Abstract

This article aims to analyze the usage of holy works (gongbu), and understand its significant elements from their original context as a temporal research in relation to the holy-works of Daesoon Thought. The term ‘gongbu’ emerged in the Confucian sphere and Buddhist scriptures during the Song dynasty, and it was introduced to Korea at the end of the Goryeo period. Over time, the term became a conventional expression embedded in our practical language, spanning both past and present as a cultural repository. However, in contemporary times, the term ‘gongbu’ is often used with a more universal meaning, referring to ‘accumulated knowledge.’ In the meantime, the usage of The Canonical Scripture amounts to 47, encompassing entire physical and mindful activities such as cultivation, learning, ritual, etc., all aims at achieving a specific goal. The traditional meaning of these activities appears to be well-preserved. For instance, the holy works of Jeungsan, Jeongsan, and Wudang, as well as those of the disciples and devotees, are utilized in diverse ways. Specifically, the holy works in Daesoon Thought can be concretely identified in Jeungsan’s Holy Works at Mount Steamer-on-Cauldron (Siru-san) and Great Court Temple (Daewon-sa), as well as Jeongsan’s completion of a 50-year holy works, which resulted in the holy works in Sihak (Serving the Teaching) and Sibeop (Serving the Dharma). The holy works of Jeungsan and Jeongsan involve the Reordering Works of Heaven and Earth and re-calibrate the Degree Numbers (dosu), representing acts that harmonize the order of the divine realm, and regulate the operation and structure of Heaven and Earth. On the other hand, the holy works of Sihak and Sibeop constitute a set of practices determined by Jeongsan and Wudang, signifying a ritualistic performance through reciting incantations. Above all, the holy works of Sihak and Sibeop form a belief in participating in the maintenance of Jeungsan’s will, the virtuous practices of Jeongsan, and the teachings of Wudang, serving as the driving force behind continuous holy works from 1991 to the present day. In essence, the theory of holy works in Daesoon Thought emphasizes a distinctive characteristic of transitioning from ‘belief’ to ‘practical application,’ aspiring not just to enter the given world but to co-create a world together.