He succeeded Choe Je-u (pen name, Su-un) after the latter's execution by Joseon authorities in 1864.

Haewol, attempted to restore it with some success, primarily in other parts of Korea but was captured by government forces in 1898 and executed.

He worked in a paper mill in his late teens and then engaged in slash and burn farming.

He met Su-un, the founder of Donghak, in 1861 and became an ardent participant in ritual chanting, fasting and doing penance.

[11] After Su-un’s death it is likely that Haewol traveled around southern Korea, teaching and proselytizing, while remaining hidden from authorities.

It appears that he spent most of his time in the northern interior and coastal regions of Gyeongsang Province.

After Su-un’s death most of these writings were lost but Haewol had committed them to memory and was able to restore them and have them printed using carved wooden blocks.

In addition, Donghak activities were primarily in remote areas, distant from government scrutiny.

[19] By the early 1890s, the number of Donghak followers had increased particularly in Chunqcheonq and Jeolla provinces, where they had become more assertive.

They staged a demonstration outside the gate of the royal palace in which they requested the exoneration of Su-un and also relief from local corruption.

[21] Thereafter, the movement became militaristic, and the primary grievance shifted from clearing Su-un’s name to redress of local corruption.

[22] In order to mobilize his army, Jeon utilized the Donghak organizational structure where it existed and organized new units (p’o) where needed.

[25] These included freeing of slaves and establishment of local administrative units, Jipgangso (Chipkangso), whose members were elected.

The main purpose of the Jipgangso was to guarantee peasant rights and reform government abuses.

[27] Also, by that time the Korean government had requested help from Qing dynasty China which sent troops.

This led to the installment of a pro-Japan government and an order expelling Chinese troops from Korea.

Seungyop Shin concluded that "Haewol believed that everyone should undergo a comprehensive sacred transformation through the pious pursuit of virtue and a pure state of mind, while Jeon considered it imperative to rescue his people through the more expedient means of violent insurrection.

After which, the Japanese army (with the help of Korean forces) put down the rebellion using far superior weaponry.

[21] Following the rebel defeat, there was a strong effort by government forces to capture Donghak leaders.

They were given the group title of Samam (the three “am”, referring to the last character of their religious names) and they were charged with administering Donghak under Haewols direction.

The main motivation for Song’s claim was that he and Haewol gave the exact same sermon at two different locations in the spring of 1897 proving that they had the same mind.

[33] In 1897, Haewol was frail, and he narrowly escaped capture in an ox cart traveling over snow covered mountains.

According to Baek: "As Haewol encouraged his followers to cultivate their minds and to focus on their ordinary life for survival, Jang Il-soon concentrated on the change of the ordinary life of the individual and community in order to reform and overcome the reality [the oppression during the dictatorial period following the Korean war].