Humanity in the 21st century is once again confronted with the oldest questions. Artificial intelligence (AI) learns human language, robots replace human labor, and algorithms encroach upon human judgment. Yet, as technology advances, people find themselves asking more fundamental questions.
Who are we?
Where do we come from?
What are we living for?
And where are we going?
In the previous four parts, we explored the vast roots of Asian spirituality through Hinduism in India. The Vedas sang of the universe's origins, the Upanishads delved into human inner divinity, and the Bhagavad Gita presented a path to practice truth in life.
What answers have the Korean people provided? For thousands of years, they too have pondered the same questions. Their responses are preserved in the unique spiritual traditions of Korea, including the Cheonbugyeong (Heavenly Symbol Scripture), the Samil Singo (Three-One Divine Revelation), and the Chamjeongyeong (Scripture of the True Path). Notably, the Daejonggyo (Great Religion) has revived this spirit in modern times.
Today, many view Daejonggyo merely as a religion, but it is, in fact, a cultural movement aimed at restoring the primordial spirit of the Korean people. On January 15, 1909, the patriot Na Cheol reestablished the Dangun religion and renamed it Daejonggyo. At that time, the Korean Empire was on the brink of losing its sovereignty, and Japanese imperialism sought to obliterate the history and spirit of the Korean people.
Na Cheol believed that the first thing to fall was the spirit of the nation, even before political independence. He asserted that spiritual independence was necessary before political freedom. Thus, he reestablished Dangun not merely as a founding ancestor but as a symbol of the Korean spirit, aiming to help the people rediscover the answer to the question, "Who are we?"
The central scriptures of Daejonggyo are the Cheonbugyeong, Samil Singo, and Chamjeongyeong. Among them, the Cheonbugyeong is a brief text consisting of 81 characters. However, it is regarded as encapsulating the principles of the universe's creation, the meaning of human existence, and the laws of nature and life. While there are various scholarly opinions on the exact date of its establishment, it has long been respected as a spiritual heritage of the Korean people within Daejonggyo and the national religious community.
The first line of the Cheonbugyeong is well-known:
"Ilsi Musil Il (一始無始一)"
This translates to "One is both the beginning and the absence of a beginning." It implies that all existence in the universe originates from one and ultimately returns to one. Interestingly, this concept bears some resemblance to the idea of Brahman in the Upanishads, which states that all existence comes from a single source and eventually returns to it.
The Cheonbugyeong continues:
"Ilseok Samgeuk Mujinbon (一析三極無盡本)"
This means that one divides into three, and these three become the infinite source of all things. This is connected to the Korean cosmology of Hwanin (the Heavenly Source), Hwanung (the embodiment of heavenly will who descended to the human world), and Dangun (the figure who connected heaven and humanity to establish a nation for the benefit of all). To put it simply, up to the 47th Dangun, he can be likened to the Pope in Catholicism. The narrative of Hwanin, Hwanung, and Dangun is not merely a myth; it embodies the unique worldview of the Korean people, where heaven, nature, and humanity are interconnected within a single order.
This belief leads to the idea that the essence of heaven resides within humanity, similar to the concepts of Brahman and Atman in India. However, Korean spirituality takes a step further. While Indian spirituality emphasizes personal enlightenment and liberation (Moksha) as key goals, Korean spirituality places greater emphasis on living for the benefit of the community and the world.
The core of this belief is Hongik Ingan (弘益人間), which means to broadly benefit humanity. This succinct phrase encapsulates the essence of Korean spiritual culture. A person does not achieve completeness in isolation; rather, one fulfills their existence's meaning by playing their role within the community and contributing to the world.
The Samil Singo asserts that divinity exists within humanity, while the Chamjeongyeong outlines the ethics and virtues that humans should uphold. Hongik Ingan explains the purpose of all these teachings. In short, Korean spirituality is a mindset that seeks the heavens while not turning away from the world.
In fact, Daejonggyo became one of the spiritual centers of the independence movement during the Japanese colonial period. During the March 1st Movement in 1919, while other religions like Cheondogyo, Christianity, and Buddhism played central roles, Daejonggyo also actively participated in independence declarations and anti-Japanese movements across the country and in Manchuria. Notably, the independence army organizations in Manchuria and North Gando maintained close ties with Daejonggyo.
General Kim Jwa-jin, a hero of the Cheongsanri Battle, closely collaborated with Daejonggyo leaders to train independence fighters and lead armed resistance. General Hong Beom-do also interacted with Daejonggyo forces, sharing the national spirit. For the independence fighters, Daejonggyo was not just a religion; it was the answer to the question, "Who are we?" It provided a spiritual foundation that reminded them of their identity as descendants of Dangun and as a free nation before they took up arms.
Kim Gu also engaged extensively with Daejonggyo figures during the independence movement and highly valued the importance of the national spirit centered around Dangun. Baekbeom emphasized the spirit of the nation and historical consciousness, forming a deep resonance with the spiritual world pursued by Daejonggyo.
Looking back, Daejonggyo was not merely a religion; it was a spiritual movement aimed at preserving the national spirit during a time of lost sovereignty. The ideals symbolized by Hwanin, representing the heavenly source, Hwanung, symbolizing the harmony of heaven, earth, and humanity, and Dangun, embodying the principle of Hongik Ingan, became a source of spiritual strength for independence activists, stronger than any weapon.
Today, we find ourselves once again living in an era of significant civilizational transformation. AI mimics human intelligence, but it cannot fully replace human conscience, love, responsibility, and sacrifice. It is at this juncture that the spirit of the Cheonbugyeong, Samil Singo, Chamjeongyeong, and Daejonggyo comes alive once more. These teachings are not relics of the past; they are questions directed toward the future. The inquiries posed by sages in India through the Vedas 5,000 years ago and by the ancestors of the Korean people through the Cheonbugyeong are ultimately the same.
Who are we?
Why do we exist?
And what does it mean to be human?
As the age of AI deepens, the ancient wisdom questioning the human soul will become increasingly valuable. This is why we must revisit the Cheonbugyeong, reflect on Daejonggyo, and contemplate the heavenly spirit of the Korean people today. Truth, justice, and freedom will always outlast technology. The quest for that truth began thousands of years ago with the Vedas and the Cheonbugyeong and continues to resonate in our lives today.
Who are we?
Where do we come from?
What are we living for?
And where are we going?
In the previous four parts, we explored the vast roots of Asian spirituality through Hinduism in India. The Vedas sang of the universe's origins, the Upanishads delved into human inner divinity, and the Bhagavad Gita presented a path to practice truth in life.
What answers have the Korean people provided? For thousands of years, they too have pondered the same questions. Their responses are preserved in the unique spiritual traditions of Korea, including the Cheonbugyeong (Heavenly Symbol Scripture), the Samil Singo (Three-One Divine Revelation), and the Chamjeongyeong (Scripture of the True Path). Notably, the Daejonggyo (Great Religion) has revived this spirit in modern times.
Today, many view Daejonggyo merely as a religion, but it is, in fact, a cultural movement aimed at restoring the primordial spirit of the Korean people. On January 15, 1909, the patriot Na Cheol reestablished the Dangun religion and renamed it Daejonggyo. At that time, the Korean Empire was on the brink of losing its sovereignty, and Japanese imperialism sought to obliterate the history and spirit of the Korean people.
Na Cheol believed that the first thing to fall was the spirit of the nation, even before political independence. He asserted that spiritual independence was necessary before political freedom. Thus, he reestablished Dangun not merely as a founding ancestor but as a symbol of the Korean spirit, aiming to help the people rediscover the answer to the question, "Who are we?"
The central scriptures of Daejonggyo are the Cheonbugyeong, Samil Singo, and Chamjeongyeong. Among them, the Cheonbugyeong is a brief text consisting of 81 characters. However, it is regarded as encapsulating the principles of the universe's creation, the meaning of human existence, and the laws of nature and life. While there are various scholarly opinions on the exact date of its establishment, it has long been respected as a spiritual heritage of the Korean people within Daejonggyo and the national religious community.
The first line of the Cheonbugyeong is well-known:
"Ilsi Musil Il (一始無始一)"
This translates to "One is both the beginning and the absence of a beginning." It implies that all existence in the universe originates from one and ultimately returns to one. Interestingly, this concept bears some resemblance to the idea of Brahman in the Upanishads, which states that all existence comes from a single source and eventually returns to it.
The Cheonbugyeong continues:
"Ilseok Samgeuk Mujinbon (一析三極無盡本)"
This means that one divides into three, and these three become the infinite source of all things. This is connected to the Korean cosmology of Hwanin (the Heavenly Source), Hwanung (the embodiment of heavenly will who descended to the human world), and Dangun (the figure who connected heaven and humanity to establish a nation for the benefit of all). To put it simply, up to the 47th Dangun, he can be likened to the Pope in Catholicism. The narrative of Hwanin, Hwanung, and Dangun is not merely a myth; it embodies the unique worldview of the Korean people, where heaven, nature, and humanity are interconnected within a single order.
This belief leads to the idea that the essence of heaven resides within humanity, similar to the concepts of Brahman and Atman in India. However, Korean spirituality takes a step further. While Indian spirituality emphasizes personal enlightenment and liberation (Moksha) as key goals, Korean spirituality places greater emphasis on living for the benefit of the community and the world.
The core of this belief is Hongik Ingan (弘益人間), which means to broadly benefit humanity. This succinct phrase encapsulates the essence of Korean spiritual culture. A person does not achieve completeness in isolation; rather, one fulfills their existence's meaning by playing their role within the community and contributing to the world.
The Samil Singo asserts that divinity exists within humanity, while the Chamjeongyeong outlines the ethics and virtues that humans should uphold. Hongik Ingan explains the purpose of all these teachings. In short, Korean spirituality is a mindset that seeks the heavens while not turning away from the world.
In fact, Daejonggyo became one of the spiritual centers of the independence movement during the Japanese colonial period. During the March 1st Movement in 1919, while other religions like Cheondogyo, Christianity, and Buddhism played central roles, Daejonggyo also actively participated in independence declarations and anti-Japanese movements across the country and in Manchuria. Notably, the independence army organizations in Manchuria and North Gando maintained close ties with Daejonggyo.
General Kim Jwa-jin, a hero of the Cheongsanri Battle, closely collaborated with Daejonggyo leaders to train independence fighters and lead armed resistance. General Hong Beom-do also interacted with Daejonggyo forces, sharing the national spirit. For the independence fighters, Daejonggyo was not just a religion; it was the answer to the question, "Who are we?" It provided a spiritual foundation that reminded them of their identity as descendants of Dangun and as a free nation before they took up arms.
Kim Gu also engaged extensively with Daejonggyo figures during the independence movement and highly valued the importance of the national spirit centered around Dangun. Baekbeom emphasized the spirit of the nation and historical consciousness, forming a deep resonance with the spiritual world pursued by Daejonggyo.
Looking back, Daejonggyo was not merely a religion; it was a spiritual movement aimed at preserving the national spirit during a time of lost sovereignty. The ideals symbolized by Hwanin, representing the heavenly source, Hwanung, symbolizing the harmony of heaven, earth, and humanity, and Dangun, embodying the principle of Hongik Ingan, became a source of spiritual strength for independence activists, stronger than any weapon.
Today, we find ourselves once again living in an era of significant civilizational transformation. AI mimics human intelligence, but it cannot fully replace human conscience, love, responsibility, and sacrifice. It is at this juncture that the spirit of the Cheonbugyeong, Samil Singo, Chamjeongyeong, and Daejonggyo comes alive once more. These teachings are not relics of the past; they are questions directed toward the future. The inquiries posed by sages in India through the Vedas 5,000 years ago and by the ancestors of the Korean people through the Cheonbugyeong are ultimately the same.
Who are we?
Why do we exist?
And what does it mean to be human?
As the age of AI deepens, the ancient wisdom questioning the human soul will become increasingly valuable. This is why we must revisit the Cheonbugyeong, reflect on Daejonggyo, and contemplate the heavenly spirit of the Korean people today. Truth, justice, and freedom will always outlast technology. The quest for that truth began thousands of years ago with the Vedas and the Cheonbugyeong and continues to resonate in our lives today.
* This article has been translated by AI.
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