The Context and Significance of Songs of the Dao of Great Gods

The only text that aids in the understanding of Songs Dao Great Gods (大化神道歌詞), which was established by Yun Jin 1984, is Mok-wun daegyeong (木運大經, Scripture Wood-Destiny) published Oh Yeol-gyun 1976. This scripture includes five songs: Wun-hoe dongbang-ga (運回東方歌, Destiny-Returning to East), Gung-eul-ga (弓乙歌, Gung-eul), Dodeok-sa (道德詞, Morality Poems), Palguae-gugung byeon-yeok-ga (八卦九宮變易歌, on Changes Eight Trigrams and Nine Palaces), Nakdang-ga (樂堂歌, Paradisiacal Lands). Gods, prone embracing Daoist characteristics, meant be sung upon realization Later World, ideal earth. expressed as spring. In addition, we can easily find key terms such Sampung-ga (三豊歌), Yangbaek-segye (兩白世界), (弓乙歌), Gunggung-euleul (弓弓乙乙), Yanggung (兩弓), Euleul (乙乙), Gung-eul seonin (弓乙仙人), Samin-ilseok (三人一夕), Yijae-jeonjeon (利在田田), jiri (弓乙之理), Naenggeum-bugeum (冷金浮金), Seokjeong-gon (石井昆), Yangbaek (兩白), Sampung (三豊), Sodumujok (小頭無足), all appear frequently traditional prophecies faiths they have inspired. precise meaning these has yet revealed. Furthermore, contains lyrics prophesying return wood-destiny East emphasizing destiny 3-8 wood based Yellow River Chart (河圖). originated term, World Lands (樂堂世界), prophesyed would create a new world took Korea its center. emphasized wood-destiny, symbolized spring, argued could ascetained from principle water-producing (水生木) found Eastern study changes (易學) approached Choi Su-Wun (水雲), founder Donghak (東學).