Preface to Dangun Segi

What is the goal of human history?

Preface to Dangun Segi (“Annals of the Dangun Dynasty”)

When it comes to ruling a state, why is nothing more crucial than an unyielding spirit among scholars or more urgent than bringing to light the state’s history? If history is not clearly established, the unyielding spirit of scholars does not manifest. If the unyielding spirit of scholars does not manifest, the foundation of the state will waver and inconsistencies will emerge in the governing laws of the country. 

In general, the correct approach to history is to weigh historical figures and discuss and diagnose the main characteristics of a particular era by denouncing that which deserves criticism while praising that which is worthy of praise. This approach never fails to set the standard for the ages. 

Our people (Koreans) have truly existed from time immemorial.  The record of the order of the establishment and succession of the countries through history has also been corrected and proven. The state, therefore, is inseparable from its history, and the people and governance are mentioned together. Thus, all of these considerations should be prioritized and treasured. 

Indeed! Governance is akin to a tool and its people are like dao. If the tool is separated from dao, how can it exist? A country is akin to a body, and its history is like its soul. If a body loses its soul, how can it be preserved? It is the self that trains to attain dao and refines the tool along with it. It is the self that expands the body and the soul concurrently. Therefore, all things under heaven should prioritize self-knowledge. Yet, where should the process of self-knowledge begin? 

Who am I?

The dao of becoming one with Samsin (三神, God) exists within the infinitely grand, all-embracing, unimpeded, unifying spirit.
The Spirit of Creation-transformation (造化神) descends, manifesting as one’s nature (性).
The Spirit of Edification (敎化神) descends, becoming one’s life (命).
The Spirit of Governance (治化神) descends, forming one’s essence (情).
Thus, humans alone become the most noble and dignified beings of all creation. 

Nature (性) is the foundation of spirit (神). Spirit is rooted in nature, but nature is not the same as spirit. Nature, in its true sense, is the state in which one’s qi (氣) shines radiantly and is devoid of any darkness. Therefore, spirit cannot separate from qi, and qi cannot separate from spirit. As such, only after the spirit within one’s body is united with the bright qi can one become aware of their body’s nature (the Spirit of Creation-Transformation) and life (the Spirit of Edification). 

Nature (性) is inseparable from life (命); and life, too, is inseparable from nature. Therefore, it is only after this nature dwelling within one’s body is united with the true life that one can become awakened: to original nature, prior to nature’s transformation into spirit within one’s body; to original life, prior to life’s transformation into qi within one’s body.

The principle of human mind is rooted in God's mind.

The divine perception of one's nature (性) is rooted in that of the God in Heaven (Samsin).
The manifestation of one’s life (命) is based on the qi of mountains and rivers.
The immortality of one’s essence (情) allows one to accomplish the tasks demanded of all humans.

This is the principle according to which One (one qi, 一氣) contains Three (Samsin, 三神) and when each one that constitutes Three (Samsin, which functions in three ways) is collected, they return to the original One. (Three [Creation-Transformation-Nature, Edification-Life, Governance-ssence] is within One [the One Spirit]; and the basis of Three is the Creation- Transformation of the God [Samsin] within One [One Qi]).

Therefore, the state of maintaining a fixed, unchanging mind is called ‘the true self,’ and the one who creates all forms of changes through divinity is called the ‘One Spirit’ (God). The true self is the palace where the One Spirit resides. Those who know of this true origin and cultivate themselves according to dharma will naturally be visited by fortune and forever be blessed by the radiance of God (Samsin). This is to say that when human being pursues unity with heaven, they return to oneness only after vowing to steadfastly observe the precepts of Samsin.

the principle of threeness

Thus, the being who transcends the realm of nature(性), life(命), and essence(情) is Sangjenim, he who is one and the same as Samsin.Samsin Sangjenim forms a coherent whole with all creatures in the universe and exists eternally without leaving any trace in mind(心), qi(氣), or body(身). 
He who transcends the influence of feeling(感), breathing(息), and sensation(觸) is the forefather of human civilization, Hwanin. Hwanin unfailingly bequeaths virtue throughout the world, basks in joy with his people, and effortlessly rules in concert with the three realms of heaven(天), earth(地), and humanity(人). 
Accordingly, those who want to establish a teaching must first establish their self, and those who wish to transform their tangible form must first reform their intangible soul. This is the sole path to the establishment of the self through self-knowledge.

Mongol invasion of Goryeo 1231-1270

Alas, how sorrowful!
When Buyeo lost its dao, the Han Chinese invaded. When Goryeo lost its dao, the Mongols invaded. If the people of Buyeo had retained their spirit by properly consolidating it in advance, the Han would have been driven back to their own lands. If the people of Goryeo had retained their spirit, the Mongols would have been forced back to their own territory, Mongolia.

Alas, how deplorable!
The disruptive, evil ideas of traitors like Oh Jam and Ryu Cheong-in spread in secret by traveling on the backs of all demons running rampant in the night. They responded to and joined forces with the rebellious minds of those such as Namsaeng and Balgi. How is it, then, in this time when dao and the tool of governance have been lost altogether and the body and soul have both vanished, that the leaders of the kingdom pursue their own comfort? Political interference by outsiders [the Mongolians] is becoming more severe as time goes by. They can even make a king yield the throne and have him restored to power as they please. 

Why are we ministers so incapable of stopping this? This is so because history has been lost in this country and the body has lost its soul. Although it cannot be said that one minister alone is capable of salvaging this country, we will be able to begin to talk about the salvation of the realm only after each of its people vows to redeem the land and pursues means conducive to that goal.

Haeng-chon Lee Am (1297~1364)

Yet, what is the path toward redeeming this country? As stated previously, it lies within the phrase, “A country must retain its history, just as a body must contain a soul.” Our sovereignty lineage began with the foundation of the country Baedal in Sinsi (“Divine City”). This heritage is the source of our kingdom’s foundation and the prosperity of our people. As such, how can one not but cherish history? It is with great pleasure that I present this writing as the Preface for Dangun Segi. Written by the Elder of Honghaeng-chon Village in Hae-undang, Ganghwa-do Island, on the third day of the tenth month in the twelfth year of the reign of King Gongmin [the 8560th year of Hwanguk, the 5260th year of Baedal, the 3696th year of Dangun, 1363 CE].