Chapter IV, Sec. 2 (Part 1): Cheonji Seong-gyeong-sin View of the Earthly Realm (intro)

The passage above shows that the reason for Insinhangse taking place in Joseon was not only that Joseon was an obscure and weak nation, but that among all such obscure and weak nations, it was the one that honored and served the divine spirits (sinmyeong) most devotedly. Furthermore, the fact that Insinhangse occurred specifically in Jeongeup, the site of the Three Divine Mountains (Samsinsan) within Joseon, indicates that the backdrop for Insinhangse also carries the significance of a sacred land (聖地) of the earth, akin to the Three Divine Mountains.

This place has from ancient times been called the Three Divine Mountains (Samsinsan), with three mountains known as Bongnaesan (蓬萊山), Yeongsusan (瀛洲山) — also called Sinseongbong (神仙峰) — and Bangjangsan (方丈山). Jeon'gyeong, "Haengrok" 1-2.¹

Just as the Heavenly Realm (cheon'gye) is divided into thirty-three or thirty-six heavens by the North Star, the Big Dipper, and the twenty-eight lunar mansions surrounding them, so too does Insinhangse take place against the backdrop of the Three Divine Mountains, which correspond to the North Star of the earth. While the central mountain of the earth is Kunlun Mountain, from the perspective of the Union of Virtue of Yin and Yang (eum-yang habdeok) between Heaven and Earth, the Three Divine Mountains may meaningfully be regarded as the center of the earth. Following the Insinhangse of Gucheon (Nine Heavens / Supreme Heaven), a reorganization of the sacred and the profane becomes manifest. Once Insinhangse is accomplished, it takes the form of the Great Works of Heaven and Earth (Cheonjigongsa).

The Supreme God (Sangje) would often make the sound of a ship, and when the disciples (jongdo) asked the reason, he replied: "In order to make our country into a first-class nation, Western divine spirits must be summoned; they will come across by following the cargo manifests of the ships bringing freight here." Jeon'gyeong, "Yesi" 29.²

In the passage above, the crossing of divine spirits into Joseon by following the cargo manifests is the result of the Cheonjigongsa, but is also governed by its principles. Since the principles of Cheonjigongsa include the principle of Return to the Origin (Wonsibanbong), the principle by which the View of the Earthly Realm (jigye'gwan) is established within Cheonjigongsa also takes Wonsibanbong as its standard.

On a certain day in the fourth month of the mushin year (1908), Sangje again said to the disciples: "In this world, the surname Pung (風) existed first, but was not transmitted down, leaving only traces in expressions such as 'pungchae' (風采), 'pungsin' (風身), and 'pungol' (風骨) — terms for one's bodily appearance. After that, the surname Gang (姜) emerged, which became the original surname. Therefore, since Return to the Origin occurs in this age of Gaebyeok, the surname Gang has been given charge of affairs." Jeon'gyeong, "Haengrok" 4-17.³

Applying this passage to the View of the Earthly Realm, the principle by which Insinhangse occurs in Joseon is that the Three Divine Mountains, the center of the earth, are located there. Furthermore, the reason Joseon became the backdrop of the Cheonjigongsa includes not only the grievance (won) of being an obscure and weak nation but also a larger historical backdrop. Looking first at what is near at hand, Geumsansa Temple — where the establishment of Daesoon Thought's View of the Earthly Realm began — connects to Matteo Ricci, and looking further back, it connects to ancient history.

An alternative modernity not skewed toward materialism can be proposed through the Haewon (resolution of grievances) by which an obscure and weak nation succeeds. According to the principle of mutual flourishing (sangsaeng) put forward by Jeungsan, the method of Japan's Haewon — by which the grievances Japan accumulated toward Korea are resolved first — is applied. When Japan achieves Haewon, China can repay its debt of grace; when China repays its debt, the world is liberated through the Five Immortals围棋 (Oseon-wigi), and through the assistance of the world, Korea becomes a first-class nation — this is the Haewon plan found in the View of the Earthly Realm of the True Donghak.⁴

The principle of Wonsibanbong, together with Haewon, is a crucial element in the establishment of the modernity of Daesoon Thought's View of the Earthly Realm. Western modernity, which discards the past in its forward-looking orientation toward the future, resembles a perilous mountain trek that presses onward without securing a path of return. Daesoon Thought's assessment of Western modernity holds that Western modernity without Haewon for the past only amplifies past grievances further, bringing humanity to the verge of total annihilation (jinmyeoljagyeong) from which there is no return. That true modernity begins with Haewon is the principle of Indigenous Modernity (jasaengjeok geundaeseong) found in Daesoon Thought. This begins from the View of the Earthly Realm, which carries relatively more grievances than the View of the Heavenly Realm, and is possible only after the Insinhangse has occurred.

2. Cheonji Seong-gyeong-sin View of the Earthly Realm (天地誠敬信 地界觀)

In Donghak Thought — which was the occasion for Transcendent Heaven (Choweolcheon) to re-emerge in Eastern thought — the understanding of the earth was presented through concepts such as Transformation (造化, johwa), Non-active Transformation (無爲而化, muwi-ihwa), and Gi-transformation (氣化, gihwa). However, in Daesoon Thought, where Gucheon appears as a concrete entity, the earth [地] is understood through the concept of Divine Spirits of Heaven and Earth (cheonji sinmyeong).

Sangje said to the disciples one day: "It is not that I wished to take charge of this work. The divine spirits of Heaven and Earth gathered and appealed that none but Sangje could set Heaven and Earth aright, and though it is a burden beyond measure, I had no choice but to accept." Jeon'gyeong, "Gongsa" 1-9.⁵

The passage above states that in Daesoon Thought, the appearance of Gucheon was not of Gucheon's own volition, but rather an inevitable result brought about by the appeals of the divine spirits of Heaven and Earth, in order to save Heaven and Earth from falling into total annihilation. In Daesoon Thought, where Gucheon possesses concrete reality, the View of the Earth (jigwan) takes the form of a View of the Earthly Realm (jigye'gwan), carrying multiple layers of meaning. In Donghak Thought, Heaven and Earth appeared in abstract and principle-based (ibeobjeok) forms — such as gihwa, johwa, and muwi-ihwa — rather than in the form of personal divine spirits. But in Daesoon Thought, where the Transcendent God (chowolsin) possesses concrete reality, Heaven and Earth appear to humanity in the form of personal divine spirits. As a result, in Daesoon Thought, the Earthly Realm (jigye) — as a concept of the view of the earth contrasted with Gucheon — reveals itself as the Three Realms (samgye), which is the system of divine spirits of Heaven and Earth.

On a certain day in the jeongmi year (1907), while Kim Gwang-chan and Shin Won-il were attending Sangje, he said to them: "Spirits are supremely devoted to their particular truth; therefore I deliberate on the Cheonjigongsa together with the spirits," and wrote the following on the wall. Jeon'gyeong, "Gyoun" 1-19.⁶

In this passage, the expression "supremely devoted to their particular truth" points to two meanings: the aspect of "single-mindedness" (ilsim) and the aspect of "immersion and single-focus." "Single-mindedness" means excelling in one domain, and this implies the existence of other divine spirits for all other domains. Furthermore, the characteristic of divine spirits as specialized, mechanical beings stands in contrast to humans, who possess relatively organic physical bodies. If a divine spirit is outstanding in one domain like an expert but ignorant of others, then a human is like a responsible overseer — broadly knowledgeable but lacking in individual domains compared to divine spirits. This means that humans are organic beings capable of supplementing and harmonizing the specialized divine spirits with one another.

Specifically, in Daesoon Thought this shows that divine spirits are composed of countless beings, each specialized in one domain like a machine — outstanding in that domain but not intervening in others. In Daesoon Thought, ultimately, the hidden principle of the Eastern doctrine of the Three Powers (samjae) is revealed: the universe operates through two types of beings — the mechanical divine spirit supremely devoted to the truth of one domain, and the organic human who is not a specialist in any one domain but broadly comprehends many. Since the operations of Heaven and Earth must proceed without error (cha-chak), they are governed by divine spirits supremely devoted to their truth.

The divine spirits fill Heaven and Earth, so that even a single blade of grass would wither if the spirit departed from it, and even a mud-plastered wall would crumble if the spirit moved away. Jeon'gyeong, "Gyobeop" 3-2.⁷

In this passage, the mud-plastered wall represents the inorganic world, and the blade of grass represents life. The passage explains the system of the Three Realms (samgye) in Daesoon Thought. The "realm" (gye) in samgye signifies a system filled with divine spirits. In Daesoon Thought, the Three Realms consist of the Heavenly Realm (cheon'gye) and the Earthly Realm (jigye) — both systems of divine spirits — and the Human Realm (ingan'gye), the system of human beings. The principles by which the Three Realms operate therefore differ across the Heavenly Realm, the Earthly Realm, and the Human Realm. Because divine spirits are supremely devoted to the truth of their particular domain, they sometimes do not comply even with Gucheon's directives in matters pertaining to their assigned domain.

Sangje said one day to the disciples: "When I summoned the divine spirits of the Buan region, they did not respond. Wishing to understand the reason, I went to that region and found that when Won-il was engaged in spiritual cultivation, the local spirits (地方神) had been standing guard over him and could not depart. Seeing this, how could one neglect cultivation?" Jeon'gyeong, "Gyoun" 1-63. [Cheonji Seong-gyeong-sin: Sincerity, Reverence, and Faith are the nature of Heaven and Earth. (Im Yeong-chang, "Essentials of Life in the New Century — Sincerity," Daesoon Sasang Nonchong 9, 2000, p. 107)]⁸

In this passage, although Gucheon summoned the divine spirits of the Buan region, the spirits of that region were so supremely devoted to their truth that they did not respond even to Sangje's summons, because they had duties within their own domain. This supreme devotion to truth also carries a problematic dimension. Accordingly, Gucheon proposes harmonious interaction between spirits and humans as the method of resolving problems.

In Daesoon Thought, Heaven and Earth operate with mechanical precision, yet their operation is not given randomly — it is carried out through the supreme Sincerity, Reverence, and Faith (Seong-gyeong-sin, 誠敬信) of the divine spirits governing Heaven and Earth. The passage that most clearly reveals that the transformation and nurturing of Heaven and Earth (天地化育) is accomplished through the Seong-gyeong-sin of Heaven and Earth first appears in the Jeon'gyeong of Daesoon Thought.

Cheonji Seong-gyeong-sin (天地誠敬信). Jeon'gyeong, "Gyoun" 1-66.⁹

Seong-gyeong-sin (誠敬信) is a compound term combining the three concepts of Sincerity (誠), Reverence (敬), and Faith (信), signifying the totality of effort required to accomplish any undertaking. In Daesoon Thought, the Seong-gyeong-sin of the divine spirits is expressed as the most supreme among all the instances where Seong-gyeong-sin is applied. Humans and divine spirits share this Seong-gyeong-sin and through it perform Haewon (resolution of grievances) and repayment of grace (boeun); thus Seong-gyeong-sin becomes both a principle of nature and a principle of human spiritual cultivation. In Daesoon Thought, humans and divine spirits form a relationship of Divine-Human Guidance (神人依導, Sinin-uido) and a relationship of Haewon and repayment of grace through Seong-gyeong-sin.

神人以陰陽成造化...(abridged) 神無人後無托而所依 人無神前無導而所依. Jeon'gyeong, "Gyoun" 2-42. "Spirits and humans accomplish the transformation of creation (johwa) through Yin and Yang... (abridged). Without humans, spirits have nothing to rely upon; without spirits before them, humans have nothing to guide and sustain them."¹⁰

The passage above shows that in Daesoon Thought's mutually complementary relationship between spirits and humans, the Divine-Human Guidance (Sinin-uido) of spirits and humans who are in contrasting relationships is also the key to the operation of Heaven and Earth. Sinin-uido refers to the relationship in which divine spirits — bright in particular domains yet without bodies — can guide (導) humans, while also relying (依) on humans because they lack bodies. As shown in the passage above, where humans and divine spirits are in a Yin-Yang relationship such that without humans spirits have nowhere to rely, and without divine spirits there is no one to guide — the relationship between humans and divine spirits is revealed as central to the operation of Heaven and Earth. Therefore, in the relationship of dependence and guidance (依導, uido), the relation of grace and grievance (銀怨關係) between spirits and humans — that is, Haewon and repayment of grace — becomes the crux. The Earthly Realm, like the Heavenly Realm, carries the meaning of a system, and research on the Earthly Realm Work (jigye-gongsa) in Daesoon Thought has mainly been conducted in relation to the Unification of the Earthly Realm Work (jigi-tongil gongsa). In Daesoon Thought, the Earthly Realm advances primarily through the method of Haewon — as the earth itself achieves Haewon, it moves toward a realm of integration and mutual reconciliation.

"Haewon" proceeded in the manner of what anthropology today calls liminality — the threshold state of being neither one thing nor the other, a boundary condition.¹¹ The passage rites that appear throughout the world in anthropology represent Haewon, and through liminal rites such as weddings and funerals — which exist in a state of neither-nor — the transformation called "Haewon" is accepted. For instance, the Japan-Korea Annexation was a liminal state of being neither Japan nor Korea, and through it Japan achieves Haewon. Liminality is a state of role reversal (yeokjisaji), like a "spirit wedding." Japan's Haewon is an objective sign demonstrating the concreteness of the Haewon-gongsa as a form of Cheonjigongsa, and this Haewon for Japan was a work of such importance that it required thirty-six years to be accomplished.

In Daesoon Thought, the Heavenly Realm is the place where divine beings (sinsong), Buddhas, and Bodhisattvas gather and plead to Sangje — the site of the Celestial Court Deliberation (cheonhwa gongjeong)¹² — while the Earthly Realm is the world of civilization and form, opened between Heaven and Earth after Matteo Ricci's death, through which the civilization spirits (munmyeongsin) ascend from the underground to the heavenly realm, learn civilization, and bestow it upon the human world.¹³ The abstract natural world and the concrete human world achieve harmony through the civilization spirits. When the order of these Three Realms was thrown into disarray by human grievances, the thought that emerged to reorganize the Three Realms is Daesoon Thought, and it is here that traces of East-West integration become apparent.

When in Daesoon Thought the Heaven of Gucheon is called "concrete Gucheon," the divine spirits of Heaven and Earth correspond to the earth (ji), and the beings appealing to Gucheon are the divine beings (sinsong), Buddhas, and Bodhisattvas. In terms of its relation to modernity, from the perspective of Daesoon Thought, divine spirits had given to humanity, but humans — biased toward materialism — forgot the grace of divine spirits, and Heaven and Earth thus fell to the brink of annihilation. The divine spirits manifested in Daesoon Thought's View of the Heavenly Realm accord not only with the Eastern concept of Heaven as attribute alone, but also with the Western concept of God that emphasizes concrete reality.

In Daesoon Thought, the earth is a site where divine spirits can be enshrined. Divine spirits are not enshrined only in Heaven; they also move to the earth and to human beings in accordance with the changes of the era.

"Among the Celestial Venerable (cheon-jon), the Terrestrial Venerable (ji-jon), and the Human Venerable (in-jon), the Human Venerable is the greatest; therefore this is now the age of the Human Venerable. Be diligent in your mind." Jeon'gyeong, "Gyobeop" 2-56.¹⁴

In this passage, the Celestial Venerable refers to the venerable status of the age in which divine spirits are enshrined in Heaven, and the Terrestrial Venerable refers to the venerable status of the age in which they are enshrined on earth. The liminality and revitalization based on the correlative thinking of Daesoon Thought — which makes possible the Human Venerable in which divine spirits can be enshrined in human beings — can be characterized as Union of Virtue of Yin and Yang (eum-yang habdeok), Establishment of the Three Powers (samjae), and Completion of the Five Agents (ohaeng).

The appearance of the concrete Gucheon through Insinhangse manifests as the transcendence-and-encompassment (포월, bowol) of the Heaven-Earth relationship. The Heaven-Earth relationship transformed in Donghak Thought by the appearance of Gucheon changes in Daesoon Thought — where divine spirits (sinmyeong) appear — into a concrete and substantial relationship. Daesoon Thought, which connects the Three Realms through the concept of Geumgang — that is, "Noesong" (thunder-sound)¹⁵ — resolves through Jeongeumjeongyang (Rectification of Yin and Yang) and revitalization the mutual opposition (sanggeukhwa) of the Heaven-Earth relationship that even Donghak Thought's concept of "cheonji gwishin" (heavenly and earthly spirits)¹⁶ could not resolve.

Sangje, on a certain day, had the disciples practice the five mantras (oju) in order to adjust the cosmic measure (dosul) of Yin and Yang in the Later Heaven (Hucheon). When the disciples finished the practice and each took their place, Sangje distributed slips of paper and said: "I wish to examine the Yin-Yang dosul of the Later Heaven. Each of you mark a dot without letting the others know." The disciples marked as many dots as each had in mind and submitted them. Sangje declared: "Eung-jong marked two dots, Gyeong-su three dots, Naeseong eight dots, Gyeong-seok twelve dots, and Gong-sin one dot — nine dots are absent. The ancient saying 'one man, nine women' is not to be understood superficially." He then asked Naeseong, "Did you mark eight because of the saying about the eight fairy maidens?" and said to Eung-jong and Gyeong-su, "Old men wishing for two wives — how could they manage it?" They responded, "Would not new vitality arise in the Later Heaven?" He replied, "That sounds plausible." Then Sangje asked Gyeong-seok, "Why do you desire as many as twelve wives?" Gyeong-seok answered, "I thought I should have one wife in each of the twelve nations to be satisfied." Hearing this, Sangje again said, "That sounds plausible," and turning to Gong-sin remarked, "Gyeong-seok desires twelve, yet why do you think of only one?" Gong-sin replied, "There is only Heaven and Earth (乾坤); there cannot be two Earths (二坤). I believe that one Yin and one Yang is the principle." Sangje said, "Your words are correct," and then commanded, "You have served well in the work; serve the guests well." Gong-sin carried out the instruction accordingly. After completing this Yin-Yang dosul, Sangje commanded Gong-sin: "Yours is the dosul of Jeongeumjeongyang (正陰正陽), so bear that energy well and cultivate with a sincere heart," and added, "There are the dosul of King Munwang (文王) and the dosul of Iyun (伊尹); taking charge of those dosul will be extremely difficult." Jeon'gyeong, "Gongsa" 2-16.¹⁷

In this passage, Jeongeumjeongyang (正陰正陽) means that whereas Heaven and Earth corresponded in multiple configurations in the Former Heaven (Seoncheon), in the Later Heaven they correspond one-to-one. The mutually antagonistic (sanggeukeok) Heaven-Earth relationship of the Former Heaven — characterized by the exaltation of Yang and demotion of Yin (yangjoneumbui / eumyangjonyang), and the exaltation of Heaven and demotion of Earth (cheonjeonjibi) — transforms through Daesoon Thought's Jeongeumjeongyang mutual flourishing (sangsaeng) into a Heavenly Kingdom on Earth (jisang cheon'guk). The Heavenly Kingdom on Earth signifies that the Kingdom of Heaven is realized on earth, so that the earth itself becomes Heaven — the concept that represents Daesoon Thought's transformation of the Heaven-Earth relationship into mutual flourishing (sangsaenghwa) through the Union of Virtue of Yin and Yang of Heaven and Earth. In Daesoon Thought, the Heavenly Kingdom on Earth is accomplished through the Jeongeumjeongyang work, and yet from the time Heaven and Earth separated, it manifests through the principle of the Twelve Cosmic Phases (12 Unseong, 十二運星) by which Heaven and Earth transform and nurture.

年月日時分刻輪廻 皆是元亨利貞天地之道也 天地之用 胞胎養生浴帶冠旺衰病死葬而已. Jeon'gyeong, "Jeseang" 43. "The cycling of years, months, days, hours, minutes, and seconds is entirely the Way of Heaven and Earth that is Wonhyeongijeong (元亨利貞). The function (用) of Heaven and Earth is only this: to conceive and bear and nurture, to wash the sash and cap, to be vigorous and to decline, to fall ill and die and be buried."¹⁸

This passage shows that the principle of Wonhyeongijeong (元亨利貞) — symbolizing the energies of spring, summer, autumn, and winter — is applied in infinite mutual superimposition (muhanjeung'cheop) to all years, months, days, and hours. Buddhism's dependent-origination network is expressed as Indra's Net.¹⁹ The principle of Wonhyeongijeong — as the fundamental cosmic principle — declares that the universe operates as a fractal of infinitely superimposed identical structures. The significance of Daesoon Thought's proclamation of the Circle (圓) as Wonhyeongijeong aligns with the modern fractal cosmology, which holds that the universe is constituted by the fractal principle of infinite superimposition of identical structures. If one were to explain the Five Agents of Yin and Yang (eum-yang o-haeng) through fractal cosmology, it could be called the theory of the infinitely superimposed cyclical universe. In the Jeon'gyeong too, cases in which initial conditions transform all things are frequently mentioned. In the cases of Danju, Jinmuk, and Matteo Ricci, the propagating force of grievance (won, 寃) expands infinitely.²⁰ Wonhyeongijeong is also expressed in the Jeon'gyeong as the Great Scripture and Great Law (대경대법, Daekyeong-daebeop), the foundational principle of all cosmic transformation.²¹

In the passage above, Wonhyeongijeong and the Twelve Cosmic Phases (12 Unseong) appear as a substance-function (體用, che-yong) relationship. In Daesoon Thought, it is revealed that the Twelve Cosmic Phases (12 Unseong) of traditional astrology (命理學, myeongnihak) — whose origin and operative causes had hitherto been unknown — stand in a substance-function relationship with Wonhyeongijeong, the Way of Heaven and Earth (天地之道). Just as the substance (體) of the Five Circuits (5 un) manifests in reality as the function (用) of the Six Energies (6 gi), so too does the substance (體) of Wonhyeongijeong — the Way of Heaven and Earth — manifest as the function (用) of the Twelve Cosmic Phases: Pobae-yangsaeng-yokdae-gwanwang-soebyeong-sajang (胞胎養生浴帶冠旺衰病死葬).²²

The Twelve Cosmic Phases (Pobae-yangsaeng-yokdae-gwanwang-soebyeong-sajang) are the Twelve Cosmic Phases (12 Unseong) or Pobae Method (胞胎法) found in the study of cosmic cycles and energies (運氣學, un'gihak). Pobae (胞胎) refers to the implantation of the fetus in the womb; yangsaeng (養生) refers to the development of the implanted fetus; yokdae (浴帶) refers to the birth of the child from the womb; and gwanwang (冠旺) refers to wearing the hat and being vigorously active. The Twelve Cosmic Phases are the terminology of the "Eum-yang Hyuwang Theory" (陰陽休旺設, theory of the rise and decline of Yin and Yang), also known today as the Twelve Cosmic Phases. The Eum-yang Hyuwang Theory corresponds to the movement of the Six Energies (6 gi, 六氣) within the Five Circuits and Six Energies (五運六氣, ounguki) of the study of changes (易學, yeohak). For example, the wood energy of Gap (甲) reaches its peak Gwan (冠) at In (寅) wood, and begins its cycle at Tae (胞) at Shin (申), which is mutually opposing metal energy.

Although the Eum-yang Hyuwang Theory is used to some degree in contemporary astrology (明理學), it is not a universally employed concept in the study of changes — and yet in the Jeon'gyeong it is emphasized to the point of being cited as the Function of Heaven and Earth (天地之用, cheonji ji yong) standing in a substance-function relationship with Wonhyeongijeong. Since the study of changes presents the fundamental model of all cycles, it can be said that the Eum-yang Hyuwang Theory — which deals with the circulation of energy (gi) as the core of cycles within that study — is cited in the Jeon'gyeong as the Function of Heaven and Earth. In Daesoon Thought, the Eum-yang Hyuwang Theory has become the basic framework for problem-solving. The principle of problem-solving — knowing what comes first and last (知所先後, ji so seonhu) and discerning the thick from the thin (후박)²³ — shows that affairs are accomplished in the order of principle (理) and energy (氣), that is, in the sequence of the Eum-yang Hyuwang.

The Twelve Cosmic Phases are a typical growth theory dividing the entire process of life from conception through growth and active engagement into twelve stages.²⁴ They are the inevitable outcome of Yin and Yang theory meeting with the Five Agents theory, following the "Eum-sal yang-saeng" principle (when Yin declines, Yang is born) and the "Eum-yang sun-yeok theory" (and vice versa). "Eum-sal yang-saeng" means that the decline of Yin is the birth of Yang, while the "Eum-yang sun-yeok theory" holds that the reverse is equally true. The Jeon'gyeong too contains references to "Eum-sal yang-saeng" and the "Eum-yang sun-yeok theory."

陰殺陽生 陽殺陰生 生殺之道 在於陰陽 人可用陰陽然後 方可謂人生也. Jeon'gyeong, "Jeseang" 43. "When Yin is killed, Yang is born; when Yang is killed, Yin is born. The Way of life and death lies in Yin and Yang. Only after a person is able to employ Yin and Yang can one truly be called a human being."²⁵

The Twelve Cosmic Phases as found in the Hoainanzi (『淮南子』) and the Baihutongyi (『白虎通義』) appear as Five Agents meeting Eight Trigrams in the sequence of growth-latency-flowering-storage (生潛炎藏) according to "Eum-sal yang-saeng."²⁶ The Twelve Cosmic Phases represent the influence of the Ten Heavenly Stems (10 gan) upon the Twelve Earthly Branches (12 ji). The mention of the Twelve Cosmic Phases from the astrology (運氣學) of the Huangdi Neijing (黃帝內經) reflects the macrocosm-microcosm distinction of that astrology in the Jeon'gyeong. In Daesoon Thought, the status of the earth is elevated as a being that undergoes transformation through Heaven and Earth and the Twelve Cosmic Phases. Daesoon Thought divides the Twelve Cosmic Phases by two to call the Function of Heaven and Earth the Six Functions (六用, yukkyong), and calls the Six Functions the Three Virtues of Heaven, Earth, and Humanity (三德, samdeok).

六用三德 三德則天德地德人德也 統合謂之大德也 (abridged) 天地之用 胞胎養生浴帶冠旺衰病死葬而已. Jeon'gyeong, "Jeseang" 43. "The Six Functions are the Three Virtues; the Three Virtues are the Virtue of Heaven (天德), the Virtue of Earth (地德), and the Virtue of Humanity (人德). Their integration is called Great Virtue (大德). (abridged) The function of Heaven and Earth is only: to conceive and bear and nurture, to wash the sash and cap, to be vigorous and to decline, to fall ill and die and be buried."²⁷

Accordingly, the Twelve Cosmic Phases are divided into the six functions of Pobae (胞胎), Yangsaeng (養生), Yokdae (浴帶), Gwanwang (冠旺), Soebyeong (衰病), and Sajang (死葬), and Pobae, Yangsaeng, and Yokdae correspond to the Three Virtues of Heaven, Earth, and Humanity. The transformation and nurturing of Heaven and Earth (cheonji-hwakyuk) is accomplished through these Three Virtues, which in turn are linked to the three religions of Confucianism, Buddhism, and Taoism (Yubeolseon) in their connection to Heaven, Earth, and Humanity.

In Daesoon Thought, where Gucheon appears as a concrete entity, the Donghak Thought concepts of the View of the Earth — such as johwa (造化), muwi-ihwa (無爲而化), and gihwa (氣化) — become concrete through the concept of the divine spirits of Heaven and Earth (cheonji sinmyeong), and the relationships among constituent elements become clear, as in the revelation that the Twelve Cosmic Phases stand in a substance-function relationship with Wonhyeongijeong. The relationship between Heaven and Earth and Yin and Yang, and between Yin and Yang and divine spirits, is described in the Taiyi Shengshui (太一生水): "Taiyi (太一) generates water; water returns to assist Taiyi, thereby forming Heaven. Heaven returns to assist Taiyi, thereby forming Earth. Heaven and Earth repeatedly assist each other, thereby forming divine spirits (神明). The divine spirits repeatedly assist each other, thereby forming Yin and Yang. Yin and Yang repeatedly assist each other, thereby forming the Four Seasons."²⁸ Thus, Heaven and Earth (天地) come first, and then Heaven and Earth repeatedly assist each other to form the divine spirits (神明). Afterward, the divine spirits repeatedly assist each other to form Yin and Yang. In other words, between the Way of Heaven and Earth (天地之道) as Wonhyeongijeong and the Function of Heaven and Earth (天地之用) as the Twelve Cosmic Phases, divine spirits mediate between substance and function. Daesoon Thought's View of the Earthly Realm, expanded to the Function of Heaven and Earth, integrates the condensed Eastern View of the Earth (1), the material Western View of the Earth (2), and the Donghak transformative-still View of the Earth (3), presenting a new View of the Earthly Realm as the Function of Heaven and Earth. Through this, the sacred-profane rearrangement integrating East and West — that is, modernity — is established, and a transition toward post-modernity is made possible.

a. Revitalization of the Confucian-Buddhist-Taoist (Yubeolseon) Views of the Earth in the Cheonji Seong-gyeong-sin View of the Earthly Realm

In Daesoon Thought, Confucianism, Buddhism, and Taoism (Yubeolseon) are related to the Twelve Cosmic Phases of the Function of Heaven and Earth.

受天地之虛無仙之胞胎 受天地之寂滅佛之養生 受天地之以詔儒之浴帶. Jeon'gyeong, "Gyoun" 1-66. "Receiving the energy of Emptiness-and-Nothingness (虛無) from Heaven and Earth, Taoism (仙) undergoes Pobae (胞胎, conception and gestation). Receiving the energy of Quiescence-and-Extinction (寂滅) from Heaven and Earth, Buddhism (佛) undergoes Yangsaeng (養生, nurturing). Receiving the energy of Proclamation (以詔) from Heaven and Earth, Confucianism (儒) undergoes Yokdae (浴帶, birth and clothing)."²⁹

According to the principle of the Twelve Cosmic Phases, Taoism arises from the Pobae energy of Heaven and Earth — Emptiness-and-Nothingness (虛無); Buddhism arises from the Yangsaeng energy of Heaven and Earth — Quiescence-and-Extinction (寂滅); and Confucianism arises from the Yokdae energy of Heaven and Earth — Proclamation (以詔). In Daesoon Thought, since the growth process of Heaven and Earth applies to all things in the universe, human growth can also be interpreted through the Twelve Cosmic Phases growth principle of Heaven and Earth. Daesoon Thought explains human growth through the single consistent framework of the Twelve Cosmic Phases. Taoism, Buddhism, and Confucianism each become beings connected through the Pobae-Yangsaeng-Yokdae relationship. Examining the roles performed by Confucianism, Buddhism, and Taoism through Pobae, Yangsaeng, and Yokdae:

佛之形體仙之造化儒之凡節. Jeon'gyeong, "Gongsa" 3-39. "The form-body of Buddhism, the transformation of Taoism, the etiquette of Confucianism."³⁰

Buddhism nurtures through Yangsaeng and forms the body; Taoism achieves Union of Virtue of Yin and Yang through transformation (johwa) and performs Pobae. The infant born from the womb learns etiquette (範節). If humanity develops in the sequence of Taoism (Pobae, Heaven) — Buddhism (Yangsaeng, Earth) — Confucianism (Yokdae, Humanity), then the arising of Heaven and Earth proceeds in reverse order: Confucianism (Ja, 子, Heaven) — Buddhism (Chuk, 丑, Earth) — Taoism (In, 寅, Humanity).³¹

The Taoist and Buddhist philosophical systems, viewed from the perspective of subject and object, can be understood as follows: if Taoist thought sought to achieve an awareness of the world in which subject and object are unified from the perspective of the known object, then Buddhist thought sought to achieve an awareness of the realm of personhood in which subject and object are unified from the perspective of the knowing subject. Confucian thought, by contrast, centers not on awareness itself but on declaring the very being that constitutes the ground of possibility for awareness, and thereby centers on awareness and practice grounded in that declaration. Thus Taoism, Buddhism, and Confucianism form a temporal sequential relationship — stages of birth, growth, and coming of age.³²

道傳於夜天開於子 轍環天下虛靈 敎奉於晨地闢於丑 不信看我足知覺 德布於世人起於寅 腹中八十年神明. Jeon'gyeong, "Gongsa" 3-39. "The Way was transmitted at night — Heaven opened at Ja (子) — Confucius traveled throughout the world: Emptiness-spirit (虛靈). The Teaching was received at dawn — Earth opened at Chuk (丑) — 'If you do not believe, look at my feet': Awareness (知覺). Virtue spread through the world — Humanity arose at In (寅) — Laozi spent eighty years in the womb: Divine-spirit (神明)."³³

Daesoon Thought's View of the Earthly Realm is to actualize on real earth this View of the Earthly Realm of Confucianism, Buddhism, and Taoism. The earth where divine spirits can be enshrined is also revitalized like the heavens, and the earth is realigned just as the celestial bodies are. Daesoon Thought's View of the Earthly Realm begins from the Three Divine Mountains (Samsinsan) and is reorganized at the parent mountains (父母山) of Hoemunsan and Moaksan, and the power-points (穴, hyeol) of the Mountain King (Sanjun) and the Sea King (Haewang) are aligned.

This place has from ancient times been called the Three Divine Mountains (Samsinsan), with the three mountains of Bongnaesan (蓬萊山), Yeongsusan (瀛洲山) — also called Sinseongbong (神仙峰) — and Bangjangsan (方丈山).

First, with respect to the Three Divine Mountains, they are representative place names demonstrating that the ancient Taoist thought of the immortal (仙人, seonin) tradition and the Pungnyu (風流) tradition arose centered on Jeongeup — the place from which Daesoon Thought originated. Jeongeup was also the site of the Donghak Peasant Revolution.³⁴ Jeongeup is located close to the reported site of the Three Divine Mountains said to have been submerged beneath the waters of the Bohai Sea, and among the Three Divine Mountains throughout the country, the Three Divine Mountains of Jeongeup in particular are nationally renowned. As suggested in prior research by scholars such as Kim Seong-hwan and Jeong Jae-seo, Jeongeup may lie along the route traveled by Seobog (徐福, 255-? BC) — the representative figure of the immortal tradition of the Qin-Han period — in his quest for the elixir of immortality.³⁵ If the Three Divine Mountains are the earth capable of receiving Gucheon's response, the parent mountains are the sites capable of corresponding with the divine spirits of Heaven and Earth that Gucheon established.

Sangje performed works to extract the vital energy from each place. In order to extract and combine the vital energy of the mountains and rivers, he first conducted the work beginning with the vital energy of the parent mountains (父母山): "The parent mountains are Moaksan (母岳山) in Jeonju and Hoemunsan (回文山) in Sunchang. In Hoemunsan there are twenty-four power-points, among which is the Five Immortals围棋 Formation (五仙圍碁形, Oseon-wigi-hyeong). The game of baduk (圍棋) was invented by King Tang-yo (唐堯) and taught to Danju, so Danju's Haewon will see a great turning of fortune beginning from the Five Immortals围棋. Next, the vital energy of four energy-points (明堂, myeongdang) must be integrated. The four energy-points are: the Five Immortals围棋 Formation of Hoemunsan (回文山) in Sunchang; the Monk in Devotion Formation (胡僧禮佛形, Hoseung-yebul-hyeong) of Seungdalsan (僧達山) in Muan; the Fairy Weaving Brocade Formation (仙女織錦形, Seonnyeo-jiggeum-hyeong) of Soryong (巽龍) in Jangseong; and the Ministers Presenting a Decree Formation (群臣奉詔形, Gunshin-bongjo-hyeong) of Baeryebat (拜禮田) in Taein. And in Byeonsan of Buan there are twenty-four power-points; these correspond to the number of power-points in Hoemunsan, and since they are by the sea, they respond to the Celestial Measure (dosul) of the Sea King (海王, Haewang). Hoemunsan is the Mountain King (山君, Sanjun), and Byeonsan is the Sea King (海王, Haewang)." Sangje then extracted the vital energy from those places. Jeon'gyeong, "Gongsa" 3-6.³⁶

Of the parent mountains — which can be called the beginning of the Yin and Yang of the earth — Hoemunsan, corresponding to the "father" (父), is also the site of the Five Immortals围棋 power-point where world peace begins in Daesoon Thought. If general geomancy (pungsu-jiri) is discussed in relation to the microscopic level of family affairs (家事) or national affairs (國事), the geomancy of Daesoon Thought relates on a macroscopic scale to the affairs of all under Heaven (天下事).

Sangje also had Janggeun brew a crock of sikhye (sweet rice drink), and on that night at the first watch placed the sikhye in a large vessel beneath the temple bell (인경, ingyeong). He said: "I intend to attach the Haewon dosul of Danju, the progenitor of baduk, to the Five Immortals围棋 Power-point of Hoemunsan, in order to redirect the national fortune of Joseon. Among the five immortals, one immortal — as the host — only observes without intervening. The other four immortals take sides against each other to capture pieces, causing days to drag on without the outcome being decided. I have now summoned Choi Suun (崔水雲) to serve as witness and decide the outcome; this sikhye is an offering for Suun." Sangje then asked: "Do you know the verses in the collected writings (文集) you hold?" Several people replied, "There are passages we remember." Sangje wrote on a sheet of white paper: "Gyeolgunggut cho-rani-pae nam-sadang yeo-sadang samdae-chi," and said: "This writing is a spell (呪文). If anyone laughs while reciting it, they shall die — be cautious." He added: "This writing has a melody; if when reciting it the melody is not matched, the immortals will laugh," and himself set the melody and read it aloud, then had the disciples read along after him. Before long, a cool energy circulated. Sangje stopped reading and said, "Choi Suun has arrived — listen quietly." Suddenly, from above the bell, there came a cry: "If the head of the household were strict, why would such a light be there?" Sangje asked, "Where is this phrase found?" One disciple replied, "It is in the Suun Gasa (水雲歌詞)." Sangje exchanged a few words with the space above the bell in a manner that could not be understood. Jeon'gyeong, "Gongsa" 2-3.³⁷

If Hoemunsan is the father mountain and the place where the Five Immortals围棋 — the beginning of world peace — will take place, then Moaksan — corresponding to the "mother" (母) among the parent mountains, which can be called the beginning of the Yin and Yang of the earth — is the site of Geumsansa Temple, where Jeungsan resided as a divine spirit for thirty years.

When visiting Geumsansa with Sangje, Sangje recited for the disciples the following verses: "After the Celestial Emperor (天皇), Terrestrial Emperor (地皇), and Human Emperor (人皇), / the great Geumsansa under Heaven (天下之大金山) / at the foot of Moaksan (母岳山下), the golden Buddha (金佛) speaks (能言), / and the six-jang golden Buddha (六丈金佛) transforms into a complete woman (化爲全女). / The plan for saving ten thousand nations is in Southern Joseon (萬國活計南朝鮮), / with the clear wind and bright moon at Geumsansa (淸風明月金山寺). / The flowering of civilization in three thousand nations (文明開花三千國), / the great road of the Way and its arts flowing nine thousand li (道術運通九萬里)." Jeon'gyeong, "Yesi" 1-14.³⁸

In this passage, "at the foot of Moaksan, the golden Buddha speaks" means that the descent of Gucheon at Geumsansa was foretold. Comparing Donghak Thought's View of the Earth with Daesoon Thought's View of the Earthly Realm, Daesoon Thought, compared to Donghak Thought, shows an increased role of the earth through the expansion of correlative thinking, and the liminal dimension is strengthened. As a representative example, "burning the earth three ja and three chi deep" in order to strengthen the earthly energy (jigi) is accomplished through the Unification of the Earthly Realm Work (jigi-tongil gongsa) performed by Jeungsan to expand revitalization.

In the Later Heaven, once a seed is planted, new shoots will sprout from the root each year for harvest, and the earth will become fertile land without cultivation. This is because the earth is burned three ja and three chi deep. Jeon'gyeong, "Gyobeop" 3-41.³⁹

In this passage, the reason for "burning three ja and three chi" of the earth is to elevate the earth's status to fertile ground, thereby creating a Heavenly Kingdom on Earth. "Three ja and three chi" is the range traditionally considered by geomancers (地官, jigwan) to be the extent of the earth's vital influence. The celestial energy (天氣) extends ninety thousand li (九萬里), which is said to correspond to modern satellite orbits.

It is said that the characteristic of Daesoon Thought's View of the Earthly Realm is a "terrestrialist" (地上主義, jisangwi) religious view of a Heavenly Kingdom on Earth rather than an apocalyptic end.⁴⁰ "Terrestrialism" signifies an occasion for the redistribution of the boundaries between the sacred and the profane. In Daesoon Thought, the View of the Earthly Realm occupies a very significant place together with geomancy (pungsu-jiri).⁴¹

In the case of the View of the Earthly Realm, the parent mountains and the twenty-four power-points are reorganized. Centered on the parent mountains of Moaksan and Hoemunsan and on Naejangsan — the root mountain (근원산) of the world — the twenty-four power-points of the Mountain King (山君) and the Sea King (海王) are reorganized.

Sangje performed works to extract the vital energy from each place. In order to extract and combine the vital energy of the mountains and rivers, he first conducted the work beginning with the vital energy of the parent mountains (父母山): "The parent mountains are Moaksan (母岳山) in Jeonju and Hoemunsan (回文山) in Sunchang. In Hoemunsan there are twenty-four power-points, among which is the Five Immortals围棋 Formation (五仙圍碁形). The game of baduk was invented by King Tang-yo and taught to Danju, so Danju's Haewon will see a great turning of fortune beginning from the Five Immortals 围棋. Next, the vital energy of four energy-points must be integrated. The four energy-points are: the Five Immortals围棋 Formation of Hoemunsan in Sunchang; the Monk in Devotion Formation of Seungdalsan in Muan; the Fairy Weaving Brocade Formation of Soryong in Jangseong; and the Ministers Presenting a Decree Formation of Baeryebat in Taein. And in Byeonsan of Buan there are twenty-four power-points; these correspond to the number of power-points in Hoemunsan, and since they are by the sea, they respond to the Celestial Measure of the Sea King. Hoemunsan is the Mountain King, and Byeonsan is the Sea King." Sangje then extracted the vital energy from those places. Jeon'gyeong, "Gongsa" 3-6.⁴²

The centers of the Unification of the Earthly Realm Work are Hoemunsan and Moaksan. The works involving the parent mountains of Hoemunsan and Moaksan, the orbital work concerning the Three Divine Mountains of Jeolla Province and the Outer Three Divine Mountains of Jirisan, Geumgangsan, and Hallasan, and the works of the twenty-four power-points of the Mountain King and the Sea King constitute the center of the Earthly Realm Works (jigye-gongsa). Through the Cheonjigongsa, the Heavenly Realm is aligned, and the Heaven-Humanity relationship is revitalized from the transformative-harmonious relationship of Donghak Thought into an advanced mutual flourishing (sangsaeng) relationship. Through Insinhangse, the status of humanity as mediator of the Heaven-Earth relationship of "heaven round, earth square" (cheonwon-jibang) is revitalized, and the Cheonjigongsa transforms the mutually antagonistic Heaven-Humanity relationship of East and West into mutual flourishing. If the Confucian, Buddhist, and Taoist Views of the Earth each stand as individually constituted, Daesoon Thought's View of the Earthly Realm appears integrated through the Twelve Cosmic Phases.

b. Revitalization of the Western View of the Earth in the Cheonji Seong-gyeong-sin View of the Earthly Realm

The Western worldview is a substantialist worldview. The earth as spoken of in the West is not, as in the East, a being that resonates with Heaven and participates in the transformation and nurturing (化育) of Heaven and Earth. It is merely the material substance (質料) to which the heavenly form is applied, or the object made according to Heaven's form and thus subject to human dominion and management. Accordingly, the Western earth — unlike the Eastern earth filled with divine spirits — was an object utilized for human convenience. The Jeon'gyeong expresses this in terms of the convenience of all living beings (창생의 편의):