An Anthropological Approach to Sarkicism - Case Study 05: Seŭlga of the Korean Peninsular

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An Anthropological Approach to Sarkicism

Dr Myo-yŏng Yi, Department of Anthropology

Our understanding of Sarkicism has changed dramatically over the last few decades. This information has revealed a diverse and shifting paradigm far different from the monolithic creed first hypothesised. We can now paint a broader, more detailed picture of the Sarkic religion, its various sects and cultural traditions.

Modern sects are the product of divergent interpretations, many bearing a mere superficial resemblance to their ancient progenitor cult. Most unexpected, especially among early scholars of Sarkicism such as myself, are the seemingly benevolent intentions of its founders. The road to hell, it is often said, is paved with good intentions - an aphorism the Foundation must always keep close in mind, for despite the aeons between us, we gaze into that very same abyss.

And like the ancient Sarkites, we have found it full of monsters.

Dr Myoyŏng Yi, an expert on the rise of anomalous religions in Asia, has contributed significantly with his discovery of Nälkite communities in his country, Korea. This report compiles his collection of information gained from dwelling among the Seŭlga people.

Dr Judith Low, Senior Adviser at the Department of History - Religious GoI Threat Analysis.

Case Study 05: The Seŭlga of the Korean Peninsular



Soŭl hamlet resident crofting with cattle.

According to Korean mythological tradition, mountains harbour a mystical force, and the living of Se-ŭl-ga(세을가, 世乙加) (read [se'ɯ̽ɭ'ɡɐ]) people is no exception. The Seŭlga people, or the Seulgaites are a Sarkite community living deep in the Sobæk mountain range. Unlike most other diasporic Sarkic cults, they are of exclusively Korean descent.

The Seŭlgaites dwell in the So-ŭl hamlet(소을촌, 瘙乙村), located in an extradimensional space. Similar to other rural Korean communities, their lives are centred around subsistence crofting and animal husbandry. The current religious leader of the Soŭl hamlet is Seŭljinin Myŏng-hyŏn(명현, 明玄).


Unlike other Sarkic cults that emerged after the Sarkic diaspora from 1200 B.C.E to 1000 B.C.E, the Seŭlga were considerably less affected by the event. A considerable existence of Sarkic cults in neighboring countries suggests that the Korean Peninsula was also included within the influence of the Diaspora. However, circumstances implied in various literatures suggests that the proportion of ethnic Korean among the early believers of the Seŭlga was overwhelmingly large.

Seŭlga's history starts from the arrival of an entity, named Chŏ-yong(처용, 處容) arrived at Port Gæ-un(개운포, 開雲浦), Silla on 879 A.D. According to the "Mr. Chŏyong and the Temple of Manghæ""Chŏ-yong-rang-mang-hæ-sa" (「처용랑망해사」, 處容郞望海寺) from the non-anomalous manuscript the Mirabilia of the Three KingdomsSam-guk-yu-sa (『삼국유사』, 三國遺事), King Hŏngang, the then-king of Silla, became lost at the seashore due to fog and clouds. After the court astrologer told the king that the dragon of the eastern sea created such phenomena, the king built a temple for the dragon. The dragon, pleased by the king's work, brought with it its seven sons. The sons played instruments, sang and danced in front of the king, praising his good deeds, after which one of the sons followed the king to the capital of Silla. This son was Chŏyong. The King appointed him as the official 9th-rankGŭp-gan (급간, 級干) to aid him with his governance.

Another tale known in the non-anomalous world was that the king arranged a marriage for Chŏyong to a lovely lady, to win his favour. However, a pox demon,Yŏk-sin (역신, 疫神) jealous of Chŏyong, morphed into a human and snuck into his house to commit adultery with his wife. Chŏyong, returning home, witnessed two people lying together in his wife's bed. He then walked out singing and dancing. The song was called "Chŏ-yong-ga"(처용가, 處容歌), and the dance was called "Chŏ-yong-mu"(처용무, 處容舞). After listening to this, the pox demon kneeled in front of him. It begged for forgiveness, promising to never appear in front of his face, including in drawings, and then disappeared. Later the people of Silla would hang portraits of Chŏyong on the door to prevent plagues.

As such, the Seŭlgaites consider Chŏyong, a historical figure widely known in the non-anomalous world, to be the founder of Seŭlga. According to Seŭlgaite records, its spread started after his arrival and expanded under the implicit approval of the Crown. Its expansion slowed down after the founding of the Goryŏ dynasty. But there was minimal persecution because Buddism was Goryŏ's state religion. The earliest written records of Seŭlgaite hamlets date back to this period.

The Josŏn dynasty proved harsher for the Seŭlgaites, some of whom forming communities of their own and others of whom lived among relative proximity to the non-anomalous world. Due to Josŏn's policy of backing Confucianism and suppressing Buddhism, the Seŭlgaites who were caught in such pogroms found themselves a target of the Not-saying Temporary InspectorateBul-ŏ-do-gam (불어도감, 不語都監)1 and its successor, the Anti-abomination GuardI-gŭm-wi (이금위, 異禁衛). Anomalous defensive measures, a trait of Seŭlgaite communities to this day, are thought to have been developed from this period. Seŭlga became a an entirely underground religion, spread covertly amongst the lower class.

Aggressions by the normalcy preservation agencies lessened as years passed. However, alongside the non-anomalous crofting population, the Seŭlgaites consequently suffered from increased extortion and government corruption. Therefore, they attempted to step into the non-anomalous world as Josŏn opened its port and society experienced rapid changes. However, such attempts were thwarted by the Japanese annexation of Korea in 1910 and the invasion of Soŭl hamlet in 1912.

The original Soŭl hamlet was located on top of Mount Jiri(지리산, 智異山) and was equipped with various anomalous defenses including pretermemetic wardings similar to SCP-3855 or SCP-3440, SK-BIO organisms bred for fortification, and the sigil system similar to the Ūrma of Divoši. Moreover, it was a holy land for the Seŭlgaites, as it is the first hamlet that Chŏyong purportedly built. IJAMEA reports claim that in April of 1912, five platoons under the command of Major Hanno Nikaho and Major Shinpei Hiranuma attacked this hamlet according to Operation Hakutaku III, killing an unspecified number of few residents, including the then Jinin Pa-yŏm(파염, 播染). Most captured Soŭl hamlet residents are thought to have been transferred to bases in Josŏn and have fallen victims to numerous biological experiments. The platoon also looted many holy and historical artefacts in the hamlet, destroying most hamlets' facilities. Soŭl hamlet was left in devastation. From this point, the Seŭlgaites developed an intense hatred for the Japanese empire. Some members took action, joining resistance movements against the empire.

As Korea regained independence, the Seŭlgaites had an opportunity to rebuild after years of hardship. However, this hope was lost when the Korean civil war started in 1950. The war devastated most Seŭlga communities, as it divided the Korean peninsula in two, breaking all contact with Seŭlgaites in the North. After the war, the Southern Seŭlgaites rebuilt the Soŭl hamlet, which lives on till this day.

Culture, Tradition, and Misconceptions:

While “Seŭlga” shares phonetic traits with the term ‘Sarkic,’ this resemblance is only coincidental. In fact, "Seŭlga" is the transcription of "Nälkä" using I-du,(이두, 吏讀)2 which became the name of the community and their religious practices. Because of this, Seŭlgaites refer to other Sarkic sects as "Seŭlga" too. Their religious doctrines are heavily influenced by Korean Buddhism, which is thought to result from their history of hiding their beliefs from external eyes, during and after the Joeson dynasty.

The most distinct part is their hierarchy. Seŭlga does not share titles that other Sarkic sects use (Karcist, Võlutaar, etc.). There is a strict distinction between tiers, but no tier is granted specific power over others; a characteristic potentially influenced by Buddhism. The Seŭlgaite hierarchy is as follows:

  • Dharma Brethren (Bŏp-u, 법우, 法友): Laymen. Corresponds to Orin or Zend of other sects.
  • Bhadanta (Dæ-dŏk, 대덕, 大德), which means “the greatly virtuous”: Corresponds to Võlutaar of other sects. They are disciples training for the role of Jinin, but not everyone can be Jinin.
  • Se-ŭl-Jin-in (세을진인, 世乙眞人): Corresponds to Karcist. Commonly abbreviated to "Jin-in".3
  • Arhat (Jon-ja, 존자, 尊者), which means, “the venerable who has reached the attainment”: Corresponds to the Four Klavigars.
  • Śāstāmanusyānāṃ (Chŏn-in-gyo-sa, 천인교사, 天人教師), which means, “the teacher of every human”: Corresponds to the Ozi̮rmok.

Seŭlgaites believe that Ion will return someday and lead them to Ikunaan. According to their beliefs, Ion currently resides in the Tuṣita HeavenDo-sol-chŏn (도솔천, 兜率天), constantly fighting against six Māra(마라, 魔羅)4 and their leader, Paranimmitavaśavatti Māra Pāpīyās.Ta-hwa-ja-jæ-chŏn-wang (타화자재천왕) Ma-ra-Pa-sun (마라파순)5 This belief in the promise of return and the accompanying utopia contains similarities with the MaitreyaMi-rŭk (미륵, 彌勒) cult.6 In fact, the belief in Ion as Maitreya has risen in the turbulent ages in Korean history. However, this theory is not widely accepted within the Seŭlga community, and remained as an unfounded historical claim.

The core of Seŭlga's doctrine is that any being can reach Ikunaan, through the practice of asceticism. A notable Seŭlga aphorism teaches that “all living organisms already fulfill the basic requirements for ascendance, and realising it is the start of ascending.” Conversely, another aphorism warns that although ascending can make anyone equally great as Ion, nonetheless one cannot transcend Ion and become wiser than him; a highly egalitarian theology. These egalitarian ideas also influenced the racial composition of the Seŭlgaites; non-human species such as demon foxyo-ho (요호, 妖狐) and sŏng-sŏng(성성이, 猩猩) can be embraced and accepted as their brethren.

Another critical aspect of Seulgaite doctrine is the concept of “the sin of excess” — going beyond the ideal is as wrong as falling short of it. Excessiveness calls for Kleśa(번뇌, 煩惱), an unwholesome mental state leading to suffering and sinning. Seulgaites consider Ion to have been guilty of excess by building an empire and forcing his people into the hellfire of war; however, they believe that Ion has repented and is currently fighting an endless battle against the Māra for redemption.

The most notable difference between Seŭlga and other Sarkic cults is its approach to immortality. Most Sarkic cults consider mortality as something that should rightfully be removed; however, Seŭlgaites are the opposite, considering immortality another form of excessiveness. The Seŭlga book Hangŭl Annotation of Seŭlgaite Book of UndeceivingSe-ŭl-yu-chæk-ŏn-hæ (『세을유책언해』, 世乙喩冊諺解) reads:

“Just like excessive greed, hatred or power, excessive pain is also a sin. Excess rots and loses its purpose. Morphing one's flesh in hopes of achieving more life than given will doom your essence to resemble Māra.”7

As such, Seŭlgaite fleshcrafting specialises in the cure of livestock and humans from disease. This does not mean typical fleshcrafting is non-existent, but its practices were rare in part due to this belief and in part due to the Seulgaites’ reluctance to interfere with the non-anomalous world.

The names of the four Klavigars and Ozi̮rmok changed over time, caused by the initial transcription to Idu and then the Han (漢)Chinese script-ification later. Nadox became Næ-do-ji(내도지, 奈度只), Orok became O-ŭl-ji(오을지, 烏乙只), Lovataar became No-a-dæ-ŭl(노아대을, 魯阿大乙), and Saarn became Sa-ŭl-ŭn(사을은, 沙乙隱). The transcription of Ion's name is unclear. The Seulgaites call Ion only by honorifics such as Śāstāmanusyānāṃ or Bhagavat.

The current Soŭl hamlet is an entirely extradimensional village that can be accessed by a portal somewhere in the Sobæk mountain range. Since the 1950s, Seŭlga went under the radar of normality institutes, such as the Foundation and the GOC. Searches around Mount Jiri, where the original Soŭl hamlet was located, bore no results. However, the significant discovery of the current Soul hamlet came from the most unexpected source.


Rauno Näränen, 1971, Finland.

Professor Rauno Näränen 's thesis (1976), published in General Journal of the New Folkloristics Issue No. 13, discusses Seŭlga extensively. Professor Näränen mentioned that he had the opportunity to enter the place with a graduate student, Kyllikki Nykänen. He wrote: “The Soŭl hamlet dwellers are simple and caring. They do not sway with the tide of outside modernisation, keeping their traditions and slow pace of life. Despite this, their harvests consist of very little compared to other villages.” Due to Professor Näränen's records, the Foundation could obtained valuable insight into the Seŭlga, but still had no means of physical entry to the village.8 The only clue was Hampyŏng Cattle Market, the location where he claimed to meet the Seŭlgaites.

After two days searching the Ham-pyŏng Cattle Market, we finally met a Seŭlgaite. The man, who went by the name Pak Yung(박융, 朴融), accepted our request to visit his village after brief hesitation. We returned the next day as he requested and met two other men from the hamlet. Both were born and raised in the hamlet and kept livestock, who drove us to their village. I tried to track out route using GPS, but at a certain point, all our electronic gadgets stopped working, including mobile phones and laptops. The phone and laptops started working again after entering the village, but we still could not send our coordinates to the Foundation.

About 70 people lived in the Soŭl hamlet, which had a noticeably younger population than other crofting settlements. Some pursued their family business of crofting or herding, but the Seulgaites reported that many others moved out to cities in search of jobs, so we estimate there are more Seŭlgaites than those present in the hamlet. The most noticeable point was their relationship with the outside world. In terms of doctrine, Seŭlga falls into the Proto-Sarkic category; however, they have experienced far more years of interaction with the outside world than years of outright isolation. Modern Seŭlga communities do not shun contact with the outside world due to their historical experiences, and they were still wary of outsiders visiting them. I was graced with a nine-day stay.

The first Sarkic feature we noticed in the Soŭl hamlet were unidentified SK-BIO organisms used for drawing a plow. According to the men who drove us here, the creatures were from non-anomalous cattle (Bos taurus), which compose the majority of the cattle population in the hamlet.9 Healthy calves are used for milk, meat, and breeding, while unhealthy or weak calves are grown into an SK-BIO organism. The resulting lifeform is reportedly tame and compliant, and very efficient.

Twenty metres away from Soŭl hamlet's entrance, there is Mong-ŭn Temple(몽은사, 朦誾寺), the only remaining Seŭlga temple. The temple is comprised of six buildings: the Hall of the Greater HeroDæ-ung-jŏn (대웅전, 大雄殿)10, the Hall of the Great Serenity and Light Dæ-jŏk-gwang-jŏn (대적광전, 大寂光殿)11, the Hall of the Paradise Gŭk-rak-jŏn (극락전, 極樂殿)12, the Hall of the Universal Penetration Wŏn-tong-jŏn (원통전, 圓通殿)13, the Hall of the Healer Yak-sa-jŏn (약사전, 藥師殿)14, and the Hall of the Jinin Jin-in-jŏn (진인전, 眞人殿).15 The temple is used as a school to teach Seŭlga doctrines to young Seŭlgaites, and also serves as a banquet hall for communal observances. Only the Jinin and the Bhadantas can live here. The current residents of the temple are Jinin Myŏnghyŏn, Bhadanta Gwan-jo(관조, 觀照) and Bhadanta Si-myŏng(시명, 是名).

According to Jinin Myŏnghyŏn, the building of the Hall of the Greater Hero is crafted with the body of the former Seŭljinin Wŏn-gwang(원광, 圓光). It appears that the bodies of the Jinin or respected ones are used as materials for the building. The Jinin added that other halls are built with livestock such as cattle or horses. Despite its lack of modern equipment, the building can illuminate its interiors and open its windows following the Jinin's operation. Such functions are presumably achieved with fleshcrafting.

Organisms used as building material are biologically dead, unlike other SK-BIO 005 usage of other cults. The Jinin commented on this that it is simply "excessive" for a being to live forever as a structure. If a person wishes to donate their body, they wait until their death is imminent and start the process then to allow the deceased to leave this world in comfort. The same applies to livestock.

The relatively large number of Jinins makes the influences of individual Jinins not absolute. Unlike other Sarkic orders, Seŭlgaite Jinin resembles a Buddhist abbot rather than a cult leader. Most Seŭlgaites I met showed respect and followed the Jinin but naturally agreed that they would do the same to other contemporary and future Jinins. Such thought is not considered disrespectful nor unnatural.

From a traditional Foundation's perspective, it can be said that Seŭlga takes the form of a collective leadership system consisting of multiple Karcists and Võlutaars. Stemming from this fact, some claim that Seŭljinin Chŏyong is the "only" Karcist leading Seŭlga de facto, and other Jinins correspond to Võlutaars de facto. However, there is an evident difference between the Jinin, the Karcists de jure, and the Bhadanta, the Võlutaars de jure. And the most revered Seŭljinin Chŏyong, who called as the Greater JininDæ-jin-in (대진인, 大眞人), and other Jinins are only marginally different, in terms of religious hierarchy.

Further research revealed additional information about Seŭlga's unique art of sigils, related to the legend of Chŏyong and pox demon. As the legend suggests, their art of sigils specialises in the protection and warding off.

Seŭlgaite art of sigils follows three basic steps. First: one prepares paper, blood, and a brush. What animal the blood comes from is irrelevant, but it is thought to have mainly originated from the users themselves, or cattle, chicken, or pigs. Second: the user draws Chŏyong's face with the blood. It is essential that the user accurately depicts his auspiciousness. In modern terms, it is putting an emphasis on implementing the algorithm of thaumatological warding. Third: stick the portrait on the door, and paint the top with blood.

Chŏyong's face known to the modern world is thought to have undergone multiple changes. This is thought to be because the other people tried unsuccessful imitation of Seŭlgaite art of sigils, which is based on hemomancy; therefore, only Seŭlgaites can use. Examples of the early modern usage of the art have also been observed. For example, there are multiple records of Seŭlgaites distributing genuine portraits of Chŏyong to the public to combat the rapidly spreading epidemic during the great famine of 1670.

Soŭl hamlet does not celebrate special Sarkic observances. Rather, it celebrates traditional Korean observances, with one addition. May 11th on the lunar calendar is the “the Feast of Jinin Advent,”Jin-in-do-ræ-il (진인도래일, 眞人到來日) celebrating the day when Chŏyong's first arrival on Silla. This day is the most important observance for the Seŭlgaites along with lunar new year feastGu-jŏng (구정, 舊正) and autumnal harvest feastChu-sŏk (추석, 秋夕). Seŭlgaites prepare this observance for about a week, and Seŭlgaites living outside returning their hometown can be seen in this period.22 I was fortunate enough to observe the observance one day after arriving.

The Feast of Jinin Advent continues from morning to evening. People spend time with their families from morning to lunch. After lunch, they join the Mass-like ceremony held at Mongŭn temple. The ceremony is called “Jinin Bodhimaṇḍa,”Jin-in-do-ryang (진인도량, 眞人道場) which lectures their Sutra. After the ceremony, people gather at the town centre to enjoy various traditional activities.

After dinner, the residents gather at the temple again. Another ceremony, held from around 7 P.M. to 12 A.M., is called "Upasampadā Dharmasaṃgīti." Su-gye-bŏb-hœ (수계법회, 受戒法會) This event is the coming-of-age ceremony and approval ceremony to be regular Seŭlgaite brethren. It is mainly attended by Seŭlgaites who become adults.

Originally, the end of Upasampadā Dharmasaṃgīti ritual was different. The attendees had taken a rest after they dance, and at midnight, they went outside to hunt "the pox demons" in their designated area. "The pox demons" are then brought into the hamlet by Seŭlga's original primitive soul trap and then were sealed or extinguished. It was around the mid-1970s when the last part of the Upasampadā Dharmasaṃgīti disappeared. No more cases of smallpox appeared in Korea after 1960, and other epidemics also decreased as medicine developed. Therefore, the power of "the pox demons" diminished; hence, hunting those entities was not seen as essential anymore. There are a few who still enjoy hunting them, but such cases are rare.

I was provided with a detailed explanation at I-mul-dang(이물당, 異物堂), where artifacts used for various rituals including Upasampadā Dharmasaṃgīti is stored. I was able to examine the weapons that had been used for "the last part." The weapons, forged and smelted the Sarkic way, were not limited to simple backswords and included other weapons such as bows, flails, and maces. The weapons were in pristine condition, further backing the claim that unofficial hunting is still practised. It seemed as less than a week passed after these weapons were treated.

Staying in the hamlet, I was also able to gather various myths not discovered outside, the most notable one being "the Story of the Mother Dragon and Her Seven Offsprings". This Soŭl hamlet child's tale seemed so famous that every Seŭlgaite has heard of it. The Seŭlgaite version of the Valkzaron contains the earliest edition of this story. What's notable is that the story is only marginally different to the modern Seŭlgaite version.

The story is as follows:

Long long ago, a dragon lived high up in the heavens. The dragon was ancient, giant, and evil. All day long, every day, the dragon looked down at the mortal world and pondered how to harass and devour humans.

The dragon had seven offsprings. The first six was strong and powerful, just like their mother. They also had mystical powers. They were fierce like their mother, too, so they too hated humans and wanted to devour them.

However, the youngest was peculiarly weak. He too was fierce and hated humans just like his mother, but unlike his siblings, he could not descend onto the earth to harm or make mischief on the humans. So the youngest had nothing to do except stay in the heavens, looking down at the humans.

The youngest watched the humans for a very long time. He saw them being born, growing, loving and ageing. He also saw them trapped in pain. He also saw lovers and enemies. He also saw the leashing cycle of birth — growth — illness — and death. He stayed up there watching the humans for so long that the humans thought the dragon had only six offsprings.

As time had passed, there was a change in the youngest's mind. A ray of good sparked inside him. He wanted to live with the humans, with everything alive, with their energy: though the spark was too subtle for him to didn't notice himself.

Then one day, the mother dragon called the youngest out of the blue and told him, "It has been centuries since you have lived with me because you are weak. But it's high time you wreak havoc on the humans on your own. Here, I grant you my powers. Descend onto the Earth.

The youngest also wanted to, so he tried to accept her offer readily. However, something unexpected happened: the son's head shook on its own. The mother dragon furiously shouted: "What are you doing? Can't you accept my powers? Are you saying you cannot descend onto the earth?"

The youngest started speaking. The good thought had taken over his mind unnoticed. He said: "No, dear mother. I want to descent onto the earth. However, I do not want to do anything evil. I want to dwell with the humans."

Then the youngest told what he saw. People, and all the unique creations of people, and the emotion of happiness, anger, love, joy, sorrow, hatred and greed.

The youngest felt his vigour and power growing as he spoke. He realised that he is not himself who envied his older siblings wreaking havoc on the humans. The youngest was truly free.

However, it was no match for the mother dragon's wrath. The mother dragon pushed her youngest son with the very power she was going to give, and he fell down helplessly. Alas, when the son hit the ground, his body shattered into pieces and was scattered around the world.

It is unknown what metaphor the dragon and her seven offsprings is, but I was able to reach the conclusion that they are the same entities that are recorded in "Mr. Chŏyong and the Temple of Manghæ." I asked the residents, Jinin and Bhadantas, but they only gave vague responses or evaded the question.

Eventually, without a clear answer, I was forced to leave the hamlet three days after the Feast of Jinin Advent, as promised in advance,

After the ethnographic research, I returned to Site-21K, Seoul and gathered papers. I was able to find valuable pieces from the Anti-abomination Guard RecordsI-gŭm-rok (『이금록』, 異禁錄), the anti-paranormality paramilitary agency of Josŏn Kingdom. the Records quotes a story on the Posthumous Work by Byŏk-o(『벽오유고』, 碧梧遺稿), the posthumous collection of Yi "Byŏk-o" Si-bal(벽오 이시발, 碧梧 李時發) (1569-1626 A.D.), who had not belonged to the Anti-abomination Guard, but whose great-grandson had. According to quoted story, Yi Sibal headed the Soŭl hamlet to meet his friend living there, and was guided by a resident.

And the resident was named Pak Yung.

Attached below is the document written by the Anti-abomination Guard about the Soŭl hamlet. According to the document, The Anti-abomination Guard tried to break into the hamlet on their own but failed.

The Disorder:Pæ-ran (패란, 悖亂) the Year of Black Goat,Gye-mi (계미, 癸未) Case number 2Je-i-ho (제이호, 第二號)

Description  Sang (상, 詳)    A hamlet of abominations located deep in the valleys of Mount Du-ryu.(두류산, 頭流山)
Person in Charge  Dang (당, 當) Entrusted Lord No-ba(노바, 怒貌), the Anti-abomination Guard Inspector.
Conclusion  Gyŏl (결, 結)    Anti-disorder BattalionPæ-ran-sa (패란사, 悖亂司) tried to break in, but failed.
State of Affair  Hyŏn (현, 現)   Added to the secret records and closed the case.

Scholarly says:

Deep in Mount Jiri, also called Mount Duryu, is a hamlet called "Soŭl." This hamlet has been known as the land of the Hsien-jen(선인, 仙人). However, its true nature is a settlement of those who shape flesh and bone. The residents are of a very peculiar shape. According to the early records by Duke Chung-Ik(충익공, 忠翼公) Sibal, their blood vessels, skin and organs are different in number and shape from the common folk. There is a rank similar or superior to a chieftain, called Seŭljinin. This rank is mostly unknown, besides the fact that it is related to the school of Buddhism. How to enter the hamlet is unknown.

[Addendum] We climbed Mount Duryu from early in the morning, accompanied by Anti-disorder Battalion. However, two whole days of searching didn't lead to a single house, let alone a hamlet. The Battalion grew to be nothing more than a bunch of exhausted troopers. And we could not give surrounding villages any more inconvenience to gather provisions; hence the search was terminated.

Several months after I left the hamlet, a previously unreported grotto was found in the middle of Mount ████ while securing SCP-████. Entry to the grotto failed due to attacks by what appear to be SK-BIO organisms, and the event was immediately reported. As soon as I got hold of the news, I planned to visit the grotto with several Site-21K researchers.

Reviewing the interview with the entity calling itself "Pak Yung," there must be somewhere Chŏyong residing toward his evil instinct off. I was very sure that the grotto is the place. Under permission from Site-01K, I headed to the grotto in question with MTF 乙-04 ("Hungry as a Grand Huntsman").




Following the incident, MTF 乙-04 was found all perished, and two researchers were found unconscious. I was rescued but in delirium. I do not recall any events in the grotto, nor what entity I met in there. But there's one thing I remember; Chŏyong is not there. He left before my arrival.

Encounter with Pak Yung might have been a warning. He predicted we would find his hideout sooner or later. They told me that I mumbled “I am everywhere,” repeatedly when I was unconscious. Split and chasm. I might have gone through the state of the seventh Archon, attacked by Yaldabaoth.

The grotto naturally collapsed and disappeared later, as if it fulfilled its purpose.

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