Yeongbogug-jeongjeong-jibeob (靈寶局定靜之法)

Yeongbogug-jeongjeong-jibeob (靈寶局定靜之法)

[The method of calming and purifying the priceless divine world]

The stillness 'Jung' (靜) means that the mind returns to the ultimate one (一定) and remains unshakable to others, So it never be seduced by the wealth and fame and even the most precious valuables cannot distract it. The will firmly settled on the ultimate one (一定) and the mind never be disturbed by anything. Thus, the "imperturbable mind" of Mencius and the "stillness after returning to origin" of Lao-tzu are all talking about the same state of this mind. 

Then, neither the world of phenomenon above nor the sea of desire below shall exist anymore, the ears and eyes shall get clear in a thought or ten thousand thoughts, the body and mind be forgotten, both the essence-spirit (精神) and chi-movement (氣運) become invigorated, the inside and the outside be all empty and calm. You will enter into the calm and deeper level and become naturally oneness with origin and fully recover the original state of the mind (Taeiljicheon, 泰一之天), the essence-spirit (精神) and chi-movement (氣運) shall be cool and bright, then there is no place the light of your spirit cannot illuminate and no logic it cannot penetrate.

But if the mind gets noisy and agitated, the essence-spirit and chi-movement becomes cloudy and dark, the bright and clear mind (spirit light) also gets dim and obscure then how could it be beneficial for preserving the original state of mind?

Only when you constantly and carefully focus on the ultimate one and not to lose it so that your one mind is never agitated, then every pulse becomes cool and clear, and the circulation of water-ascending and fire-descending naturally occurs, and the chi-movement will be cool and clean and the essence-spirit will be clear and bright, and with the brilliance emanating from the vast universe (泰宇發光) the world of emptiness and phenomenon shall be penetrated from the heavenly realm above and pierced to the depth of earth below, then being empty and empty so that the brightness opens up endlessly. Thus, if you diligently devote yourself to keep continue to focus without a single disconnection, you will clearly see the realm of spirits and could access to the spirit world. 

However, there are five distractible facts to avoid in this practice. The first is the distrust; no sincere belief. The second is the leaking-chanting; tongue movements without mind. The third is the cling; cling only to the magical practice. The fourth is the delightfulness and the fifth is the impatience. Those all shall certainly cause a serious disease which makes you to fall into the false dharma therefore; you should be respectable, careful and pay close attention on your meditation.

-Roughly translated on July 04, 2014-


* Yeongbogug (靈寶局, 영보국)
It is another name of a devine human which represents a miniature of universe or a miniature of heaven and earth.

* Jeongjeong (定靜, 정정)
Concentrate the scattered mind on one thing and lead the mind to enter the original state of the mind which is empty.

*Suseung-hwagang(水昇火降, 수승화강)
The fire chi usually resides in the human's upper body due to the heart (心臟), in the lower body dwells the water chi because of the kidneys (腎臟), but through meditation, we can circulate the chi of water and fire.

영보국정정지법(靈寶局定靜之法)

고요할 정(靜)이라는 것은 일정(一定)한 곳으로 돌아가 마음이 다시는 다른 곳에 요동치 않아 부귀(富貴)와 영화(榮華)도 마음을 유혹(誘惑)하지 못하고 금은보화(金銀寶貝)도 뜻을 빼앗아 가지 못할 것이니, 일정(一定)에 뜻을 세워 나의 마음이 동(動)하지 아니한 즉, 맹자(孟子)의 부동심(不動心)과 노자(老子)의 귀근정(歸根靜), 즉 뿌리로 돌아가 고요함이 모두 이것이라.

위로는 색(色)의 세계(世界)가 없고 아래로는 욕망(慾望)의 바다가 없어져 한 생각 만 생각(萬念)에 귀와 눈이 밝아지고(淸), 몸과 마음을 모두 잊어버리고 정신(精神)과 기운(氣運)이 모두 상쾌하여 안과 밖이 모두 텅비고 깊고 정(定)해지고, 고요하고 깊은 차원(次元)에 들어가 담담하게 하나가 되어 나의 태일지천(泰一之天)이 완전케 된 뒤 정신(精神)과 기운(氣運)이 냉철(冷徹)하게 밝아져(明), 어느 곳이나 비추지 않는 곳이 없고 무슨 이치(理致)나 통(通)하지 않는 것이 없게 되나니,

그러나 만일 떠들고 동요(動搖)되면 정신(精神)과 기운(氣運)이 아득하게 어두워지고 밝고 맑은 정신(神光)이 컴컴하게 어두워지니 근본 마음자리(思想)을 보존하는데 무슨 이익이 되겠는가.

오직 끊임없이 치밀하게 생각하여 잊지 않는다면 일심(一心)이 부동(不動)함에 모든 맥(脈)이 서늘하게 되어, 자연 수승화강(水升火降)이 이루어져 기운(氣運)은 깨끗하고 정신(精神)은 맑아져, 태우발광(泰宇發光)에 허(虛)와 실(實)이 위로는 천계(天界)를 통(通)하고 아래로는 지부(地府)를 꿰뚫어 텅비고 텅비어 광명(光明)이 끝이 없게 되나니, 부지런히 정진하여 끊임이 없으면 귀신경계(鬼神境界)도 환히 보이고 열리게 됨이라.

그러나 이렇게 행하는데 있어서 다섯 가지 피할 것이 있으니, 첫째는 불신(不信), 즉 믿지 않는 것이요, 둘째는 설독(泄讀), 정신은 다른데 있고 혀만 움직임이요, 셋째는 집착(執着), 기이한 술법(術法)에만 매달리는 것이요, 넷째는 환희(歡喜)요, 다섯째는 성급함(慾速)이니, 모두 큰 병이 되어 반드시 사도(邪道)에 빠질 것이니 공경하고 삼가하여 신중을 기할지니라.

Yeompoyomun (念標文)

Yeompoyomun (念標文) is a scripture proclaimed by Dohea Dangun, who was 11th Dangun in the era of Gojoseon (Dangun Joseon). The yeompoyomun (念標文) is a scripture which reveals the great will of Dangun to govern the world. The beginning story of this scripture is that the first Hwanung arranged the idea with 16 characters after receiving 'Jae-se-i-hwa (在世理化)', 'hong-ig-in-gan (弘益人間)' from the last Hwanin (7th Jiwili hwan-in) in Hwanguk Dynasty. Dohae Dangun gave this teachings to the people of Gojoseon after adding the creation and purpose of heaven, earth, and humanity upon this following 16 characters; 一神降衷 性通光明 在世理化 弘益人間.

Yeompoyomun (念標文):
[The revelation of Dangun's great will]

Heaven is vast due to one's profoundness and silence,
Heaven's dao reaches all around to encompass everything,
Heaven's work is making all things oneness with the immutable truth.

Earth is huge due to one's hoarding and storage,
Earth's dao follows the way of heaven to embrace everything,
Earth's work is bringing all lives into oneness with the ceaseless efforts.

Human is great due to one's wisdom and capacity,
Human's dao chooses the way of heaven and earth to be harmonious,
Human's work is establishing the world of Taeil (太一) with the tremendous collaboration.

Thus, the original mind of Samsin (三神) is bestowed to all humans',
So, the nature of humanity is connected to the utmost brightness of Samsin,
Therefore with the teachings of Samsin, govern and enlighten the entire world,
And benefit the world of humanity extensively.

天은 以玄默爲大하니 其道也普圓이요 其事也眞一이니라
地은 以蓄藏爲大하니 其道也効圓이요 其事也勤一이니라
人은 以知能爲大하니 其道也擇圓이요 其事也協一이니라
故로 一神降衷하사 性通光明하니 在世理化하야 弘益人間하라

From 11th Dohea Dangun part, Dangun-segi, Hwandangogi

-Roughly translated on June 6, 2014-


Samsin (三神) means the primordial God, the creator of this universe. 
Taeil (太一) is the ultimate human who becomes oneness with heaven and earth. 

The practice of religious faith

[Jeungsando Taesangjongdosanim’s words for the practice of religious faith]
From the book “The new era new truth” volume 1,2,3,4

1. The practice of religious faith essentially should be based on the spirit of service and sacrifice. (1st volume p 55)
2. The practice of religious faith is something you should do with all your devotions; tangible and intangible. (1st Volume p 72, 3rd Volume p 47)
3. The practice of religious faith cannot be replaced by anything. (1st Volume p 131)
4. The practice of religious faith could be great and true only when the practitioner follows the doctrine of the founder, abides by the dharma teachings, and obeys the commandments. (1st Volume p 181)
5. The practice of religious faith is basically assimilating the truth itself. (1st Volume p 275)
6. The practice of religious faith should be consistent. (1st Volume p 279)
7. The practice of religious faith essentially should be based on sincerity, attentiveness and faithfulness. (1st Volume p 333)
8. The practice of religious faith should be your way of life. It should naturally be parts of yourself like breathing in and out. (2nd Volume p 53)
9. The practice of religious faith is kind of work to settle down your lifelong route. (2nd Volume p 77)
10. Practice your religious faith as much as the greatest Christian followers. (2nd Volume p 83)
11. Never practice the religious faith with the worldly desire. You should practice the religious faith without any private and personal desires. (2nd Volume p 224~225)
12. In order to behave as a true practitioner in the organization of the religious faith, you should be very confident in your every action. (2nd Volume p 260)
13. The practice of religious faith is something you should do with your all devotions; tangible and intangible. If you are lame in the practice of religious faith, you never be recognized in any culture. (2nd Volume p 284)
14. The religious faith is something that you should practice by yourself with joyful energy and high spirits. If you are forced to practice by others, it cannot last long. (2nd Volume p 303)
15. The practice of religious faith should be based on the ideology (deep understanding). You should believe the truth of Sangjenim ideologically based on the firm and unshakable mindset. (2nd Volume p 322~323)
16. You should practice the religious faith with the sure confidence. (3rd Volume p 193)
17. "What is my job?" "The practice of Sangjenim’s dao is my true vocation. My vocation is living with the teaching of Sangjenim through the practice of Sangjenim’s dao." (3rd Volume p 104)
18. The faith of Sangjenim’s dao is my first life, and my life is the second life. (3rd Volume p 22)
19. Basically, in the practice of religious faith, if you cannot fix your shortcomings and cannot assimilate the truth, you cannot live through the age with the truth. (4th Volume p 100)

-Roughly translated on July 1, 2014-



[신앙에 대한 태사부님 말씀]- 서적 새시대 새진리 1,2,3,4 중

1. 신앙이라 하는 것은 본질적으로 봉사와 희생정신을 바탕으로 해야 한다.(1권 55쪽)
2. 신앙이라 하는 것은 유형, 무형을 전부 다 바쳐서 하는 것이다.(1권 72쪽,3권 47쪽)
3. 신앙이라 하는 것은 무엇하고도 바꿀 수 가 없는 것 아닌가.(1권 131쪽)
4. 신앙이라 하는 것은 교조의 교의를 칙하고 법언을 준수하고 계명을 엄수해야 원원한 참 신앙이 된다.(1권 181쪽)
5. 신앙이라 하는것은 본질이 그 진리에 동화돼야 한다.(1권 275쪽)
6. 신앙이라 하는것은 일관된 신앙을 해야지.(1권 279쪽)
7. 본질적으로 신앙이라 하는 것은 성경신을 바탕으로 해야 한다.(1권 333쪽)
8. 신앙은 생활화, 체질화가 돼야 한다. 호흡하듯이 자연스럽게 해서 몸에 배야 한다.(2권  53쪽)
9. 신앙이라 하는 것은 자기 평생 노선을 정착시키는 일이다.(2권 77쪽)
10. 신앙은 더도 말고 기독교인들만큼만 해라.(2권 83쪽)
11. 신앙은 욕심 가지고 하면 절대 안 된다. 신앙 생활은 사심을 버리고 해야 되지, 내 사사로운 욕심을 가지고 하면 안 된다.(2권 224~225쪽)
12. 신앙 단체에서 신앙인으로 행동하려면 일거수일투족이 확신에 차 있어야 한다.(2권 260쪽)
13. 신앙은 유형과 무형을 다 바쳐서 하는 것이다. 만에 하나 절름발이 신앙을 한다면 어느 문화권이고 쳐주지를 않는다.(2권 284쪽)
14. 신앙이라는 것은 제가 신바람이 나서 스스로 해야 되지 누가 시켜서 하면 오래 가지 못한다.(2권 303쪽)
15. 신앙은 사상 신앙이라야 한다. 상제님 진리도 역시 굳은 심법을 바탕으로 사상적으로 믿어야 한다.(2권 322~323쪽)
16. 신앙은 확신있는 신앙을 해야 한다.(3권 193쪽)
17. "내 직업은 과연 무엇인가?" "상제님 신앙이 내 본 직업이다. 내 직업은 상제님 신앙해서 상제님 진리대로 사는 것이다."(3권 104쪽)
18. 상제님 신앙이 제 1의 생명이고, 내 생명은 제 2의 생명이다.(3권 22쪽)
19. 신앙이라 하는 것은 본질적으로 내가 부족한 것을 고쳐서 진리를 닮지 않으면 그 시대를 진리대로 살아나갈 수 없다.(4권 100쪽)