JSD Terms

mutual conflict and domination.  상극 (相克). Sanggeuk (sang, “mutual”; geuk “to subdue,” “to overcome,” or “to restrain.”). According to Eastern cosmology, the universe consists of five elements (i.e., wood, fire, earth, metal, and water). In this cosmology, mutual conflict and domination is a natural dynamic wherein one element subdues or restrains another (i.e., wood restrains earth, earth restrains water, water restrains fire, fire restrains metal, and metal restrains wood). In the context of the cosmic year’s Early Heaven (cosmic spring and summer), the principle of mutual conflict and domination prevails within nature and human civilization, driving the birth and nurturing of humans and of all existence. A remarkable creative natural principle, mutual conflict and domination is the driving force that advances the human mind and human civilization down the path of maturation. However, due to the principle’s inherent imbalance and disharmony, this principle also breeds conflict and competition, bitterness and grief. 

mutual life-bettering and life-saving.  상생 (相生). Sangsaeng (sang, “mutual”; saeng, “life” or “to give birth to life.”). According to Eastern cosmology, mutual life-bettering and life-saving is a natural dynamic in which one element engenders and nurtures another (i.e., water engenders wood, wood engenders fire, fire engenders earth, earth engenders metal, and metal engenders water). In the Later Heaven, when Sangjenim’s Supreme Dao of Mugeuk unfolds throughout the world, the principle of mutual life-bettering and life-saving will prevail in nature and human civilization, enabling humans and all existence to attain maturation. Mutual life-bettering and life-saving also signifies a mutual betterment dynamic between people, people and nature, people and nations, and nations. 

resolution of bitterness and grief.   해원 (解寃). Resolution of inner ills and torments afflicting humans and spirits. A central goal of Sangjenim’s Work of Renewing Heaven and Earth was the resolution of the bitterness and grief of all spirits and humans caused by the Early Heaven’s principle of mutual conflict and domination. 

seeking out the beginning and returning to the origin.  원시반본 (原始返本). Signifies the recovery of, and return to, the roots of individuals and of humanity’s cultures in accordance with the principle of autumn’s maturation and unification. 

gaebyeok.   개벽 (開闢). A term derived from the Korean expression cheongaejibyeok (cheongae, “heaven opens”; jibyeok, “earth opens”). A gaebyeok (‘renewal and rebirth of heaven and earth’) is a transition between seasons during the cosmic year, which spans 129,600 calendar years. The most significant of these transitions is the Autumn Gaebyeok (aka the Later Heaven Gaebyeok), which occurs between the cosmic summer and cosmic autumn. 

Earth-Heaven Peace.   지천태 (地天泰). The eleventh I Ching hexagram (䷊). This hexagram represents ideal harmony and stability between heaven and earth in the coming world of the Later Heaven. 

Heaven-Earth Misfortune.   천지비(天地否). Twelfth of the sixty-four hexagrams (䷋) of I Ching. It is a symbol of disharmony between yin (earth) and yang (heaven). This hexagram signifies the Early Heaven’s mutual conflict and domination. 

heavenly soul (혼 魂)... earthly soul (넋 魄).  A human is composed of a physical body and a spiritual body, and the latter consists of the heavenly soul and the earthly soul. Just as all existence derives life from the qi of heaven and earth, people receive the qi of heaven and the qi of earth, which form their heavenly soul and earthly soul. When people die, their heavenly soul returns to heaven and their earthly soul returns to earth. 

Hado.   하도 (河圖). “Yellow River Diagram.” Hetu in Chinese. A diagram representing the universe’s creative process, it was first drawn 5,500 years ago by Bok-hui (aka Fuxi) of the Baedal nation, after he received an inspiration from Sangjenim. Encapsulating the principles of yin-yang and the five elements, the diagram depicts the numbers one to ten with the even (yin) numbers represented by black dots and the odd (yang) numbers represented by white dots. Hado represents: the birth of heaven, earth, and humanity; unification and harmony; and the mutual life-bettering and life-saving of the Later Heaven. It has been said that the diagram was actually discovered at the Heavenly River aka the Songhua River, not the Yellow River. 

Nakseo.   낙서(洛書). “Luo River Diagram.” Luoshu in Chinese. First drawn 4,300 years ago by King Yu, the founder of ancient China’s Xia Dynasty, who received an inspiration at the Luo River to draw the diagram, it encapsulates heaven and earth’s principle of mutual conflict and domination. The diagram depicts the numbers one to nine with the even (yin) numbers represented by black dots and the odd (yang) numbers represented by white dots. Nakseo represents the diversity, growth, and mutual conflict and domination of the Early Heaven. 

 Early Heaven.   선천 (先天). The cosmic spring and summer, the first half of the 129,600-year cosmic cycle, an era characterized by birth and growth, yang (male) dominance, diversity, and conflict. Notably, the second half of the cosmic cycle is called the Later Heaven, the time of the cosmic autumn and winter. 

Later Heaven Gaebyeok.   후천개벽 (後天開闢). The epochal transition from the era of the Early Heaven to that of the Later Heaven, the two halves of the cosmic year (129,600 calendar years). Since this transition also marks the shift from cosmic summer to cosmic autumn, it is synonymous with the Autumn Gaebyeok. 

Later Heaven. 후천 (後天) The Later Heaven will be a world of the union of spirits and humans. Everyone will enjoy ageless longevity; and gazing upon their three lives with perfect clarity, all will feel content with their lot in life.”

Samsin.  삼신 (三神). (Sam, “three,” or “threefold”; sin, “spirit.”) The Primordial Spirit that is one with the universe and is the source of all existence. The name Samsin signifies the three-part function of the Primordial Spirit that impels all existence via three means: by creating, by edifying, by governing. 

samsins.   삼신 (三神). Ancestral spirits who, on behalf of Samsin, the Primordial Spirit of the universe, bestow descendants. 

Sangjenim.   상제(上帝)님. (Sang, “supreme”; je, “God the Ruler”; nim is an honorific suffix.) God the Ruler of the universe, whose formal title is Okhwang-Sangje (“Jade Emperor of Heaven”). Sangje is the same being that the Chinese call Shangdi.

Jeung-san.   증산 (甑山). The honorific dao name that Sangjenim adopted during his late teens or early twenties while meditating on Sirusan Mountain, near his birthplace. Siru has the same meaning as jeung, which signifies maturation and completion. The Korean word for mountain is san. Thus, ‘Jeung-san’ constitutes another name for Sirusan Mountain. 

Mugeuk.  무극 (無極). Romanized from Chinese as Wuji or Wu-chi. Traditionally, it is considered the primordial state—the source of the universe—that precedes Taegeuk (Taiji or T’ai-chi). Mugeuk is often translated as “Non-Ultimate,” but another translation is “the Boundless,” as it has no boundaries within and no limitations without. 

Okhwang-Sangje.   옥황상제 (玉皇上帝). Often translated as “Jade Emperor of Heaven.” A formal title for God the Ruler, who governs heaven, earth, humanity, and spirits. The Korean people have traditionally known the God presiding in heaven as Je, Sangje, Samsin Sangje, Samsin God, or Okhwang-Sangje. “Sangjenim,” which combines Sangje with an honorific suffix nim, is a shortened version of the title Okhwang-Sangje; “Jeung-san Sangjenim” is the title of God, who incarnated into this world as Gahng Jeung-san. 

Okhwang-Daeje.  옥황대제 (玉皇大帝). “Great Jade Emperor Above.” Another title for Okhwang-Sangje (“Jade Emperor of Heaven”), God the Father who resides in the Jade City, the capital city of heaven. 

siru.   시루. A piece of cookware used to steam rice cakes and other foods. The word connotes maturation, completion, and unification, which are symbolic of the new heaven and earth of cosmic autumn. The word jeung, found in Sangjenim’s adopted honorific dao name, Jeung-san, has the same connotation.


Work of Renewing Heaven and Earth.  천지공사 (天地公事). Cheonjigongsa (Cheonji, “heaven and earth”; gongsa, “public work”). Jeung-san Sangjenim’s nine-year work based on cosmic principles and conducted with the spirits and His disciples, designed to resolve the bitterness and grief of humans and spirits and redirect the order of heaven and earth, for the purpose of renewing heaven, earth, and humanity, hence bringing to pass the Later Heaven’s Paradise of Immortality. Sangjenim’s Work of Renewing Heaven and Earth was succeeded by Taemonim’s ten-year Work of Renewing Heaven and Earth. 

Government of Creation-Transformation.   조화정부 (造化政府). A government of spirits formed by Jeung-san Sangjenim, consisting of the preeminent spirits of civilizations, spirits of enlightenment, regional spirits, embittered spirits, spirits of failed revolutionaries, and founding spirits of ancestral lines. Its purpose was to serve Sangjenim in his Work of Renewing Heaven and Earth. 

flung open heaven and earth’s great gate of the spirit realm.   Sangjenim’s opening of the gate of the spirit realm marked his reassuming of heaven and earth’s power of creation-transformation. Through this event, Sangjenim enabled the spirits to participate in the Work of Renewing Heaven and Earth for the disassembly and reconstruction of heaven and earth, which had become diseased. 

dosu.   도수 (度數). (Do, “degree”; su, “number.”) In numerology, the term dosu (used in either a singular or plural context) represents the order of change concerning heaven, earth, and humanity. The term also denotes plans or timetables Sangjenim or Taemonim set in place to guide the course of history leading to the Autumn Gaebyeok and the Later Heaven. Depending on the context, the term dosu is translated as “course,” “order,” “the way things will unfold,” or “proper time.” 

the words of the teachings will be fulfilled in Gan.   성언호간 (成言乎艮). Signifies that the words of God the Father will become fulfilled in the Northeast. Source: Book of Change, chapter “Shuo Gua.” 

DG.   도기 (道紀). DG stands for Dogi, meaning “Year of Dao,” a dating system used by Jeung San Do, in which DG 1 is the year of Jeung-san Sangjenim’s birth. 


Spirit Teaching.   신교 (神敎). Singyo (Sin, “spirit” or “God”; gyo, “teaching”). The source and impetus of the cultures in the East and West. As the archetypal culture that began at the dawn of human civilization, Spirit Teaching was the source of all religions, political systems, and cultures. In Spirit Teaching—the primordial spiritual culture, the ur-religion, of the East and West—the spirits were distinguished as either nature spirits or anthropomorphic spirits, and people worshiped Samsin Sangjenim, the spirits in heaven and earth, ancestral spirits, and nature spirits. 

Myeongbu.   명부 (冥府). (Myeong, “dark”; bu, “administration.”) ‘The Court of Judgment in the Hereafter.’ It is the spiritual realm that determines a person’s life span, and it is also the first realm into which a person enters after death. There, their lives are assessed and judgment is passed on any virtuous deeds or wrongdoings. 


change (역 易).   This refers to the philosophy of change, of which the main works are the Book of Change and Jeongyeok (“Right Change”). The Book of Change is attributed to Bok-hui (Fuxi), King Wen, the Duke of Zhou, and Confucius. Jeongyeok was written by Korean philosopher Gim Il-bu (1826–1898). The development of this philosophy spans fifty-six hundred years. Sangjenim emphasized its importance in understanding the principle of the universe. 

Book of Change.   주역 (周易). Also known as the I Ching. Attributed to Bok-hui (Fuxi), King Wen, the Duke of Zhou, and Confucius. The Book of Change details the cosmic principles and the inherent connections between humanity and heaven, earth, sun, and moon, through a systematic understanding and interpretation of hexagrams. 

Jeongyeok.  정역 (正易). The principle of change concerning the Later Heaven. It is also the title of a book Gim Il-bu completed in 1885. Jeong means “right” or “correct” and yeok means “change,” and hence the book title translates as: Right Change. Jeongyeok revealed that earth’s tilted axis would become perfectly aligned with true north and true south and that the earth’s orbit around the sun would shift from an elliptical path to a circular path. Consequently, the length of the year would become 360 days and the solar and lunar calendar would synchronize, representing an era of harmony in the Later Heaven. Jeongyeok also revealed that the harmony of the Later Heaven—right yin and right yang—would become fulfilled through Sangjenim’s advent into this world. 

cheongsu.   청수 (淸水). (Cheong, “pure”; su, “water.”) Pure water that represents purity of the soul and eternal life. An ancient tradition of Spirit Teaching, cheongsu is offered to heaven and earth and the spirits during prayers, meditations, and rituals. Cheongsu purifies the body and soul, and it connects one’s life with the parents, heaven and earth. 

Eastern Learning.   동학 (東學). Romanized from Korean as Donghak. A Korean dao movement founded in the mid-nineteenth century by Choe Su-un (aka Choe Je-u) after he received from Sangjenim a heavenly mandate and spirit teaching to herald the arrival of a new world. Eastern Learning’s thought embraces three key themes: the coming of the Later Heaven Gaebyeok that will usher in the Later Heaven; serving the Lord of Heaven, who would incarnate into this world; the emergence of the Supreme Dao of Mugeuk, the dao of the Father. 

work of heaven and earth.  천하사 (天下事). This is the work of (and requisite preparations for) delivering humanity at the time of the Autumn Gaebyeok and raising up the Later Heaven’s Paradise of Immortality. 

Jade City.   옥경 (玉京). The capital city of heaven, in which resides Okhwang-Sangje (“Jade Emperor of Heaven”). 

The lineage of enlightenment.   도통줄. The lineage of enlightenment, ushered in by Sangjenim, which will extend throughout the fifty thousand years of the Later Heaven and encompass all of humanity. 

Gu-cheon-ha-gam-ji-wi.   구천하감지위 (九天下鑑之位). This line is contained in the Jinbeopju (“True Dharma”) Mantra. It could be interpreted as “the spirits of the nine heavens descend to inspire me.” However, since this line is chanted by Sangjenim, ‘me’ would be capitalized to denote Him, as follows: “the spirits of the nine heavens descend to inspire Me.” 

Ok-hwang-sang-je-ha-gam-ji-wi.  옥황상제하감지위 (玉皇上帝下鑑之位). This line can be interpreted as “Okhwang-Sangje (‘Jade Emperor of Heaven’) has descended to this place.” 

creation-transformation.  조화 (造化). The power and process of creating and transforming everything in the universe. Creation-transformation can be understood broadly in four ways: 1) the power and authority of Sangjenim, the Ruler of the Universe, who rules over heaven, earth, humanity, and spirits; 2) the mysterious and subtle workings of heaven and earth that ceaselessly create and change humans and all existence; 3) the power and authority of the spirits in heaven and earth, who initiate all changes in this world; 4) the extraordinary power exercised by those who attain enlightenment. 

the way of change through non-action.   무위이화 (無爲以化). Originating from the philosophy of Lao Zi and Zhuang Zi, this concept signifies anything that is willed that comes to pass seemingly without any effort. However, in the context of this proclamation, ‘the way of change through non-action’ expresses Sangjenim’s ability to affect everything at will, seemingly without any effort, through cosmic principles and the way of spirits as the Ruler of the Universe, who wields supreme authority over the three realms. 


Sirusan Mountain.  시루산. A mountain near Gaengmang-ri Village, the place of Sangjenim’s incarnation into the world. A siru is a steamer used to make rice cakes, while san means “mountain.” The term siru, synonymous with jeung, symbolizes maturation and completion. Sangjenim drew upon the terrestrial qi of Sirusan Mountain and the inner meaning of its name when He assumed His honorific dao name, “Jeung-san.” 

phlegm.   담 (痰). In Eastern medicine, phlegm is a fluid within the human body. Due to an excess of fire qi (화기 火氣), clear fluids that envelop the internal organs condense into phlegm, which coats the organs and passes into the lungs to be expectorated as sputum. In Eastern meditation tradition, phlegm causes mental, physical, and spiritual illnesses and which hinders the recovery of one’s inner nature. 

Early Heaven.   선천 (先天). The cosmic spring and summer, the first half of the 129,600-year cosmic cycle, an era characterized by birth and growth, yang (male) dominance, diversity, and conflict. Notably, the second half of the cosmic cycle is called the Later Heaven, the time of the cosmic autumn and winter. 

ninth heaven.  구천 (九天). During the Early Heaven, the spiritual realm is divided into nine levels, the ninth being the highest. 

canopy tower in the Nation of Great Law in the West.   서양 대법국 천개탑. “The Nation of Great Law in the West” refers to Rome. The “canopy tower” refers to St. Peter’s Baldachin, a monument above Saint Peter’s tomb, located in St. Peter’s Basilica, which is a seminal site of Christian civilization. 


humanity’s majesty.  인존 (人尊). Signifies that the human is the noblest being in the universe. Also signifies that, in the cosmic autumn, humans will become enlightened, mature beings who wield the power of creation-transformation by attaining a perfect union with the spirits. In the context of cosmic principles, the cosmic spring, when heaven breathes life into the dormant earth, is the Era of Heaven’s Majesty. The cosmic summer, when earth nurtures humans and all other forms of life, is the Era of Earth’s Majesty. The cosmic autumn, when heaven and earth bring all existence to fruition and humans become mature beings by achieving a perfect union with the spirits, is the Era of Humanity’s Majesty. 

enlightenment into humanity’s right path.  중통인의(中通人義). The concept of ‘enlightenment into humanity’s right path’ flows from the view that the human being is the center of heaven and earth and that the destined path of humanity is to fulfill the will of heaven and earth. Predicated upon mastery over the principles of the stars in heaven and the principles of earth and mastery over the human mind and humanity’s destined path, this enlightenment entails the capacity to carry out the salvation of humanity. After Sangjenim attained this enlightenment as an incarnated human, he formed the Government of Creation-Transformation by uniting the spirit realm and conducted the Work of Renewing Heaven and Earth to heal and renew this world filled with bitterness and grief.

principles of the stars in heaven.  천문 (天文). The laws of change governing the sun and moon, the constellations, and the celestial realm itself. Enlightenment into the principles of the stars in heaven encompasses the mastery of heaven’s principles and the ensuing rarefied awakened state that enables an understanding of the changes in the human world and the foretelling of the future. 

principles of earth.   지리(地理). The laws concerning geographical features and the terrestrial qi of land and their impact on human lives. Enlightenment into the principles of earth encompasses the mastery of geomantic principles and the ensuing rarefied awakened state that enables the foretelling of people’s good fortune or misfortune. 


demons.   마 (魔). There are three kinds of demons: wicked or vengeful anthropomorphic spirits that were once people; the demons of greed, lust, anger, and folly, which are not anthropomorphic; and malignant and destructive energy that causes illnesses of the mind, body, and spirit. Overcoming demons is a process of purification and maturation. 

Matteo Ricci.  이마두(利瑪竇). 1552-1610. The Italian Jesuit priest who founded the Catholic missions in China. He was the greatest pioneer in the exchange of Eastern and Western thought and spirituality. In addition to bringing Christianity to China, he shared his knowledge of Western mathematics, cartography, astrology, and philosophy. He maintained that his God and Shangdi (Sangje), the Lord of Heaven in Chinese classics, were the same entity. 

head spirit of the spirit realm.  Matteo Ricci was conferred this honor by Sangjenim. 

one mind.   일심 (一心). Fundamentally, it is the innate, unchanging mind of heaven and earth that begets and nurtures life through the ceaseless creative process of birth, growth, harvest, and rest. One mind also refers to the pure and passionate mind of a worker in carrying out Sangjenim and Taemonim’s work. 

ultimate qi.   지기 (至氣). The qi of judgment at the time of the Autumn Gaebyeok, or simply the qi of the Autumn Gaebyeok, which brings forth both fortune and misfortune to the world at the advent of the cosmic autumn, materializing into salvation or death. 

healer.   의원(醫員). One who was trained in treating people using acupuncture, herbs, and other similar techniques during Korea’s Joseon Dynasty. 

selfless virtue.   음덕(陰德). A humble, self-effacing mindset, as opposed to the mindset of seeking out recognition for one’s contributions.

fulfillment of dao and establishment of virtue.  도성덕립(道成德立). The fulfillment of Sangjenim’s dao and establishment of his virtue in this world. Such a world will be the new world of paradise on earth-the Later Heaven’s Paradise of Immortality-which will be built after the passage of the Autumn Gaebyeok. 

old heaven.  묵은하늘. The heaven of the era marked by the mutual conflict and domination of the Early Heaven. Though this heaven gave life to humanity and all other existence, over the course of millennia it has declined into a heaven that also brings death and destruction due to a vast accumulation of the negative effects (such as bitterness, hatred, and strife) of the principle of mutual conflict and domination. 

The dao of great learning renews all people.   대학지도재신민 (大學之道 在新民). This phrase is Sangjenim’s adaptation of a line from the Confucian classic The Great Learning. Specifically, Sangjenim changed the character 親 (“love”) to 新(“renew”). 

two halves of a royal insignia.  부절(符節). In olden Asia, emissaries were often given one half of a broken royal insignia made of stone, bamboo, or jade (the other half remaining at the royal court) as a means of verifying their official status. 

extremely.  무척. Mucheok (“extremely” or “very”). Sangjenim used this Korean word to coin a phrase “without vengeful qi” by creating a homonym muchoek (無隻). See “vengeful qi” footnote in 2:11:4. 

mirror for all people.   만인경(萬人鏡). A mirror in the hereafter in which the newly dead clearly see the way they lived their lives on earth.

heavenly bond.   천륜(天倫). Signifies an innate and immutable relationship bestowed by heaven, such as a family relationship or a blood relationship. 

Pung-un-jo-hwa.  “The power of creation-transformation to control the winds and clouds.” One of the five phrases of the Oju Mantra. See footnote in 6:76:9. 

Cheon-mun-ji-ri.  “Principles of the stars in heaven, principles of earth.” One of the five phrases of the Oju Mantra. See footnote in 6:76:9. 


spirit (신 神).   A spirit is either a nature spirit or an anthropomorphic spirit. An anthropomorphic spirit, which was once a human being, is furthermore called a sinmyeong (신명 神明) in Korean (sin, “spirit”; myeong, “resplendent”). 

heavenly soul (혼 魂)... earthly soul (넋 魄).  A human is composed of a physical body and a spiritual body, and the latter consists of the heavenly soul and the earthly soul. Just as all existence derives life from the qi of heaven and earth, people receive the qi of heaven and the qi of earth, which form their heavenly soul and earthly soul. When people die, their heavenly soul returns to heaven and their earthly soul returns to earth. 

radiant being (영 靈)... immortal being (선 仙).  When the soul of the deceased enters heaven, it becomes a spirit, which after a period of spiritual ascendance can become a radiant being or an immortal being.

autumn spirits.   서신(西神). Literally “west spirits,” the term can also be translated as “autumn spirits” since west and autumn are interrelated in Eastern cosmology. Central Heaven spirits, who are fair and impartial because they are without descendants, become autumn spirits. To resolve the bitterness and grief of these spirits, who lack descendants, Sangjenim conferred upon them a mandate to serve as the spirits who will bestow sustenance and blessings equally and fairly upon all in the Later Heaven. 


Taeeulju Mantra.   태을주 (太乙呪). Composed of twenty-three words, the Taeeulju Mantra is Jeung San Do’s most important mantra. It is the mantra of salvation, for it will be used to deliver humanity from the mysterious disease during the three years of the Autumn Gaebyeok. Moreover, within the mantra lies the blessing and grace of resolving the deep bitterness and grief of one’s ancestors and bringing them salvation during the Autumn Gaebyeok. 

a child [who] lacks maturity.   This phrase is a denotative definition of the Korean word cheolbuji (철부지), which is also used to describe an immature person in general. Connotatively, this word signifies those who are ignorant of the tides of the seasons or, more broadly, the tides of time. Sangjenim used this word to describe those who are ignorant of the underlying principles of change governing the earthly seasons and the cosmic seasons. 

yullyeo.   율려 (律呂). Heaven and earth’s yin and yang in their pure state (i.e., the substance of the universe’s yin and yang). It is the source of the movement and stillness that create and nurture all existence. Yul (pure yang) animates all existence, and lyeo (pure yin) brings it to fruition and rest. 

the substance.  체(體). In this context, the substance is the mind. In practicing dao, the cultivation of one’s mind is essential. 


Twelve Earthly Branches.   십이지지(十二地支). The universe is composed of, and functions in accordance with, the five elements: wood, fire, earth, metal, and water. On earth, the principle of five elements functions as six energies (육기六氣). Each of the six energies has yin and yang aspects. These six energies and their two yin-yang aspects produce the Twelve Earthly Branches―ja, chuk, in, myo, jin, sa, o, mi, sin, yu, sul, and hae―which represent the cycle of energy on earth. Each element of the cycle is depicted by an animal: ra (ja), ox (chuk), tiger (in), rabbit (myo), dragon (jin), snake (sa), horse (o), sheep (mi), monkey (sin), rooster (yu), dog (sul), and pig (hae). The Twelve Earthly Branches were traditionally used in the Far East as a reference for time (i.e.,a daily cycle of twelve hours, as opposed to the twenty-four-hour daily cycle observed by the West). In addition, each of the Twelve Earthly Branches paired with each of the Ten Heavenly Stems form the sixty pairs of the sexagenary cycle, which traditionally has been used to denote years, months, and days. 

Hado.   하도 (河圖). “Yellow River Diagram.” Hetu in Chinese. A diagram representing the universe’s creative process, it was first drawn 5,500 years ago by Bok-hui (aka Fuxi) of the Baedal nation, after he received an inspiration from Sangjenim. Encapsulating the principles of yin-yang and the five elements, the diagram depicts the numbers one to ten with the even (yin) numbers represented by black dots and the odd (yang) numbers represented by white dots. Hado represents: the birth of heaven, earth, and humanity; unification and harmony; and the mutual life-bettering and life-saving of the Later Heaven. It has been said that the diagram was actually discovered at the Heavenly River aka the Songhua River, not the Yellow River. 

Nakseo.   낙서(洛書). “Luo River Diagram.” Luoshu in Chinese. First drawn 4,300 years ago by King Yu, the founder of ancient China’s Xia Dynasty, who received an inspiration at the Luo River to draw the diagram, it encapsulates heaven and earth’s principle of mutual conflict and domination. The diagram depicts the numbers one to nine with the even (yin) numbers represented by black dots and the odd (yang) numbers represented by white dots. Nakseo represents the diversity, growth, and mutual conflict and domination of the Early Heaven. 


viscera and entrails.   There are five viscera: the lungs, heart, liver, kidneys, and spleen. There are six entrails: the stomach, small intestine, large intestine, bladder, gall bladder, and triple burner. Cultivating the vitality of the viscera and entrails is central to physical, emotional, and spiritual ascendance. 

origination, proliferation, benefit, and firmness.  원형이정 (元亨利貞). Originally found in the Book of Change, these are the four qualities or virtues of heaven and earth, which are the parents of humanity and of all existence. These four virtues correspond to the four seasons and the four human virtues of benevolence, propriety, righteousness, and wisdom. They are closely related to the cosmic fourfold principle of birth, growth, harvest, and rest. They are closely related to the cosmic fourfold principle of birth, growth, harvest, and rest. [도전 2편 113장까지]

four pillars of fortune.   사주 (四柱). An Eastern system of understanding a person’s inborn fortune, familial and social relationships, health, and so forth. Specifically, ‘the four pillars’ signify the year, month, day, and time of a person’s birth and how each of the pillars is associated with a unique sexagenary pairing of Heavenly Stems and Earthly Branches. Hence, the four sexagenary pairs provide cosmological insight into a person’s inborn qualities and fortune from the perspective of yin-yang, the five elements, the Heavenly Stems, and the Earthly Branches. 

Crowning and Flourishing Dosu of sublime maturation.   성숙의 관왕(冠旺) 도수. ‘Crowning and flourishing’―two of the twelve stages of life (conception, embryo, gestation, birth, bathing, clothing, crowning, flourishing, debilitation, illness, death, burial)―represent maturation. Hence, this dosu signifies the emergence of a new dao of maturation at the approach of the Autumn Gaebyeok, uniting the ideal visions of Immortalism, Buddhism, and Confucianism. Through this dao―Sangjenim’s supreme dao―the world’s people will undergo renewal and rebirth to become the new mature, enlightened humanity of the cosmic autumn. 

straw hat.   초립 (草笠). During Korea’s Joseon Dynasty, boys underwent a ritual of adulthood at age fifteen that included tying their long hair into a topknot. Afterward, they wore a hat woven of straw or bamboo. See “topknot” footnote in 3:123:5. 

Immortal Healer.   선의 (仙醫). Signifies Sangjenim, who heals the illness of the world and brings to pass the Paradise of Immortality. 

Seongju Song.   성주풀이. A folk tradition of Korea’s Joseon Dynasty, the song was typically sung by a shaman to solicit blessings and protection from the guardian spirit when building a family’s new home. Sangjenim sang this song to compare his nine-year Work of Renewing Heaven and Earth to building the kingdom of heaven on earth and to building a house for all in heaven and earth. 

perfect flow of blood and qi.   혈맥관통 (血脈貫通). In this state, one’s realizes their fullest potential in terms of health, vitality, and spiritual ascendance. 

seok.  석 (石). Same as seom (섬), another Korean unit of measure for volume. A seok of rice was equivalent to 200 kg of unhulled rice or 144 kg of hulled rice, which was considered an adult’s annual consumption of rice. 

makgeolli.   막걸리. Traditional Korean brew, opaque and grayish, with low alcoholic content. Produced by fermenting steamed rice with yeast and water. During Sangjenim’s time, this beverage was also produced by using millet, barley, or wheat. 

worker.  Sangjenim often referred to people and forces who unwittingly aided him as metaphorical ‘workers.’ Typically, however, the term worker is used by Jeung San Do to signify a dao practitioner carrying out the work of Sangjenim and Taemonim. 

spirit tablet.   신주 (神主). Usually made of chestnut wood, a spirit tablet is a tablet that bears the name of a deceased person. Used to solicit the spirit’s presence, it is placed on or above the table bearing the food offering during memorial offering rituals. It can also be enshrined at a dojang or in the family’s ancestral memorial offering ritual house

Reforming Buddha.   혁신불 (革新佛). As the Reforming Buddha, Sangjenim incarnated into the world at the height of mutual conflict and domination in the final stage of the Early Heaven, in order to reform the course of the universe by: ending the Early Heaven’s reign of mutual conflict and domination, inaugurating the Later Heaven’s reign of mutual life-bettering and life-saving, and delivering humanity to the path of new life in the cosmic autumn. 

Gate of Heavenly Guardians.   천왕문 (天王門). Also called the Gate of the Four Heavenly Guardians (사천왕문 四天王門). Located at the entrance of a Buddhist temple, the gate honors the four heavenly guardians (of east, west, south, and north) who uphold Buddhist dharma and protect the temple from demons. 

Shrine of Ten Kings.   시왕전 (十王殿). Buddhist temples in Korea dedicate a special shrine to the Ten Kings of Myeongbu (‘The Court of Judgment in the Hereafter’), who render judgment on good and evil. The belief in Myeongbu and its kings is a syncretic tradition that borrows from elements of Buddhism and religious Daoism. 

Three Sages Shrine.   삼성각 (三聖閣). A shrine to the Seven Stars, the mountain spirit, and the solitary sage. The shrine represents a cultural amalgamation of Buddhism (which arrived in Korea in the fourth century CE) and Korea’s indigenous spirituality, Spirit Teaching. This shrine is now common in Korean Buddhist temples. 

Shrine of Arhats.  나한전 (羅漢殿). A shrine which honors the disciples of Shakyamuni Buddha. In Korea, such shrines honor either sixteen of the most celebrated arhats or the five hundred arhats who assembled to compile Shakyamuni Buddha’s teachings. 

Subu.   수부 (首婦). (Su, “head”; bu, “wife.”) Signifies the supreme woman, who is the consort of Sangjenim. Sangjenim required a consort and successor in order to complete his Work of Renewing Heaven and Earth based on the principle of right yin and right yang. 

Jinbo Association.  진보회 (進步會). “Progressive Association.” A nationalist reform association formed in August 1904 at the behest of Son Byeong-hui, the third head of Eastern Learning. In December of that year, this association was merged with the Iljin Association (see footnote in 3:66:1), a pro-Japanese organization, under the direction of Yi Yong-gu. As a result, in December 1905, Son Byeong-hui changed the name “Eastern Learning” to “Cheondogyo” (천도교 天道敎, “Heavenly Dao Teachings”) and excommunicated Yi Yong-gu and twenty-five others from the newly renamed organization 

gat.   갓. A traditional hat worn over the topknot, which was long hair tied into a bulbous knot atop the heads of men. Although gats were of different styles, materials, and colors, the term typically denotes the black gat worn by men of the noble class. 

Hoeseon-dong Village.  회선동 (會仙洞). “Gathering Immortals Village.”Now known as Oeheoseon Village. Located in Iksan, Jeollabuk-do Province. [3편 65장]

 Iljin Association.  일진회 (一進會). lljin connotes “advancing with one mind.” Founded in August 1904, the association was a leading pro-Japanese organization in Korea. After absorbing the Jinbo Association (see footnote in 3:60:7) founded by former adherents of Eastern Learning, the Iljin Association expanded its influence nationwide. 

kkwaenggari.  꽹과리. A handheld circular brass percussion instrument, which is the lead instrument in Korean traditional music, pungmul.

Chilseonggyeong Scripture Mantra.  칠성경 (七星經). “Seven Stars Scripture Mantra.” From the Seven Stars emanate: the qi of immortality vital to actualizing the civilization of the Later Heaven’s Paradise of Immortality; the requisite qi for attaining enlightenment; and qi for defeating illnesses afflicting the mind, body, and spirit. Thus, faithful chanting of this mantra ensures the receipt of the qi of the Seven Stars, leading to ageless longevity and the resplendence of one’s inner being.

Gaebyeokju Mantra.  개벽주 (開闢呪). The Gaebyeokju Mantra consists of the names of the commander spirits at the time of the Autumn Gaebyeok, detailing their hierarchy and areas of authority. Through the chanting of these names, the chanter can receive the spiritual power of the commander spirits. Sangjenim declared: “The Gaebyeokju Mantra contains heaven and earth’s fearsome power”

Yongmeorigogae Hill.  용머리고개. “Dragon Head Hill.” A hill that lies between Jeonju and Geumgu Township in Gimje, Jeollabuk-do Province. 

inkstone.   벼루. Essential in Eastern calligraphy. An ink stick is ground into the stone’s water-holding cavity to make ink. 

Okhwang-Sangje.   옥황상제 (玉皇上帝). Often translated as “Jade Emperor of Heaven.” A formal title for God the Ruler, who governs heaven, earth, humanity, and spirits. 

Chilbosan Mountain.   칠보산 (七寶山). “Seven Treasures Mountain.” Located in Jeongeup, Jeollabuk-do Province. 

seok.   석 (石). A unit of measure (also called seom, 섬) equivalent to 200 kg of unhulled rice or 144 kg of hulled rice, which was considered an adult’s annual consumption of rice. In this passage, the 300 seok signifies the land and all resources required to produce such an amount of rice per year. 

Saeul Village.  새울. “Phoenix Nest Village.” 

Deokdu-ri Village.  덕두리 (德斗里). “The Virtue of Seven Stars Village.” Located in Taein-myeon Township in Jeongeup, Jeollabuk-do Province. 

seom.  섬. Also called seok (석 石). See footnote for “seok” in 3:97:2. 

Silkworm eggs hatch into larvae. Each silkworm sheds its skin four times during the larval stage, becoming larger each time with a corresponding increase in food intake. Following the fourth molt, silkworms eat continuously without sleep for three days, and their food intake at this time amounts to over eighty percent of what they consume during their lifetime. Proper feeding is particularly crucial at this stage. After they stop eating and remove waste from their body for the next three to four days, they enter the cocoon stage. 

bamboo hat.   삿갓. Made of either bamboo or reed, this type of hat was typically worn by farmers. 

Si-cheon-ju Jo-hwa-jeong.   시천주조화정 (侍天主造化定). “Serving the Lord of Heaven who determines the destiny of the Immortal Paradise of Creation-Transformation….”

embracing-heaven-and-caressing-earth prostration.  반천무지 (攀天撫地). The spirts offered this prostration to Sangjenim as a way of expressing their highest veneration toward him. Sangjenim later instructed his disciples to perform this prostration (which symbolizes the uniting of the virtues of heaven, earth, and human beings) at chiseongs. 

Daeheung-ri Village.   대흥리 (大興里). “Great Prosperity Village.” Located in Ipam-myeon Township in Jeongeup, Jeollabuk-do Province. 

Bronze Sparrow Terrace.   동작대 (銅雀臺). The terrace, adorned with copper sparrows on the rooftop, built by Cao Cao (조조 曹操, 155–220 CE), a renowned warlord and a central figure of China’s “Three Kingdoms” period, who eventually became the first king of Wei or Cao Wei. The construction of the terrace was viewed as politically motivated to display Cao Cao’s supremacy after uniting northern China. Little is known for certain about the terrace’s dimensions, only that the height was about thirty-three meters and that it had 120 chambers. 

Epang Palace.  아방궁 (阿房宮). The palace of Qin Shi Huang, the founding emperor of China’s Qin Dynasty (221–206 BCE). Before its construction could be completed, the palace was destroyed by a rebel army led by Xiang Yu (232–203 BCE), the Overlord King of Chu. It has been said that the palace burned for three months. Though historical accounts about the size of the palace vary, it is generally believed that the length spanned about 700 meters and the width about 120 meters and that the palace’s two stories accommodated 10,000 people. 

Biryongsan Mountain.  비룡산 (飛龍山). “Soaring Dragon Mountain.” Located in Ipam-myeon Township in Jeongeup, Jeollabuk-do Province. 

sijo.   시조 (時調). Traditional three-verse or three-stanza Korean poem, which was sung without instrumental accompaniment. 

Great Divine Teacher.  대신사 (大神師). An honorific title alluding to Choe Su-un, the founder of Eastern Learning. 

General Guan Yu.   관운장 (關雲長). ?–219 CE. Known as Gwan Un-jang in Korea, he was a general during China’s Three Kingdoms period. Renowned for loyalty and valor, he has been venerated in shrines in China since the early Ming Dynasty (1368–1644). During the Imjin War of 1592–1598, when soldiers of the Ming Dynasty aided Korea in fighting off the invading Japanese forces, they set up a shrine to the spirit of General Guan Yu, and during the war, the general’s spirit was said to have appeared. After the war in 1599, the Korean government set up another shrine to honor the general, and since that time, there has been a practice in Korea of honoring his spirit. Jeung San Do’s Unjangju Mantra summons the spirit of General Guan Yu in driving away vengeful spirits and lurking demons. 

Nongbau Village.   농바우. “Rock Chest Village.” The village was named after a rock resembling a chest. Located in Sunchang County, Jeollabuk-do Province. 

Five Immortals Playing Baduk.  오선위기 (五仙圍碁). Sangjenim used the terrestrial qi of an auspicious site called Five Immortals Playing Baduk to ordain the destiny of the world. See footnote in 5:5:2. 

Hoemunsan Mountain.  회문산 (回文山). “Return of Civilization Mountain.” Lies at the border between the counties of Sunchang and Imsil, Jeollabuk-do Province.

 Haengdan.   This is the Korean pronunciation of a site called Xingtan in China. Though Haengdan and Xingtan are pronounced differently, their written characters are the same: 杏壇 (“Apricot Altar”). 

Haengdan Village.  행단 (杏壇). “Apricot Altar Village.” Located in Chilbo-myeon Township in Jeongeup, Jeollabuk-do Province. 

 topknot.   상투. Since the days of ancient Korea, boys who underwent the ritual for adulthood tied their long hair into a bulbous knot on the crown of their heads. Thus, for men, the topknot symbolized adulthood. 

Jinaekju Mantra.   진액주 (津液呪). “Essence Mantra.” This mantra is also called the Oju Mantra (오주 五呪) because it consists of five lines. (O means “five.”) Composed by Sangjenim himself, the Jinaekju Mantra illuminates key principles of the Supreme Dao of Mugeuk, such as: the advent of a new heaven and earth; serving the Lord of Heaven who determines the destiny of the Immortal Paradise of Creation-Transformation; sustenance and blessings, life and longevity for all of humanity; and the state of enlightened existence in the Later Heaven’s Paradise of Immortality in which humanity is one with the universe. 

sexagenary cycle.   육십갑자 (六十甲子). Originating in East Asia, the sexagenary cycle is a system that describes the interaction of the energies of heaven and earth over time. The cycle consists of sixty pairings of the Ten Heavenly Stems with the Twelve Earthly Branches. These pairings have been applied to years, months, days, and hours to characterize the energy fluctuations within the current of time. Hence, the sexagenary cycle also serves as a system of tracking time. For example, the year 1901 is Sin-chuk (The Year of the White Ox), sin being a heavenly stem and chuk being an earthly branch. 

End of Heat.  처서 (處暑). One of the twenty-four seasons, typically falling on August 23 (Gregorian calendar). 

pemphigus.   천포창 (天疱瘡). An autoimmune disease noted for blisters and pus on the skin. 

Shin Gyeong-su.   신경수 (申京守). 1838–1923. (Gyeong, “capital”; su, “safeguard” “uphold.”) One of Sangjenim’s disciples. Sangjenim established at Shin Gyeong-su’s house the Center for Life and Longevity (5:150). [인명삽입 시작]

Cheonmaek Dosu.   천맥도수 (阡陌度數). Cheonmaek are the vertical and horizontal paths that separate a field into rice paddies. Cheon signifies a south-north direction, and maek signifies an east-west orientation. This dosu suggests that Sangjenim’s truth will blaze pathways in all directions without any impediment until it reaches across the world. Hence, this dosu represents the spreading of his dao and the vast organization that carries it out 

Shaman Dosu.   무당도수. A shaman is a spiritual person who mediates between the human world and spirit world. The Taeeulju Mantra underlies this dosu, and Ahn Nae-seong, who was conferred this dosu, will mediate between the human world and Taeeulcheon Heaven to help humanity become reborn as ultimate ones (who are one with heaven and earth) in the Later Heaven. 

Zhang Liang... Zhuge Liang.  Zhang Liang (장량 張良, ?–168 BCE) was one of the top three generals under the founding emperor of China’s Former Han Dynasty, Han Gaozu (see footnote in 5:5:7). Zhuge Liang (제갈량 諸葛亮, 181–234 CE) was a famous military strategist and an advisor to the founder of Shu Han, Liu Bei. 

The lines on his left palm formed the character im (壬), and the lines on his right palm formed the character mu (戊).  Im, one of the Ten Heavenly Stems, symbolizes the element water (수 水) and the direction north. Im also represents ‘One-Taegeuk-Water’ (일태극수 一太極水), which is the basis of dao and all existence. Mu, also one of the Ten Heavenly Stems, symbolizes the element earth (토 土) and the direction center. Mu also represents ‘Five-Hwanggeuk’ (오황극 五皇極), the substance of the birth-growth dynamic that begets and nurtures all existence. Notably, since Sangjenim himself is symbolized by Mugeuk, the primal source of dao, these particular lines on his palms forming the symbols for Taegeuk and Hwanggeuk suggest a key message: Sangjenim’s holy work is conducted in accordance with the cosmic principle of the three ultimates—Mugeuk, Taegeuk, and Hwanggeuk. 

wish-fulfilling jewel.   여의주 (如意珠). Cintamani in Sanskrit. A jewel of creation-transformation that fulfills any wish. 

Government of Creation-Transformation.   조화정부 (造化政府). The united government of spirits formed by Jeung-san Sangjenim, consisting of the preeminent spirits of civilizations, preeminent spirits of all teachings, regional spirits, spirits filled with unresolved bitterness and grief, spirits of failed revolutionaries, and founding spirits of ancestral lines. The purpose of the Government of Creation-Transformation was to serve Sangjenim in his Work of Renewing Heaven and Earth in rendering judgment on humanity’s history of the Early Heaven, and in directing all the changes of the Autumn Gaebyeok, to bring forth a new united civilization in the Later Heaven. 

For nine years... heaven, earth, humanity, and spirits.  In contrast to the West’s method of counting years, the traditional Korean method of counting years includes both the beginning and ending years of a time span. Sangjenim’s work began in July 1901 and ended in June 1909; since the years 1901 to 1909 are both counted, the span of his work sums to nine years. 

Gaengmang-ri Village.   객망리 (客望里.) “Awaiting a Guest Village.” The birthplace of Jeung-san Sangjenim. The guest signifies the Original Master of the universe who would come into the world to deliver humanity.

three realms.  삼계 (三界). Denotes heaven, earth, and humanity. 

Gim Hyeong-ryeol.  김형렬 (金亨烈). 1862–1932. (Gim, “metal” “autumn”; hyeong, “all goes well”; ryeol, “fiery.”) Sangjenim’s head disciple. He became a follower of Eastern Learning and later participated in the Eastern Learning Revolution of 1894. He first met Sangjenim in 1884 at Bulchuram Hermitage in Taein County. Beginning in 1902, he hosted Sangjenim at his house and served in the nine-year Work of Renewing Heaven and Earth. 

Myeongbu.   명부 (冥府). (Myeong, “dark”; bu, “administration.”) ‘The Court of Judgment in the Hereafter.’ It is the spiritual realm that determines a person’s life span, and it is also the first realm into which a person enters after death. There, their lives are assessed and judgment is passed on any virtuous deeds or wrongdoings. 

regional spirits.  지방신 (地方神). A spirit that presides over a land and, typically, its people. Regional spirits are those that oversee entire countries, as well as those that oversee small regions within a country. [도전 4:6장]