Progress of the Order 2
1. One day, a lady from the Min family-line of Skyward Black Horse (Yeoheung) County became pregnant after a bright light from Heaven shone on her in a dream. She went on to give birth to a son on the fourth day of the 12th month in the Eulmi Year (1895). The baby eventually became the Holy Founder, Doju (道主, the Lord of the Dao), who would act as successor in Sangje´s Reordering Works. His family name was Jo (趙), his first name was Cheol-Je (哲濟), his courtesy name was Jeong-Bo (定普), his honorific name was Jeongsan (鼎山, Cauldron Mountain). He was born in Text-Gathering (Hoemun) Village, Varnishing-West (Chilseo) Township, All Comfort (Ham-an) County in South Gyeongsang (Celebration-Admiration) Province. The ridge of this village, begins in Daegu (Great Hill), reaches Mount Auspiciousness (Yeong-san) and Bright Serenity (Changnyeong) County to Pointing-South (Namji) Township and stretches to Mount Heavenly Realm (Cheongye-san), Mount Comforting Nation (Anguk-san), Mount Three Legs (Samjok-san), Mount Cauldron Peak (Bubong-san), and Mount Sailing (Yeohang-san), in that order. This area is located down from Mount Asking-a-boy (Mundong-san) and Crimson Hill (Jago), which have Dao-Virtue (Dodeok) Valley to their side and sit facing Mount Tortoise´s Tail (Gumi-san).
2. Doju´s father was Jo Yong-Mo, whose courtesy name was Sun-Pil and honorific name was Bokwu. Doju´s grandfather, who had been working as an executive assistant in the Royal Library and Advisory Office (Hongmun-gwan), was so indignant at the decline of the national fortune in the Eulsa Year (1905) that he died from vomiting blood.
3. As the baby grew, he exhibited distinguished physiognomic traits: His voice was resonant, his eyes were as glittering as those of a tiger, his neck was like that of a crane, his back was like that of a turtle, and his forehead shone like the sun and the moon.
4. On the 28th day of the fourth month in the Giyu Year (1909), 15-year-old Doju and his family fled his homeland for the foreign land of Manchuria (滿洲, Full Continent) and settled down there.
5. In the Gyeongsul Year (1910), as a young boy with an allegiance to his nation, Doju once had an argument with a Japanese soldier. The next year, amid a whirlpool of turmoil all throughout the East as well as in Korea, Doju agonized over the turbulent life of his father who had been accused of being a member of the Royalist Party (Bohwang-dang) organized at the end of the Qing Dynasty. After being arrested, his father was transported to Beijing after being, although he was later acquitted. Doju then entered a mountain area and devoted all of his energies to self-cultivation guided by the great purpose of realizing salvation for humanity and the world.
6. During this time, Doju came to profoundly sense and realize the truth of Sangje´s Great Itineration (Daesoon 大巡) of the Three Realms in the Jeongsa Year (1917), which was at the end of a nine year-long Holy work.
7. One day, while Doju was practicing Holy Works with all his energy in his cultivation chamber, a man of divine power appeared and, showing him a sheet of paper on which something was written, said, “If you recite this incantation, you shall save the world from chaos and relieve people of their despair.” The moment Doju was about to respectfully bow to him, the man disappeared and was seen no more. The following incantation was written on paper: 侍天主造化定 永世不忘萬事知 至氣今至願爲大降 [Si-cheon-ju-jo-hwa-jeong Yeong-se-bul-mang-man-sa-ji Ji-gi-geum-ji-won-wi-dae-gang. In serving the Lord of Heaven and being unified with the divine order, I wish to never forget and to know everything. May the ultimate energy descend abundantly now!].
8. After that, Doju cleaned his chamber and recited the incantation in front of a bowl of fresh water every day and night. Then, one day, he received a revelation from Sangje: “Why do you not return to Joseon (Korea)? Go to Great Benevolence (Taein) and look for Me.” At that time, Doju was staying in the foreign land of the Fengtian (奉天, Serving Heaven) Province, Manchuria.
9. Accordingly, Doju left Manchuria and led his family to Great Benevolence (Taein) by ship in the fourth month of the Jeongsa Year (1917). The ship encountered a storm on the way and was forced to be anchored in Great Comfort (Taean) Township of Auspicious Mountain (Seosan) County. Doju traveled around the area, however, it did not seem to be the place which Sangje had designated, so he moved to Comfort-Sleep (Anmyeon) Island. There he met a man who welcomed him gladly on the island. It was a man named Lee Jeong-Ryul, who lived in the village of Storage-Ground (Changgi). Doju decided to practice Holy Works at Expanding (Neurak) Valley of Upright House (Jeongdang) Village on this island. He named the pavilion Singular Universe House (Wuyil-jae) and continued to practice his Holy Works. About 30 islanders followed Doju, among whom Lee Jeong-Ryul served with utmost sincerity.
10. On an autumn day in the Muoh Year (1918), while Doju was practicing Holy Works in the Singular Universe House (Wuyiljae), he held a devotional offering for Sangje and then went to the Copper Valley clinic via Court-Plain (Wonpyeong) Village, accompanied by Lee Jeong-Ryul and two other men. Doju said, “I have followed Sangje´s order to go forth to Court-Plain Village of Golden Embankment (Gimje), and this route has led us to step on the trail of Reordering Works that Sangje achieved after nine years.”
11. In the tenth month of that year, Doju went to Great Court Temple (Daewon-sa) in Mount Mother (Moak-san), and led Gwon Tae-Ro and some others. Doju proclaimed, “I am the one who will spread forth the Degree Number of the Later World of Fifty Thousand Years, and you are the ones who will attain the Dao. What could be better?” He had Lee Jeong-Ryul acquire a house at the Stork Hamlet (Hwangsae-maeul, 雚村) in Court-Plain (Wonpyeong) Village, moved Doju´s family there, and he stayed at Great Court Temple for several months.
12. Lee Jeong-Ryul went to the Stork Hamlet in order to acquire a house, where he met a villager named Gwon. The villager begged Jeong-Ryul to move to his house, saying “I am waiting for someone because of a dream revelation I received last night.” Jeong-Ryul, thinking it strange, brought Doju´s family from Comfort-Sleep (Anmyeon) Island, and Gwon sincerely took care of them so that they did not feel any inconvenience.
13. On the full moon of the first month of the following year, Doju went to Kim Gi-Bu´s house in Horse-Town (Ma-dong) Village of Wellspring-Town (Jeongeup) County, accompanied by Lee Chi-Bok whose honorific name was Seokseong (Stone Fortress), and met Sangje´s mother, His younger sister Lady of Seondol (Standing Stone), and one of His daughters Yi-Sun (honorific name, Sunim). The Lady of Seondol was especially glad to welcome them and said, “While He was on Earth, He used to say to me that a man born in the Eulmi Year (1895) should pay a visit on the full moon of the first month.” She handed over a collection of sealed documents to Doju, saying, “Now, I´ve fulfilled my duty,” and she thereby felt relieved. Doju received it, and after staying there for half a month, he left for Stork Hamlet.
14. One day, the Lady of Seondol asked Doju, “The Transformation Chest (dun-gwei 遁櫃), which was installed by Sangje in the Copper Valley Clinic, is an agent of re-creation and changes of the universe in which a Degree Number of Heaven and Earth is set. In my opinion, we must find it as soon as possible. What do you think?” At that time, Doju was recalibrating a Degree Number at the memorial house owned by Lee Jun-Seh´s family according to Sangje´s mandate. This happened at Qualified Literatus Hamlet (Tongsa-dong), which is close to Stork Hamlet.
15. On the 15th day of the seventh month, Doju, accompanied by Lee Wu-Hyeong, had gone to Golden Mountain Temple (Geumsan-sa) and returned. He said to some people including Gwon Tae-Ro, Lee Sang-Wu, and Park Bung-Rae, “Today is All Seed Day (Baekjong-il), during which all faults of humankind can be eliminated. Who among people is sinless? Repentance is enough.” Hearing his words, they all tried to mend their own faults.
16. As the ninth month of the Gimi Year (1919) came, Doju confirmed that the Transformation Chest (dun-gwei 遁櫃) had been moved to the main office of Cha Gyeong-Seok´s Bocheonism (religion of the vault of Heaven) in Great Prosperity Village in Wellspring-Town (Jeongeup) County, and he intended to move it to the memorial house at Qualified Literatus Hamlet (Tongsa-dong).
17. Jo Yong-Ui, Gwon Tae-Ro, Gwon Yeong-Mun, Lee Jeong-Du, Kim Sa-Il, Park Bung-Rae, and two other people went to Great Prosperity (Daeheung) Village. When they reached the main office of Bocheonism, it was about one o´clock in the morning on the fourth day of the ninth month and all of the people in the office were asleep. Upon entering a room, they found the Transformation Chest (dun-gwei 遁櫃) and the apothecary cabinet placed behind a folding screen. Then they came out with them, but they had to leave the apothecary cabinet on the way. Thus, it could not be recovered.
18. One day, in the memorial house of Qualified Literatus Hamlet (Tongsa-dong), Doju said, “My Dao has never been heard either now or in the past, so it is hard for you to believe in it and cultivate yourselves.” And gathering many followers, he preached to them about the truth of resolution of grievances for mutual beneficence, which embraces limitless great fortune, enlightening them to the Dao.
19. Doju reached Cave Rock (Gul-bawi) of Border Mountain (Byeonsan) in Aiding Comfort (Buan) County, taking Lee Sang-Wu. He practiced Holy Works there and preached Sangje´s truth. Thereupon, the crowd that came to follow him numbered over 200.
20. In the Gyeongshin Year (1920) Doju concentrated on Holy Works in the memorial house without rest every day and night. Meanwhile, on the 17th day of the second month, the Transformation Chest (dun-gwei 遁櫃) opened by itself and the sound of thunder rang out from the spot where it had been enshrined. In the chest there was a sheet of tiger skin and a painting of a half-bloomed chrysanthemum, and lining the inside were 24 dots of sheep´s blood and some phrases, such as ´the Historical Record in the Wu River (ogang-rok 烏江錄), ´ ´the Eight Gates Transformation (palmun dungab 八門遁甲),´ and ´the Tongue Gate (seolmun 舌門).´ Afterward, the chest was moved to Companion-Seagull Pavilion (Ban-gu-jeong) in All Comfort (Ham-an) County, where Doju was practicing Holy Works. But Jo Ju-Il from Bright Plain (Changwon) County, who had been one of the followers, stole it and ran away. Sometime later, when the disciples felt sorry for the loss of the chest, Doju said to them, “It is all right as that was used for the Degree Number corresponding to that time. The character ´dun (遁)´ in Transformation Chest (dun-gwei 遁櫃) can mean ´running away.´”
21. Doju had the disciples recite the Sutra of the Seven Stars (Chilseong-gyeong 七星經), and then he went to Great Court Temple (Daewon-sa) and finished a 100-day Degree Number. The day he finished was the seventh day of the seventh month of the Shinyu Year (1921). Only then did the disciples realize his intention behind having them recite the Sutra of the Seven Stars. Meeting them, Doju said, ‶This is the very place where Sangje judged the divine beings of Heaven and Earth. I have released their energy which was still attached to this place.″
22. On the fifth day of the ninth month in the Shinyu Year (1921), having received Doju´s order, Gwon Tae-Ro and four disciples brought back the holy skeletal remains of Sangje from Copper Valley Village to the memorial house in Qualified Literatus Hamlet (Tongsa-dong). Suddenly, thunder roared, and lightning struck.
23. The memorial of the day when Sangje had descended to the world to save the world from chaos and relieve the people of despair fell 15 days after the holy skeletal remains were moved. On that day, Doju and the disciples gathered in the memorial house and held a devotional offering. And then Doju said, “A recitation was silently made in an empty mountain continually, and a sound was leisurely heard in a quiet room every night. When it comes to the day on which creation will be successfully realized, the Emperors Yao, Shun, and Yu will all be as one [時時黙誦空山裡 夜夜閑聽潛室中 分明造化成功日 堯舜禹王一切同].” However, those who listened to him did not understand the meaning of his words. Among them were Gwon Tae-Ro, Lee Sang-Wu, and Lee Wu-Hyeong. They attended to Doju, who held devotional offerings and practicing Holy Works in the memorial house every day and night.
24. The number of people who admired Doju continually increased day after day. Doju said to the followers, “When the last month of the Imsul Year (1922) comes, the Degree Number of the North Black Tortoise will be added to that of the month for the winter sacrificial ritual (nap-hyang). Therefore, things shall not be resolved without money.” He then put aside a small amount of money for that purpose. At two o´clock on New Year´s Day, one of the followers, joined by Mun Gong-Shin, broke into the memorial house, ran amuck, and managed to steal Sangje´s holy skeletal remains and some money.
25. In the first month of the Gyehae Year (1923), Doju made a tour of Text-Gathering (Hoemun) Village, All Comfort (Ham-an) County. After staying there for a while, he went to Kim Byeong-Mun´s house, located at Wash-Stream Hamlet (Secheon-dong) in Mount Southern End (Jongnam-san) in Dense Sunshine (Milyang) Township. On this trip, Bae Mun-Geol attended to Doju. Doju kept writing on many sheets of paper day and night and called it “the Degree Number of Transformation (dun-dosu 遁度數).” While he conducted the work for three months, not a single sheet of paper was ever flapped by a strong wind.
26. Afterward, Doju made two positions: the Juseonwon (周旋元, Chief Secretary) and the Juseonwonbo (周旋元補, Assistant Secretary). He then had them assume the responsibility for transmitting a decree. That year (1923), on the day before the devotional offering of the sixth month, Lee Wu-Hyeong, Kim Yong-Guk, Choi Chang-Geun, and Ahn Byeong-Mun from Dense Sunshine (Milyang) Township, Park Min-Gon from Busan (Mount Cauldron), Gwon Tae-Ro from Comfort-East (Andong) County, Jo Won-Gyu from Righteous Fortress (Uiseong) County, Lee Jong-Chang and Shin Yong-Heum who are from Sweet Spring (Yecheon) County, Park Bung-Rae from Serving Edification (Bonghwa) County, Kim Gyu-Ok from Golden Spring (Gimcheon) County, Jo Jin-Myeong from Fertile Ground (Punggi) Administrative Center (eup), Jang Deuk-Won from Lucid Dao (Cheongdo) County, and some other disciples gathered at Text-Gathering (Hoemun) Village, where Doju declared a decree after saying to them, “This new year is the Gyehae Year (1923), wherein many benefits are present.” Decree (Jeongyo 傳敎) A period of 19 years which has seven leap-months is one jang (章, chapter, metonic cycle). A period of 27 jangs is one hoe (會, collection). An additional remark: One leap-month within a two-year period leaves a few days whereas one leap-month within a three-year period will be short a few days. Accordingly, seven leap-months within a 19-year-period fits perfectly without excess or any shortage of days. Therefore, 19 years is determined to be one jang, and 27 jangs are one hoe, which is equal to a period of 513 years. This surely connotes the meaning of Mencius's saying that a saint-king appears in the world every 500 years. 七閏十九歲爲章 二十七章是會當 按 間一年置閏則有餘日 間二年置閏則日不足 及至十九年 置七閏則無餘不足故以十九年爲一章 二十七章爲一會 一會凡五百十三年也 孟子所謂五百年必有王者興者此也 Three hoes becomes one tong (統, repository), and three tongs becomes one won (元, treasury). The circulation of these cycles is unlimited. An additional remark: As each hoe is 513 years, three hoes is 1,539 years in total. As each tong is 1,539 years, three tongs is 4,617 years, which is one won. 三會爲統三統元 循環往復互無彊 按 一會各五百十三年則 三會合一千五百三十九年也 一統各一千五百三十九年則 三統合四千六百十七年是爲一元 4,617 years ago, in the Jeongsa year (2764 BCE), Xuanyuan became enthroned and started this won. An additional remark: The Yellow Emperor (Xuanyuan) took the throne in the Jeongsa year 4,617 years ago. (The basis for this calculation is roughly a decade before the Prior Prime Gab Years, 1864-1923.) 四六一七前丁巳 軒轅立極肇斯元 按 黃帝 距今四千六百十七年前丁巳(上元甲前計算) All signs and enterprises lie in him. Every law and document originated from him as well. An additional remark: The knowledge of astronomy, geomancy, and humanities was first taught by the Emperor. And this was also the beginning year of The Book of History. 萬像萬事皆有是 諸法諸書總此源 按 天文地理人事 皆黃帝之所始敎而 史記記年亦自黃帝始也 The throne was succeeded by Xuanxiao (Shaohao), Zhuanxu (Gaoyang), Di Ku (Gaoxin), Fangxun (Emperor Yao), Chonghua (Emperor Shun), and Xiayu (Yu the Great) in that order. All kings were saints during the first hoe of the first tong. An additional remark: It took about 500 years from the Yellow Emperor to Shun and Yu. The first hoe of the first tong started from the Yellow Emperor and ended with Shun and Yu, and the period, if calculated from the first year of his enthronement, was 513 years. 傳囂頊嚳勛華禹 初統初會世世聖 按 自黃帝至於舜禹畧五百年矣 初統初會者以黃帝爲始則 以黃帝元年計 以至於舜禹五百十三年者也 As the sun rises, 10,000 rings around the sun shine together, and as spring returns, all things become prosperous together. As it changed to the middle and last hoes of the first tong, saint-emperors were not in succession, and even had they been, it would only have been temporary. An additional remark: The first tong was a period of 1,539 years after the Yellow Emperor's enthronement, its middle hoe started 513 years after the beginning of the first tong and its last hoe, 1,026 years after. 日出萬暈同發明 春回品物共華盛 初統之中降中季 聖不承承但一時 按 初統者黃帝以後 凡一千五百三十九年之謂而 五百十三年以後則初統之中會也 一千二十六年以後則爲初統之季會也 After Yu the Great, there was King Tang, and after King Tang, there was King Wen. One saint emperor corresponds to one hoe. The world has been gradually corrupted ever since the middle tong. The saints have been unable to implement the Dao but transmitted teachings just the same. An additional remark: The middle tong started after 1,539 years had passed since the accession of the Yellow Emperor to the throne. 禹後有湯湯後文 一會一聖應會期 中統由來世漸降 聖不道行但敎傳 按 中統者黃帝卽位後 千五百三十九年以後爲中統也 After Shakyamuni, there was Confucius, and after Confucius, there was Jesus. One religion was opened and spread during one hoe. An additional remark: Shakyamuni was born in the Gyechuk Year (1028 BCE), which was 2,950 years ago, Confucius was born in the Gyeongsul Year (551 BCE), 2,474 years ago, Jesus was born in the Shinyu Year (1 CE), 1,923 years ago. (The basis for calculation is the Gyehae Year, 1923.) 釋後有孔孔後耶 一會一敎各門筵 按 釋迦如來距今二千九百五十年(癸亥年計)癸丑生 孔子距今二千四百七十四年庚戌生 耶蘇距今一千九百二十三年辛酉生 During the last tong, there was no saint who originated truth, and only sages who demonstrated truths, passed them down, and elucidated the truths of past saints. Buddhism was prosperous in the Liang Dynasty, Confucianism in the Song Dynasty, and Christianity in Rome. One prosperity period for one religion corresponds to one hoe. An additional remark: The last tong began 3,078 years after the Yellow Emperor's accession to the throne. Approximately 1,500 years ago, Buddhism flourished in the Silla Dynasty of Korea and in the Six Dynasties of China. After 500 years passed, about 1,000 years ago, sages from Lianxi and Luoyang revived Confucianism for a time in the Song Dynasty. And after 500 years from that point, Roman Catholic popes became leading powers of the West. 季統敎亦無肇聖 惟有述聖繼啓來 佛梁儒宋耶羅馬 一敎一昌應會回 按 季統者黃帝卽位後 三千七十八年以後之季統也 距今一千五百年前六朝及新羅之時佛道中興 其後五百年距今略一千年前大宋之時濂洛諸賢一時傳道 其後五百年以後羅馬法王以耶蘇敎爲西洋之盟主
27. Doju conducted the Degree Number of the altar at Park Dong-Rak´s house in Elm Stream (Yucheon) Village of Lucid Dao (Cheongdo) County, the Degree Number used the Art of a Perfected Man Pacing the Dipper. At that time, Bae Mun-Geol attended to him.
28. Doju finished the work in the ninth month of the Gyehae Year (1923). After building up a stone altar on the heights behind the Seven Stars Shrine (Chilseong-gak) in Tushita Hermitage (Dosol-am) of Pebble-Stream Temple (Jeokcheon-sa) and designating the Twenty-Four Directions, he summoned divine beings of Heaven and Earth. Then he set up the time period for Holy Works: seven o´clock in the evening to six o´clock the next morning. And he, punctual down to the second, devoted his time to Holy Works for four months from the tenth to middle of the second month of the following year. Also, during the day, he composed many writings that he would use while doing Holy Works. He called the Holy Works the Degree Number of the altar. It was Bae Mun-Geol, Lee Wu-Hyeong, and Park Min-Gon who attended to him at this place.
29. As the number of people who admired Doju was increasing day by day, a site for the temple was prepared in Great Benevolence (Taein) County in the fourth month of the Gapja Year (1924). After finishing the Degree Number of Transformation (dun-dosu 遁度數) at Wash-Stream (Secheon) Hamlet of Mount Southern End (Jongnam-san) in Dense Sunshine (Milyang) Township, Doju came back to the temple to hold a devotional offering. The moment he put an end to the ceremony, he drew a sword from its sheath, practiced the art of Pacing the Dipper while calling the Six Jeong Divine Generals, and burned many sheets of paper on which he had previously written when doing his Holy Works at the hamlet of the mountain.
30. In the summer of the Gapja Year (1924), Doju took Bae Mun-Geol along and arrived at the Numinous Sage Pavilion (Yeongseong-jeong) in Mount Southern End (Jongnam-san), Dense Sunshine (Milyang) Township. From ten o´clock at night to six o´clock the following morning for five months, he ceaselessly practiced the Degree Number of a tributary gift. Then he moved himself to the Companion-Seagull Pavilion (Ban-gu-jeong) in All Comfort (Ham-an) County and completed the Degree Number there.
31. In the 11th moneht, the Gapja Year (1924), Doju went to the site of Great Benevolence (Taein) Temple and said to Lee Wu-Hyeong, Kim Yong-Guk, and Park Min-Gon from Dense Sunshine (Milyang) Township, Gwon Tae-Ro from Comfort-East (Andong) County, Jo Ho-Gyu from Green Pine (Cheongsong) County, Kim Jang-Hoe from Righteous Fortress (Uiseong) County, Park Bung-Rae from Serving Edification (Bonghwa) County, and Kim Gyu-Seok from Golden Spring (Gimcheon) County: 'Gyeong (庚)' means a starting point in which everything changes. 'Shin (申)' means the righteousness of divine beings. Heaven changes based on Gyeongshin (庚申). Earth changes based on Gyeongshin. Everything is completed based on Gyeongshin. I am also just as Gyeongshin.
32. In the Eulchuk Year (1925), a temple was established at Dao Prosperity Hill Path (Dochang-hyeon) in Great Benevolence (Taein) County. It was then that Doju founded Mugeuk-do (Limitless Dao) Order, enshrined Sangje as Gucheon Eungwon Nwehseong Bohwa Cheonjon Sangje [九天應元雷聲普化天尊上帝 the Supreme God of the Ninth Heaven, Celestial Worthy of Universal Creation through His Thunderbolt, the Originator with Whom All Beings Resonate] and defined these tenets, creeds, and aims: Tenets Virtuous Concordance of Yin and Yang [Eumyang-hapdeok 陰陽合德] Harmonious Union between Divine Beings and Human Beings [Shinin-johwa 神人調化] Resolution of Grievances for Mutual Beneficence [Haewon-sangsaeng 解冤相生] Perfected State of Unification with the Dao [Dotong-jingyeong 道通眞境] Creeds The Four Cardinal Mottos: Quieting the mind Quieting the body Reverence for Heaven Cultivation The Three Essential Attitudes: Sincerity Respectfulness Faithfulness The Aims Guarding against self-deception / Re-creation of the inner-spirit Realizing earthly immortality / Renovation of human beings Creating an earthly paradise / Re-creation of the world
33. This year, Doju declared 'the Charter for Realizing the Dao.' The Charter for Realizing the Dao (Gakdo-mun 覺道文) A saint's scripture does not pursue magnificent rhetorical flair but truth. A perfected man's heart seeks authenticity, not superficiality. Therefore, to seek the underlying principle of objects is to seek nature, not artificiality. In this regard, a saint reaches the Dao by enlightening his mind and not seeking fame. When writing, a saint does not seek florid style, and when clothing himself does not seek brocades. A mere pursuer of prose cannot attain the mind-dharma of a saint, and a man who pursues superficiality cannot attain the truth of a saint. How great is the Dao and the virtue of a saint! Origination, proliferation, accomplishment, and completion are a great order and dharma. The saint's Dao rectifies Heaven and Earth. His numbers define numerous laws. His reason identifies the mind-dharma. In great righteousness and brightness, Daoism, Buddhism, and Confucianism were penetrated by the great Dao. With this the Heavenly mandate replaced words. The reason and energy of the Heavenly Dao sequentially unfolded. How great, supreme, and sacred it is! We followers who learn the saint's teachings shall only dignify the great Dao, uphold great virtue, and broadly carry out great works. Thus, if the Fifty Thousand Year Dragon Flower reign of the paradisiacal land of immortals blessed by purity and splendor, became a land wherein everyone climbed together, how fortunate that would be! 夫聖人之經典不求文章之色彩而求其眞理眞人之心求其實而不求外飾求其物之事理則求其天然而不求造作也故聖人明心達道而不求聞達書不求文章之色彩衣不求綾羅也求於文章者聖人之心法難得求乎外飾者聖人之眞實難得大哉聖人之道德元亨利貞大經大法道正天地數定千法而理定心法正大光明仙佛儒大道正通是以天命代語先後天道理氣生大矣至矣聖矣惟我奉敎後學以光大道以承大德以弘大業淸華五萬年龍華仙境一一同躋之地千萬幸甚焉
34. On a spring day, Doju went to Border Mountain (Byeonsan) in Aiding Comfort (Buan) County and called for a gathering of the Six Jeong Divine Generals. Then great thunder and lightning came, and mountains and rivers seemed to shake and tremble.
35. Beginning then, Doju began to develop tidelands on two islands, Comfort-Sleep (Anmyeon) Island and Origin-Mountain (Wonsan) Island, in order to resolve the grievances of the land and relieve people of agony. The working groups of followers, 20,000-won worth of donated funds, and 300 sacks of crops harvested from the cultivated land around Great Benevolence (Taein) Township contributed to the reclamation. However, although Doju tried to reclaim four areas on the two islands, two areas ended up failing due to high wind and waves. Afterward, a Japanese company called Aso finished the work. 200,000 pyeong of farming fields on Comfort-Sleep (Anmyeon) Island and salterns on Origin-Mountain (Wonsan) Island saved people throughout many villages on the islands. Doju helped do the relief work on the one hand, and on the other, he practiced Holy Works at the memorial house and Vast-Oneness House (Hongil-wu), in Storage-Ground (Changgi) Village of Comfort-Sleep Island. Lee Dong-Man from Auspicious Mountain (Seosan) Administrative Center attended to Doju closely.
36. Lee Jeong-Ryul served Doju on Comfort-Sleep (Anmyeon) Island for the developing project to relieve people, and Jeong-Ryul´s son also ran errands for him. One night, Doju told Jeong-Ryul´s son to hide a large sword that he had. But since the sword was so heavy that the son could not move it, he told Doju about it. Doju said again, “Hide it, using your mind.” The moment Jeong-Ryul´s son thought to himself that he would hide it in the bamboo field in the backyard, the sword disappeared. The next day, with a constable, the chief of Storage-Ground (Changgi) Village ransacked the room in which Doju stayed, but he could not find the big sword. The constable asked Doju where it had gone. They asked because they thought Doju was a conjurer, but they could not find any evidence, and had to return. On the way back, the constable encountered Jeong-Ryul´s son and asked him what he had been doing. He answered, ‶I came to the seashore to convalesce.” After they were gone, the child said to Doju, “Despite myself, I answered that way,” but Doju did not show any response. The big sword lay in the bamboo field.
37. A little while later, the village chief came to Doju in a hurry and, repenting for his past wrongdoing, begged Doju to save his dying son. Doju went to his house with the child attending to him and let the child into the patient´s room. Entering the room, the child found a divine general in armor standing before the patient´s head, unsheathing his sword, and then the child departed. When the child reported the situation, Doju, without a word, went into the patient´s room and left. Then he returned to the place where he had stayed. The next day, the chief hurriedly came to see Doju and asked, “My son has died. What shall I do?” Doju, preceded by him, went into the room where the dead body was laid, and then put his finger on the chest of the body. In that moment, the dead man was brought back to life. He looked around his family and said, “As my lifespan has reached its end, do not blame anyone.” When Doju removed his finger from the body, he finally drew his last breath.
38. On a spring day, in the Byeongihn Year (1926), when Doju finished his Holy Work for that day, he painted big and small sized Taegeuk (yin-yang) symbols on the bowls and mouthpieces of dozens of cigarette pipes. He called this the Degree Number of the cigarette pipe and gave them out to the disciples according to rank. He had the laity paint the mark on the pipe stems themselves.
39. In the summer, Doju went up and down between Great Benevolence (Taein) Township and Capital Dyery (Doyeom) Town of Seoul, and in the winter, he stayed in Great Benevolence Township. It is unknown what holy works he practiced in Seoul.
40. After staying in Great Benevolence (Taein) Township, Doju took Bae Mun-Geol to the memorial facilities in Qualified Literatus Hamlet (Tongsa-dong) and practiced the Holy Work of placing counting rods for three months from the ninth month of the Jeongmyo Year (1927). And he continued the Holy Work after he left there, too. He used the counting board made from paulownia wood and bamboo counting rods. The sounds of putting the counting rods on the board did not stop, and flashes of light followed whenever they were moved from one place to another.
41. The Declaration of Awakening was proclaimed in the Mujin Year (1928). The Declaration of Awakening (Poyu-mun 布喩文) What does man desire while living in this world? Just honor and prosperity. Honor and prosperity are what everyone longs for, but why is it hard to attain them? It is none other than man not knowing the shortcut to them. We need not look for the shortcut elsewhere. What we are seeking is an invaluable treasure, and it is our mind-spirit. If we can be unified with our mind-spirit, it is possible to offer libations and communicate with deities and to achieve order with all things. However, because we did not find the way to be unified with our invaluable treasure, our own mind-spirits, we have wasted our lives being obsessed with the intangible. Fortunately, since there is the infinite great Dao in the world, we should align our minds, establish our righteousness, seek for our own mind-spirits, and then, leave ourselves to Sangje's will. Sangje, as an immeasurable ocean, exists up in Heaven and Doju, as a great sea, upholds His mandate. Since the Degree Number is bright and transparent, it is impartial and fair. Is it not guiding us to the pure and beautiful paradise of infinite bliss that will last for Fifty Thousand Years? My companions in the Dao, be in solemnity. Exert your utmost sincerity and respectfulness. Strive your utmost faithfulness and virtue! Why can we not resolve the grievances that have resulted from wasting our whole lives while desiring to have what we can hardly have? Rejoice, my companions in the Dao! Put forth your utmost effort. 曰人生處世惟何所欲惟名惟榮曰名曰榮人所共欲而求之難得是何故也都是無他未知捷徑捷徑非他求也吾之所求有無量至寶至寶卽吾之心靈也心靈通則鬼神可與酬酢萬物可與俱序惟吾至寶之心靈無路可通汨沒無形之中一世虛過幸於此世有無量之大道正吾之心氣立吾之義理求吾之心靈任上帝之任意洋洋上帝在上浩浩道主奉命明明度數無私至公引導乎無量極樂五萬年淸華之世肅我道友嚴我道友極誠極敬至信至德難求之欲虛過一世之冤至于斯而豈不解冤哉喜吾道友勖哉勉哉
42. Also, in those days, many incantations and mantras were used, such as the Incantation of Servitude and Prayer (Bongchuk-ju), the Incantation of Perfected Dharma (Jinbeop-ju), the Incantation of the Twenty-Eight Constellations (Yisippalsu-ju), the Incantation of the Twenty-Four Seasonal Divisions (Yisipsajeol-ju), the Incantation of Unifying the Dao with the Heart (Simgyeongdotong-ju), the Incantation of the Seven Stars (Chilseong-ju), the Incantation of Wishing for the Coronation (Wondae-ju), the Incantation of Perceiving Lamentations (Gwaneum-ju), the Incantation of Dispelling Demons (Haema-ju), the Incantation for Suppressing Demons (Bokma-ju), the Scripture of Yin and Yang (Eumyang-gyeong), the Mantra of Unifying Essences (Unhap-ju), the Incantation of the Great Opening (Gaebyeok-ju), Presiding over the Jade Pivot (Okchu-tong), the Incantation of the Great Ultimate (Taegeuk-ju), the Incantation for Keen-earedness (Myeongyi-ju), the Incantation of the Five Directions (Ohbang-ju), the Incantation of the Five Viscera (Ohjang-ju), the Incantation of the Nine Spirits and the Three Essences (Guryeong-samjeong-ju), and the Incantation of Drum-carrying (Yego-ju). Yet, most of these have been lost to history, and only some have been handed down. The Incantation of the Twenty-Eight Constellations (Yisippalsu-ju 二十八宿呪) Seong-su-ha Deung-Wu Ma-Seong Oh-Han Wang-Yang Ga-Bok Jin-Jun Gyeong-Gam Du-Mu Gu-Sun Bu-Jun Jam-Paeng Gyeon-Dam Pung-Yi Wang-Pae Ju-Wu Im-Gwang Jweh-Jun Yi-Chung Gyeong-Dan Man-Su Hap-Yeon Bi-Yung Yo-Gi Yu-Shik Gyeong-Sun Jang-Gung Ma-Mu Yu-Yung geup-geup-yeo-yul-ryeong [星宿下鄧禹馬成吳漢王梁賈復陳俊耿弇杜茂寇恂傅俊岑彭堅鐔馮異王覇朱祐任光祭遵李忠景丹萬修蓋延邳肜銚期劉植耿純藏宮馬武劉隆喼喼如律令 Constellations and Deung Wu, Ma Seong, Oh Han, Wang Yang, Ga Bok, Jin Jun, Gyeong Gam, Du Mu, Gu Sun, Bu Jun, Jam Paeng, Gyeon Dam, Pung Yi, Wang Pae, Ju Wu, Im Gwang, Jweh Jun, Yi Chung, Gyeong Dan, Man Su, Hap Yeon, Bi Yung, Yo Gi, Yu Shik, Gyeong Sun, Jang Gung, Ma Mu, Yu Yung, promptly comply with this divine command]. The Incantation of the Twenty-Four Seasonal Divisions (Yisipsajeol-ju 二十四節呪) Hu-ha Jang-son-Mu-gi Hyo-Gong Du-Yeo-hoe Wi-Jing Bang-Hyeon-ryeong Go-Sa-ryeom Wul-ji-Gyeong-deok Yi-Jeong So-Wu Dan-Ji-hyeon Yu-Hong-gi Gul-dol-Tong Eun-Gae-san Si-Soh Jang-son-Sun-deok Jang-Ryang Hu-Gun-jip Jang-Gon-geun Jeong-Ji-jeol Wu-Seh-nam Yu-Jeong-hoe Dang-Geom Yi-Seh-jeok Jin-Suk-boh geup-geup-yeo-ryul-ryeong [候下長孫無忌孝恭杜如晦魏徵房玄齡高士廉尉遲敬德李靖蕭瑀段志玄劉弘基屈突通殷開山柴紹長孫順德張亮侯君集張公謹程知節虞世南劉政會唐儉李世勣秦叔寶喼喼如律令 Seasonal Divisions and Jangson Mu-Gi, Hyo Gong, Du Yeo-Hoe, Wi Jing, Bang Hyeon-Ryeong, Goh Sa-Ryeom, Wulji Gyeong-Deok, Yi Jeong, So Wu, Dan Ji-Hyeon, Yu Hong-Gi, Guldol Tong, Eun Gae-San, Si Soh, Jangson Sun-Deok, Jang Ryang, Hu Gun-Jip, Jang Gong-Geun, Jeong Ji-Jeol, Wu Seh-Nam, Yu Jeong-Hoe, Dang Geom, Yi Seh-Jeok, Jin Suk-Boh, promptly comply with this divine command]. The Scripture of Yin and Yang (Eumyang-gyeong 陰陽經) Geon-jeong gon-sun geon-yang gon-eum il-haeng wol-haeng il-yang il-eum yu-shin yu-in shin-eum in-yang yu-woong yu-ja ja-eum woong-yang yu-nae yu-oe nae-eum oe-yang yu-wu yu-jwa jwa-eum wu-yang yu-eun yu-hyeon eun-eum hyeon-yang yu-jeon yu-hu jeon-yang hu-eum cheon-ji-ji-sa gae-si-eum-yang-jung-yu-seong man-mul-ji-ri gae-si-eum-yang-jung-yu-su cheon-ji yi-eum-yang seong-byeon-hwa shin-in yi-eum-yang seong-johwa [乾定坤順乾陽坤陰日行月行日陽月陰有神有人神陰人陽有雄有雌雌陰雄陽有內有外內陰外陽有右有左左陰右陽有隱有顯隱陰顯陽有前有後前陽後陰天地之事皆是陰陽中有成萬物之理皆是陰陽中有遂天地以陰陽成變化神人以陰陽成造化 As Geon (sky) acts to establish and Gon (earth) follows, the former is yang and the latter yin. As the sun moves and the moon moves, the former is yang and the latter yin. As gods come to be and humans come next, the former is yin and the latter yang. There are males and then there are females, the former is yang and the latter yin. As there is inside and outside, the former is yin and the latter yang. As there is the right and the left, the former is yang and the latter yin. As there is that which is hidden and that which is revealed, the former is yin and the latter yang. As there is the front and the rear, the former is yang and the latter yin. Every affair in Heaven and Earth is accomplished amid yin and yang, the order of all things is achieved amid yin and yang. Heaven and Earth makes change happen through yin and yang, Gods and humans make creation happen through yin and yang]. Cheon-mu-ji-hwa mu-po-eo-gi-ha ji-mu-cheon-gong mu-seong-eo-gi-sang cheon-ji-hwa-i-man-mul-chang cheon-ji-an-i-man-sang-gu [天無地化無布於其下地無天功無成於其上天地和而萬物暢天地安而萬象具 Heaven without Earth has no place to make creation, Earth without Heaven has no basis to reach accomplishment. When Heaven and Earth are in concord, all things are prosperous, When Heaven and Earth are in comfort, all phenomena gain completion]. Shin-mu-in hu-mu-tak-i-so-ui in-mu-shin jeon-mu-do-i-so-ui shin-in-hwa-i-man-sa-seong shin-in-hap-i-baek-gong-seong shin-myeong-sa-in in-sa-shin-myeong eum-yang-sang-hap-shin-in-sang-tong-yeon-hu cheon-do-seong-i-ji-do-seong shin-sa-seong-i-in-sa-seong in-sa-seong-i-sin-sa-seong shin-myeong-shin-myeong-cheon-ji-je-shin-myeong ha-gam-su-chal-bong-myeong-sin tae-il-seong-cheol so-won-seong-chui [神無人後無托而所依人無神前無導而所依神人和而萬事成神人合而百工成神明竢人人竢神明陰陽相合神人相通然後天道成而地道成神事成而人事成人事成而神事成神明神明天地諸神明下鑑垂察奉命身太一聖哲所願成就 Gods without humans behind them have no one to supplicate them and rely on them. Humans without gods before them, have no one to guide them and no one to rely on. When gods and humans are in concord, every affair is accomplished, When gods and humans are in unity, all kinds of enterprises are fulfilled. Gods are waiting for humans, Humans are waiting for gods. If yin and yang are in unity with each other and gods and humans are unified with each other, the Dao of Heaven is accomplished and so is the Dao of Earth. Therefore, when the affairs of gods are accomplished, the affairs of humans are accomplished, when the affairs of humans are accomplished, the affairs of gods are accomplished. Gods, gods, all gods of Heaven and Earth! Please look down on me, who follows the mandate. Great One of Holiness and Sagacity! Please make my wish come true]. The Mantra of Unifying Essences (Unhap-ju 運合呪) Won-hyeong-yi-jeong cheon-ji-ji-do Yin-ui-ye-ji in-shin-ji-do geon-gam-gan-sohn-gon-li-tae-jin pal-wi-ji-jeong dong-seo-nam-buk sa-wi-ji-jeong ju-cheon-sam-baek-yuk-sip-oh-do-sa-bun-do-ji-il jeon-hwan-ji-do gab-eul-byeong-jeong-mu-gi-gyeong-shin-im-gye cheon-sip-ji-jeong ja-chuk-in-myo-jin-sa-oh-mi-shin-yu-sul-hae ji-sip-yi-ji-jeong geum-mok-su-hwa-toh oh-haeng-ji-jeong cheong-hong-hwang-baek-heuk oh-saek-ji-jeong gung-sang-gak-chi-wu oh-eum-ji-jeong hwangjong-daeryeo-taeju-hyeopjong-goseon-jungryeo-yubin-yimjong-yichik-namryeo-muyeok-eungjong yul-rye-ji-jeong san-go-gam-shin-ham oh-mi-ji-jeong chun-ha-chu-dong sa-shi-ji-jeong il-wol-seong-shin-pung-wun-byeok-ryeok jo-hwa-ji-jeong wu-yang-wuk-han jo-hwa-ji-jeong yuk-ju-san-ak jong-ryuk-ji-jeong gang-ho-ha-hae jong-su-ji-jeong won-seup-jong-ya sol-to-ji-jeong ju-bi-cho-mok pum-mul-ji-jeong jeong-jik-gang-yu cheong-tak-ji-jeong man-guk-guk-do gyeong-eup-ji-jeong man-guk-ju-gun in-min-ji-jeong yu-bul-seon il-hap-ji-jeong mun-mu-jae gyeom-yong-ji-jeong su-bugui-yuhodeok-danamja oh-bok-ji-jeong hui-no-ae-rak jung-hwa-ji-jeong mo-eon-si-cheong-sa oh-sa-ji-jeong sik-hwa-sa-sagong-sado-sagu-bin-sa pal-jeong-ji-jeong se-gye-in-min gwan-cheuk-ji-jeong wang-gong-hu-baek-ja-nam-yuk-jak bong-jil-ji-jeong man-guk-gak-do il-hap-ji-jeong cheon-ha-jang-sa sa-yong-ji-jeong sa-hae-chang-saeng jeok-ja-ji-jeong sa-hae-gang-to il-tong-ji-jeong haein-johwa yeo-ui-ju-jak-ji-jeong seon-bul-yu-je-su-do-ja-su-do il-hap-ji-jeong. Je-do-do-je-jeong-gi choal-choal-gui-hap-tae-il-seong-cheol choal-choal-gui-choal-choal-gui-hap-tae-il-seong-cheol seong-cheol-bung-deung-jeok-wu ju-su-ri-su am-hap eum ja-san-ri-ju-ri-jun-chik-sa-ba-ah [元亨利貞天地之道仁義禮智人神之道乾坎艮巽坤离兌震八位之精東西南北四位之精周天三百六十五度四分度之一轉換之度甲乙丙丁戊己庚辛壬癸天十之精子丑寅卯辰巳午未申酉戌亥地十二之精金木水火土五行之精靑紅黃白黑五色之精宮商角徵羽五音之精黃鐘大呂太簇夾鐘姑洗仲呂蕤賓林鐘夷則南呂無射應鐘律呂之精酸苦甘辛醎五味之精春夏秋冬四時之精日月星辰風雲霹靂造化之精雨陽燠寒調和之精六洲山岳鍾陸之精江湖河海鍾水之精原濕井野率土之精走飛草木品物之精正直剛柔淸濁之精萬國國都京邑之精萬國州郡人民之精儒佛仙一合之精文武才兼用之精壽富貴攸好德多男子五福之精喜怒哀樂中和之精貌言視聽思五事之精食貨祀司空司徒司寇賓師八政之精世界人民觀測之精王公侯伯子男六爵封秩之精萬國各都一合之精天下壯士使用之精四海蒼生赤子之精四海疆土一統之精海印造化如意做作之精仙佛儒諸修道者修道一合之精諸道度諸精氣茁茁歸合太一聖哲茁茁歸合太一聖哲茁茁歸茁茁歸合太一聖哲聖哲崩騰績宇周隨利隨唵哈喑玆散利周利遵則娑婆啊 Origination, proliferation, accomplishment, and completion are the Dao of Heaven and Earth. Benevolence, righteousness, propriety, and wisdom are the Dao of gods and humans. Geon (sky), Gam (water), Gan (mountain), Sohn (wind), Gon (earth), Li (fire), Tae (lake), and Jin (thunder) are the eight essences of location. North, east, west, and south are the four essences of direction. 365¼ degrees of the celestial sphere rotation is that of conversion. Gab (yang-wood), Eul (yin-wood), Byeong (yang-fire), Jeong (yin-fire), Mu (yang-soil), Gi (yin-soil), Gyeong (yang-metal), Shin (yin-metal), Im (yang-water), and Gye (yin-water) are the ten essences of Heaven. Ja (rat), Chuk (ox), Ihn (tiger), Myo (rabbit), Jin (dragon), Sa (snake), Oh (horse), Mi (ram), Shin (monkey), Yu (rooster), Sul (dog), and Hae (pig) are the 12 essences of earth. Metal, Wood, Water, Fire, and Earth are the five essences of movement. Blue, red, yellow, white, and black are the five essences of color. Gung, sang, gak, chi, and wu are the five essences of tone. Hwangjong, daeryeo, taeju, hyeopjong, goseon, jungryeo, yubin, yimjong, yichik, namryeo, muyeok, and eungjong are the essences of musical notation. Sour, bitter, sweet, spicy, and salty are the five essences of taste. Spring, summer, autumn, and winter are the four essences of season. The sun, the moon, stars, timekeepers, wind, clouds, thunder, and lightning are the essences of creation. Raining, clearing, warmness and coldness are the essences of harmony. The mountains and peaks of the six continents are the essences of land. Rivers, lakes, streams, and seas are the essences of water. Plains, wetlands, wells, and fields are the essences of soil. Beasts, birds, weeds, and trees are the essences of all creatures. Uprightness, straightness, hardness, and softness are the essences of clarity and turbidity. The capitals of all countries are the essences of cities. The territories and counties of all countries are the essences of people. Confucianism, Buddhism, and Daoism are the essences of unification. Literary and military arts are the essences of coordination. A long lifespan, wealth, preciousness, love of virtue, and an abundance of sons are the five essences of blessings. Joy, anger, sorrow, and pleasure are the essences of the equilibrium and harmony. Appearance, speaking, seeing, hearing, and thinking are the five essences of human characteristics. Food, wealth, sacrifices, civil engineering, education, law, diplomacy, and the military are the eight essences of politics. The people of the world are the essence of measurement. The six ranks of king, duke, marquis, count, viscount, and baron are the essences of the enfeoffment sequence. Each capital of every country is the essence of unification. Men of great strength in the world are the essence of use. People all over the world are the essence of care. Every territory is the essence of unity. Creation through the Ocean Seal is the essence of building at will. The cultivation of all Daoists, Buddhists, and Confucians is the essence of unification. May every degree of the Dao and essence blossom and grow up and be unified with the Great One of Holiness and Sagacity! May every degree of the Dao and essence blossom and grow up and be unified with the Great One of Holiness and Sagacity! May every degree of the Dao and essence blossom and grow up and be unified with the Great One of Holiness and Sagacity! Holy and Sagacious One, who collapses mountains, floods rivers, and builds up the world! suri omrap om cale cule cundi svaha]. The Incantation of Great Opening (Gaebyeok-ju 開闢呪) Cheon-sang-ok-gyeong-cheon-jon-shin-jang cheon-sang-ok-gyeong-tae-eul-shin-jang. Ok-gyeong-ok-chu-su-mun-jang-gun sang-ha-byeon-guk-nweh-seong-byeok-ryeok-jang-gun. baek-ma-won-su-dae-jang-gun. Nweh-seong-byeok-ak-jang-gun ak-gui-jap-gui-geum-nan-jang-gun sam-su-sam-gye-do-won-su ji-shin-byeok-ryeok-dae-jang-gun cheon-dong-ji-dong-eum-yang-byeok-ryeok-dae-jang-gun jwa-bu-gwan-won-su wu-bu-ma-won-su cheon-ji-joh-wa-pung-wun-shin-jang eum-yang-oh-haeng-gi-mun-shin-jang yuk-jeong-yuk-gap-dun-gap-shin-jang tae-geuk-du-pa-pal-mun-shin-jang san-sang-chui-so-maeng-ho-jang-gun da-sol-shin-gun-baek-gi-jang-gun yong-ban-ho-geo-gui-gok-shin-jang cheon-man-ak-gui-ta-jeol-shin-jang i-mae-mang-ryang-hwi-chi-shin-jang beop-ryul-sa-ma-jin-myeol-shin-jang pung-do-sal-su-ho-cheon-shin-jang oh-baek-nyeon-gan-il-hyang-shin-jang sam-tae-chil-seong-je-dae-shin-jang yi-sip-pal-su-je-wi-shin-jang gye-myeong-jang-gyeong-yi-bu-shin-jang gu-jin-tae-baek-geum-ryeong-shin-jang yi-sip-sa-jeol-je-wi-shin-jang sip-yi-jin-je-bu-shin-jang cheon-ji-oh-bang-ho-ryeong-shin-jang sang-ha-pal-wi-sun-chal-shin-jang man-ri-pung-wu-jeon-hwa-shin-jang yuk-jeong-yuk-gap-so-sol-shin-jang gu-ryeong-sam-jeong-eung-won-shin-jang man-go-yeok-dae-yeong-wung-ho-geol-je-dae-shin-jang tong-hap-cheon-sa-jang sa-sip-pal-dae-jang-gun sa-man-shin-jang pal-man-sa-cheon-je-dae-shin-jang gam-ah-mi-seong-jo-ah-wu-il dae-wun-dae-sa-gae-gae-gang-rim-gang-rim-si-wi ah-bong-myeong-shin dae-wun-dae-myeong tae-il-seong-cheol-sang-su-bul-yi dae-do-tong dae-wi-jeong yeo-cheon-ji-hap yeo-eum-yang-hap yeo-oh-haeng-hap tong-cheon-ji-tong-man-go tong-oh-bang tong-sa-hae sa-hae-eung-sin yeok-bal-san-ak wi-jin-geon-gon cheon-ji-do-tong cheon-ji-jo-hwa mu-gung-bul-sik-jin-toe-yu-beop oh-bong-gu-cheon-sang-se-gun chik-sok-chik-sok am-geup-geup yeo-ryul-ryeong [天上玉京天尊神將天上玉京太乙神將玉京玉樞守門將軍上下變局雷聲霹靂將軍白馬元帥大將軍雷聲霹惡將軍惡鬼雜鬼禁亂將軍三首三界都元帥地神霹靂大將軍天動地動陰陽霹靂大將軍左部關元帥右部馬元帥天地造化風雲神將陰陽五行奇門神將六丁六甲遁甲神將太極斗破八門神將山上吹嘯猛虎將軍多率神軍百騎將軍龍盤虎踞鬼哭神將千萬惡鬼打節神將魑魅魍魎揮致神將法律邪魔盡滅神將風濤殺首呼天神將五百年間一享神將三台七星諸大神將二十八宿諸位神將啓明長庚二府神將九辰太白禁令神將二十四節諸位神將十二辰諸部神將天地五方呼令神將上下八位巡察神將萬里風雨轉化神將六丁六甲所率神將九靈三精應元神將萬古歷代英雄豪傑諸大神將統合天四將四十八大將軍四萬神將八萬四千諸大神將感我微誠助我宇一大運大事改改降臨降臨侍衛我奉命身大運大命太一聖哲常隨不離大道通大位定與天地合與陰陽合與五行合通天地通萬古通五方通四海四海應身力拔山岳威振乾坤天地道通天地造化無窮不息進退有法吾奉九天上世君勅速勅速唵喼喼如律令 Divine Generals of Guarding Lord of Heaven in the Jade Capital of Heaven, Divine Generals of Guarding Tae-eul in the Jade Capital of Heaven, General of Guarding the Gate of the Jade Pivot in the Jade Capital, General of Thunderbolt Commanding the Transformation of Above and Below, General of Commanding from atop a White Horse, General of Defeating Evil with Thunder, General of Quelling the Revolts of Wicked and Wandering Spirits, the Three-headed Commander of the Armies of the Three Realms, General of Ruling the Gods of Earth with Thunderbolt, General of the Yin-Yang Thunderbolt that Trembles Heaven and Earth, Marshal Guan of the Left Fleet, Marshal Ma of the Right Fleet, Divine Generals of Creating the Changes of the Wind and Clouds of Heaven and Earth, Divine Generals of the Wondrous Gates of Yin-Yang and the Five Movements, Divine Generals of Transformation (dungab) of Six Jeong and Six Gab, Divine Generals of the Eight Gates around the Seven Stars of the Taegeuk, Tiger General of Pipe-Playing in the Mountains, General of Hundreds of Cavalrymen Commanding Many Divine Soldiers, Divine Generals of Coiling Dragons and Crouching Tigers Who Induce the Howling of Ghosts, Divine Generals of the Fatal Bludgeoning of a Myriad of Wicked Ghosts, Divine Generals of Directing the Imae Mangryangs (sprites and goblins of mountains and rivers), Divine Generals of Destroying Evil by Law and Statute, Divine Generals of Decapitating Heads like Wind and Tide with a Cry to Heaven, Divine Generals of Receiving Memorial Rites of Five-Hundred Years, the various Great Divine Generals of the Three Platform Stars (samtae 三台) and the Seven Stars, the various distinguished Divine Generals of the Twenty-Eight Constellations, Divine Generals of the Two Divisions of the Morning Star and Evening Star, Divine Generals of the Nine Stars and the Evening Star Taking Charge of the Prohibitory Decree, Divine Generals of the Twenty-Four Seasonal Divisions, Divine Generals of the Twelve Earthly Branches, Divine Generals of Passing down the Decree to the Five Directions of Heaven and Earth, Divine Generals of Patrolling Above and Below and the Eight Directions, Divine Generals of Transforming Wind and Rain in a myriad of miles, Divine Generals of Following Six Jeong and Six Gab, Divine Generals of Corresponding to the Nine Spirits and the Three Essences, Divine Generals of Heroes and Great Men for All Ages, Four Commanding Generals of Heaven, Forty-Eight Great Divine Generals, Forty Thousand Divine Generals, Eighty-Four Thousand Divine Generals, Please help me constantly and thoroughly by receiving my devotion despite its weakness! Please protect me by supporting me in this great destiny and these great affairs before me! I, who receive the mandate of Heaven, will eternally follow the Great One of Holiness and Sagacity without any betrayal while carrying out the great order and affairs. Please help me to be unified with the great Dao, and designate a great position for me, so that I may be consolidated into Heaven and Earth, yin and yang, and the Five Movements. Please help me master Heaven and Earth, all ages, the Five Directions, and the Four Seas. And please give me the ability to uproot mountains and the power to regulate Geon and Gon, by making the world correspond to my body. The Dao unification and creation of Heaven and Earth are transcendent and constant, and there is a law in advancing or retreating. Emperor in the Ninth Heaven, whom I serve, make haste, make haste, om promptly comply with this divine command!]. Presiding over the Jade Pivot (Okchu-tong 玉樞統) Cheon-mun-ji-ho ok-chu-dae-pan sang-je-chul-jwa man-shin-georyeong jwa-wu-geom-geuk jeon-hu-gi-chi pung-wu-dae-jak il-wol-hoe-myeong byeok-ryeok-seong-jin san-su-bung-gwe cheon-jeon-ji-jeon eum-yang-byeon-hwa hae-in-joh-wa mu-gung-mu-geuk mu-san-toe-hae yi-ya-bung-neung sal-gi-so-myeol-ak-mul-ja-sa shin-geup-in-mang bul-bun-ju-ya buk-du-chu seo-du-chu nam-du-chu dong-du-chu jung-du-chu jeon-hwan dong-ak-ju seo-ak-ju nam-ak-ju buk-ak-ju jung-ak-ju gae-rip dong-hae-mun seo-hae-mun nam-hae-mun buk-hae-mun gae-byeok geum-won-gi su-won-gi mok-won-gi hwa-won-gi to-won-gi gae-jeong geup-yeo-nweh-hwa jil-yeo-jik-si oek-jo-chang-saeng su-ha-saeng-hwal cheon-ji-in-dae-pan-gyeol dae-sa-jeong-wi eum-yang-oh-haeng sun-pyeong-jeong-wi man-mul-gun-saeng gak-gak-jeong-wi cheon-ji-bu-jeong il-wol-gaeng-myeong san-tong-su-won cheong-myeong-se-gye hwa-sun-se-gye man-ri-sin-je geon-cheol-geuk-wu-jung-oh gwang-je-hwa-sa-geuk dae-jeong-yeong-jeong oh-man-nyeon-cheong-hwa-ji-se am-geup-geup-yeo-ryul-ryeong [天門地戶玉樞大判上帝出座萬神擧令左右劒戟前後旗幟風雨大作日月晦冥霹靂聲震山水崩潰天轉地轉陰陽變化海印造化無窮無極無山退海移野崩陵殺氣消滅惡物自死神急人忙不分晝夜北斗樞西斗樞南斗樞東斗樞中斗樞轉環東岳柱西岳柱南岳柱北岳柱中岳柱改立東海門西海門南海門北海門開闢金元氣水元氣木元氣火元氣土元氣改定急如雷火疾如直矢億兆蒼生手下生活天地人大判決大事定位陰陽五行順平定位萬物群生各各定位天地復定日月更明山通水遠淸明世界和順世界萬理新制建哲極于中五廣濟化四極大定永定五萬年淸化之世唵喼喼如律令. Sangje comes forth to the great court of the Jade Pivot, the gateway of Heaven and Earth, and every god before Him receives His command. The court is filled with swordsmen and spearsmen on the left and right, and flags and banner-carriers in the front and rear. The wind and rain blow hard, the sun and the moon become dark, the thunder and lightning resounds and flashes, shaking Heaven and Earth. Then the mountains fall down, the rivers flood, Heaven and Earth revolve, yin and yang change. In the limitless power of the Ocean Seal, the mountains shall vanish, the seas recede, the plains move, and the hills collapse. Also, the killing energy disperses, and evil entities die of their own accord. As gods are in a hurry and humans are also busy themselves, the boundary between day and night shall lose distinction. The pivot of constellations in north, east, west, south, and the center shall turn around and be changed. The ridges of mountains in north, east, west, south, and the center shall be shifted. The gates of the seas in north, east, west, and south shall be opened. The primordial energy of Metal, Water, Wood, Fire, and Earth is transformed. As it is as fast and swift as a lightning bolt or an arrow, a myriad of lives is in His hands. After the great judgment of Heaven, Earth, and humans, crucial affairs shall be determined, yin and yang and the Five Movements smoothly positioned, and all creatures positioned in their proper place. As Heaven and Earth recover their place, the sun and the moon become clear again, the mountains form again, and the rivers subside, the whole world becomes clear and harmonious. As every principle is newly enacted, the bright pole of the center is established. The four extremes are saved and edified. Let us wish for the definite and constant Fifty Thousand Year reign of the purified world to be founded. Om comply with this divine command!]. The Incantation for Keen-earedness (Myeongyi-ju 明耳呪) Cheon-ji-seung-gwang ji-ji-seung-gwang il-wol-seung-gwang gae-ju mun-yi mun-ju yi-gwang yi-byeon-yu-seong sok-tong-in-ui am-geup-geup-yeo-ryul-ryeong [天地昇光地支昇曠日月昇曠開呪聞耳聞呪耳曠耳邊有聲速通人義唵喼喼如律令 As Heaven and Earth cast illumination, the Earthly Branches enter into brightness, and so do the sun and the moon. As we recite this mantra to our ears, they are sharpened. Should there be a sound near our ears, may its meaning be swiftly communicated to humans. Om, promptly comply with this divine command!]. The Incantation of the Five Directions (Ohbang-ju 五方呪) Geun-cheong dong-bang gong-jo tae-chung cheon-gang cheong-je-jang-gun nam-bang tae-eul seung-gwang so-gil jeok-je-jang-gun seo-bang jeon-song jong-goe ha-goe baek-je-jang-gun buk-bang deung-myeong shin-hu dae-gil heuk-je-jang-gun jung-ang hwang-je-jang-gun gang-ah-guk-so si-oh-ju-in tae-il seong-cheol oh-bong sam-cheong-jin-wang geup-geup-yeo-ryul-ryeong [謹請東方工曹太冲天罡靑帝將軍南方太乙勝光小吉赤帝將軍西方傳送從魁河魁白帝將軍北方登明神后大吉黑帝將軍中央黃帝將軍降我局所侍吾主人太一聖哲吾奉三淸眞王喼喼如律令 Blue Emperor General of Gongjo, Taechung, and Cheon-gang in the East, Red Emperor General of Tae-eul, Seunggwang, and Sogil in the South, White Emperor General of Jeonsong, Jonggoe, and Ha-goe in the West, Black Emperor General of Deungmyeong, Shinhu, and Daegil in the North, and Yellow Emperor of the Center! Let me call out you five and request you to come down to the place where I serve my Master, the Great One of Holiness and Sagacity. As I serve the Perfected Kings of the Three Pure Heavens, promptly comply with this divine command]. The Incantation of the Five Viscera (Ohjang-ju 五臟呪) Cheon-jon-wal mok-gan-jung-cheong-gi gi-jong-jwa-pyeon-jung-chul-hwa-wi-hwa sim-jung-jeok-gi gi-jong-jeon-myeon-jung-chul-hwa-wi-geum pye-jung-baek-gi gi-jong-wu-pyeon-jung-chul-hwa-wi-su sin-jung-heuk-gi gi-jong-bae-sang-jung-chul-hwa-wi-to bi-jung-hwang-gi gi-jong-aek-sang-jung-chul-hwa-wi-baek-jeol gi-jong-cheon-maek-gwan-tong baek-sa-yeo-ui-man-sa-yeo-ui cheon-sang-cheon-ha ji-sang-ji-ha in-gan-man-sa mu-bul-tong-geup-geup-yeo-ryul-ryeong [天尊曰木肝中靑氣氣從左便重出化爲火心中赤氣氣從前面重出化爲金肺中白氣氣從右便重出化爲水腎中黑氣氣從背上重出化爲土脾中黃氣氣從額上重出化爲百節氣從千脉貫通 百事如意萬事如意天上天下地上地下人間萬事無不通喼喼如律令 The Celestial Worthy declared, “The liver refers to Wood which corresponds to the green energy and the energy becomes Fire, it keeps being emitted along the left side of the body. The heart refers to Fire which corresponds to the red energy and the energy becomes Metal, it keeps being emitted along the front side of the body. The lung refers to Metal which corresponds to the white energy and the energy becomes Water, it keeps being emitted along the right side of the body. The kidneys refer to Water which corresponds to the black energy and the energy becomes Earth, it keeps being emitted around the back of the body. The spleen refers to Earth which corresponds to the yellow energy and the energy becomes every instance of arthrosis, and it keeps being emitted around the forehead. As the energy flows through every meridian, all the affairs shall be accomplished at will.” Let us wish for the knowledge of every affair in Heaven, Earth, and the human world to be acquired. Promptly comply with this divine command!]. The Incantation of the Nine Spirits and the Three Essences (Guyreong-samjeong-ju 九靈三精呪) Cheon-yu tamrang-geomun-nokjon-mungok-yeomjeong-mugok-pagun-jwabo-wu-pil-gu-seong in-yu cheonsaeng-muryeong-hyeonju-jeongjung-hyeoldan-rwehrweh-danwon-taeryeong-ryeongdong gu-ryeong cheon-yu heojeong-yuksun-goksaeng sam-tae in-yu taegwang-sangryeong-yujeong sam-jeong cheon-in-wi-il seong-ryeong-bul-yi sang-su-in-gan su-ho-oh-sin sang-jo-ha-eung do-gi-dan-won yeon-myeong-jang-saeng bok-rok-mu-byeon yeo-cheon-dong-deok yeo-il-dong-myeong yeo-si-sun-seo yeo-mul-hoe-hap gang-san-bul-ro gu-ju-yeon-won sang-cheon-yip-ji mu-bul-tong-myeong gwan-hyeong-chal-saek mu-bul-tong-ji won-bo-geun-bo hwa-bok-yeong-eung yeo-gok-yu-seong yeo-hyeong-su-yeong ah-hye-shin-hye gam-eung-gam-eung il-yeo-so-won oh-bong-gu-cheon-eung-won-nhweh-seong-bo-hwa-cheon-jon ok-cheong-jin-wang yul-ryeong [天有貪狼巨文祿存文曲廉貞武曲破軍左輔右弼九星人有天生武靈玄珠定中孑丹雷雷丹元太靈靈童九靈天有虛精六淳曲生三台人有太光爽靈幽精三精天人爲一星靈不移相隨人間守護吾身上照下應道氣團圓延命長生福祿無邊與天同德與日同明與時順序與物會合江山不老九州淵源上天入地無不通明觀形察色無不通知遠報近報禍福影應如谷有聲如形隨影我兮神兮感應感應一如所願吾奉九天應元雷聲普化天尊玉淸眞王律令 There are the Nine Stars in Heaven: Tam-Rang (貪狼), Geo-Mun (巨文) Nok-Jon (祿存), Mun-Gok (文曲), Yeom-Jeong (廉貞), Mu-Gok (武曲), Pa-Gun (破軍), Jwa-Bo (左輔), and Wu-Pil (右弼). There are the Nine Spirits in human: Cheon-Saeng (天生), Mu-Ryeong (武靈), Hyeon-Ju (玄珠), Jeong-Jung (定中), Hyeol-Dan (孑丹), Rweh-Rweh (雷雷), Dan-Won (丹元), Tae-Ryeong (太靈), and Ryeong-Dong (靈童). There are the Three Platform Stars (samtae 三台) in Heaven: Heo-Jeong (虛精), Yuk-Sun (六淳) and Gok-Saeng (曲生). There are the Three Essences in humanity: Tae-Gwang (太光), Sang-Ryeong (爽靈), and Yu-Jeong (幽精). As Heaven and humanity correspond to each other, the Stars and the Spirits are inseparable. As both follow humans, may they thereby protect me. As the Stars illuminate the Spirits above and the Spirits correspond to them from below, the energy of the Dao is fully created. As a result, lifespan is prolonged, and happiness and wealth become limitless. I pursue the virtue of Heaven and accompany the brightness of the sun, I conform to the order of time and am united unto myriad things. Thus, like rivers and mountains, I do not grow old and become deep and broad like the Nine Provinces. Ascending to Heaven or descending to Earth, for me, nothing has been left unilluminated. Observing a form and examining its coloration, for me, no knowledge has gone unmastered. A reward can be far or nearby and happiness and disaster come like a shadow. In the same manner, there is sound in a valley and shadows follow figures. Divine beings and my spirit! Please enable me to achieve what I wish by sympathetically resonating with me! I serve these legal statutes of the Perfected King of Jade Purity, that is, the Ninth Heaven Residing Celestial Worthy of Universal Creation through His Thunderbolt, the Originator with Whom all beings resonate].
43. As Doju devoted himself to Holy Works according to Degree Number, and to the propagation (podeok 布德) of the teachings from the Giyu Year (1909) to the Shinsa Year (1941), a number of devotees emerged here and there. However, Japan started the Second World War and promulgated an order to disband religious groups that were incompatible with State Shinto. Then Doju summoned the disciples from all over the nation and mentioned the Degree Number of benevolence and that of self-sequestration to them. He said, “You have propagated virtue and relieved people of agony. It is time that each of you should go back home and take care of your parents, spouses, and children, but wait until the day when I call you back.” After this declaration, the temple was handed over to the Japanese Government General of Joseon (Korea), and Doju went back to his hometown, Text-Gathering (Hoemun) Village.
44. Even amidst the immeasurable hardships in his hometown, Doju continued Holy Works according to the Degree Number. Several disciples helped him, escaping the vigilance of Japanese police. Doju, based at the Itinerating Dragon Pavilion (Hoeryong-jae) in Text-Gathering (Hoemun) Village, traveled to various places throughout the country, practicing Holy Works.
45. Lee Yong-Jik from Gyeongsang (Celebration-Admiration) Province, who had a crippled leg, came to the Itinerating Dragon Pavilion (Hoeryong-jae) and served Doju. Pretending to be a panhandler, he used to pay a visit to Doju at night in Hearing Excitement (Mun-gyeong) County. One day, Doju said to him with a smile, “Your handicap helps my Reordering Works.”
46. On the second day of the seventh month in the Eulyu Year (1945), Lee Yong-Jik visited the Itinerating Dragon Pavilion (Hoeryong-jae). Two days later, when he came to take his leave, Doju persuaded him to stay a few days longer. On the sixth day of the seventh month, when Lee said to leave now, Doju told him, “Today, something serious will happen and a Degree Number will change.” Lee Yong-Jik was curious as to the reason. Then Doju said, “Now, do not be afraid. You may leave,” and let him depart. On his way home, there was the news that Japan had been defeated and Korea had been liberated.
47. In the winter of the Gichuk Year (1949), Doju, putting 24 bowls of fresh well-water before himself, practiced Holy Works in a room in Maha-sa Temple of Eastern Forest (Dongrae) County for 49 days as one period of a Degree Number. In the main hall of the temple, the Shakyamuni Hall, Lee Gwang-Seok chanted a Buddhist prayer for Doju. Around the end of the 49 days, Doju asked monks and an attendant, “Have you closely looked into the icon of Shakyamuni Buddha in the sanctuary?” They rushed there and found the statue lowering its head. At the dawn when Doju finished the 49 days of Holy Works, a crane flew over his room, singing. He told the attendant to burn sheets of paper that he had written on during the Holy Works and to float the ashes away on the stream. As the attendant did what he was told, a rainbow formed over the stream.
48. After finishing the Degree Number at Maha-sa Temple, Doju came back to the headquarters temple at Treasured Water (Bosu) Town in Busan (Mount Cauldron), where a lot of people had gathered. He recited Sangje's writing at the place: The boy's talent and spirit are enough to lift up Heaven-Reaching (Cheonma) Mountain. For how many years has he sharpened the Dragon Spring (Yongcheon) Sword in his hand? After the world came into being, this mountain arose. As Autumn approaches, all embraced creatures flourish. It should be Fuxi, the progenitor of civilizations, to whom prostrations are due, wherefore do followers of the Way lavish the Buddha with hymns of praise? 少年才氣拔天摩 手把龍泉幾歲磨 世界有而此山出 紀運金天藏物華 應須祖宗太昊伏 道人何事多佛歌 And then Doju said, “I am actualizing the Degree Number that Sangje set.”
49. In the third month of the Shinmyo Year (1951), Park Han-Gyeong visited the Mandong Shrine at Splendid Sunshine (Hwayang) Town in Blue Stream (Cheongcheon) Township around Lucid Territory (Cheongju) County by Doju´s order, he found that the shrine had been destroyed during the period of Japanese occupation, leaving only an empty site. He told Doju about the circumstances he had seen there. Then he, following Doju´s order, took Ryu Han-Gyu to Splendid Sunshine Town and arranged an accommodation in which Doju could stay. He waited, but after hearing the message that Doju had postponed his visit, he just came back.
50. In the third month of the Gaboh Year (1954), Doju went to Blue Stream (Cheongcheon) Township accompanied by Ahn Sang-Ik and four others, and looked all around the ruins of the Mandong Shrine where the god of the Imperial Ultimate (Hwanggeuk 皇極) had been enshrined by Sangje. The moment he was about to turn around to leave, it started raining, and at night, a great thunderbolt and storm occurred as if the mountains were crashing down. There was a closed stone tablet on the left side of the lower rockwall under the Observatory Crag (Cheomseong-dae), on which Emperor Chongzhen´s handwritten calligraphy 非禮不動 (birye-budong, do not act contrary to the rules of propriety) was carved. There was a rumor that the next day the closed stone tablet had been split into two pieces and the characters of 玉藻氷壺 (okjo-bingho, the imperial jade bead-pendants and ice-pot) and 萬曆御筆 (manryeok-eopil, the handwriting of Emperor Wanli) had been found on the backside of the pieces.
51. The shanty town located on the mountain slope in Greatly New (Daesin) Town of Busan (Mount Cauldron) was struck by a large-scale fire in the third month of the Gaboh Year (1954). As the strong winds fanned the blaze towards the temple in Treasured Water (Bosu) Town, people grew frustrated. When Oh Chi-Guk and Park Bong-Sang reported that to Doju, he just opened the door and looked over towards Greatly New Town. The fierce wind calmed, and a head wind started to blow. Then the fire was put out.
52. One day in spring of that year, Doju had a break while doing Holy Works at the pavilion on the mountain in Treasured Water (Bosu) Town and came out to the floor. After saying, “There will be two migrations of the believers from this time on,” he asked about how the believers in the neighborhood were doing. At the time, Park Han-Gyeong, Oh Chi-Guk, Im Gyu-Oh, Park Jung-Ha, Park Bong-Sang, and Lee In-Ho attended to him.
53. Doju had Park Han-Gyeong obtain volume one and two of Abbreviated Histories and the old editions of the Four Books and Three Classics in the fall of the Gaboh Year (1954). Park then offered Doju the old editions of The Comprehensive Mirror for Aid in Government, The Lesser Learning, The Great Learning, The Analects, The Mencius, The Commentaries on the Book of Odes, The Commentaries on the Book of Documents, The Doctrine of the Mean, and The Book of Changes. Afterward, these books were kept in the temple.
54. Doju practiced Holy Works for three days in the Room for Tea and Scriptures (Darogyeonggwon) behind the Shrine of the Goddess of Mercy (Gwaneum-jeon) and the Mind-sharpening Hall (Simgeom-dang) side by side in the precincts of Haein-sa Temple (Ocean Seal Temple), accompanied by Park Han-Gyeong, Kim Yong-Hwa, Kim Hae-Gu, Oh Chi-Guk, Ryu Cheol-Gyu, Lee Yun-Seop, Ryu Han-Gyu, Kim Yeong-Ha, and Oh Yeong-Sik. However, he did not say a word about the Holy Works, aside from, “Before leaving, I will go to the room where Venerable Samyeongdang entered nirvana and offer prostrations.” After Park Han-Gyeong and three others looked around the room, they asked Doju to go there. Then Doju responded, “That you looked around there, is enough.” Instead, he looked around the White-Lotus Hermitage (Baekryeon-am) and some other Buddhist huts nearby and then left the temple.
55. On the next day after Doju came back from Haein-sa Temple (Ocean Seal Temple), he gathered many disciples and said, “Even though Sangje defined the Ocean Seal as a seal, it is wrong for you to take it as a tangible object. The Ocean Seal is not far but close at hand. The origin of the principles of all things in the universe lies in the ocean. So, there are sayings of ´the Ocean Seal´ and ´a Perfected Being on an ocean island.´ Take a look at the sea water. It is all electrified. Water flows down but has the characteristic of ascending. Originally, all things are generated and grow by absorbing the energy of water. There are 36 Heavens in the sky and Sangje governs them. As he presides over electricity, rules, and nurtures all nature in Heaven and Earth, He is, accordingly, Nwehseong Bohwa Cheonjon Sangje [雷聲普化天尊上帝 The Supreme God, the Celestial Worthy of Universal Creation through His Thunderbolt]. Since the electricity of Heaven is in the ocean water, all things are surrounded by electricity.”
56. One day, the attendants had an audience with Doju and asked him the reason for the phenomenon of ebb and flow. Doju replied, “The reason for the phenomenon of the tide is yin. The period from the first bunch to the fifth refers to a child. The sixth bunch is an adult. It is the first tide, the full moon or the 15th day is the sixth bunch or the first tide, the 16th day is the second tide, the 17th day is the third tide, the 18th day is the fourth tide, the 19th day is the fifth tide, the 20th day is the sixth tide or the sixth gyeokki. The 21st day is a small gyeokki, the 22nd day is a ho (湖, lake), the 23rd day is a neap tide, the 24th day is called musi. The 25th day becomes the first bunch, the 26th day becomes the second bunch, the 27th day the becomes third bunch, the 28th day becomes the fourth bunch, the 29th day becomes the fifth bunch, the 30th day becomes the sixth bunch or the first tide.” He added, “In a short month consisting of 29 days, the ebb tide of the morning and the rising tide of the evening should be counted. In other words, the tide of the morning is counted as the fifth bunch and the tide of the evening as the sixth bunch, that is, the entire last day of the month is calculated as two tides.”
57. In the third month of the Byeongshin Year (1956), Park Han-Gyeong, following Doju´s order, went to Eastern Crane Temple (Donghak-sa) of Public Territory (Gongju) County with Ryu Cheol-Gyu and Park Jong-Sun according to Doju´s schedule. In the precincts of this temple, there was Eastern Rooster Shrine (Donggye-sa), Three Hermits Shrine-Tower (Sameun-gak), Solemn Memorial Shrine-Hall (Sukmo-jeon) of King Danjong, and East Shrine and West Shrine, each of which was a location wherein the Six Loyal Subjects (Saengyuksin) and the Six Martyred Ministers (Sayuksin) had been cherished. It is in this temple that the spirits of loyal men from the three dynasties of Silla, Goryeo, and Joseon were invoked. The attendant of these shrines, who was a descendant of one of the Six Martyred Ministers, Park Paeng-Nyeon, took care of them and regularly came and went between Lucid Territory (Cheongju) and the shrines. Therefore, the gate was usually closed, so people could not enter the shrines. Nevertheless, on that very day, the descendant came in advance and opened the gate as if he had been ordered by Doju. Doju looked all around the place with his disciples. And he finished the seven-day Holy Works in the Picking-up-a-Lotus Room (Yeomhwa-sil) of Eastern Crane Temple and said, “This Holy Work was carried out to mainly resolve grievances of spirits.”
58. Doju said to the disciples, “Five painters drew a dragon in such a manner that each of them was in charge of some part of it. Whether the picture was painted well or not could not be known until after they were all done.”
59. And one day, Doju gave the disciples a lesson by saying, “Do not tempt others by spouting rhetoric. Instead pass on the truth in the right way. An act of deluding the world and deceiving people cannot be condoned in Heaven and Earth.”
60. In the eighth month of this year, while Park Han-Gyeong, who was traveling all around various places in Chungcheong (Loyal Lucidity) Province, devoting himself to edifying people, he was ordered to come back to the temple headquarters as soon as he could and returned with Ryu Cheol-Gyu. Doju then ordered Park to accompany him since he was going to Twin Valley Streams Temple (Ssanggye-sa) in Jiri (Extraordinary Wisdom) Mountain. The next day Park Han-Gyeong, Ryu Cheol-Gyu, Han Sang-Deok, and Kim Jae-Bok accompanied Doju and reached the temple. They were guided by the abbot to a clean room of Ocean Island Tower (Yeongju-gak) on the back stairway of Blue Crane Pavilion (Cheonghak-ru) that Doju had designated. After Doju finished his Holy Works for seven days, he said that this Holy Work was completed easily contrary to his expectations. He added, “As Jo Jeongsan (趙鼎山) comes, Jiri Mountain greets. When the one who puts on a layer of hemp clothes comes, the daytime sun will be cold [趙鼎山來智異應 一布衣來白日寒].”
61. At the headquarters in Sweet Stream (Gamcheon) Town, on a clear day in autumn of the Jeongyu Year (1957), Doju asked Park Han-Gyeong, pointing to a spot, “Who owns that piece of land?” He answered, “I am afraid I do not know exactly.” The spot was later chosen to be the gravesite of Doju in the future.
62. In the 11th month of this year, Doju arranged the Holy Work of the followers of the Dao and ordered them to participate in the work as follows: The Holy Work is divided into Sihak (Serving the Teaching) and Sibeop (Serving the Dharma). Each class of Holy Work consists of 36 people and in Sihak, a Chogangsik (Initial Ritual of Descending) is held every five days, a Hapgangsik (Combining Ritual of Descending) every 15 days and Bonggangsik (Reverent Ritual of Descending) every 49 days. And Sibeop is participated in by the people who finished Sihak, but Gangsik (Ritual of Descending) is not held as part of Sibeop. The participants of each class are officials (Sihakwon, Jeonggeup, and Jingeup) and the laity. A Sihakwon (Sihak captain) instructs and directs the members of the class, a Jeonggeup rings a bell to tell the time, and a Jingeup guides guests and manages order of the class to conduct the ritual of cultivation safely. Doju also arranged a position of Sihakgwan (Sihak supervisor), whose duty is to supervise all the general affairs related to the practice of the Holy Work at each level for a day.
63. In the 12th month of this year, Park Han-Gyeong recommended several men to Doju, who had ordered, “I will replace the Dojeon (都典, Leader of Principle), Oh Chi-Guk, with someone else. Tell me who is qualified for this position.” However, Doju remarked, “They are not suitable.” Park recommended Ryu Cheol-Gyu then, and Doju did not say a word about him. Thus, Park guessed that Doju agreed and told Ryu Cheol-Gyu to put all business in order at his local branch. However, the next month, when Park Han-Gyeong reported that Ryu Cheol-Gyu had come up to the temple headquarters, Doju said, “Stop the process.”
64. Around the end of the second month of the following year, Doju declared to all of the top officials, “I will appoint Park Han-Gyeong as Dojeon. He is the Prime Dojeon, who shall be completely different from the former attendant Dojeon.”
65. After being appointed as Dojeon, Park Han-Gyeong asked Doju to allow him to take a few days´ leave so that he could take care of his business at the local branch, but his request was denied.
66. At the temple headquarters from the Hour of Ja (11pm -1am) on the 21st day of the 11th month of the Jeongyu Year (1957) to the third day of the third month of the Musul Year (1958), Doju finished the 100-day Degree Numbers without any sleep or rest. On the fifth day of the third month, he was in terrible pain. A doctor of Oriental medicine and a doctor of Western medicine were brought in. However, Doju said, “That time has passed.” The next day, after having all of the officials stand up outside at the Hour of Mi (1-3pm), Doju told Dojeon Park Han-Gyeong to come close and then ordered him to manage the comprehensive affairs of his religious order, with his hand on Dojeon´s head. He added, “This is the year that the Fifty Year Holy Works are completed and the ultimate energy arrives now, in April [五十年工夫終畢 至氣今至四月來]. I must leave now. Do not lose heart at all despite my absence. Keep doing as you have been ordered to do up until now.” Then he called out towards the outside of the door three times, “Thief!” and finally he passed, aged 64, into Heaven. It was at the Hour of Mi on the sixth day of the third month in the Musul Year, or April 24, 1958 in solar calendar.
67. Thunder roared as if it heralded his passing into Heaven, raindrops fell down as if they could not hide grief. And then a rainbow shrouded the temple.
