ShinsungHwa — The Visualization of Injeong-Sangwan, Korea’s Avalokiteshvara Icon (2021)
What is ShinsungHwa?
ShinsungHwa is a unique form of spiritual art where drawings emerge through spontaneous, flowing movements. Artists tap into their subject’s energy and let Qi(氣) guide their hands, creating geometric patterns that serve as a universal language.
Injeong-Sangwan, also known as Bonju (original owner)
Last winter, after finishing a meditation at Geumsansa in Gimje, I wandered over to Injeong Dodeokwon, not far from the temple gate. A small sign guided me along the path, and before long I found myself standing in front of the old home of Injeong Sanggwan. The courtyard lay silent and empty in the cold. The door was unlocked, so I stepped inside—hesitant yet curious.
Inside, a pair of shoes rested as if still waiting for their owner. They were well-worn, edges frayed from long use, the kind of shoes that had carried the weight of countless steps, indifferent to appearances. In the corner stood a traditional kitchen with its small hearth, where wood once burned to warm winter nights.
I bowed quietly, palms pressed together, and stepped back. People say that during the bitter winters here, when icy winds slipped through the cracks in the wooden doors, Injeong Sanggwan endured with little more than a thin quilt.
Next to the house stood another building, resembling an office. For a moment I thought I might come across a copy of the Bonju Daegyeongjeon, but no one was there, and I let the thought go.
I first learned of Injeong Sanggwan while preparing ShinsungHwa work connected to Kang Jeungsan, the root of Jeungsan thought in Korea. When I drew Injeong Sanggwan’s ShinsungHwa, the energy radiating from both the spiritual core and the worldly center was so expansive that I had to extend the paper again and again, until I had joined seven sheets together. Even then, I realized that what appeared was only a fragment of the full energy structure.
The history surrounding Jeungsan thought is layered with debates—true lineages, false lineages, questions of authenticity and authority. These matters remain sensitive and often contested, so I will not offer my own interpretations here, nor a detailed explanation of Injeong Sanggwan’s ShinsungHwa. Those who have followed my writings on ShinsungHwa, I trust, will find enough to understand.
Quote
“Your words and actions are seen by Heaven and Earth, so speak with care and weigh them deeply. To boast without following through is a fault. Do not lament that your efforts go unrecognized—for every effort becomes virtue and blessing in itself. Even if people do not notice, the spirits surely do.
If you seek the Way only in quiet, secluded places, you will be like a plant that grows in the shade—unable to withstand the sunlight when it finally shines. True practice must be cultivated in daily life, through right intention, upright conduct, and virtuous deeds.”
“The world of spirits is vast, as countless as stalks of grass in the fields. These spirits observe every human action, so commit yourself to doing good.
And when you offer respect to the spirits, do not think that giving a little of many things is enough. It is better to make a sincere and abundant offering of even just one or two things.”
The Sacred Birth
On March 19, 1887, in Hwasim-ri, Hadong County of South Gyeongsang Province, a baby girl was born. Her mother, Mrs. Lee, had already suffered the loss of three sons in childhood. She and her husband, now in their forties, devoted their days to prayer at Cheonwangbong, the highest peak of Mount Jiri, where they offered bowls of clear spring water (cheongsu, 淸水, a ritual offering of pure water) to Heaven and the spirits. Not long after, her husband passed away.
After completing the three-year mourning period, Mrs. Lee once again visited Cheonwangbong. Overcome with thirst, she drank from a mountain stream. At that very moment, she felt as though something entered her throat. A burning heaviness spread through her body, and as she descended the mountain she turned back to see a great rainbow stretching across the sky. Entranced by its radiance, she lost herself in wonder. That night she dreamed of a full moon entering her bosom and heard a voice say: “Do not envy those with ten thousand sons.”
Soon after, she found herself pregnant. When the time came to give birth, two unfamiliar women appeared and assisted her. To her shock, the newborn looked less like a human infant than a strange beast. Its body was covered with lustrous, silver-like fur, and a dark, shimmering patch extended down its back to the hips. Its nose was long like that of an elephant, its limbs ended in hoof-like forms, and its eyes glowed fiercely—yet it did not cry.
As Mrs. Lee nearly fainted in fear, the two women steadied her and spoke:
“This child is none other than the Supreme Lord of Heaven (*Gucheon Sangje, 九天上帝), born through your body in the form of a Maek (貊). In time, she will shed this outer form. Do not fear, but raise her with utmost devotion. And when the child begins to speak, heed every word carefully.”
Then the two women vanished.
The year was 1887, the 24th year of King Gojong’s reign. That same year, Britain—having occupied Korea’s southern island of Geomundo as part of its imperial ambitions—finally withdrew its forces.
*Gucheon Sangje: Gucheon Sangje (九天上帝, “Supreme Deity of the Ninth Heaven”) is honored in Korean new religions as a guiding, cosmic lord, often linked to Kang Jeungsan’s life and teachings without overstating miracles or claims.
The Meaning of Maek (貊)
The Maek (貊) is a mythical beast described in East Asian lore as subsisting on copper or iron. According to the Compendium of Materia Medica (Bencao Gangmu), it was “like a bear, with the head of a lion and fur like a jackal. Its mane was sharp, its legs short. With its dung, one could forge blades strong enough to cut jade; its urine could dissolve iron into water.”
This sacred creature was believed to protect humankind from disease, preserve life, and awaken wisdom. Its presence dispelled dampness from caves and warded off harmful spirits. It accompanied people outdoors, driving away wild beasts and poisonous insects.
When the Maek struck stones in search of ore, sparks flew—through which humanity first discovered fire. Later, by harnessing that fire, people learned to smelt and forge metal. Thus, ancient Koreans revered the Maek as a divine benefactor. Chinese chroniclers referred to the Korean people as the “Maek tribe,” and their bows as Maek-gung, famed for their craftsmanship and power.
Even today, remnants of this tradition remain in Korean expressions. Words like aekmaegi (to ward off misfortune) and sal-magi (to repel evil influences) trace their origins to the protective powers attributed to the Maek.
A Hidden Childhood
Because her child had been born wrapped in a beastly pelt, Mrs. Lee avoided all contact with outsiders. Yet the child possessed an uncanny ability to conceal herself, vanishing at the slightest sign of visitors and remaining utterly silent until they departed.
At the age of seven, the child shed her beastly form. Scratching the crown of her head with her hoof-like limb, she cast off the skin in a single motion, revealing beneath it the fair and luminous form of a human girl.
Whenever Mrs. Lee thought of destroying the discarded pelt, she was overcome with dread—her heart pounding, her knees weakening—so that she could not move. Whenever such thoughts arose, she dreamed of thunder and lightning striking down, and so she dared not touch it.
One day, the child spoke for the first time: “Please give me my garment.” Astonished, Mrs. Lee handed her the pelt. The girl carefully folded it and wrapped it in cloth, storing it deep within a chest.
Encounter with the Bocheongyo Movement
After the failure of Korea’s March 1st Independence Movement in 1919, despair weighed heavily on the people. Rumors spread of a great figure in Jeongeup who would one day restore the nation and bring peace. His name was Cha Gyeong-seok, known by the honorific Wolgok. A man of towering stature—said to be nine cheok tall—he possessed both dignity and charisma.
After Korea’s annexation by Japan in 1910, Cha founded a secret religious order known as Tae-eul-gyo, centered on chanting the sacred *Tae-eul mantra. Within only a few years, tens of thousands joined. By the early 1920s, his movement, now called Bocheongyo (“Religion of Universal Heaven”), numbered over half a million adherents.
In September 1921, Cha held a grand cheonje (ritual to Heaven) at Hwangseoksan in Hamyang. Contemporary accounts describe a nine-tiered altar, with offerings of seven oxen and twenty-three pigs—evidence of its enormous scale.
During this ceremony, something extraordinary occurred. According to records by Kim Jeong-hwa:
“While Cha Wolgok was conducting the rite, suddenly Lady Injeong-Sangwan appeared and said, ‘The crows (a metaphor for Japanese police) are coming—flee at once!’ Then she vanished. Realizing she was no ordinary woman but a divine messenger, Cha fled and thus escaped arrest. Later he sought to find her, but could not, and resigned himself to the thought that she was a spirit.”
By then, the girl had grown into a woman. She called herself Injeong-Sangwan and at times spoke in a mysterious, unearthly tongue that no one could comprehend.
*Tae-eul mantra: Taeeulju is a Korean mantra, 태을주 (太乙呪, “Great Primordial Spell”), chanted for calm and simple focus.*
Relocation to Jeongeup
Among those who recognized her spiritual presence was an official named Gwon, a gamyuk (local magistrate) from Yeongcheon. Upon seeing her face at a friend’s home, he discerned immediately that she bore the very essence of Heaven. Hoping to bring her into his household, he pressed for marriage between her and his widowed son.
But Lady Injeong refused. When Gwon sent men with gifts and a marriage contract, her mother summoned a rickshaw to flee. Clutching the pelt bundle from her chest, Injeong attempted to escape—but Gwon’s men smashed the rickshaw and blocked their way. Grasping her mother tightly, Injeong whispered:
“Close your eyes and do not open them.”
Suddenly, a fierce wind roared around them. Mrs. Lee felt herself lifted into the air, terrified but unable to open her eyes. At last the wind ceased, and her daughter said:
“Now open them. We are in Jeongeup, Jeolla Province.”
When she looked, the pursuers were gone. They stood beneath an old zelkova tree in Daheung-ri, Jeongeup. There they encountered Kim Hong-gyu, a senior leader of Bocheongyo, who had already heard of Injeong-Sangwan’s earlier intervention at Hwangseoksan.
Dialogue on the Haein
While living in a house provided by Bocheongyo, Lady Injeong was asked repeatedly to marry the leader Cha Gyeong-seok. In response, she posed a question:
“Tell me, does your master possess the *Haein (海印, ‘Seal of the Sea’)?”
Perplexed, the followers replied: “No such thing exists.”
She answered: “If he does not hold the Haein, how can you claim to carry out Heaven’s great mandate? Do not persist in this folly.”
The Haein, as Injeong explained, was no ordinary object but a sacred treasure signifying Heaven’s Mandate. According to the ancient text Budoji (Book of the Divine City), the clans of old once gathered on Mount Bangjang, where they carved Heaven’s decrees upon a seven-colored jewel, creating the Bangjang Haein—a seal said to dispel all calamities and embody divine authority.
By invoking the Haein, Injeong dismissed those who sought to bind her, making clear that without Heaven’s true seal, their movement lacked legitimacy.
When pressed further, with demands that she repay the support she and her mother had received, she replied simply:
“How can you claim these things as your own? They belong to Heaven and Earth.”
*Haein: In the ancient wisdom of East Asia, there exists a beautiful concept called Haein (海印), the "Ocean Seal." This term appears in two distinct yet intertwined traditions—the spiritual philosophy of Jeung San Do and the meditative practices of Buddhism.
The word itself tells a simple story. 'Hae' means ocean, while 'in' refers to a seal or stamp. Together, they paint a picture of how an awakened mind works. When the ocean lies perfectly still, it reflects everything—clouds, mountains, birds flying overhead—without judgment or disturbance. This is exactly how enlightened awareness sees the world.
In Buddhist teaching, Haein describes a state of mind that mirrors reality without adding personal opinions or emotional reactions. It's like being a clear mirror that shows things exactly as they are. The famous Avatamsaka Sutra speaks of Haein samadhi, a deep meditation where all the universe's truths become visible in a peaceful mind, just as countless stars appear on a calm sea at night.
The Jeung San Do tradition, founded by Gang Il-sun in early 20th century Korea, embraced this concept within its broader vision of cosmic renewal. Here, Haein connects to the idea that human consciousness can reflect the perfect order of the universe when properly cultivated. This tradition teaches that we're moving toward an "Autumn Civilization" where such clear seeing becomes more widespread.
Final Years
Throughout her life, Lady Injeong-Sangwan performed countless gongsa (cosmic works, ritual acts to realign Heaven and Earth) and left a legacy of mystical deeds and teachings. Her extraordinary life came to a close on the 23rd day of the 12th lunar month in the year 1955 (Dan’gi 4287, the traditional Korean calendar).
Lesson on the Virtues of Heaven and Earth
Bonju once told his disciples, “Heaven has thirty virtues, and Earth has sixty.” He added, “The person who can understand the language of the Earth as well as the language of Heaven is the most formidable being in this world.” (Volume II, p. 76)
The Miracle of the Spring of Life
Pointing to a spring in a pear orchard, Bonju instructed his disciples, “Preserve the Spring of Life.”
While some disciples drew water and deepened the spring, Bonju explained, “Once this work is completed, many miraculous things will happen.” He emphasized, “Water sustains the life of all beings.”
After Bonju passed away on December 23, 1954, every well in the Geumsan-ri area went dry—except for one spring, which remained full. This spring, located in front ofInjeong-Sangwan’s house in the pear orchard, continued to flow for three days. Locals from surrounding villages were able to fetch water and survive. This was the very spring that Injeong-Sangwan had preserved, called the “Spring of Life,” and it inspired the villagers to bow in respect for his virtue. (Volume II, p. 74)
Warning Against Religious Blind Faith
On September 3, Bonju addressed his disciples while seated in front of a mirror, observing them through the reflection:
“Do you think I am a fool? Did you put your faith in me?”
Here, “faith” refers specifically to religious devotion. Injeong-Sangwan did not consider those who claimed to be religious leaders or spiritual teachers as genuine; he called them fools. With this statement, he clarified that he himself was not such a person and cautioned his disciples against thinking of him as a cult leader. (Volume II, p. 56)
Conversation with Police Officers
Three officers from the Jeonju Police Department once visited Bonju and asked, “What should we do to live a good life?”
Bonju replied, “Work the land.”
When one officer admitted that they had no farming experience and asked if they should try business instead, Bonju said, “Even business must be grounded in farming.”
It seems the officers had come seeking guidance because they felt disillusioned with their positions. Bonju taught that the most honest way to live was either to farm directly or trade in agricultural products.
Respect for the Earth
Unlike most sages who primarily revered Heaven, Injeong-Sangwan emphasized reverence for the Earth first. He referred to it as “Earth-Heaven” and taught that the Earth is more formidable than Heaven. He believed that all life depends on the Earth, making it even more essential than Heaven itself.
Consequently, he would scold anyone who treated the Earth carelessly. For example, if someone placed a hot iron or a heavy object on the ground in his presence, he would become visibly angry and say, “Wouldn’t you alarm the Earth?” (Volume II, p. 33)
The Silk Cloth Incident
A disciple, Jeong Chi-il, visited Bonju from Gyeongsang Province, bringing a piece of fine silk cloth (myeongjube) sent by another disciple, Park Cha-seong, as an offering.
Bonju refused to accept it and asked, “Will this cause resentment?”
Before Chi-il could respond, Bonju repeated, “Will there be no resentment?” Then he pushed the cloth back to Chi-il, indicating it should be returned to its owner. Chi-il took it back but could not keep it, since Park Cha-seong had originally sent it as a token of gratitude to Bonju. He entrusted it temporarily to a friend in Yonghwa-dong.
Months later, a problem arose at Park Cha-seong’s house because she had taken the cloth without her mother-in-law’s permission. Though she pleaded for forgiveness, her mother-in-law insisted on retrieving it. Fortunately, the cloth had been safely stored by Chi-il’s friend, preventing further trouble. (Volume II, p. 24)
The Mystery of Sacrificial Food
Injeong-Sangwan occasionally performed rituals to honor the spirits, but the offerings varied. Sometimes he prepared wheat noodles, other times sesame porridge, steamed potatoes, or sweet potatoes. The number of dishes ranged from three to eighteen. When offering potatoes or fruits, he placed them in a single large dish.
After the rituals, he sometimes left the food on the altar for several days without distributing it to the disciples. Naturally, the food would spoil, occasionally developing blue or red mold, and appear quite unappetizing.
Yet, disciples found that while the first bite might taste unusual or smell unpleasant, subsequent bites were perfectly palatable. After finishing, they even experienced a refreshing burp and a subtle fragrance in their mouths. Disciples believed that Bonju had infused special energy into the offerings, allowing them to eat willingly despite appearances. (Testimony of Jeong Yeon-jong, Volume II, p. 17)
Excerpt from ≪Maek-i≫ (Translated)
Injeong-Sangwan opposed his followers practicing through incantations or unusual methods like those in other religions; he recommended only dedicated spiritual practice. Following his instructions, Im Je-gwan examined Injeong-Sangwan’s teachings and, together with several assistants, went to Nureunggol near Geumsansa Temple to practice spiritual cultivation in secret. The next day, Injeong-Sangwan told his close disciples, “So-and-so is now correcting their mind through the ‘Mind-Correcting Spiritual Practice’” and sent them food and fruits. This occurred on the 3rd day of the 12th lunar month in the year of Gyesa.
From that time onward, the disciples of Injeong-Sangwan called this practice the Mind-Correcting Spiritual Practice. Those who engaged in it at the time were often suffering from chronic illnesses. After completing the 21-day practice, their long-term ailments were completely healed. Among them was Jo Yong-jin from Gyeongsan, whose crooked spine was miraculously straightened.
However, Choi Dong-hwan from Jeongeup had suffered from osteomyelitis since childhood and could not use one of his legs. Even after completing the practice, no effect appeared. His fellow practitioners offered words of encouragement: “Though your leg cannot be healed by practice alone, if you continue to follow Master Injeong-Sangwan faithfully, it will improve.”
Following this advice, Choi Dong-hwan continued the Mind-Correcting Spiritual Practice at home. Three days later, the instep of his afflicted leg swelled without pain. Unconsciously, he went into the bamboo grove behind his house, broke off a thin bamboo branch, sharpened its tip, and pricked the swollen area. A bowlful of pus came out, yet he felt no pain, and later the wound was completely healed. From that point, Choi Dong-hwan recovered from osteomyelitis and lived as a fully healthy man for decades (he reportedly passed away recently after the disease recurred in old age).
Dialogue Section
The following conversation recounts events around the passing of Injeong-Sangwan and the virtues he taught. The discussion is between the author and Han Gwang-su, Im Sang-hwa, Kim Young-gon, and Yoo Se-young.
Author: I would like to know about the time when Injeong-Sangwan passed away.
Han Gwang-su: A few months before his passing in the autumn of the Gap-o year, he summoned several followers and instructed them to draw lines in the ground behind his study, specifying the height and asking them to make a cement platform accordingly. We followed his instructions precisely. When he passed away that year in the last lunar month, we prepared a temporary coffin (gabin) on that site, and it matched his guidance perfectly.
Author: Did he experience the so-called jwat-tal (坐脫, “seated transcendence”) that spiritual adepts sometimes have at the time of death?
Han Gwang-su: No. He lay down as an ordinary person.
Author: Did he say anything at the time of his passing?
Han Gwang-su: When a woman named Kim Soon-deok held his hand and wept, he said, “Do not cry. I will return.”
Author: You kept the body in a gabin for 103 days. Was there any leakage or unpleasant smell?
Han Gwang-su: We laid oilcloth on the floor as a precaution, but not a single drop of liquid leaked, and a pleasant fragrance filled the room.
Author: How did the disciples feel at that time?
Im Sang-hwa: We believed that Master would certainly do something remarkable, but it was still difficult to comprehend.
Author: I heard that even distant followers could hear the sound of the funeral procession. Is that true?
Han Gwang-su: We still find it remarkable.
Author: There were said to be tens of thousands of followers. Why, then, are so few attending his birth festival?
Kim Young-gon: Many of his followers who had developed spiritual powers went on to establish various religions, leaving behind only the less capable elders here.
Author: How many such sects exist?
Yoo Se-young: More than fifty.
Author: Whom do they generally revere?
Im Sang-hwa: Some still honor Injeong-Sangwan, but most worship spirits of other kinds.
Author: As I understand, Master Injeong-Sangwan had no interest in organized religion during his lifetime.
Im Sang-hwa: Correct. When we asked, “What should we call our religion?” he replied, “What religion? Call it a ‘Correcting Religion’ maybe? People always try to make others do what they think is right. If not morality, you cannot survive.”
Author: What does the Mind-Correcting Spiritual Practice mean?
Im Sang-hwa: Master said, “If each person corrects their mind, Heaven and Earth will be harmonized, the world will be set right, and all people will live in peace.” To cure the great illnesses of humanity and resolve the world’s great crises, the mind of humanity must first be corrected. This practice carries a profound, expansive significance aligned with the principles of Heaven, Earth, and the Great Way.
Author: What posture should one adopt?
- Correct the mind and align the body.
- Relax the mind and body, maintain peace of mind, and strengthen faith.
- Keep the back straight and lower abdomen natural while sitting or walking.
- Breathe gently and long, directing energy to the lower abdomen (danjeon).
- Fix the mind in the lower abdomen. This allows the “mind of Heaven” to descend and the “sincerity of Earth” to ascend, achieving the harmonious flow of Heaven and Earth.
Author: Are there prohibitions?
Im Sang-hwa: During ordinary practice, none. But during formal, scheduled practice, there are the Five Taboos (O-gi):
- Distrust
- Dispersion of energy
- Attachment
- Excessive delight
- Hastiness
These five lead to serious harm and deviation from the path, so one must be vigilant.
Author: Can Master Injeong-Sangwan be compared to any historical figure?
Im Sang-hwa: There is a saying, “For one who has observed the sea, speaking of rivers is meaningless” (觀於海者 難爲水). In the same way, anyone who has seen the greatness of a sage cannot be impressed by mere words. He is incomparable.
