongnae’s followers kept the name Taegeukdo and the headquarters at the Taegeukdo Village, while Park incorporated in 1969 a new religious order under the name Daesoon Jinrihoe, with headquarters at the Junggok Temple in Junggok-dong in Seoul.[2] Besides the faction of Taegeukdo led by Jo Yongnae and the followers of Park, who eventually became part of Daesoon Jinrihoe, a third group should be mentioned. It included those members of Taegeukdo who tried to promote a reconciliation between the two factions and called for a return of Park to Taegeukdo Village. Those in this third group formed in August 1969 an association called "Taegeukdo-jeongsin-hoe" (Taegeukdo Spirit Association), which changed its name into "Taegeuk Jinrihoe" in March 1971. In (or around) 1972, Taegeuk Jinrihoe was dissolved by its members, who decided to join Daesoon Jinrihoe.[5] Under Park’s guidance, Daesoon Jinrihoe became a successful movement. According to some accounts, it became the largest new religion in Korea.[8] In 1986, a large new temple was inaugurated in Yeoju, followed in 1991 by Daejin University and later by other temples. In 1993, the movement’s headquarters were moved to the Yeoju Temple.[9] Schisms Statue of Buddha Maitreya, Geumgangsan Temple. Park had not named a successor and died in 1996 (1995 according to the lunar calendar). Many of his followers had believed that they would achieve the state of dotong, or perfect unification with the Tao, during Park's lifetime. They strongly opposed the idea of appointing a successor of Park, and controversies followed. However, the main reason for the disputes, which had also motivations preceding Park Wudang’s death, so that some divisions had already manifested during his last years, was a controversy about the divinization of Park Wudang (i.e. whether he should

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