2014.08.30 941 The Truth of “Sai Gonggan” (Space Between).

2014.08.30 941 The Truth of “Sai Gonggan” (Space Between).The Truth of ‘Space’ in Relationships and Life

What is the most important truth about relationships? All successful relationships, from couples to continents, require ‘space‘ (사이) to prevent conflict and foster harmony.

• The most important truth in all relationships, from couples to continents, is the need for ‘space‘ (사이) to prevent conflict and foster harmony .
• Fermentation is a process that removes space, leading to spoilage if not managed correctly .
• In relationships, a lack of space can lead to conflict .
  • The idea that “couples are one in body and mind” (일심동체) often leads to divorce .
  • Instead, couples should maintain ‘distinction’ (유별), respecting each other’s individuality .
  • For example, a husband and wife walking slightly apart, rather than clinging to each other, shows respect for this space .
• The term ‘human’ (인간) literally means “between person and beast,” implying that humans can be either .
  • ‘Transcending the world’ (출세관) refers to those who have achieved a higher state, like saints or religious figures, who are detached from worldly pursuits .
  • ‘Living in the world’ (처세관) refers to those who engage in worldly affairs like business .
  • True wisdom lies in finding a middle ground between these two extremes .
  • Historical figures like Admiral Yi Sun-sin and President Park Chung-hee exemplified the ‘transcending the world’ mindset, prioritizing their nation and future generations over their own lives .
• The concept of ‘unity’ (통일) can be understood in different ways .
  • ‘Integration’ (통합) involves elements coming together while still maintaining their individual space, like a federation of states .
  • ‘Fusion‘ (융합) involves elements merging completely, losing their individual space, like in a chemical reaction .
  • ‘Harmony’ (화합) also involves maintaining space, like within a family .
• Women play a crucial role in maintaining harmony and space within families and society .
  • Misunderstandings or negative talk from women can cause conflict .
  • The Korean characters for ‘jealousy‘ (질투) both contain the character for ‘woman’, suggesting that jealousy often stems from women .
• Even the Earth’s tectonic plates require space between them; a lack of space leads to earthquakes and volcanic eruptions .
  ​

  What is the ‘truth of space’ that is crucial for all relationships? Space (or ‘gan’ in Korean) is the essential distance between entities, like grains of rice, married couples, or even tectonic plates, preventing conflict and allowing for harmony. Without this space, things spoil, fight, or cause disaster.

  The Truth of Space
  The concept of space (or ‘gan’ in Korean) is crucial for all relationships and entities, preventing conflict and allowing for harmony. Without this space, things spoil, fight, or cause disaster.

The Importance of Space in Everyday Life

• Rice Grains: In hotter climates like Vietnam, rice grains are naturally separate, preventing them from spoiling quickly. If rice grains stick together, like in tteok (rice cake), they spoil faster, especially in warm weather. This separation allows air to circulate, preserving the rice.
• Fermentation: Fermentation is a process that removes space between elements, allowing microorganisms to grow and change the substance. This can be seen as a form of “mixing” that eliminates the gaps.
• Human Relationships:
  • Marriage: Couples need space to avoid conflict. The idea of “two becoming one” (일심동체) often leads to divorce because it ignores the need for individual respect and boundaries. Traditional wisdom emphasizes “부부유별” (couples are distinct), meaning each person should be respected for who they are.
  • Physical Space: Even when walking, couples should maintain some space rather than clinging to each other. This physical distance reflects a healthy emotional boundary. Historical figures like President Park Chung-hee and his wife, Yuk Young-soo, often maintained a slight distance when walking, which was seen as a sign of a strong, respectful relationship.
  • Family Harmony: Women play a critical role in maintaining harmony within families by managing relationships and preventing conflicts. Often, disputes arise when women relay negative information about relatives to their husbands. A wise woman fosters peace by choosing her words carefully and understanding the need for space between family members.
• Electrical Wires: In electrical systems, there must be space between positive and negative wires. If they touch, it causes an explosion and prevents electricity from flowing. This illustrates how even opposing forces need space to function correctly.
• Earth’s Tectonic Plates: The Earth’s crust is made of several tectonic plates that float on magma. These plates need space between them. When they collide, it causes earthquakes and volcanic eruptions, leading to disasters.

Understanding Different Life Paths
The concept of “space” also applies to different ways people live their lives:

• Cheosegwan (처세관): This refers to people who live in the world, pursuing careers, making money, and engaging in societal activities. This world is compared to “empty space” (허공).
• Chulsegan (출세관): This refers to people who transcend worldly desires, such as monks, priests, or those dedicated to public service like presidents. They are seen as having “escaped the world” and often prioritize ideals over personal gain. These individuals are said to have realized “impermanence” (무상).
  • Examples of Chulsegan:
  • Admiral Yi Sun-sin: He fought bravely in wars, even wishing to die in battle to protect his family from being implicated as traitors by the king. His focus was on serving his nation and showing the spirit of the Korean navy, even if it meant personal sacrifice.
  • President Park Chung-hee: He dedicated his life to developing Korea for future generations, even if it meant personal hardship. He used foreign aid to build infrastructure like the Pohang Iron and Steel Company and highways, rather than for immediate personal or governmental luxuries.
  • Characteristics of Chulsegan: They are often fearless in the face of death and are willing to make ultimate sacrifices for a greater cause. They are driven by a strong sense of purpose beyond personal survival.
• The Middle Path: The ideal is to find a balance between cheosegwan and chulsegan, recognizing the importance of both worldly engagement and transcendent ideals. This balance is the true truth (진리).
  • For example, even holy figures (chulsegan) need food and support from society (cheosegwan). Without people living in the world, those dedicated to spiritual paths would have no one to provide for them.

The Concept of “In-gan” (인간)
The Korean word “in-gan” (인간), meaning “human,” literally translates to “between people.” However, the speaker reinterprets it as “between human and beast” (인축간), suggesting that humans exist in a state where they can either ascend to a higher, more complete human form or descend to a more animalistic state.

• Chulsegan individuals are those who have achieved a complete human form.

Distinguishing Between Unity Concepts
The concept of “space” helps differentiate various forms of coming together:

• Tonghap (통합) / Unity (Union/Uniformity): This involves combining elements while still maintaining their individual identities and some degree of space.
  • Three elements: Yeonhap (연합 – alliance), Gyeolhap (결합 – combination), and Jiphap (집합 – gathering). These still imply distinct entities coming together.
  • Example: The American federal system, where 50 states are integrated but retain their unique identities.
• Yunghap (융합) / Fusion: This involves elements merging so completely that the space between them disappears, becoming one indistinguishable whole.
  • Three elements: Honhap (혼합 – mixture), Yonghae (용해 – dissolution), and Balhyo (발효 – fermentation).
  • Characteristics: In fusion, the original distinctness is lost.
• Hwahap (화합) / Harmony: This involves different elements coexisting peacefully and cooperatively, but still maintaining their individual spaces.
  • Elements: Yangbo (양보 – compromise/yielding) and Sotong (소통 – communication).
  • Example: A family or couple should strive for harmony, where each member respects the other’s space and individuality, rather than trying to become one undifferentiated entity.

The Role of Women in Maintaining Space and Harmony
Women are seen as crucial in managing the “space” within relationships and families.

• Negative Impact: When women engage in jealousy or gossip, especially about in-laws to their husbands, it can create conflict and break down harmony. The Korean words for “jealousy” (질투) contain characters related to “woman,” “sickness,” and “foolishness,” implying that foolish or “sick” women are prone to jealousy.
• Positive Impact: When women act wisely and with a broad mind, they can foster success and harmony in their families and society. A successful family often has a wise woman at its core, just as successful children often have great mothers.
• Guidance for Women: During family gatherings like Chuseok (Korean Thanksgiving), women are encouraged to be patient, understanding, and avoid creating conflict, especially by refraining from speaking ill of others to their husbands.

The Concept of “Gong” (공)
The idea of “space” is also related to the Buddhist concept of “Gong” (공), meaning emptiness or void. This refers to the understanding that all phenomena are interdependent and lack inherent, fixed existence, thus creating a “space” for interaction and change.

The Fallacy of “One Mind, One Body”
The common saying “부부일심동체” (a couple shares one mind and one body) is considered a mistake. True success in relationships and life comes from recognizing and respecting the individual “space” between people, even between a husband and wife.

• Heaven and Earth: Just as heaven and earth have distinct roles and require space between them to function, individuals in a relationship also need their own space. If heaven and earth were to merge without space, it would lead to chaos.
• “Everything is created by the mind” (일체유심조): While the mind creates the universe, the mind itself is like “space.” How we manage this “space” determines whether the world is harmonious or chaotic.

Huh Kyung-young Lecture 941: ‘The Truth of the Space Between’ (20140830)

1. Keyword Frequency
   space: 30
   woman: 16
   husband: 10
   unification: 9
   fermentation: 6
   rice: 5
   president: 5
   children: 5
   family: 5
   world: 5

2. Today’s Central Metaphor
   The core message is conveyed through the metaphor of “space” or “gap” (사이, gan), exemplified by the individual grains of rice in Vietnamese “alakmi” (loose rice) versus sticky rice or tteok, illustrating that a proper distance is essential for preservation and harmony in all aspects of life, from food to human relationships and even geological plates.

3. Lecture in Numbers
   800 million dollars: The amount of money Japan gave to Korea, which President Park Chung-hee decided to invest in infrastructure and factories for future generations, rather than for immediate consumption by politicians.
   30%: The percentage of families that fight and separate during holidays like Chuseok or year-end, often attributed to women’s actions.
   70 billion: The number of “bacteria” (humans) on Earth, when viewed from the perspective of a being large enough to hold the solar system, illustrating humanity’s insignificance.

4. Signature Sentence
   This balance between the two is what makes a person great.

5. Concise Summary & Highlights
   The lecture emphasizes that “space” or “distance” is crucial for harmony and success in all aspects of life.
   The concept of “space” (사이, gan) is vital for preservation and preventing decay, as seen in rice.
   In relationships, especially marriage, maintaining individual “space” (유별) is essential for preventing conflict and fostering respect.
   The speaker distinguishes between “Chosegwan” (living in the world) and “Chulsegwan” (transcending the world), advocating for a balance between them.
   Unification (통일) is differentiated from fusion (융합), with fusion implying the complete elimination of space, which is not always desirable.
   Women play a critical role in maintaining harmony and “space” within families and society.
   The principle of “space” applies to physical phenomena like electrical circuits and geological plates, where its absence leads to destruction.

6. Scriptural / Religious Citations
   Not prominently present in the transcript.

7. Historical & Epochal Context
   The lecture references historical figures and events from Korea’s past, particularly focusing on leadership and national development. It discusses the leadership styles of President Park Chung-hee and Admiral Yi Sun-sin, highlighting their dedication to the nation and future generations, even at personal cost. The context includes post-war poverty and the efforts to build a prosperous nation, contrasting Korea’s development with other developing countries like the Philippines, Thailand, and Vietnam.

8. Key Figures & Events Referenced
   President Park Chung-hee: Referenced for his leadership, particularly his decision to invest Japan’s 800 million dollar aid into national infrastructure and factories for future generations, rather than for immediate consumption. His relationship with his wife, Yuk Young-soo, is also mentioned as an example of maintaining “space” and wisdom.
   Yuk Young-soo: President Park Chung-hee’s wife, portrayed as a wise woman who subtly reminded her husband of his responsibilities to their children before a significant event, demonstrating wisdom in maintaining “space” in their relationship.
   Admiral Yi Sun-sin: Mentioned as a “Chulsegwan” figure who was willing to sacrifice his life in battle to save his family from being implicated as traitors, demonstrating extreme dedication and fearlessness of death.
   Imjin War (명량): Referenced in the context of Admiral Yi Sun-sin’s battles, highlighting the “Chulsegwan” spirit of soldiers who fought without fear of death.

9. Core Concept Definitions
   Gan (간) / Sai (사이) / Gong (공): Refers to the “space” or “gap” between things. It is presented as a fundamental truth essential for harmony, preservation, and preventing decay. For example, the space between rice grains prevents spoilage.
   Tteok (떡): Sticky rice cake, used as an example of rice without “space” between grains, which spoils quickly in hot climates.
   Fermentation (발효): Defined as the process of eliminating “space” between substances, leading to the growth of microorganisms. It can also be considered “decay” (부패).
   Chosegwan (처세관): Refers to people who live within the world, pursuing worldly goals like business or careers. It is likened to “emptiness” (허공).
   Chulsegwan (출세관): Refers to people who transcend worldly concerns, such as monks, priests, or those dedicated to public service (like presidents), who are seen as having “escaped the world.” It is associated with realizing “impermanence” (무상).
   In-gan (인간): Literally “between human,” but interpreted by the speaker as “between human and beast” (인축간), implying that humans can be either human-like or beast-like.
   Unification (통일 – Unity / Union): A state where two entities come together. The speaker distinguishes between “union” (연합, 결합, 집합) where space still exists, and “fusion” (융합) where space is eliminated.
   Fusion (융합): A process where “space” is completely eliminated, such as in mixing, dissolving, or fermentation. It is presented as the opposite of “union” or “uniformity.”
   Harmony (화합): A state of agreement or concord, which still involves “space” between individuals or groups, requiring elements like compromise (양보), communication (소통), and reconciliation (화해).
   Ilche Yushimjo (일체유심조): “Everything is created by the mind.” The speaker connects this to “space,” suggesting that how we manage this mental “space” determines the harmony or destruction of the world.

10. Central Questions & Answers
    Primary Question: How can individuals, relationships, and society achieve harmony and success?
    Speaker’s Answer: By understanding and maintaining the appropriate “space” (사이, gan) between entities. This means recognizing individuality in relationships, balancing worldly and transcendent pursuits, and allowing for distinct roles and functions, rather than forcing complete unity or fusion.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes by reiterating that “space” is not inherently bad; rather, it is essential for success and harmony in all aspects of existence. The philosophical implication is that forcing complete unity or “oneness” (일심동체) is a misunderstanding that leads to conflict and failure. Instead, recognizing and respecting the inherent “space” or distinctness between individuals, roles, and even natural phenomena is the path to a balanced and thriving existence. Strategically, this implies that effective leadership and personal conduct involve skillful management of these “spaces,” with women playing a particularly crucial role in fostering harmony within families and society.

12. Cross-Referencing
    Not prominently present in the transcript.

13. Content Gaps & Unaddressed Areas
    Definition of “Holiest” (신인): The term “Holiest” (신인) is mentioned in the prompt but not explicitly defined or elaborated upon in the transcript, leaving its specific meaning within the lecture’s context unclear.
    Practical application of “Chosegwan” and “Chulsegwan” balance: While the lecture advocates for a balance between “Chosegwan” and “Chulsegwan,” it doesn’t provide concrete examples or actionable steps for individuals to achieve this balance in their daily lives beyond general statements about being “great.”
    Role of men in maintaining “space”: The lecture heavily emphasizes the woman’s role in maintaining harmony and “space” within the family, but it doesn’t equally explore the man’s responsibilities or specific actions in this regard, beyond implying they are “foolish” and follow women.
    Nuance in “Fermentation”: The definition of fermentation as “eliminating space” and being synonymous with “decay” might be overly simplistic or lack scientific nuance, potentially confusing listeners familiar with its beneficial aspects.
    Source of “800 million dollars”: While the amount is mentioned, the specific context of the 800 million dollars from Japan (e.g., reparations, aid package) is not fully detailed, which could provide a richer historical understanding.

14. Future Predictions & Prophetic Statements
    Not prominently present in the transcript.

Executive Insight
This lecture offers a profound insight into the universal principle of “space” (사이, gan) as a fundamental requirement for harmony and success, challenging conventional notions of absolute unity. It posits that whether in personal relationships, societal structures, or even natural phenomena, a healthy distance is crucial for preventing conflict and fostering growth. The speaker’s distinction between “union” and “fusion” highlights that while collaboration is beneficial, the complete elimination of individual boundaries can be detrimental. For professionals, this underscores the importance of respecting individual autonomy and diverse perspectives within teams and organizations, recognizing that true strength often lies in the dynamic interplay of distinct elements rather than forced homogeneity. The emphasis on women’s role in mediating these “spaces” within families also offers a unique perspective on leadership and conflict resolution, suggesting that subtle wisdom and emotional intelligence are vital for maintaining equilibrium.

The Truth of Interstitial Space

1. The Significance of “Space” in Vietnamese Rice and Human Relationships
   In Vietnam, the climate is warmer than in Korea. When one travels to Vietnam, the rice there does not become sticky like ours; it is known as “alakmi” (알락미), meaning individual grains. When you pick up a handful of this rice, the grains scatter easily. Why is this so? It is because there must be space between the grains. This interstitial space is referred to as “gan” (간). Rice without this space between grains becomes tteok (떡), a sticky rice cake. In Vietnam, if rice turns into tteok, it spoils quickly. However, if the rice grains are distinct enough to be scattered by the wind, the cooked rice will not spoil, even in hot weather. Conversely, if we use our Korean rice cookers there, our rice would spoil immediately.

This concept of space is crucial in all aspects of life, whether it is between spouses, within society, or in a corporation; it prevents things from becoming overly entangled.

2. Fermentation and the Absence of Space
   Fermentation is the process of eliminating this interstitial space. When rice is mixed with other ingredients and fermented, the space between them disappears. This absence of space allows microorganisms to thrive, initiating the fermentation process. In essence, fermentation is the act of causing things to mix by removing the space that keeps them separate. This process, which eliminates space, can be called either fermentation or putrefaction, depending on the outcome.

3. The Essential “Space” in Marital and Social Dynamics
   Similarly, in human relationships, particularly between spouses, the absence of space can lead to conflict. We often mistakenly believe that “a couple is one entity” (부부일심동체), thinking this is ideal. However, those who adhere to this notion often end up divorcing. Our ancestors were wise; they emphasized that “spouses are distinct” (부부유별). There must always be an intermediate space between them.

A woman should be respected as a woman.
A man should be respected as a man.

Neither should sacrifice their respect for the other. The idea of two becoming one is misguided. This is why people often find it awkward when couples walk hand-in-hand. While some may appreciate it, many prefer that spouses maintain a slight distance when walking, acknowledging their individual space. Young couples often walk clinging to each other, which signifies a lack of this crucial space. This is not an ideal representation of a relationship. It is preferable for one to walk slightly ahead or behind the other. Those who walk too closely together do not truly fathom the meaning of space.

For instance, President Park Chung-hee and First Lady Yuk Young-soo were rarely seen holding hands. Historical accounts suggest that while he deeply cherished his wife, they always maintained a respectful distance when walking. Such individuals are often perceived as having strong character.

4. Understanding “Chosegwan” and “Chulsegwan”
   To truly internalize these principles, we must comprehend the concepts of Chosegwan (처세관) and Chulsegwan (출세관).

Chulsegwan refers to those who have transcended worldly affairs.
This includes individuals like saints, priests, or monks who have renounced material pursuits and worldly ambitions.
They are not concerned with earning money or achieving social status in the conventional sense.
For example, a president is not considered to be pursuing Chulsegwan; rather, their role is one of service.
Those who shave their heads and become monks are said to have achieved Chulsegwan, having detached themselves from the world. They are individuals who have completed their human journey.

Chosegwan refers to those who live within the world, engaging in its affairs.
This encompasses individuals involved in business or other worldly endeavors.
Our existence in this world, our Chosegwan, is akin to emptiness (허공).
Chulsegwan, on the other hand, is about realizing impermanence (무상).

The term “human” (인간) itself signifies “between person and person” (사람과 사람 사이). However, it can also be interpreted as “between human and beast” (인축간), implying that humans exist in an intermediate state, capable of becoming either human or beast. Therefore, Chulsegwan represents those who have fully realized their humanity.

5. The Balance Between Chosegwan and Chulsegwan
   Both Chosegwan and Chulsegwan have their challenges. The ideal path lies in finding a middle ground. Those who adhere solely to Chosegwan or Chulsegwan without understanding the other will inevitably clash. This conflict arises from a failure to acknowledge the space between these two perspectives.

For example, if a husband values only Chosegwan and a wife only Chulsegwan, it creates an imbalance. Even saints, who embody Chulsegwan, still partake in meals, relying on offerings. If everyone were to become a saint, there would be no one to provide for them. Truth cannot exist in isolation. Just as a beautiful lotus flower grows from mud, Chulsegwan requires the foundation of Chosegwan.

Leaders like Admiral Yi Sun-sin and President Park Chung-hee exemplify Chulsegwan. Their lives were characterized by self-sacrifice (살신성인); they did not fear death. They pursued their ideals to the extreme. The true path, the ultimate truth, lies in maintaining a middle way between these two extremes.

6. The Wisdom of Yuk Young-soo and the Spirit of Self-Sacrifice
   Consider the wisdom of First Lady Yuk Young-soo. On the morning of May 16th, as President Park Chung-hee was embarking on a critical mission, she did not offer a trite warning like “Be careful.” Such a remark could have been seen as ill-omened and potentially jeopardized the mission. Instead, she wisely said, “Please go and see the children, Geon-hee and Ji-man, sleeping.” This subtle yet profound message reminded him of his responsibility to his children’s future, instilling a sense of duty without being presumptuous. It was a powerful, non-verbal affirmation of his responsibility, strengthening his resolve to succeed.

Both Admiral Yi Sun-sin and President Park Chung-hee shared this spirit of profound self-sacrifice.

Admiral Yi Sun-sin yearned to die in battle. He knew that surviving would only lead to further complications with King Seonjo and potentially endanger his family through accusations of treason. By dying heroically in battle, he sought to protect his parents and siblings from such a fate, demonstrating unwavering loyalty to his nation.
President Park Chung-hee held a similar conviction. His philosophy was that even if he and his generation had to endure poverty and hardship, they must work tirelessly to ensure a prosperous future for their descendants. This was the driving force behind his efforts to build infrastructure like the Pohang Iron and Steel Company and national highways, all for the benefit of future generations. He believed in showing the world the indomitable spirit of the Korean people.

When Japan provided $800 million in reparations, many politicians wanted to use the funds for immediate needs. However, President Park insisted on investing it entirely in the future of the nation, building factories and roads for the next generation. While other nations like the Philippines, Thailand, and Vietnam used similar funds for personal luxuries or short-term gains, Korea’s leaders chose long-term investment, despite initial resistance from some officials. This commitment to the future, even at personal cost, is a hallmark of the Chulsegwan spirit.

7. The Dangers of Extreme Chulsegwan and the Necessity of Balance
   Those who embody extreme Chulsegwan, like the saints depicted in the Battle of Myeongnyang, face death without fear, sacrificing everything. They have no families or possessions to hold them back. This is a defining characteristic of Chulsegwan.

However, for individuals to succeed in life, they need both the Chulsegwan spirit and the Chosegwan wisdom to navigate daily life and maintain relationships. A truly great person finds balance between these two. Leaning too heavily towards one extreme often leads to tragic outcomes. Therefore, it is crucial to understand the middle ground between these two philosophies. This middle ground is what Siddhartha Gautama referred to as emptiness (공). Emptiness, space, or “gan” (간) are all synonymous in this context.

8. The Distinct Roles in Marriage: Husband as “Heaven,” Wife as “Earth”
   The concept of “space” is most frequently discussed in the context of marriage. Why are spouses considered distinct (부부유별)?

The character for husband (夫) can be interpreted as “heavenly father” or “God” (하나님 부자). It depicts a person seated above the heavens, signifying a position of authority and reverence.
The character for wife (婦) includes the radical for “broom” (빗자루 주차), symbolizing a woman holding a broom. This represents the role of managing the household and maintaining order.

These distinct roles, one representing the divine and the other representing earthly stewardship, necessitate space between them. Their “professions” are different. Neither role is inherently superior; both are essential. The idea of “a couple being one entity” (부부일심동체) is therefore misguided, as it attempts to force two distinct entities into an artificial unity.

9. Distinguishing “Unity” (통일) from “Integration” (통합) and “Harmony” (화합)
   The absence of space between two entities is referred to as unity (통일). Let us examine the three elements of unity.

Integration (통합), or “union” (유니온), involves association (연합), combination (결합), and assembly (집합).
These processes still maintain space between the components. For example, when states combine, or people gather, individual spaces still exist. The United States, with its 50 states, is an example of integration (uniformity), where states are formally united but not fused.

Fusion (융합) is the second element, where space disappears.
This includes processes like mixing (혼합), dissolving (용해), and fermentation (발효). In fusion, the individual components lose their distinct boundaries. This is the opposite of integration.

Harmony (화합) is the third element, which also involves the presence of space.
Its components include compromise (양보), communication (소통), and reconciliation (화해).
Even within families, harmony requires space between parents and children, and among all family members. This space is crucial for healthy relationships.

10. The Pivotal Role of Women in Maintaining Social Harmony
    Women play a crucial role in managing and resolving issues related to this “space.” During holidays, many families experience conflict, often due to women’s actions. If a woman speaks ill of her husband’s family members to him, it can ignite disputes. A woman with virtue ensures that problems within this “space” do not arise, leading to a successful family and society.

Our current relationship between North and South Korea is strained because of issues within this “space.” Understanding this principle can make one an expert in interpersonal relationships, preventing conflicts.

Consider the example of a subway track: there is space between the rails. If they were to merge, the train would derail. Similarly, in a marriage, both partners must move forward on parallel tracks, maintaining their individual space. If one partner deviates, for example, by criticizing the other’s family, it can lead to conflict.

The character for jealousy (嫉妬) contains the radical for “woman” (女) in both parts. This suggests that foolish or ailing women are often the source of jealousy. This implies that women are often responsible for damaging interpersonal relationships. Conversely, women are also the ones who foster harmony during holidays and build successful families. Behind every successful family and child, there is often a wise mother. A mother with a vast and understanding heart ensures her children and husband succeed. If a wife supports her husband’s path, even if it means adjusting her own, the marriage will thrive.

11. The Universal Principle of Space: From Electricity to Earth’s Tectonic Plates
    The principle of space extends to all phenomena. In an electrical circuit, there is space between the positive and negative terminals. If they connect directly, it causes an explosion, and no electricity flows. For a light to illuminate, there must be a subtle balance between the positive and negative forces.

Similarly, in successful families or businesses, there is a harmonious balance between husband and wife, with neither dominating the other. This balance illuminates their lives and the world around them.

The notion of “one mind, one body” (일체동심) is a misconception. It is impossible for two minds to be identical. A successful marriage involves mutual understanding and adjustment, not absolute sameness. This is why political parties exist, representing different perspectives.

Even the heavens and earth are not one; they have distinct roles and require space between them. Without this space, existence would be impossible.

The universe itself is a manifestation of our minds (일체유심조). Our minds create this world. However, the mind itself is space (공간), or “gan” (간). How we manage this space determines whether the world operates harmoniously or descends into chaos and destruction.

Consider earthquakes. The Earth’s tectonic plates, like the Pacific Plate or the Eurasian Plate, are interconnected but require a certain amount of space between them. When these plates collide, volcanoes erupt, and earthquakes occur. These plates float on magma, constantly shifting. When they clash, it results in seismic activity. Even at a cellular level, cells are distinct and separated by space. When these “plates” or “cells” collide, it leads to destruction.

12. The Enduring Importance of Women’s Wisdom
    This concept of “space” is profound. During holidays, a significant percentage of family conflicts arise due to women. Therefore, it is especially important for women to exercise patience and wisdom, refraining from speaking ill of others, particularly their husband’s family. Men often follow the lead of women. If a woman speaks kindly, the household becomes harmonious. This is not to diminish women but to underscore their immense importance. A woman’s wisdom and ability to foster harmony are crucial for the success of any family and society.

The Truth of the Interspace

1. The Principle of Space: From Rice Grains to Human Relationships
   In Vietnam, the climate is warmer than in Korea. The rice cultivated there, known as “alakmi,” does not clump together like Korean rice. When cooked, the grains scatter easily when held. This phenomenon illustrates a fundamental principle: the necessity of space (間, gan) between individual grains. Without this space, rice becomes tteok (떡, rice cake), which spoils quickly in Vietnam’s heat. Korean rice, when cooked in Vietnam, also spoils rapidly because its grains lack the inherent space of alakmi. This principle of space extends beyond rice to all aspects of existence: marital relationships, societal structures, and even corporate environments. The presence of space prevents things from becoming inextricably mixed.

Conversely, fermentation (발효, balhyo) is a process that eliminates space. When rice is mixed with other ingredients and fermented, the spaces disappear, allowing microorganisms to thrive and initiate the fermentation process. This elimination of space can lead to either fermentation or putrefaction (부패, bupae).

Applying this to human relationships, particularly marriage, the absence of space between spouses often leads to conflict. The common adage, “husband and wife are one body” (夫婦一心同體, bubu ilsimdongche), while seemingly positive, frequently results in divorce. Our ancestors, with their profound wisdom, recognized the importance of distinction (有別, yubyeol) in marriage. There must always be an interspace. A wife should be respected as a woman, and a husband as a man, without one sacrificing for the other’s respect. Public displays of affection, such as holding hands while walking, are often perceived as lacking this crucial space. It is more appropriate for spouses to walk with a slight distance, acknowledging their individual identities. This understanding of space was exemplified by historical figures like President Park Chung-hee and First Lady Yuk Young-soo, who maintained a respectful distance in public, embodying a strong and dignified relationship.

2. The Concepts of Worldly Engagement and Transcendence
   To further elaborate on the concept of space, it is essential to distinguish between two modes of existence: worldly engagement (處世觀, cheosegwan) and transcendence (出世觀, chulsekwan).

Worldly Engagement (cheosegwan) refers to the perspective of those who live within the world, pursuing material gains and societal roles. This encompasses individuals involved in business, entrepreneurship, and everyday life. This world of worldly engagement is likened to emptiness (虛空, heogong).
Transcendence (chulsekwan) describes the perspective of those who have detached themselves from worldly pursuits. This includes individuals such as nuns, priests, and monks, who have renounced material wealth and societal ambitions. These individuals are said to have realized impermanence (無常, musang). Figures like President Park Chung-hee and Admiral Yi Sun-sin, though leaders, are also considered to embody transcendence in their selfless dedication to their nations, prioritizing the welfare of their people over personal gain or even their own lives. They represent an extreme commitment, unafraid of death, embodying self-sacrifice for the greater good (殺身成仁, salsinseongin).

The term human (人間, ingan) itself signifies “between person and person,” or more profoundly, “between person and beast” (人畜間, inchukgan). It suggests that humans exist in an intermediate state, capable of ascending to humanity or descending to bestiality. Those who achieve a complete human state are considered to have attained transcendence.

The ideal path lies in finding a middle ground (中道, jungdo) between worldly engagement and transcendence. This balance is the essence of truth. Conflict arises when one fails to acknowledge the space and perspective of the other. For instance, a husband might prioritize worldly engagement, while a wife might lean towards transcendence, leading to discord if they do not understand each other’s space. Even those who have transcended, like nuns, still require sustenance, which comes from the worldly realm. Truth cannot exist in isolation; it is like a beautiful lotus flower rooted in mud.

3. The Wisdom of Interspace in Leadership and Family
   The wisdom of interspace is crucial in leadership. For example, during a critical moment, First Lady Yuk Young-soo, instead of offering a direct warning to President Park Chung-hee, wisely suggested he look at their sleeping children. This subtle reminder of his responsibility to his family and the nation instilled a profound sense of duty without being presumptuous. Such wisdom is characteristic of individuals who understand the delicate balance of space.

Admiral Yi Sun-sin and President Park Chung-hee shared a similar spirit of self-sacrifice. Yi Sun-sin desired to die in battle to protect his family from political persecution, while Park Chung-hee dedicated his life to building a prosperous future for his descendants, even if it meant personal hardship. This spirit was evident in their decision to invest the $800 million received from Japan into national infrastructure and industries like Pohang Iron and Steel, rather than using it for immediate gratification, unlike leaders in other nations who squandered similar funds on personal luxuries. This foresight and dedication to future generations exemplify the transcendent spirit.

Success in life requires both the transcendent spirit of self-sacrifice and the worldly wisdom of managing relationships. A person who can balance these two aspects, maintaining the necessary space, is truly admirable. The absence of this balance can lead to tragic outcomes. This middle path, the concept of emptiness (空, gong), interspace (間, gan), or between (사이, sai), was also articulated by Siddhartha Gautama.

4. The Etymology of “Husband” and “Wife” and the Nature of Unity
   The concept of “interspace” is particularly relevant to the relationship between husband and wife. The Chinese character for husband (夫, bu) depicts a person seated above the heavens, signifying a divine or patriarchal figure. In contrast, the character for wife (婦, bu) shows a woman holding a broom, symbolizing one who manages the household. These distinct roles inherently require space between them. To insist on “husband and wife as one body” (夫婦一體同心, bubu ilche dongsim) is to disregard these fundamental differences and force an unnatural unity.

The notion of unity (統一, tongil) itself can be misunderstood. There are different forms of unity:

Integration (統合, tonghap or Uniformity, uniformity): This involves elements coming together while still maintaining their individual spaces. Its components include alliance (聯合, yeonhap), combination (結合, gyeolhap), and assembly (집합, jiphap). For example, the 50 states of the American federation are integrated, but they are not fused.
Fusion (融合, yunghap): This is a process where spaces disappear entirely. Its elements include mixture (混合, honhap), dissolution (溶解, yonghae), and fermentation (발효, balhyo). In fusion, individual identities merge completely.
Harmony (和合, hwahap): This involves elements coexisting peacefully with space between them. Its components include concession (양보, yangbo), communication (소통, sotong), and reconciliation (화해, hwahae). Even within families, harmony requires space between parents and children, and among all members.

It is often the woman (여자, yeoja) who plays a crucial role in maintaining this interspace and fostering harmony within a family. Misunderstandings and conflicts, especially during family gatherings, often arise when women mismanage communication or create discord between family members. A woman with virtue (덕, deok) ensures that problems related to interspace do not arise, leading to a successful family and society. The very characters for jealousy (嫉妬, jiltu) contain the radical for “woman” (女), implying that foolish or ailing women are often the source of such negative emotions. Conversely, women are also the architects of family success and harmony. A mother with a vast heart ensures the success of her children and husband.

5. The Universal Principle of Interspace
   The principle of interspace is universal. Just as there is space between positive and negative electrical currents in a wire, preventing explosion and allowing light to flow, so too must there be space in all systems. If positive and negative become one, there is no function. Successful families and businesses are those where husband and wife, or partners, maintain a harmonious balance without one dominating the other. This balance illuminates the world.

The traditional wedding vow of “husband and wife as one body” is a misconception that has led to many marital failures. The truth is that “heaven and earth are of the same root” (天地同根, cheonji donggeun), meaning they originate from the same source, yet they are not one. They have distinct roles and require space. If heaven and earth lacked space, existence would be impossible.

The universe itself is a manifestation of our minds, as expressed in the phrase “all things are created by the mind” (一切唯心造, ilche yusimjo). This mind, in essence, is space. How we manage this space determines whether the world achieves harmony or descends into chaos and destruction. For instance, the Earth’s tectonic plates, like the human brain, are interconnected but require space between them. When these plates collide due to the absence of space, earthquakes and volcanic eruptions occur, causing immense destruction. Similarly, individual cells maintain their separation; if they were to fuse, conflict would ensue.

Therefore, understanding and respecting the principle of interspace is paramount for harmonious relationships, societal stability, and even the balance of the natural world. Especially during family gatherings, it is crucial for individuals, particularly women, to exercise patience and wisdom, fostering understanding rather than conflict.

The Truth of “Space Between”

1. Basic Information
   Lecture Session and Date: Huh Kyung-young Lecture 941st, “The Truth of Space Between,” 2014.08.30
   One-sentence main theme or title summary: The fundamental principle of “space between” (간, 사이) is essential for harmony, preventing decay, and fostering success in all aspects of life, from physical matter to human relationships and societal structures.
   Location: Not specified in the source.
   3–5 key segments with brief descriptions:
   The Principle of Space in Nature: Explains how the existence of space between grains of rice prevents spoilage, contrasting it with sticky rice (tteok) which lacks such space and spoils quickly in hot climates.
   Space in Human Relationships: Emphasizes that “space” is crucial for healthy relationships, particularly between spouses, refuting the notion of “one mind, one body” (일심동체) as a cause for conflict and divorce.
   Distinction between Chosegwan (處世觀) and Chulsegwan (出世觀): Defines Chosegwan as living within the world and Chulsegwan as transcending it, highlighting that true wisdom lies in maintaining a balance or “middle ground” between these two perspectives.
   The Role of Women in Maintaining Harmony: Stresses the critical role of women in preserving “space” and harmony within families and society, asserting that their wisdom and restraint prevent conflict.
   Space in Universal Principles: Illustrates how the concept of “space” applies to universal phenomena like electricity (space between positive and negative charges) and even geological plates (space preventing earthquakes and volcanic eruptions).

2. Core Messages
   The Necessity of “Space Between” for Preservation:
   Quote: “Why is that? There must be space between the grains of rice. There must be space in between. This is called ‘gan’ (간, space).”
   Explanation/Interpretation: Just as rice needs space to avoid spoilage, all things, including relationships and systems, require a degree of separation to maintain their integrity and prevent decay.
   “One Mind, One Body” is a Misconception in Relationships:
   Quote: “So, even humans have space between husband and wife; if there is no space, they will fight. We, without knowing anything, say ‘husband and wife are one mind, one body,’ ‘husband and wife are one mind, one body.’ This sounds good, right? Such people all get divorced.”
   Explanation/Interpretation: True marital harmony comes not from forced unity but from respecting individual “space” and distinctness, as symbolized by the traditional concept of bubu yubyeol (부부유별 – husband and wife are distinct).
   The Wisdom of the Middle Ground between Chosegwan and Chulsegwan:
   Quote: “So, when we live in this world, Chosegwan has problems, and Chulsegwan has problems, so how should we live? In the middle.”
   Explanation/Interpretation: Life’s truth lies in balancing worldly engagement (Chosegwan) with spiritual transcendence (Chulsegwan), understanding both perspectives without extreme adherence to either.
   Women as Guardians of Harmony through “Space”:
   Quote: “So, it is women who are responsible for our ‘space.’… If a woman has virtue, problems will never arise in this ‘space,’ and that family will succeed, and that society will succeed.”
   Explanation/Interpretation: Women play a pivotal role in preventing conflict and fostering success by wisely managing interpersonal “space” and refraining from divisive actions, especially within family dynamics.
   Universal Application of “Space” for Stability:
   Quote: “So, this space, depending on how we manage it, this world can become harmonious, or it can explode and be ruined.”
   Explanation/Interpretation: The principle of “space between” is a universal law governing stability and harmony, from the micro-level of electrical currents to the macro-level of tectonic plates, emphasizing its critical importance for preventing chaos.

3. Detailed Summary
   Topic: The Principle of “Space” in Nature and Food Preservation
   Main Assertions: The existence of “space” (간, 사이) between individual components is crucial for preventing decay and maintaining integrity. Without this space, things spoil quickly.
   Analogies/Examples:
   Vietnamese rice (알락미) has space between grains, preventing spoilage even in hot weather.
   Korean rice, when cooked in Vietnam, spoils quickly because it lacks this inherent space, becoming sticky like tteok (rice cake).
   Practical Message: This natural principle illustrates that separation, not forced unity, is key to preservation.

Topic: “Space” in Human Relationships and the Flaw of “One Mind, One Body”
Main Assertions: The concept of “one mind, one body” (일심동체) for couples is a misunderstanding that leads to conflict and divorce. True harmony in relationships, whether marital, social, or corporate, requires respecting individual “space.”
Analogies/Examples:
The term bubu yubyeol (부부유별), meaning husband and wife are distinct, reflects ancient wisdom.
The Chinese characters for husband (夫) and wife (婦) illustrate their distinct roles: 夫 (Holiest, one above heaven) and 婦 (woman holding a broom, symbolizing household duties). These distinct “occupations” require space.
Couples walking hand-in-hand or clinging to each other lack proper “space,” which is not ideal. It’s better for them to walk slightly apart.
President Park Chung-hee and First Lady Yuk Young-soo maintained a respectful distance when walking, symbolizing their understanding of this principle.
Practical Message: Acknowledge and respect the distinctness and individual space within relationships to foster lasting harmony, rather than forcing a false unity.

Topic: Chosegwan (處世觀), Chulsegwan (出世觀), and the Importance of the Middle Path
Main Assertions: Chosegwan refers to living within the world, pursuing worldly goals, while Chulsegwan means transcending the world, like monks, priests, or those dedicated to service. Neither extreme is the ultimate truth; the truth lies in the “middle ground.”
Analogies/Examples:
Chulsegwan individuals include monks, priests, and those who “leave the world” (세상을 벗어난 거야) to serve, not to earn money.
Presidents are also Chulsegwan in a sense, as their role is service (봉사직), not personal advancement.
Chosegwan are those who live in this world.
The term “human” (인간, ingan) literally means “between person and animal” (사람과 짐승 사이), implying a state of being between two extremes.
Historical figures like Admiral Yi Sun-sin and President Park Chung-hee are examples of Chulsegwan due to their self-sacrificing spirit (살신성인) and fearlessness of death.
Practical Message: Strive for a balanced perspective, understanding both worldly and transcendent aspects of life, rather than adhering to one extreme.

Topic: The Wisdom of Yuk Young-soo and the Spirit of Self-Sacrifice
Main Assertions: True wisdom involves understanding the broader implications of one’s actions and communicating with foresight and responsibility, especially in critical moments. Leaders with a Chulsegwan spirit prioritize the nation and future generations over personal safety.
Analogies/Examples:
During the May 16th Revolution, First Lady Yuk Young-soo wisely advised President Park Chung-hee to “look at the children sleeping” before leaving, subtly reminding him of his responsibility to their future, rather than giving a “frivolous” warning.
Admiral Yi Sun-sin wished to die in battle to save his family from being implicated as traitors by King Seonjo.
President Park Chung-hee’s spirit was to work tirelessly, even if it meant personal hardship, to ensure future generations would live well, building infrastructure like Pohang Steel and highways.
Practical Message: Cultivate wisdom in communication and embrace a spirit of self-sacrifice for the greater good, especially for future generations.

Topic: National Development and the Use of Foreign Aid
Main Assertions: A nation’s success depends on wise leadership that invests resources for the long-term benefit of its people, rather than for immediate gratification or personal gain.
Analogies/Examples:
Korea used the $800 million received from Japan to build factories and roads for future generations, despite objections from ministers who wanted to use it for immediate needs.
Other countries like the Philippines, Thailand, and Vietnam used similar aid for personal luxuries like golf courses.
Practical Message: Prioritize long-term national development and the welfare of future generations over short-term gains or personal enrichment.

Topic: The Distinction Between Unification (통일), Integration (통합), and Harmony (화합)
Main Assertions: These terms, often confused, represent different degrees of “space” or its absence. Unification (융합) implies the complete elimination of space, while integration (통합) and harmony (화합) still maintain some degree of separation.
Analogies/Examples:
Unification (통일): The complete elimination of space, like fusion (융합). Its elements are mixture (혼합), dissolution (용해), and fermentation (발효), all of which remove space.
Integration (통합): Still maintains space, like union (연합), combination (결합), and assembly (집합). The American federation of 50 states is an example of uniformity (유니포미티), not fusion.
Harmony (화합): Also maintains space, requiring compromise (양보), communication (소통), and reconciliation (화해).
Practical Message: Understand the nuances of these concepts; while unity is often sought, true harmony and integration often require respecting existing “space” rather than eliminating it entirely.

Topic: The Crucial Role of Women in Family and Societal Harmony
Main Assertions: Women are the primary architects of family and societal harmony. Their wisdom, restraint, and ability to manage interpersonal “space” are vital for preventing conflict and fostering success.
Analogies/Examples:
During holidays like Chuseok, 30% of family conflicts arise due to women mismanaging their role, often by relaying negative information about in-laws to their husbands.
The Chinese characters for “jealousy” (질투) contain the character for “woman” (女) and “stone” (石), implying that foolish or sick women are prone to jealousy, which damages relationships.
A successful family always has a virtuous woman, and successful children have great mothers whose hearts are as vast as the ocean.
If a wife supports her husband, even if he deviates slightly, the family succeeds.
Practical Message: Women should consciously strive to be agents of peace and harmony within their families and communities, understanding their profound influence on interpersonal “space.”

Topic: Universal “Space” and the Dangers of its Absence
Main Assertions: The principle of “space” is universal, governing everything from electricity to geological phenomena. Its absence leads to destruction and chaos.
Analogies/Examples:
Electrical wires have space between positive and negative charges; if they touch, it causes an explosion and power failure.
Successful families and businesses have spouses who maintain a balanced “space” and harmony, like perfectly tuned instruments.
Earth’s tectonic plates (Pacific Plate, Eurasian Plate, etc.) float on magma with necessary “space” between them. When they collide, it causes earthquakes and volcanic eruptions, leading to death.
Practical Message: Recognize that “space” is a fundamental principle of the universe; respecting and maintaining it is crucial for stability and preventing catastrophic outcomes in all domains.

4. Key Quotes Collection
   “There must be space between the grains of rice. There must be space in between. This is called ‘gan’ (간, space).” (Explaining the natural principle of space for preservation)
   “Space. Fermentation is what eliminates space.” (Defining fermentation as the removal of space)
   “So, even humans have space between husband and wife; if there is no space, they will fight.” (Highlighting the cause of marital conflict)
   “Husband and wife must always be distinct.” (Emphasizing the traditional wisdom of distinctness in marriage)
   “So, when we live in this world, Chosegwan has problems, and Chulsegwan has problems, so how should we live? In the middle.” (Advocating for a balanced approach to life)
   “Go and see Geonae and Chimani sleeping once before you leave.” (Yuk Young-soo’s wise advice to President Park Chung-hee)
   “We may starve, we may die, but we will work to death, and if only our descendants, our people, live well, if our descendants live well, that is the spirit President Park has.” (Describing President Park Chung-hee’s self-sacrificing spirit)
   “It is not that only this occupation, the Holiest’s occupation, is good; there must be space between this occupation and this occupation.” (Illustrating the need for space between distinct roles, even divine and mundane)
   “So, it is women who are responsible for our ‘space’.” (Assigning a crucial role to women in maintaining harmony)
   “So, when officiating a wedding, saying ‘parents are one mind, one body,’ or ‘husband and wife must become one body,’ these are all wrong.” (Correcting common misconceptions about marriage)
   “So, this space, depending on how we manage it, this world can become harmonious, or it can explode and be ruined.” (Stressing the profound impact of managing space)
   “If these plates collide, volcanoes erupt. Earthquakes occur. So, there must always be space.” (Using geological phenomena to illustrate the universal need for space)

5. Mindmap Structure
   Core theme of today’s lecture by Huh Kyung-young: The Truth of “Space Between” (간, 사이)
   I. Universal Principle of Space
   A. Preservation and Integrity

6. Rice: Space prevents spoilage (Vietnamese vs. Korean rice)

7. Electricity: Space between positive/negative charges prevents explosion

8. Earth’s Plates: Space prevents earthquakes and volcanic eruptions
   II. Space in Human Relationships
   A. Marital Harmony

9. Refuting “One Mind, One Body” (일심동체)

10. Embracing “Husband and Wife are Distinct” (부부유별)

11. Symbolic roles of Husband (Holiest) and Wife (Broom-holder)

12. Physical space in walking
    B. Family and Social Harmony

13. Women’s Crucial Role: Preventing conflict, fostering success

14. Avoiding “Jealousy” (질투): Linked to foolish/sick women
    III. Philosophical Perspectives on Life
    A. Chosegwan (處世觀): Living within the world (worldly pursuits)
    B. Chulsegwan (出世觀): Transcending the world (service, spiritual path)

15. Examples: Monks, priests, presidents (service role)

16. Characteristics: Self-sacrifice, fearlessness of death (Yi Sun-sin, Park Chung-hee)
    C. The “Middle Ground”: True wisdom lies in balancing both

17. “Human” (인간): Being “between person and animal”
    IV. Leadership and National Vision
    A. Wise Leadership: Prioritizing future generations

18. Yuk Young-soo’s wisdom: Reminding of responsibility

19. Park Chung-hee’s spirit: Sacrificing for descendants’ prosperity
    B. Strategic Resource Allocation

20. Korea’s use of Japanese aid: Investment in infrastructure (factories, roads)

21. Contrast with other nations: Misuse for personal luxury
    V. Distinguishing Forms of Unity
    A. Unification (통일): Complete elimination of space (융합 – fusion)

22. Elements: Mixture, dissolution, fermentation
    B. Integration (통합): Maintaining space (연합 – union, 결합 – combination, 집합 – assembly)

23. Example: American federal system (uniformity)
    C. Harmony (화합): Maintaining space (양보 – compromise, 소통 – communication, 화해 – reconciliation)

24. Historical / Doctrinal Connections
    This lecture by Huh Kyung-young deeply connects with and builds upon his established teachings, particularly his emphasis on fundamental universal principles and the reinterpretation of traditional wisdom.

Reinterpretation of Traditional Wisdom: The lecture directly challenges the common understanding of “husband and wife are one mind, one body” (부부는 일심동체) , asserting it as a cause for conflict and divorce. Instead, he champions the older, wiser concept of “husband and wife are distinct” (부부유별) , which aligns with his broader teaching that true harmony comes from respecting individual “space” rather than forced unity. This reinterpretation is a hallmark of his approach, often revealing deeper truths behind commonly accepted but misunderstood sayings.
Divine-Human Theory and the Nature of “Human”: His explanation of “human” (인간, ingan) as “between person and animal” (사람과 짐승 사이) resonates with his divine-human theory, which posits that humans have the potential for both divine and animalistic qualities. The concept of “space” here implies the constant choice and balance required to ascend towards the divine.
Emphasis on Balance and the Middle Path: The distinction between Chosegwan (worldly life) and Chulsegwan (transcendent life) and the assertion that truth lies in the “middle ground” is a recurring theme in his teachings. It reflects a pragmatic spiritual philosophy that encourages engagement with the world while maintaining a higher perspective, rather than advocating for extreme asceticism or materialism.
Leadership and National Vision: The examples of Admiral Yi Sun-sin and President Park Chung-hee as Chulsegwan figures who prioritized the nation and future generations through self-sacrifice align with Huh Kyung-young’s vision for national leadership. He consistently advocates for leaders who embody a selfless, service-oriented spirit, similar to his own proclaimed role as Holiest.
Universal Laws and Principles: The extension of the “space” principle to natural phenomena like rice preservation, electricity, and tectonic plates demonstrates his consistent approach of revealing universal laws that govern both the physical and metaphysical realms. This underpins his claim that his teachings are based on fundamental truths of the cosmos.
Newly Emphasized Points: While the concept of “space” is foundational, this lecture particularly emphasizes:
The detailed breakdown of “unification,” “integration,” and “harmony” , clarifying their distinct meanings based on the presence or absence of “space.” This provides a more nuanced understanding of how different forms of collective existence function.
The explicit and strong emphasis on the role of women as the primary custodians of family and societal harmony through their management of “space.” This highlights a specific practical application of the “space” principle within interpersonal dynamics.

7. Action Items & Blessing Guidance
   Practice “Space” in Relationships: Consciously create and respect individual “space” in all relationships, especially with spouses and family members, avoiding the misconception of forced “one mind, one body.”
   Cultivate Wisdom in Communication: Especially for women, exercise wisdom and restraint in family interactions, refraining from divisive talk about in-laws or others. Understand that your words can either foster harmony or ignite conflict.
   Embrace the Middle Path: Strive for balance between worldly engagement (Chosegwan) and transcendent understanding (Chulsegwan), recognizing that true wisdom lies in navigating both without extreme adherence to either.
   Prioritize Long-Term Vision: In personal and collective decisions, consider the long-term impact and the welfare of future generations, rather than succumbing to immediate gratification or selfish desires.
   Be a Harmonizer: Actively work to resolve conflicts and promote understanding by acknowledging the necessity of “space” and distinctness, rather than forcing artificial unity.

8. One-Sentence Overall Summary
   Huh Kyung-young’s lecture on “The Truth of Space Between” reveals that the fundamental principle of “space” (간, 사이) is universally essential for preventing decay, fostering harmony, and ensuring stability across all domains, from the natural world and human relationships to societal structures and cosmic phenomena, urging individuals to wisely manage this space for personal and collective success

. The Principle of “Space” in Nature and Human Relationships

In tropical regions like Vietnam, the rice grains, known as “alakmi,” do not clump together when cooked; instead, they remain separate and easily scatter. This phenomenon illustrates a fundamental principle: the necessity of space (간, gan) between individual elements . When this essential space is absent, as in the case of glutinous rice forming tteok (rice cake), the food quickly spoils in warm climates . Conversely, the distinct grains of alakmi, with their inherent spaces, resist spoilage even in high temperatures . This concept of space is not limited to grains; it is a universal truth applicable to all aspects of existence, from marital relationships to societal structures and corporate environments . The presence of space prevents elements from becoming indistinguishably mixed, thereby maintaining their individual integrity and preventing decay .

2. Fermentation and the Absence of Space
   The process of fermentation (발효, balhyo) stands in direct contrast to the principle of space. Fermentation is defined as the elimination of space between substances . When rice is mixed with other ingredients and fermented, the spaces between them disappear. This absence of space facilitates the growth of microorganisms, leading to the fermentation process . While fermentation can produce beneficial outcomes, it is essentially a process where distinct elements merge, often leading to the proliferation of harmful bacteria . Thus, the removal of space can result in either fermentation or putrefaction (부패, bupae), depending on the context .

3. The Importance of “Distinctness” in Marital Bonds
   Applying the principle of space to human relationships, particularly marriage, reveals profound insights. The notion that a couple should be “one in body and mind” (일심동체, ilsimdongche) is often misunderstood and can lead to conflict . Instead, traditional wisdom emphasizes “marital distinctness” (부부유별, bubuyubyeol), which means that a husband and wife must maintain a respectful space between them . This space allows each individual to be honored for who they are—the woman as a woman, and the man as a man . Sacrificing one’s identity for the other’s respect is not conducive to a healthy relationship .

Maintaining Individual Identity: Just as separate rice grains prevent spoilage, maintaining individual space within a marriage prevents conflict .
Respectful Distance: Public displays of excessive closeness, such as constantly holding hands, can signify a lack of understanding of this crucial space . A slight, respectful distance, as observed in historical figures like President Park Chung-hee and First Lady Yuk Young-soo, often indicates a deeper, more enduring bond .

4. Distinguishing Between “Transcendent Life” and “Worldly Life”
   The concepts of “transcendent life” (출세관, chulse-gwan) and “worldly life” (처세관, cheose-gwan) offer different perspectives on how individuals navigate existence.

Transcendent Life (Chulse-gwan): This refers to a life dedicated to transcending worldly concerns, often associated with spiritual paths. Individuals who choose this path, such as monks, priests, or nuns, detach themselves from the pursuit of material wealth and societal status . Their focus is on spiritual enlightenment and service, rather than personal advancement . Such individuals are considered to have achieved a state of human completion .
Worldly Life (Cheose-gwan): This describes the life lived within the material world, engaging in business, careers, and social interactions . Most people live a worldly life, navigating the complexities of society .

The term “human” (인간, ingan) itself signifies a state of being “between” (간, gan) a person (인, in) and an animal (축, chuk) . This implies that humans have the potential to ascend to a higher, more complete state or descend to a more primal, animalistic one .

5. The Balance Between Transcendent and Worldly Perspectives
   A balanced life requires an understanding and integration of both the transcendent and worldly perspectives. The worldly life is likened to emptiness (허공, heogong), while the transcendent life is associated with the realization of impermanence (무상, musang) . Neither extreme is without its challenges; therefore, individuals must strive for a middle path . This means that those living a worldly life should understand the transcendent, and vice versa, preventing conflict that arises from a failure to acknowledge the space between these perspectives .

Interdependence: Just as a lotus flower, though beautiful, relies on the mud beneath it, spiritual truth cannot exist in isolation from the practicalities of the world . Those who pursue transcendent ideals still require the support of those living worldly lives .
Leadership and Sacrifice: Figures like Admiral Yi Sun-sin and President Park Chung-hee exemplify the transcendent spirit within a worldly context . Their lives were characterized by self-sacrifice (살신성인, salsin-seongin), a willingness to face death for the greater good of their nation and future generations . They prioritized the well-being of their people over personal gain or even their own lives, demonstrating a profound sense of duty and courage . This spirit of self-sacrifice, often seen in those with a transcendent mindset, allows them to overcome fear and dedicate everything to their cause .

6. The Wisdom of “Space” in Unity and Harmony
   True wisdom lies in finding a balance between the transcendent and worldly perspectives, recognizing the necessity of space . This concept is akin to the Buddhist notion of emptiness (공, gong), which emphasizes the interconnectedness and interdependence of all things while acknowledging their distinctness .

Marital Roles and Distinctness: The characters for husband (夫, bu) and wife (婦, bu) in Korean etymologically illustrate this distinctness . The character for husband (夫) can be interpreted as a “divine being” or “one above the heavens,” while the character for wife (婦) depicts a woman holding a broom, symbolizing her role in maintaining the household . These distinct roles, though different, are equally valuable and require space for mutual respect and harmony . The idea of a couple being “one in body and mind” (부부일심동체, bubuilshimdongche) is therefore misleading, as it negates the essential space required for individual flourishing .

7. Distinguishing Between “Unity” and “Fusion”
   The concepts of unity (통일, tongil) and fusion (융합, yunghap) are often confused but represent fundamentally different states regarding the presence or absence of space.

Unity (Union/Uniformity): This involves the coming together of distinct entities while still maintaining their individual spaces . Examples include:
Association (연합, yeonhap)
Combination (결합, gyeolhap)
Assembly (집합, jiphap)
These processes involve elements joining together, but their individual boundaries and spaces remain . The United States, with its 50 states, exemplifies uniformity, where states are integrated but not fused .
Fusion (Melding): This is a process where spaces between elements are completely eliminated, leading to a complete merging . Examples include:
Mixture (혼합, honhap)
Dissolution (용해, yonghae)
Fermentation (발효, balhyo)
In fusion, the original distinctness of the elements is lost as they become one . Therefore, unity and fusion are opposing concepts .

8. Harmony and the Role of Women in Maintaining Space
   Harmony (화합, hwahap) also involves the presence of space, emphasizing mutual respect and understanding rather than complete merging . Key elements of harmony include:

Concession (양보, yangbo)
Communication (소통, sotong)
Reconciliation (화해, hwahae)

Within families and society, women play a crucial role in maintaining this essential space and fostering harmony . When women fail to manage interpersonal dynamics, particularly by instigating conflict between family members, it can lead to discord . Conversely, a wise woman who promotes understanding and avoids unnecessary disputes contributes significantly to the success of her family and community . The Korean characters for jealousy (질투, jiltu) even contain the character for “woman” (女), suggesting that misguided female actions can disrupt harmony .

9. The Universal Principle of Space and Its Consequences
   The principle of space is a universal law governing all phenomena.

Electrical Circuits: In an electrical circuit, positive and negative charges must maintain a space; if they merge, an explosion occurs, and the circuit fails .
Cosmic Scale: Even on a cosmic scale, the Earth, though seemingly a single entity, is composed of countless individual elements, and its success depends on the internal space and distinctness of its components .
Geological Phenomena: The Earth’s tectonic plates, like individual cells, must maintain space between them . When these plates collide due to the absence of space, it results in earthquakes and volcanic eruptions, causing immense destruction .

The universe itself is a manifestation of our minds, and how we manage the space within our minds determines the harmony or chaos of our world . Therefore, understanding and respecting the principle of space is paramount for individual well-being, successful relationships, and the stability of the planet . The traditional notion of “one mind and one body” (일체동심, ilche-dongsim) is a misconception that leads to discord; instead, successful relationships and endeavors require a harmonious balance and mutual adjustment, much like the coordinated movement of a couple walking together .

Meeting Minutes: The Truth of “Space Between”

Ⅰ. Meeting Overview
Category
Details
Date
August 30, 2014
Title
Heo Kyeong-yeong Lecture 941: The Truth of “Space Between”
Speaker
Heo Kyeong-yeong
Source
YouTube Video
Topic
The importance of “space between” in various aspects of life, including relationships, society, and the universe.

Ⅱ. Meeting Discussion
The Concept of “Space Between” (간, Sai)
The speaker illustrates the concept using Vietnamese rice (Alakmi), which has space between grains, preventing spoilage in hot weather, unlike Korean rice .
Lack of space between rice grains results in “tteok” (rice cake), which spoils quickly .
Fermentation is the process of eliminating space, leading to the growth of microorganisms and mixing . This can also be called decay .

“Space Between” in Human Relationships
Marital Relationships
The idea of “one body and mind” (일심동체) for couples often leads to divorce .
Traditional wisdom emphasizes “부부유별” (distinct roles for husband and wife), highlighting the necessity of space .
Each partner should be respected for who they are, without one sacrificing for the other .
Physical closeness, like holding hands while walking, can signify a lack of understanding of this space .
Historical figures like President Park Chung-hee and First Lady Yuk Young-soo maintained a respectful distance when walking .
The characters for “husband” (夫) and “wife” (婦) illustrate this: “夫” represents a divine figure, while “婦” represents a woman holding a broom, signifying different roles and the need for space .
The concept of “일체동심” (one mind) is incorrect for couples; successful relationships involve mutual control and agreement, like the balance between political parties .
Social and Family Relationships
Lack of space can lead to conflict in families and society .
Women play a crucial role in maintaining harmony and preventing conflict within families, especially during holidays .
Jealousy (질투) is often associated with foolish or sick women in Korean characters .

“Space Between” in Societal Roles: 처세관 (Worldly View) vs. 출세관 (Transcendent View)
출세관 (Transcendent View)
Refers to those who transcend worldly desires, like monks, priests, or nuns .
They are not focused on accumulating wealth or social status .
Presidents are considered to have a “봉사직” (service role) rather than a “출세” (career advancement) .
Individuals with a transcendent view, like Admiral Yi Sun-sin and President Park Chung-hee, are characterized by self-sacrifice and fearlessness in the face of death .
They prioritize the nation and future generations over personal gain .
처세관 (Worldly View)
Refers to those who live within the world, engaging in business or other societal activities .
The world of “처세” is likened to emptiness (허공) .
The Importance of Balance
Both views have their challenges; the truth lies in maintaining a balance or “middle path” .
Success in life requires both the transcendent spirit and the practical worldly wisdom .
This balance is akin to the Buddhist concept of “공” (emptiness) or “간” (space) .

“Space Between” in Unification and Harmony
Unification (통일)
The three elements of unification are “연합” (alliance), “결합” (combination), and “집합” (assembly) . These still maintain space between entities .
“융합” (fusion) is the second element, where space disappears . Its elements include “혼합” (mixing), “용해” (dissolving), and “발효” (fermentation) .
“화합” (harmony) is the third element, which also involves space . Its elements include “양보” (compromise) and “소통” (communication) .
“통합” (integration) is like the American federation, where states are formally united but not fused .
The Universe and Nature
The “space between” is essential for the functioning of electricity (yin and yang) .
Successful families and businesses maintain a harmonious balance between partners, without one dominating the other .
The concept of “천지동근” (heaven and earth sharing the same root) is valid from a distant perspective, but internally, space is crucial for success .
The universe is created by “mind” (일체유심조), and this mind itself is “space” .
Geological plates also require space; collisions lead to earthquakes and volcanic eruptions .

Ⅲ. Action Items
Attendees should reflect on the importance of “space between” in their personal and professional relationships .
Individuals, particularly women, are encouraged to practice wisdom and restraint in communication to foster harmony within families and society .
The speaker will continue the lecture on “space between” after the Chuseok holiday .

Central Questions & Answers

1. What is the ‘Space’ (Gan) in Huh Kyung-young’s Philosophy and Why is it Crucial for Harmony?
   Question: What does Huh Kyung-young mean by ‘space’ or ‘Gan’ (간), and how does this concept apply to various aspects of life, from rice to human relationships and even the universe?
   Answer: Huh Kyung-young explains that ‘space’ (간, pronounced ‘Gan’) is an essential gap or distance that must exist between things for them to function correctly and maintain harmony. He illustrates this with Vietnamese rice (알락미) , which has natural spaces between grains, preventing it from spoiling quickly in heat, unlike Korean rice . This principle extends to human relationships, such as marriage, where a lack of ‘space’ (일심동체, “one body and mind”) can lead to conflict and divorce . He asserts that ‘space’ is vital for preventing things from mixing undesirably and for fostering respect and individual identity .
   Key Quote: “Space is why things don’t mix. Fermentation is about removing space, but true harmony requires it.”

2. How Does Huh Kyung-young Differentiate Between ‘Chosegwan’ (處世觀) and ‘Chulsegwan’ (出世觀) in Living a Meaningful Life?
   Question: In Huh Kyung-young’s teachings, what are the distinct meanings of ‘Chosegwan’ (處世觀) and ‘Chulsegwan’ (出世觀), and how do these concepts guide individuals in their worldly and spiritual pursuits?
   Answer: Huh Kyung-young defines ‘Chosegwan’ (處世觀) as the perspective of those who live within the world, pursuing worldly goals like business or social life . He likens this existence to “emptiness” (여 허공) . In contrast, ‘Chulsegwan’ (出世觀) refers to those who have transcended worldly desires, such as monks, priests, or nuns, who are “beyond the world” . He also applies ‘Chulsegwan’ to figures like Admiral Yi Sun-sin and President Park Chung-hee, who dedicated their lives to a greater cause, even sacrificing themselves . The ideal, according to Huh Kyung-young, is to find a “middle path” between these two extremes, acknowledging both perspectives for a balanced life .
   Key Quote: “Those who live in this world are ‘Chosegwan,’ like emptiness. Those who transcend it are ‘Chulsegwan,’ realizing impermanence. The truth lies in the middle.”

3. What is Huh Kyung-young’s Perspective on Marriage and the Concept of “One Body and Mind” (일심동체)?
   Question: Huh Kyung-young often challenges conventional wisdom; what is his view on marriage, specifically regarding the traditional idea of a couple being “one body and mind” (일심동체), and what does he propose instead for a successful relationship?
   Answer: Huh Kyung-young strongly refutes the notion of spouses being “one body and mind” (일심동체) . He argues that this belief often leads to conflict and divorce because it eliminates the necessary ‘space’ (간) between individuals . Instead, he advocates for ‘Bubu Yubyeol’ (부부유별), meaning “husband and wife are distinct” . He explains this by breaking down the Chinese characters for husband (夫, meaning “God” or “one above the sky”) and wife (婦, meaning “woman holding a broom”) . Their distinct roles and identities require ‘space’ and mutual respect, rather than forced unity, for a harmonious relationship .
   Key Quote: “Our ancestors were wise: ‘Husband and wife are distinct.’ There must always be this space in between.”

4. According to Huh Kyung-young, How Do ‘Unity’ (통일) and ‘Fusion’ (융합) Differ, and What are Their Implications for Society?
   Question: Huh Kyung-young distinguishes between ‘unity’ (통일) and ‘fusion’ (융합). What are the key differences between these concepts, and how do they relate to the idea of ‘space’ in his philosophy?
   Answer: Huh Kyung-young clarifies that ‘Unity’ (통일), which he equates to ‘union’ or ‘uniformity’ (유니포미티) , still maintains ‘space’ between its components. He gives examples like ‘alliance’ (연합), ‘combination’ (결합), and ‘assembly’ (집합) . In contrast, ‘Fusion’ (융합) signifies the complete elimination of ‘space’ . Examples of fusion include ‘mixture’ (혼합), ‘dissolution’ (용해), and ‘fermentation’ (발효) . He stresses that while unity allows for individual components to coexist with space, fusion means they become one, losing their distinct boundaries .
   Key Quote: “Unity (Union) still has space. Fusion means space disappears entirely.”

5. What is the Role of Women in Maintaining Harmony and Success in Families and Society, according to Huh Kyung-young?
   Question: Huh Kyung-young places significant emphasis on the role of women. What does he believe is their crucial function in fostering harmony, preventing conflict, and ensuring the success of families and society?
   Answer: Huh Kyung-young asserts that women play a pivotal role in maintaining harmony within families and society . He claims that many conflicts, especially during holidays like Chuseok, arise from women mismanaging interpersonal ‘space’ by relaying negative information or complaints between family members . He states that a woman with “virtue” (덕) can prevent such issues, leading to successful families and societies . He also links negative traits like “jealousy” (질투) to women, illustrating with Chinese characters that include the female radical . Ultimately, he believes that a wise and broad-minded woman is essential for a husband and children to succeed .
   Key Quote: “The woman is the one who handles the ‘space’ in our relationships. If a woman has virtue, problems in relationships won’t arise, and that family, that society, will succeed.”

6. How Does Huh Kyung-young Connect the Concept of ‘Space’ to Natural Phenomena like Earthquakes and the Universe?
   Question: Beyond human relationships, how does Huh Kyung-young extend his concept of ‘space’ to explain natural phenomena such as earthquakes and the fundamental structure of the universe?
   Answer: Huh Kyung-young applies the principle of ‘space’ to the natural world, explaining that even Earth’s tectonic plates require a certain ‘space’ between them . When these plates collide due to a lack of this essential gap, it results in earthquakes and volcanic eruptions . He also uses the analogy of electrical wires (음과 양의 사이), where a lack of space between positive and negative currents leads to explosions and malfunction . This demonstrates that ‘space’ is a universal truth, crucial for the harmonious existence and function of everything, from the smallest cells to the vast cosmos .
   Key Quote: “If the Earth’s plates collide, volcanoes erupt, earthquakes happen. There must always be space.”

Top 3 Recommended Questions
What is the ‘Space’ (Gan) in Huh Kyung-young’s Philosophy and Why is it Crucial for Harmony?
How Does Huh Kyung-young Differentiate Between ‘Chosegwan’ (處世觀) and ‘Chulsegwan’ (出世觀) in Living a Meaningful Life?
What is Huh Kyung-young’s Perspective on Marriage and the Concept of “One Body and Mind” (일심동체)?

Lecture Information

Lecture Number / Title / Date: 941st Lecture, ‘The Truth of the Space Between’ (20140830)
Main Theme: The critical importance of “space” (간, 사이, 공간) in all aspects of existence, from physical phenomena to human relationships and societal structures, and its distinction from concepts like unity or fusion.

Core Messages
The Necessity of “Space”: All successful systems, relationships, and even physical structures require an appropriate “space” or “gap” between their components.
Distinction Between “Space” and “Unity”: True harmony and success do not come from forced unity (일심동체) or fusion (융합) that eliminates space, but from maintaining distinct spaces.
The Role of Women in Maintaining “Space”: Women play a crucial role in preserving harmony and preventing conflict within families and society by wisely managing the “space” in relationships.
Understanding “Chosegwan” and “Chulsegwan”: Differentiating between those who live within the world (처세관, Chosegwan) and those who transcend it (출세관, Chulsegwan) is essential for understanding human roles and societal balance.

Summary of Key Content

The Principle of “Space” in Nature and Life
The lecture begins by illustrating the concept of “space” (간, 사이, 공간) through natural examples:
Vietnamese Rice (알락미):
Unlike Korean rice, Vietnamese rice grains do not stick together when cooked.
This is because there is space between the grains.
If there were no space, it would become like tteok (rice cake), which spoils quickly in hot climates.
The presence of space allows air circulation, preventing spoilage even in heat.
Fermentation (발효) vs. Spoilage (부패):
Fermentation is described as the process of eliminating space between substances, allowing microorganisms to grow and mix.
This elimination of space can lead to either beneficial fermentation or harmful spoilage.
Electrical Wires:
Positive and negative wires must have space between them.
If they touch, they explode, and electricity cannot flow.
This illustrates that even in seemingly unified systems, distinct spaces are vital for function.
Earth’s Tectonic Plates:
The Earth’s plates (e.g., Pacific Plate, Eurasian Plate) float on magma and must maintain space between them.
When these plates collide due to movement, it causes earthquakes and volcanic eruptions, leading to destruction and loss of life.

“Space” in Human Relationships: Marriage and Family
The principle of “space” is extended to interpersonal dynamics:
Marriage (부부유별):
The traditional Korean saying “부부는 일심동체” (husband and wife are one body) is considered a misconception.
Instead, couples must maintain “유별” (distinctness) and space to avoid conflict.
This means respecting each other’s individuality and roles.
Physical Distance in Relationships:
Couples walking hand-in-hand or clinging to each other are seen as lacking awareness of this crucial “space.”
Historical figures like President Park Chung-hee and First Lady Yuk Young-soo are cited as examples of maintaining a respectful distance in public.
Etymology of “Husband” (夫) and “Wife” (婦):
The character for husband (夫) is interpreted as “Holiest” (하나님 부자), representing someone above the heavens.
The character for wife (婦) is depicted as a woman holding a broom, symbolizing her role in cleaning and managing the household.
These distinct roles inherently require space between them, emphasizing that their “professions” are different and equally valuable.
The Woman’s Role in Family Harmony:
Women are identified as the primary maintainers of “space” and harmony within families.
Conflicts, especially during holidays, often arise when women relay negative information about relatives to their husbands.
A wise woman fosters peace by choosing her words carefully and understanding her husband’s world.
The characters for “jealousy” (질투) are noted to contain the character for “woman” (女) and “stone” (石), implying that foolish or “sick” women are prone to jealousy, which damages relationships.
Successful families and individuals often have a wise and broad-minded woman (mother/wife) at their core.

“Chosegwan” (처세관) vs. “Chulsegwan” (출세관)
The lecture introduces two distinct ways of living:
Chosegwan (처세관):
Refers to people who live within the world, pursuing worldly goals like business or career.
This world is likened to “emptiness” (허공).
Chulsegwan (출세관):
Refers to people who have “transcended the world,” such as monks, priests, or those dedicated to public service.
These individuals are described as having “completed” their human journey or realized “impermanence” (무상).
They are characterized by self-sacrifice (살신성인) and fearlessness in the face of death, exemplified by figures like Admiral Yi Sun-sin and President Park Chung-hee.
They prioritize the nation and future generations over personal gain or even their own lives.
The Importance of Balance:
Both Chosegwan and Chulsegwan have their challenges.
The true path lies in finding a middle ground and understanding the “space” between these two perspectives.
A successful person balances the Chulsegwan spirit (for ambition) with Chosegwan practicality (for daily life).

Distinguishing “Unity” Concepts: Union, Fusion, Harmony
The lecture clarifies different types of “unity” and their relationship to “space”:
Union (통합, Unity/Uniformity):
Characterized by “association” (연합), “combination” (결합), and “collection” (집합).
Involves maintaining space between components (e.g., states in the American federation).
English term: Uniformity.
Fusion (융합):
Characterized by “mixing” (혼합), “dissolving” (용해), and “fermentation” (발효).
Involves the elimination of space.
Fusion and Union are presented as opposing concepts.
Harmony (화합):
Characterized by “concession” (양보), “communication” (소통), and “reconciliation” (화해).
Like Union, Harmony also requires the presence of space (e.g., between family members).

Philosophical and Cosmic Insights
The Meaning of “Human” (인간):
“Human” (인간) is interpreted as “between person and animal” (인축간).
Humans exist in a state where they can become either human or animal (축생), implying a constant choice and a position in between.
The Universe as “Space”:
The world we live in (처세) is likened to “emptiness” (허공).
The concept of “space” (공간, 사이) is equated with the Buddhist concept of “emptiness” (공, Gong) as taught by Sakyamuni.
The universe itself is seen as a manifestation of “mind” (마음), and this mind is fundamentally “space.”
How we manage this “space” determines whether the world achieves harmony or destruction.
Heaven and Earth are Not One (천지동근):
The idea that “heaven and earth are one root” (천지동근) is acknowledged in a distant, macroscopic sense (e.g., Earth as a speck of dust in the universe).
However, in their internal workings, heaven and earth have distinct roles and require space to function.
This reinforces the idea that true success comes from recognizing and respecting inherent differences and spaces, rather than forcing absolute unity.

Practical Implications
Achieving Success:
To succeed, individuals need both the transcendent spirit of Chulsegwan and the practical wisdom of Chosegwan.
Successful families and businesses are led by couples who maintain a harmonious balance and “tune” their actions together, without one dominating the other.
The Role of Women in Society:
Women are crucial for maintaining harmony in families and society by managing “space” in relationships.
They are encouraged to exercise wisdom and patience, especially during family gatherings, to prevent conflict.
A woman’s broad-mindedness and supportive attitude are key to her husband’s and children’s success.
Re-evaluating Traditional Sayings:
The traditional notion of “부부는 일심동체” (husband and wife are one body) is identified as a mistake that leads to marital problems.
Instead, recognizing and respecting the “space” between individuals is paramount for healthy relationships.

One-Sentence Core Summary
Holiest Huh Kyung-young’s lecture illuminates that “space” is the fundamental truth governing all existence, from cosmic plates to human relationships, advocating for the preservation of distinctness over forced unity to achieve harmony and success, with women playing a pivotal role in maintaining this crucial balance.

n the context of the lecture, what is the primary difference between Vietnamese rice (알락미) and Korean rice when cooked, and what concept does this illustrate?

(Vietnamese rice grains remain separate, while Korean rice becomes sticky. This illustrates the importance of “space” (사이) between elements, as the lack of space in Korean rice makes it spoil faster in hot climates.)

True or False: According to the lecture, “fermentation” (발효) is defined as a process that creates more space between substances.
(False, Fermentation is defined as the process of eliminating space between substances, leading to the growth of microorganisms and mixing.)

What term does the lecture use to describe individuals who have transcended worldly desires and pursuits, such as monks or priests?
(출세관 (Chul-se-gwan), This term refers to those who have “departed from the world” and are not focused on material gain or social status.)

Fill in the blank: The lecture suggests that the Korean word “인간” (in-gan), meaning human, literally signifies a being existing between “사람” (person) and “___” (animal).
(짐승 (jim-seung), The lecture explains that “인간” is a shortened form of “인축간” (in-chuk-gan), meaning “between human and animal,” implying humans can embody characteristics of both.)

True or False: The lecture states that the phrase “부부는 일심동체” (a couple shares one mind and body) is a beneficial concept for a successful marriage.
(False, The lecture argues that believing “부부는 일심동체” often leads to divorce because it negates the necessary “space” (사이) or individuality between spouses.)

Intermediate
According to the lecture, what is the fundamental difference between “통합” (unity/uniformity) and “융합” (fusion) in the context of “space”?
(통합 (unity/uniformity) maintains space between its components (e.g., states in a federation), while 융합 (fusion) involves the complete elimination of space, where components become indistinguishable. A common misconception is that these terms are interchangeable.)

What three elements are identified as components of “통합” (unity/uniformity) that still preserve “space”?
(연합 (alliance), 결합 (combination), and 집합 (assembly). These elements allow for connection while maintaining distinct identities and boundaries.)

The lecture uses the example of a light bulb to explain the concept of “space” (사이). What happens if the “yin” and “yang” (음과 양) forces in an electrical circuit become “one body” without space?
(If yin and yang become one body without space, the circuit will short-circuit or explode, and the light will not turn on. This illustrates that even opposing forces need space to function harmoniously.)

Short Answer: Explain the lecture’s interpretation of the Chinese characters for “husband” (夫) and “wife” (婦) and how this relates to the concept of “space” in marriage.
(The character 夫 (bu) is interpreted as “God” or “one above the sky,” while 婦 (bu) is interpreted as “a woman holding a broom,” symbolizing someone who cleans. This highlights their distinct roles and “occupations,” emphasizing that they are not “one body” and require space for a harmonious relationship.)

Short Answer: How does the lecture connect the concept of “space” (사이) to natural phenomena like earthquakes?
(The lecture explains that Earth’s tectonic plates (like the Pacific or Eurasian plates) float on magma and require a certain “space” between them. When these plates collide due to the absence of this necessary space, it results in earthquakes and volcanic eruptions, causing destruction.)

Advanced
Short Answer: The lecture contrasts “처세관” (cheo-se-gwan) and “출세관” (chul-se-gwan). Describe the characteristics of each and explain why neither extreme is presented as the ideal path.
(처세관 (cheo-se-gwan) refers to those who live within the world, pursuing worldly affairs like business, likened to “empty space.” 출세관 (chul-se-gwan) refers to those who transcend worldly desires, like monks or historical figures who sacrifice themselves, likened to “impermanence.” Neither is ideal because true wisdom lies in finding a “middle ground” or balance, acknowledging the space between these two extremes.)

Short Answer: According to the lecture, what role do women play in maintaining “space” (사이) within family and societal relationships, particularly during holidays like Chuseok?
(Women are presented as crucial in managing and resolving issues related to “space” in relationships. The lecture suggests that women’s words and actions can either cause conflict (e.g., by complaining about in-laws to their husbands) or foster harmony. A wise woman, by exercising restraint and speaking kindly, can prevent disputes and ensure the success of a family or society.)

Short Answer: How does the lecture use the examples of historical figures like Admiral Yi Sun-sin and President Park Chung-hee to illustrate the concept of “출세관” (chul-se-gwan)?
(Both Admiral Yi Sun-sin and President Park Chung-hee are presented as examples of “출세관” individuals who lived with a “살신성인” (self-sacrificing) spirit. They were willing to die for their nation and future generations, prioritizing the greater good over personal safety or gain. Their actions were extreme and driven by a complete disregard for personal consequence, embodying the “departure from the world” aspect of 출세관.)

Short Answer: The lecture mentions “일체 유심조” (everything is created by the mind). How does this concept relate to the idea of “space” (사이) as presented in the lecture?
(The lecture connects “일체 유심조” by stating that the “mind” itself is essentially “space” (사이). It suggests that how we “design” or manage this internal “space” determines whether our world becomes harmonious or chaotic. This implies that our perception and handling of space, both internal and external, shape our reality.)

The Truth of Interstitial Space

1. The Principle of Space: From Rice Grains to Human Relationships
   In Vietnam, the climate is warmer than in Korea. The rice cultivated there, known as “allakmi” (알락미), does not clump together like Korean rice. Instead, when one picks it up, the grains scatter easily. This phenomenon illustrates a fundamental principle: the necessity of space (사이공간) between individual grains. Without this space, rice transforms into “tteok” (떡), a sticky rice cake. In Vietnam’s hot climate, tteok spoils quickly, whereas allakmi, with its inherent spaces allowing air circulation, remains fresh even when cooked. This concept of space extends beyond mere physical objects; it is crucial in all relationships, whether between spouses, within society, or among corporations. The presence of space prevents things from becoming overly intertwined or stagnant.

2. Fermentation and the Absence of Space
   Conversely, fermentation (발효) is a process that eliminates space. When rice is mixed with other ingredients and fermented, the spaces between them disappear. This absence of space allows microorganisms to thrive, leading to fermentation. However, this process can also be described as putrefaction (부패), especially when harmful bacteria proliferate. Therefore, while fermentation is about the removal of space, it highlights a delicate balance where the outcome can be either beneficial or detrimental, depending on the specific conditions and microorganisms involved.

3. The Importance of “Yubyeol” (유별) in Marital Relationships
   The principle of space is profoundly relevant to human relationships, particularly marriage. The common saying, “husband and wife are one body” (부부는 일심동체), often leads to conflict and divorce because it disregards the essential need for space. Our ancestors, with their profound wisdom, emphasized that “husband and wife are always distinct” (부부는 유별). This means that a husband and wife must maintain their individual identities and respect each other’s unique roles and boundaries. A woman should be respected as a woman, and a man as a man. Neither should sacrifice their identity for the other’s respect.

This concept of distinctness (유별) implies that a certain distance, or space, should always exist between spouses. For instance, when a couple walks together, maintaining a slight distance, rather than clinging to each other, is seen as a sign of a healthy relationship. This is not about emotional distance but about acknowledging and respecting individual autonomy. Historical figures like President Park Chung-hee and First Lady Yuk Young-soo exemplified this, often walking with a subtle space between them, symbolizing a deep mutual respect rather than an inseparable bond. This understanding of space is vital for the longevity and harmony of any relationship.

4. Understanding “Chosegwan” (처세관) and “Chulsegwan” (출세관)
   Huh Kyung-young introduces two distinct perspectives on life: Chosegwan (처세관) and Chulsegwan (출세관). Chulsegwan refers to those who transcend worldly affairs, detaching themselves from the pursuit of material wealth or social status. This includes individuals like monks, priests, or nuns, who dedicate their lives to spiritual pursuits, effectively “leaving the world” (세상을 벗어난). They are not concerned with worldly success or accumulating riches. For example, a president, in this context, is not pursuing “Chulse” (출세) in the sense of gaining status, but rather engaging in a service role (봉사직), sacrificing personal gain for the greater good. They are seen as individuals who have “abandoned their official positions” (벼슬을 버린 자) rather than acquired them.

In contrast, Chosegwan describes those who actively live within the world, engaging in societal roles such as business or entrepreneurship. These are individuals who navigate the complexities of everyday life. The term “In-gan” (인간), meaning “human,” is interpreted not as “between people” but as “between human and beast” (인축간), suggesting that humans exist in a state where they can ascend to a higher, more complete human form or descend to a more animalistic state. Those who achieve a complete human form are considered to embody Chulsegwan.

5. The Balance Between Worldly Engagement and Transcendence
   Huh Kyung-young further elaborates on Chosegwan and Chulsegwan, likening the world of Chosegwan to emptiness (허공), a realm where we live and interact. Chulsegwan, on the other hand, is associated with impermanence (무상), a realization of the transient nature of all things. He asserts that both perspectives, if taken to extremes, present challenges. The ideal path lies in finding a middle ground (중간). This means that individuals embodying Chosegwan must understand and respect those who follow Chulsegwan, and vice versa. Conflict arises when this space of understanding and acceptance is absent.

For example, a husband might prioritize Chosegwan (worldly success), while a wife might lean towards Chulsegwan (spiritual values). Neither perspective should dominate the other. Even saints, who embody Chulsegwan, still require sustenance, relying on the contributions of those in the world. Just as a beautiful lotus flower needs mud to grow, spiritual truth cannot exist in isolation from the practicalities of life. True wisdom lies in maintaining balance and acknowledging the validity of both paths. The ultimate truth, according to Huh Kyung-young, is found in those who uphold this middle way (중도), rather than adhering to one extreme.

6. The Spirit of Self-Sacrifice: Exemplars of Chulsegwan
   Individuals embodying Chulsegwan are characterized by a spirit of self-sacrifice (살신성인), demonstrating an unwavering resolve and fearlessness in the face of death. Admiral Yi Sun-sin, for instance, yearned for death in battle, not out of despair, but to protect his family from potential accusations of treason by the king. His ultimate goal was to die honorably in combat, ensuring the survival of his lineage. This profound dedication to his nation and people, even at the cost of his own life, exemplifies the Chulsegwan spirit.

Similarly, President Park Chung-hee shared this ethos. His driving force was the prosperity of future generations, even if it meant personal hardship and sacrifice. He believed in working tirelessly, enduring poverty, and investing in infrastructure like the Pohang Iron and Steel Company and national highways, all for the benefit of his descendants. He famously directed the 800 million dollars received from Japan not towards immediate consumption or personal gain, but towards long-term national development. This commitment to the future, even when met with resistance from officials who desired immediate spending, showcases a profound Chulsegwan mindset—a willingness to sacrifice the present for a greater future. This spirit, whether in military valor or national development, reflects a deep sense of duty and an ultimate disregard for personal safety or comfort.

7. The Wisdom of Yuk Young-soo: A Balanced Approach to Duty
   The story of First Lady Yuk Young-soo demonstrates a nuanced understanding of the Chulsegwan spirit, particularly in moments of critical decision. On the morning of May 16th, as President Park Chung-hee was embarking on a pivotal mission, Yuk Young-soo did not offer a direct, “ill-omened” warning like “be careful, you might have an accident.” Such a remark, though seemingly caring, could have been perceived as a jinx or a sign of bad luck, potentially undermining the mission. Instead, she displayed profound wisdom.

She simply told him, “Go and see Geon-hee and Ji-man sleeping.” This seemingly innocuous request carried immense weight. It was a subtle yet powerful reminder of his children, his family, and the future he was fighting for. It was not a command but an appeal to his sense of responsibility and purpose. This act, devoid of direct warnings or emotional pleas, resonated deeply with President Park. It instilled in him a renewed sense of determination and responsibility, strengthening his resolve to succeed for the sake of his family and the nation. Yuk Young-soo’s approach exemplifies how wisdom can guide actions in a way that supports, rather than hinders, the pursuit of a greater purpose, even when facing extreme circumstances.

8. The Distinction Between “Tonghap” (통합), “Yunghap” (융합), and “Hwahap” (화합)
   Huh Kyung-young distinguishes between three concepts related to unity: Tonghap (통합), Yunghap (융합), and Hwahap (화합). Tonghap, often translated as “integration” or “uniformity” (유니포미티), involves the coming together of distinct entities while still maintaining their individual spaces. For example, the United States, with its 50 states, represents a Tonghap—a formal integration where each state retains its unique identity and boundaries. The three elements of Tonghap are yeonhap (연합, alliance), gyeolhap (결합, combination), and jiphap (집합, assembly). In all these, space between entities still exists.

In contrast, Yunghap (융합), meaning “fusion,” signifies the complete elimination of space, where entities merge into a single, undifferentiated whole. Its elements include honhap (혼합, mixture), yonghae (용해, dissolution), and balhyo (발효, fermentation). In Yunghap, the original distinctness is lost, and a new, unified entity emerges. This is fundamentally opposite to Tonghap, where individual spaces are preserved.

Finally, Hwahap (화합), or “harmony,” also involves the presence of space. While it implies cooperation and agreement, it does not necessitate the complete merging of identities. The elements of Hwahap include yangbo (양보, concession), sotong (소통, communication), and hwahae (화해, reconciliation). In family relationships, for instance, Hwahap is essential, but space must still exist between parents and children, and among family members. This space is crucial for healthy relationships and is often maintained by the wisdom and efforts of women.

9. The Role of Women in Maintaining Harmony and Space
   Huh Kyung-young emphasizes the critical role of women in maintaining harmony and resolving conflicts within families and society. He asserts that women are often the primary facilitators of space (사이) in relationships. For instance, during family gatherings like Chuseok (Korean Thanksgiving), a significant percentage of conflicts arise due to women’s actions, such as relaying grievances about in-laws to their husbands. When a woman speaks negatively about her husband’s family, it can ignite disputes.

Conversely, a woman with virtue (덕) can prevent such problems, leading to successful families and societies. Women are seen as the architects of household success, just as great mothers are behind successful children. If a mother’s heart is as vast as the ocean, her children and husband are destined for success. While men may be easily swayed, women have the power to guide and soften family dynamics. Even if a husband deviates, a wise wife can subtly steer him back, or at least appear to follow, ensuring the family’s stability. The concept of jealousy (질투) is etymologically linked to women, with the Hanja characters for “jealousy” (嫉) and “envy” (妬) both containing the radical for “woman” (女), suggesting that foolish or ailing women are prone to jealousy, which disrupts harmony. Therefore, women hold immense power in fostering peace and success within their homes and communities.

10. The Universal Principle of Space: From Electricity to Earth’s Plates
    The principle of space (사이) is a universal truth, extending from the smallest particles to the grandest cosmic structures. In electrical wiring, for instance, there must be space between the positive (양) and negative (음) currents. If these two forces were to merge without any space, an explosion would occur, and electricity would not flow. Similarly, in a household or a business, success hinges on the harmonious coordination (조율) between husband and wife, or partners, where neither tries to dominate the other but rather maintains a balanced, synchronized movement. This balance illuminates the world, much like a well-functioning electrical circuit.

This concept also applies to the Earth itself. The Earth’s crust is composed of various tectonic plates, such as the Pacific Plate, Eurasian Plate, and American Plate, which float on a sea of magma. These plates must maintain a certain space (공간) between them. When they collide, this absence of space leads to volcanic eruptions and earthquakes, causing immense destruction and loss of life. Even at a cellular level, cells maintain their individual spaces. When they adhere too closely, it can lead to conflict and disease. Thus, the existence of appropriate space is fundamental to the stability and functionality of all systems, from the micro to the macro.

11. The Misconception of “Ilche Dongsim” (일체동심) and the Truth of “Cheonji Donggeun” (천지동근)
    Huh Kyung-young challenges the notion of Ilche Dongsim (일체동심), which means “all minds are one” or “one heart.” He asserts that this concept is fundamentally flawed, especially in relationships. The idea that a husband and wife must have identical thoughts and feelings is unrealistic and detrimental to success. Instead, he advocates for Cheonji Donggeun (천지동근), meaning “heaven and earth share the same root.” This implies that while heaven and earth originate from the same source, they have distinct roles and functions, and crucially, they maintain a space (공간) between them. Without this space, the cosmic order would collapse.

Similarly, in human relationships, particularly marriage, while there might be a shared origin or purpose, individual minds and roles must remain distinct. A wife’s mind should not be identical to her husband’s, nor should one control the other. Instead, success comes from mutual understanding, cooperation (합의), and a balanced interplay, much like the dynamic between opposing political parties (여야). The universe itself, from the vastness of space to the microscopic world, thrives on the existence of these inherent spaces. The idea that “all is created by the mind” (일체유심조) is true, but the mind itself is a form of space (공간). How we manage and understand this space determines whether our world experiences harmony or destruction.

This excerpt is from a lecture by Heo Kyung-young titled “The Truth of the Space Between” . Heo Kyung-young, a unique figure in Korean politics and spirituality, often delivers unconventional wisdom. In this lecture, he emphasizes the critical importance of “space” or “interval” (사이, sai) in all relationships and systems, from rice grains to human relationships and even geological plates . He argues that the absence of this space leads to conflict, decay, and destruction, offering a contrarian view on concepts like “oneness” or “unity” .

The Philosophy of “Space” (사이, Sai)

The Universal Principle of Space
Heo Kyung-young presents “space” as a fundamental principle governing everything from the physical world to human relationships. He argues that the presence of space prevents decay and conflict, while its absence leads to problems. This is a fascinating, almost poetic, way to connect disparate phenomena under a single, simple concept .

월남에 내려가면 월남의 쌀은 우리같이 퍼지질 않아 밥을 해도 알락미라고 그래요. 밥이 막 이렇게 손으로 잡으면 밥이 우르르 쌀이 흩어지래. 왜 그럴까? 그거는 쌀과 쌀 사이에 공간이 있어야 돼요. 공간이 사이가 있어야 돼요. 이건 ‘간’이라고 해요. 쌀과 쌀 사이에 공간이 없는 걸 떡이라고 해요. 떡이 되어버리면 월남에서는 음식이 상해버려요.
When you go to Vietnam, their rice doesn’t stick together like ours; they call it allakmi (loose rice). If you grab it with your hand, the grains scatter. Why is that? It’s because there must be space between the rice grains. This space is called ‘gan’ (간). Rice without space between the grains becomes tteok (rice cake). If it becomes tteok, food spoils in Vietnam.

그러니까 공간이라는 게 부부 사이든, 사회, 기업이든 모든 데는 이 공간 때문에 안 섞는 거야.
So, this ‘space’ (공간), whether it’s between a couple, in society, or in a company, prevents things from mixing because of this space.

“Unity” vs. “Space”: A Contrarian View
Heo Kyung-young challenges the conventional wisdom that “oneness” or “unity” is always good. He posits that true harmony comes from respecting the “space” between entities, rather than forcing them into a single, undifferentiated whole. This is a powerful counter-intuitive idea that makes you rethink common sayings like “two hearts, one mind” .

우리는 뭣도 모르고 부부는 일심동체다, 부부는 일심동체다 이러면 이게 일심동체가 좋은 것 같죠? 이런 사람은 전부 이혼을 해요. 부부는 항상 부부는 뭐예요? 우리 조상들이 참 머리가 좋아. 부부는 꼭 유별이다. 반드시 중간에 이 공간이 있어야 돼요.
We, without knowing anything, say ‘a couple is one body, a couple is one body.’ This might sound good, like being one heart and one body, right? But people who think this way all get divorced. What is a couple always? Our ancestors were very smart. A couple must be distinct (유별). There must always be this space in between.

이 두 개가 사이가 없어지는 것이 사이가 없어지는 것을 통일이라고 그래. 그러면 통일의 3대 요소가 3대 요소를 보면 전부 이게 사이를 없애는 것일 수도 있어. 자, 봐. 통합. 그냥 그래요. 그러면 통합이다. 이거 통일은 영어로 유니티야. 이거는 유니온. 통합인데 통합의 3대 요소가 뭐예요? 통합의 3대 요소가 왜 융합이 들어가요? 통합의 3대 요소는 뭐예요? 연합. 연합, 결합, 집합.
When these two things lose their space, that’s what we call unification (통일). So, if you look at the three major elements of unification, they might all be about eliminating space. Look. Integration (통합). Right? So, it’s integration. This unification is ‘unity’ in English. This is ‘union.’ It’s integration, but what are the three major elements of integration? Why does ‘fusion’ (융합) come into the three major elements of integration? What are the three major elements of integration? Alliance (연합), combination (결합), aggregation (집합).

융합은 사이가 있는 거예요, 없는 거예요? 없어지는 거야. 그래서 이 사이는 통합에는, 유니온에는 존재하지가 않아. 이 융합은 뭐예요? 이 융합은 3대 요소가 뭐예요? 혼합, 용해. 발효. 그리고 이게 융합의 삶은 전부 사이가 없어지는 거야. 이것을 융합이라 그래. 사이가 없어지는 걸 융합이라 그래.
Does fusion (융합) have space or not? It disappears. So, this space does not exist in integration (통합), in union. What is this fusion? What are the three major elements of this fusion? Mixing (혼합), dissolving (용해). Fermentation (발효). And in the life of fusion, all space disappears. This is called fusion. Eliminating space is called fusion.

The Role of Women in Maintaining “Space”
Heo Kyung-young places a significant emphasis on the role of women in maintaining harmony and “space” within families and society. He argues that women, through their wisdom and ability to mediate, are crucial for preventing conflict and ensuring success. This perspective highlights the often-underestimated power of emotional intelligence and communication in relationships .

그래서 이 여자들이 우리의 사이를 담당해요. 그런데 대부분 집안에서 한 30%는 싸우고 헤어져요. 70%는 뭐 그런 데는 지나고 헤어지는데, 왜 그러냐. 거기에 매들이들이 여자들의 역할을 잘못했습니다. 여러분 이해가죠? 시동생이 뭐 잘못한 걸 자기 남편한테 이른다거나, 또 작은 시아버지가 잘못한 걸 자기 남편한테 이야기한다거나, 주로 여자가 그렇게 말을 함으로써 화단이 일어나요, 집안에. 그래서 여자가 덕이 있으면 절대 이 사위에 문제가 안 생기면, 그 집안은 성공하고 그 사회가 성공하는 거예요.
So, these women are in charge of our ‘space’ (사이). But in most families, about 30% fight and break up. 70% just get through it and then break up, but why? The women there played their roles incorrectly. Do you understand? If a woman tells her husband about something his younger brother did wrong, or something his father did wrong, it’s usually the woman’s words that cause conflict in the family. So, if a woman has virtue, and problems never arise in this ‘space,’ then that family succeeds, and that society succeeds.

모든 인간관계 사이를 나쁘게 하는 거는 여자다, 이 말이야. 그래서 여성들이 추석이나 연말에 화합을 하는 것도 여자야. 모든 집안을 일으키는 것도 여자. 꼭 성공한 집안에는 여자가 있어요. 꼭 성공한 자식한테는 훌륭한 어머니가 있잖아. 그러니까 이 어머니가 마음이 바다같이 넓으면 그 자식은 반드시 성공하는 거야. 그 남편은 반드시 성공해.
It means that women are the ones who make all human relationships bad. So, it’s also women who create harmony during Chuseok or at the end of the year. It’s women who build up every family. Every successful family has a woman. Every successful child has a great mother. So, if this mother’s heart is as vast as the ocean, that child will definitely succeed. That husband will definitely succeed.

The Concepts of Chosegwan (처세관) and Chulsegwan (출세관)

Defining Chosegwan and Chulsegwan
Heo Kyung-young introduces two distinct worldviews: Chosegwan (처세관), which refers to living within the world and its realities, and Chulsegwan (출세관), which means transcending worldly concerns. His definitions are quite unique, especially his interpretation of Chulsegwan as “leaving the world” rather than “succeeding” in the conventional sense .

예를 들어서 출세관은 성녀가 된다거나, 그냥 그래요. 신부가 된다거나, 목사가 되는 사람들 있잖아요. 이런 사람들은 출세관이라고 그래. 세상을 벗어난 거야. 남처럼 사회에서 돈 벌겠다, 뭐 하겠다 이런 일하고는 거리가 멀어요.
For example, Chulsegwan (출세관) refers to people who become saints, or priests, or pastors, you know. These people are called Chulsegwan. They have transcended the world. They are far from wanting to make money or do things in society like others.

대통령 이런 사람은 출세가 아니에요. 뭐 출세 안 되니까 사람들은 아이고, 뭐 벼슬을 얻는 게 출세가 아니고 벼슬을 버리는 거. 그러니까 대통령도 일종에 보면 벼슬을 버린 자예요. 대통령도 잠시 투표로 뽑힐 뿐이지, 대통령이 관직이 아니란 말이야. 출세가 아니라 봉사직이야, 봉사직.
A president, for example, is not Chulse (출세, meaning success or advancement). People might think that gaining a position is Chulse, but it’s actually abandoning a position. So, a president is, in a way, someone who has abandoned a position. A president is only temporarily elected by vote; a president is not an official post. It’s not Chulse; it’s a service position, a service position.

The Importance of Balance
Heo Kyung-young argues that neither Chosegwan nor Chulsegwan alone is ideal. True wisdom lies in finding a balance between these two extremes, recognizing the value of both worldly engagement and spiritual transcendence. This concept of “middle ground” or “balance” is a recurring theme in his philosophy .

그래서 우리가 이 세상을 살 때 처세관도 문제가 있고 출세관도 문제가 있고, 그럼 어떻게 살아야 되겠어요? 중간. 여기에 살면서 이쪽처럼 이쪽에 있는 사람도 이쪽을 이해해야 돼. 그러니까 이 사람과 이 사람이 싸우는 게 뭐예요? 그러면 이 공간을 인정 안 하는 거야, 이 사이를.
So, when we live in this world, Chosegwan (처세관) has its problems, and Chulsegwan (출세관) has its problems. So, how should we live? In the middle. While living here, people on this side (Chosegwan) must understand those on that side (Chulsegwan). So, what is it when these two people fight? It means they don’t acknowledge this space, this interval.

여러분들이 성공하려면 출세관 정신이 있어야 되고, 또 여러분이 현실적으로 마누라를 내게 살려면 처제가 있어야 되잖아. 이 사이에서 균형을 잡아야 그게 훌륭한 사람이다 이 말이지. 너무 이쪽으로 가버리면 뭐, 이 분들은 비극적인 결말은 오잖아.
If you want to succeed, you need the spirit of Chulsegwan (출세관), and if you want to live realistically with your wife, you need Chosegwan (처세관). It means that a great person is one who finds balance in this space. If you lean too much to one side, these people (Chulsegwan) face tragic endings, don’t they?

Key Terminologies from Huh Kyung Young’s Lecture

사이 (間): Interspace, Relational Gap, Delimited Boundary
The essential space or gap that prevents things from merging completely, allowing for distinct existence and harmonious interaction. It is crucial for preventing decay in food and conflict in relationships.
알락미 (알락米): Distinct Grain Rice, Non-cohesive Rice
A type of rice, common in warmer climates like Vietnam, where individual grains remain separate and do not stick together even after cooking. This characteristic is attributed to the “interspace” between grains, which prevents spoilage.
떡 (餠): Cohesive Rice Cake, Merged Grains
Rice that has lost its “interspace” between grains, becoming sticky and unified, like a rice cake. In hot climates, this lack of space leads to rapid spoilage.
발효 (發酵): Fermentation, Process of Unification, Space Elimination
A process where the “interspace” between substances is eliminated, leading to their mixing and the generation of microorganisms. In this context, it is described as a process that removes space, which can also lead to spoilage or corruption.
부패 (腐敗): Decay, Corruption, Spoilage
The process of deterioration, often linked to the elimination of “interspace” through fermentation, leading to undesirable outcomes.
일심동체 (一心同體): One Mind, One Body; Unified Entity
The concept of two entities, such as a married couple, becoming one in mind and body. The lecture argues against this, stating that a lack of “interspace” leads to conflict and divorce.
유별 (有別): Distinctness, Differentiation, Separate Existence
The principle that entities, especially in relationships like marriage, must maintain their distinct identities and roles, preserving “interspace” for harmony and mutual respect.
처세관 (處世觀): Worldly Perspective, Practical Living Philosophy, Earthly Engagement
The viewpoint of those who live within the world, engaging in societal activities like business or public service. These individuals are focused on navigating and succeeding in the material world.
출세관 (出世觀): Transcendent Perspective, World-Renouncing Philosophy, Spiritual Detachment
The viewpoint of those who have “left the world” or transcended worldly desires, such as monks, priests, or those dedicated to a higher purpose beyond material gain. It is also used to describe leaders who sacrifice themselves for the greater good.
인간 (人間): Humanity, In-between Existence, Bridge Between Man and Beast
Literally “between man,” this term is interpreted as existing between human and animal. It implies that humans have the potential to ascend to a higher, “completed” human state or descend to a beastly one.
인축간 (人畜間): Between Man and Beast, Human-Animal Interface
A more explicit term emphasizing the intermediate state of “humanity,” suggesting that humans can embody characteristics of both man and beast.
여허공 (如虛空): Like Empty Space, Resembling Void
A philosophical comparison stating that the world of “처세관” (worldly living) is like empty space, implying its transient and ultimately insubstantial nature.
여무상 (如無常): Like Impermanence, Resembling Transience
A philosophical comparison stating that the world of “출세관” (transcendent living) is like impermanence, emphasizing the understanding that all things are subject to change and decay.
중도 (中道): Middle Way, Balanced Path, Equilibrium
The path of balance between extremes, specifically between the “처세관” (worldly) and “출세관” (transcendent) perspectives. It is presented as the true path to truth and harmony.
살신성인 (殺身成仁): Sacrifice Oneself for Humanity/Justice, Self-Sacrifice for a Greater Cause
The act of sacrificing one’s own life to uphold a noble cause or achieve a greater good. This is identified as a characteristic of “출세관” individuals like Admiral Yi Sun-sin and President Park Chung-hee.
검실 (儉實): Frugality and Integrity, Prudence and Honesty
A quality describing individuals who are modest, practical, and upright in their conduct. It is associated with those who maintain proper “interspace” in their relationships.
지혜 (智慧): Wisdom, Sagacity, Prudent Insight
The ability to make sound judgments and act appropriately, especially in delicate situations. Exemplified by Yuk Young-soo’s wise words to President Park Chung-hee.
통일 (統一): Unification, Unity, Integration
The act of bringing disparate elements together. The lecture distinguishes between different forms of unification, some of which preserve “interspace” and some that eliminate it.
통합 (統合): Consolidation, Formal Integration, Uniformity
A type of unification (Union, Uniformity) where elements come together but still maintain some degree of “interspace” or distinctness, like states in a federation. Its components are association, combination, and aggregation.
융합 (融合): Fusion, Blending, Amalgamation
A deeper form of unification where “interspace” is completely eliminated, and elements merge into a single, undifferentiated whole. Its components include mixture, dissolution, and fermentation.
화합 (和合): Harmony, Concord, Reconciliation
A state of peaceful coexistence and agreement, where elements interact harmoniously while still maintaining their individual “interspace.” Its components are concession, communication, and reconciliation.
질투 (嫉妬): Jealousy, Envy, Resentment
A negative emotion, often attributed to women in the lecture, that disrupts “interspace” and causes conflict in relationships and families.
천지동근 (天地同根): Heaven and Earth Share the Same Root, Cosmic Unity
The philosophical idea that heaven and earth originate from the same source. While they share a common origin, they must maintain their distinct roles and “interspace” for the universe to function.
일체유심조 (一切唯心造): All is Created by Mind, Mind-Only Creation
The Buddhist principle that all phenomena are manifestations of the mind. The lecture connects this to “interspace,” suggesting that how we perceive and manage this space in our minds shapes our reality.
신인 (神人): Holiest, Divine Human, God-Man
A being who has achieved a state of divine humanity, embodying ultimate wisdom and power.
하늘궁 (Sky Temple): Celestial Palace, Heavenly Abode
The spiritual center or dwelling place associated with the Holiest.

The Truth of Space

1. The Principle of “Gan” (間): The Essential Space Between All Things
   Huh Kyung-young explains that the concept of “Gan” (間), meaning “space” or “interval,” is a fundamental truth governing all existence. He illustrates this principle using the example of rice from Vietnam. Vietnamese rice, known as “allakmi,” does not stick together when cooked; instead, the grains remain separate and easily scatter . This characteristic is attributed to the inherent space between each grain of rice . In contrast, if there is no space between rice grains, it becomes “tteok” (떡), or rice cake . In the hot climate of Vietnam, rice that turns into tteok quickly spoils, whereas allakmi, with its inherent space, remains fresh even in high temperatures . This demonstrates that the presence of “Gan” (間) prevents spoilage and maintains integrity .

2. Fermentation and the Absence of Space
   Huh Kyung-young further elaborates on the concept of space by discussing fermentation. He states that fermentation is a process that eliminates space . When rice is mixed with other ingredients and fermented, the spaces between them disappear. This absence of space allows microorganisms to thrive, leading to the fermentation process. He clarifies that while fermentation involves the mixing of elements, its essence lies in preventing them from remaining separate by removing the intervening space. This process, which eliminates space, can be referred to as both fermentation and “bu-pae” (부패), or decay .

3. The Importance of Space in Human Relationships: “Bubu Yubyeol” (夫婦有別)
   The principle of “Gan” (間) extends to human relationships, particularly marriage. Huh Kyung-young asserts that a lack of space between spouses inevitably leads to conflict . He challenges the common notion of “bubu ilsimdongche” (夫婦一心同體), meaning “husband and wife are one body,” suggesting that couples who adhere to this idea often end up divorcing . Instead, he emphasizes the wisdom of the ancestors who taught “bubu yubyeol” (夫婦有別), meaning “husband and wife are distinct” . This principle dictates that there must always be an intermediate space between spouses . A wife should be respected as a woman, and a husband as a man, without one sacrificing for the other’s respect . He observes that couples who walk hand-in-hand, without any space, often lack an understanding of this crucial principle . He cites the example of former President Park Chung-hee and First Lady Yuk Young-soo, who, despite their deep affection, maintained a respectful distance when walking together, which he considers a sign of good fortune .

4. The Distinction Between “Chosegwan” (處世觀) and “Chulsegwan” (出世觀)
   Huh Kyung-young introduces two distinct perspectives on life: “Chosegwan” (處世觀) and “Chulsegwan” (出世觀).
   “Chulsegwan” (出世觀) refers to those who have “departed from the world” .
   This includes individuals like nuns, priests, and monks who dedicate their lives to spiritual pursuits, transcending worldly desires for wealth or social status .
   He clarifies that even a president, despite holding a high position, is not pursuing “Chulse” (出世) in the conventional sense of gaining status, but rather “abandoning” personal ambition for public service .
   Such individuals are considered to have “completed” their human journey .
   He metaphorically equates “Chulsegwan” (出世觀) with “yeo musang” (如無常), meaning “like impermanence,” indicating an understanding of the transient nature of existence .
   “Chosegwan” (處世觀), on the other hand, describes those who live within the world, engaging in societal activities like business .
   He metaphorically equates “Chosegwan” (處世觀) with “yeo heogong” (如虛空), meaning “like empty space,” representing the worldly realm we inhabit .

5. The Concept of “In-gan” (人間) and the Middle Path
   Huh Kyung-young reinterprets the term “In-gan” (人間), commonly understood as “between people.” He explains that “In-gan” (人間) actually signifies “between human and beast” (“in-chuk-gan” (人畜間)) . This implies that humans exist in an intermediate state, capable of ascending to a truly human state or descending to a bestial one . He emphasizes that both “Chosegwan” (處世觀) and “Chulsegwan” (出世觀) have their own challenges, and the ideal way to live is to find a middle path . This middle path involves understanding and respecting the space between these two perspectives, avoiding conflict that arises from a failure to acknowledge this “Gan” (間) .

6. The Wisdom of “Salshin Seongin” (殺身成仁) and “Chulsegwan” (出世觀) Leaders
   Huh Kyung-young identifies historical figures like Admiral Yi Sun-sin and President Park Chung-hee as embodying the spirit of “Chulsegwan” (出世觀). These individuals are characterized by “salshin seongin” (殺身成仁), meaning “sacrificing oneself for righteousness” . They do not fear death and are willing to dedicate their lives entirely to a greater cause .
   Admiral Yi Sun-sin desired to die in battle to avoid the political intrigues and potential accusations of treason that could endanger his family . His ultimate goal was to demonstrate the spirit of the Korean navy and people, even in defeat .
   President Park Chung-hee similarly prioritized the future of the nation over personal comfort . He believed in working tirelessly, even enduring poverty, to build infrastructure like the Pohang Iron and Steel Company and highways for future generations . He famously used the $800 million received from Japan not for immediate consumption, but for long-term national development, despite opposition from ministers who wanted to spend it .

These “Chulsegwan” (出世觀) individuals are fearless, willing to sacrifice everything, a trait observed in the Buddhist monks who fought during the Imjin War .

7. The Balance Between “Chosegwan” (處世觀) and “Chulsegwan” (出世觀) for Success
   Huh Kyung-young concludes that for individuals to achieve success, they need the spirit of “Chulsegwan” (出世觀), but to navigate daily life, they also require “Chosegwan” (處世觀) . The key to a fulfilling life lies in finding a balance between these two perspectives . An imbalance, leaning too heavily towards one, can lead to tragic outcomes . This equilibrium, he states, is what Sakyamuni Buddha referred to as “gong” (空), or emptiness, which is synonymous with “Gan” (間) or “space” .

8. The Etymological Basis of “Bubu Yubyeol” (夫婦有別)
   To further illustrate “bubu yubyeol” (夫婦有別), Huh Kyung-young delves into the etymology of the Hanja characters for husband and wife.
   The character for husband, “bu” (夫), is interpreted as “a person sitting above the sky,” signifying a divine or heavenly figure . He refers to it as the “God character” .
   The character for wife, “bu” (婦), depicts a “woman holding a broom,” symbolizing someone who cleans and manages the household .
   This etymological distinction highlights that their roles are different, like a divine figure and a cleaner . Therefore, there must be space between them, acknowledging their distinct “occupations” . He reiterates that forcing them into “ilsimdongche” (一心同體) is incorrect .

9. Distinguishing “Tongil” (統一), “Yunghap” (融合), and “Hwahap” (和合)
   Huh Kyung-young differentiates between three concepts often confused with unity: “Tongil” (統一), “Yunghap” (融合), and “Hwahap” (和合).
   “Tongil” (統一), or “unity,” is represented by the English word “union” or “uniformity” .
   Its three main elements are “yeonhap” (聯合) (alliance), “gyeolhap” (結合) (combination), and “jiphap” (集合) (assembly) .
   Crucially, “Tongil” (統一) still maintains space between its constituent parts . For example, the 50 states of the American federation are “unified” but not “fused” .
   “Yunghap” (融合), or “fusion,” is the opposite of “Tongil” (統一) in that it involves the elimination of space .
   Its elements include “honhap” (混合) (mixture), “yonghae” (溶解) (dissolution), and “balhyo” (發酵) (fermentation) .
   In “Yunghap” (融合), the individual components lose their distinct boundaries and merge into a single entity .
   “Hwahap” (和合), or “harmony,” also involves the presence of space .
   Its elements include “yangbo” (讓步) (compromise), “sotong” (疏通) (communication), and “hwahae” (和解) (reconciliation) .
   Even within families, harmony requires space between parents and children, and among all members .

10. The Role of Women in Maintaining “Gan” (間) and Family Harmony
    Huh Kyung-young asserts that women play a critical role in managing and resolving issues related to “Gan” (間) within families . He observes that during holidays like Chuseok, a significant percentage of family conflicts arise due to women’s actions . When women speak negatively about in-laws to their husbands, it can instigate disputes . Conversely, a virtuous woman who handles communication skillfully can ensure family success and societal harmony . He emphasizes that women are instrumental in building successful families and raising successful children . A wife’s broad-mindedness directly contributes to her husband’s and children’s success . He advises that even if a husband deviates, a wise wife should appear to follow, maintaining harmony through subtle guidance . He concludes that women are crucial for preventing conflict and fostering a smooth household environment .

11. The Dangers of “Jiltu” (嫉妬) and the Absence of Space
    Huh Kyung-young connects the concept of “Gan” (間) to “jiltu” (嫉妬), or jealousy. He points out that the Hanja characters for “jil” (嫉) and “tu” (妬) both contain the character for “woman” . He interprets “jil” (嫉) as containing the character for “stone” (石), implying “foolish woman,” and “tu” (妬) as containing the character for “illness” (病), implying “sick woman” . He concludes that foolish and sick women are prone to jealousy, and that it is women who primarily cause negative “Gan” (間) in human relationships .

12. The Universal Principle of Space: From Electricity to Earth’s Plates
    The principle of “Gan” (間) is not limited to human relationships but is a universal law.
    Electricity: In electrical wires, there is a space between the positive and negative currents . If these currents were to merge without space, an explosion would occur, and electricity would not flow . Similarly, in a household or business, success depends on the harmonious “tuning” and balance between husband and wife, without one overpowering the other .
    Cosmic Scale: On a cosmic scale, if the universe were represented by a human, Earth would be a mere speck of dust . The 7 billion humans on Earth would be like bacteria on that dust particle . From such a perspective, Earth appears as a single point, but within its internal world, “Gan” (間) must exist for success .
    Heaven and Earth: Heaven and Earth are not one; they have distinct roles and require space between them .
    Earth’s Tectonic Plates: The Earth’s crust is composed of various tectonic plates, such as the Pacific Plate, Eurasian Plate, and American Plate, which float on magma . These plates must maintain a certain space between them . When they collide, volcanoes erupt, and earthquakes occur, causing devastation . This demonstrates that even at a geological level, the absence of “Gan” (間) leads to destruction.

13. The Misconception of “Ilche Dongsim” (一體同心) and the Truth of “Ilche Yusimjo” (一切唯心造)
    Huh Kyung-young refutes the notion of “ilche dongsim” (一體同心), meaning “one body, one mind,” stating that it is a misconception . He argues that if a husband and wife have identical minds, their endeavors cannot succeed . Instead, success comes from mutual control and agreement, where their paths are harmonized . He contrasts this with “ilche yusimjo” (一切唯心造), meaning “all things are created by the mind” . He explains that the mind itself is “Gan” (間), or space . How we manage this “Gan” (間) in our minds determines whether the world becomes harmonious or descends into chaos and destruction . He concludes that the traditional advice for couples to become “one body” is a mistake that leads to many divorces .

Glossary of Terms from Huh Kyung-young’s Lecture

1. 사이 (間) – (Space, Gap, Interval, Relationship)
   The essential distance or separation between things, people, or concepts that prevents conflict, decay, or fusion, allowing for harmony and proper function.

2. 간 (間) – (Space, Gap, Interval)
   A direct reference to the ‘space’ or ‘interval’ between objects, like grains of rice.

3. 떡 (餠) – (Rice cake, Clump, Mass)
   A state where there is no space between rice grains, leading to spoilage in hot climates. Metaphorically, a lack of necessary space or distinction.

4. 발효 (醱酵) – (Fermentation, Decomposition, Maturation)
   A process that eliminates space between substances, leading to mixing and the generation of microorganisms. In a broader sense, it can also refer to decay or corruption.

5. 부패 (腐敗) – (Decay, Corruption, Spoilage)
   The process of decomposition, often linked to the absence of space, causing things to go bad.

6. 일심동체 (一心同體) – (One mind, one body; Unity of purpose; Complete harmony)
   The idea that two entities (like a married couple) share one mind and body. The lecture argues this is a misconception that leads to conflict.

7. 유별 (有別) – (Distinction, Separation, Differentiation)
   The principle that there must be a clear distinction or separation, especially between a husband and wife, to maintain respect and harmony.

8. 처세관 (處世觀) – (Worldview, Philosophy of life, Practical approach to living)
   A perspective focused on living in the present world, dealing with practical matters like business and social interactions.

9. 출세관 (出世觀) – (Transcendent view, Renunciation of worldly affairs, Spiritual perspective)
   A perspective that transcends worldly concerns, often associated with spiritual paths like becoming a monk, priest, or nun, or dedicating oneself to public service without personal gain.

10. 인간 (人間) – (Human being, Humanity, Between people)
    Literally “between people,” but interpreted here as “between human and beast,” suggesting a state where one can ascend to humanity or descend to animality.

11. 인축간 (人畜間) – (Between human and beast)
    A specific interpretation of ‘human’ (인간), emphasizing the intermediate state between being fully human and being an animal.

12. 축생 (畜生) – (Beast, Animal, Brute)
    Refers to an animalistic state, contrasting with a fully realized human state.

13. 허공 (虛空) – (Void, Emptiness, Space)
    The empty space, likened to the world we live in from a ‘처세관’ (practical living) perspective.

14. 무상 (無常) – (Impermanence, Transience, Ephemerality)
    The understanding that all things are temporary and subject to change, a key realization for those with a ‘출세관’ (transcendent view).

15. 중도 (中道) – (Middle path, Moderation, Balance)
    The path of maintaining balance between extremes, presented as the true essence of truth or wisdom.

16. 살신성인 (殺身成仁) – (Sacrifice oneself for a noble cause, Martyrdom)
    The act of sacrificing one’s life to uphold a moral principle or for the benefit of others, characteristic of ‘출세관’ individuals.

17. 혁명 (革命) – (Revolution, Radical change, Uprising)
    A significant and often violent change in power or organizational structures.

18. 지혜 (智慧) – (Wisdom, Sagacity, Prudence)
    The ability to make sound judgments and decisions, especially in difficult situations.

19. 검실 (儉實) – (Frugality, Prudence, Modesty)
    A quality of being thrifty and practical, often associated with those who maintain proper ‘space’ in relationships.

20. 통일 (統一) – (Unification, Unity, Consolidation)
    The act of bringing separate entities together. The lecture distinguishes between different types of unification.

21. 통합 (統合) – (Integration, Consolidation, Amalgamation)
    A form of unification where entities come together but still maintain their individual ‘space’ or identity (e.g., a federation of states).

22. 융합 (融合) – (Fusion, Blending, Melting)
    A deeper form of unification where individual ‘space’ is eliminated, and entities completely merge or blend.

23. 연합 (聯合) – (Alliance, Coalition, Association)
    A coming together of separate entities while still preserving their individual identities and spaces.

24. 결합 (結合) – (Combination, Union, Bonding)
    The act of joining or linking things together, where individual components still retain some distinction.

25. 집합 (集合) – (Assembly, Gathering, Collection)
    A collection of individuals or items, where each still occupies its own space within the group.

26. 혼합 (混合) – (Mixture, Blend, Admixture)
    The act of combining different substances, often without losing their individual properties entirely.

27. 용해 (溶解) – (Dissolution, Melting, Solvation)
    The process where a substance dissolves into another, often implying the loss of individual form.

28. 화합 (和合) – (Harmony, Concord, Reconciliation)
    A state of peaceful coexistence and agreement, where individuals maintain their ‘space’ but interact positively.

29. 양보 (讓步) – (Concession, Yielding, Compromise)
    The act of giving way or making concessions to others, essential for harmony.

30. 소통 (疏通) – (Communication, Understanding, Exchange)
    The process of exchanging information and understanding between individuals, crucial for maintaining healthy ‘space’.

31. 화해 (和解) – (Reconciliation, Settlement, Peacemaking)
    The act of resolving disputes and restoring friendly relations.

32. 질투 (嫉妬) – (Jealousy, Envy, Resentment)
    A negative emotion arising from envy or rivalry, often depicted as a cause of conflict in relationships.

33. 천지동근 (天地同根) – (Heaven and Earth share the same root; Universal unity)
    The idea that heaven and earth originate from the same source, implying a fundamental connection, but still requiring ‘space’ for their distinct functions.

34. 일체유심조 (一切唯心造) – (Everything is created by the mind; All is mind-made)
    The Buddhist principle that all phenomena are manifestations of the mind, emphasizing the mind’s power to shape reality.

공간(空間)-(공(空)-empty, 간(間)-space)

The literal and metaphorical “space” or “gap” between things, essential for harmony and preventing decay or conflict.

간(間)-(간(間)-space)
Refers to the “space” or “interval” between elements, similar to ‘공간’.

발효(發酵)-(발(發)-ferment, 효(酵)-yeast)
The process of fermentation, described as eliminating space between substances, leading to mixing and the generation of microorganisms.

부패(腐敗)-(부(腐)-rot, 패(敗)-decay)
Decay or putrefaction, presented as another outcome of eliminating space, similar to fermentation.

일심동체(一心同體)-(일(一)-one, 심(心)-heart, 동(同)-same, 체(體)-body)
The idea of “one mind, one body,” often mistakenly applied to relationships like marriage, which the speaker argues leads to conflict due to a lack of necessary space.

유별(有別)-(유(有)-have, 별(別)-difference)
The concept of “having distinction” or “being separate,” emphasized as crucial for healthy relationships, particularly between spouses.

처세관(處世觀)-(처(處)-deal with, 세(世)-world, 관(觀)-view)
A worldview focused on living in the present world, dealing with societal matters, and pursuing worldly success.

출세관(出世觀)-(출(出)-leave, 세(世)-world, 관(觀)-view)
A worldview focused on transcending worldly concerns, often associated with religious figures or those dedicated to a higher purpose beyond material gain.

인간(人間)-(인(人)-person, 간(間)-space)
Literally “between people,” but interpreted here as “between human and beast,” suggesting a state of being that can lean towards either humanity or animality.

인축간(人畜間)-(인(人)-person, 축(畜)-beast, 간(間)-space)
A shortened form of “between human and beast,” emphasizing the dual nature of human existence.

축생(畜生)-(축(畜)-beast, 생(生)-birth)
Refers to an animal or beast, used to describe the lower, animalistic aspect of human nature.

무상(無常)-(무(無)-no, 상(常)-permanence)
Impermanence or transience, a concept understood by those with a ‘출세관’ worldview.

살신성인(殺身成仁)-(살(殺)-kill, 신(身)-self, 성(成)-achieve, 인(仁)-benevolence)
“Sacrificing oneself for benevolence,” a characteristic attributed to individuals with a ‘출세관’ mindset, who are unafraid of death.

통일(統一)-(통(統)-unite, 일(一)-one)
Unification or becoming one, which the speaker contrasts with ‘통합’ and ‘융합’, noting that true ‘통일’ involves the elimination of space.

통합(統合)-(통(統)-integrate, 합(合)-combine)
Integration or combination, where elements come together but still maintain some space or distinction.

융합(融合)-(융(融)-melt, 합(合)-combine)
Fusion or blending, described as the complete elimination of space between elements, leading to a true merging.

연합(聯合)-(연(聯)-connect, 합(合)-combine)
Alliance or confederation, where entities join together but retain their individual spaces.

결합(結合)-(결(結)-bind, 합(合)-combine)
Combination or bonding, similar to ‘연합’, implying a connection where individual spaces still exist.

집합(集合)-(집(集)-gather, 합(合)-combine)
Assembly or gathering, where individuals come together but maintain their personal spaces.

혼합(混合)-(혼(混)-mix, 합(合)-combine)
Mixture or blend, a component of ‘융합’ where elements are thoroughly mixed, eliminating distinct spaces.

용해(溶解)-(용(溶)-dissolve, 해(解)-untie)
Dissolution or melting, another component of ‘융합’ where one substance dissolves into another, removing boundaries.

화합(和合)-(화(和)-harmony, 합(合)-combine)
Harmony or reconciliation, where elements coexist peacefully, but still with an understanding of their individual spaces.

양보(讓步)-(양(讓)-yield, 보(步)-step)
Concession or yielding, a key element in achieving ‘화합’.

소통(疏通)-(소(疏)-clear, 통(通)-pass through)
Communication or understanding, also vital for ‘화합’.

화해(和解)-(화(和)-harmony, 해(解)-untie)
Reconciliation or making peace, a process that helps maintain space and prevent conflict.

질투(嫉妬)-(질(嫉)-envy, 투(妬)-jealousy)
Jealousy or envy, often attributed to “foolish” or “sick” women in the context of disrupting family harmony.

음양(陰陽)-(음(陰)-yin, 양(陽)-yang)
Yin and Yang, representing opposing yet complementary forces, which require space between them to function harmoniously without explosion or malfunction.

조율(調律)-(조(調)-adjust, 율(律)-rule)
Adjustment or regulation, referring to the harmonious balance between husband and wife that leads to success.

일체유심조(一切唯心造)-(일(一)-all, 체(切)-cut, 유(唯)-only, 심(心)-mind, 조(造)-create)
“Everything is created by the mind,” a philosophical concept where the universe is a manifestation of one’s mind, which itself is equated with ‘공간’.

공간(空間)-(공(空)-empty, 간(間)-space)

The literal and metaphorical “space” or “gap” between things, essential for harmony and preventing decay or conflict.

간(間)-(간(間)-space)
Refers to the “space” or “interval” between elements, similar to ‘공간’.

발효(發酵)-(발(發)-ferment, 효(酵)-yeast)
The process of fermentation, described as eliminating space between substances, leading to mixing and the generation of microorganisms.

부패(腐敗)-(부(腐)-rot, 패(敗)-decay)
Decay or putrefaction, presented as another outcome of eliminating space, similar to fermentation.

일심동체(一心同體)-(일(一)-one, 심(心)-heart, 동(同)-same, 체(體)-body)
The idea of “one mind, one body,” often mistakenly applied to relationships like marriage, which the speaker argues leads to conflict due to a lack of necessary space.

유별(有別)-(유(有)-have, 별(別)-difference)
The concept of “having distinction” or “being separate,” emphasized as crucial for healthy relationships, particularly between spouses.

처세관(處世觀)-(처(處)-deal with, 세(世)-world, 관(觀)-view)
A worldview focused on living in the present world, dealing with societal matters, and pursuing worldly success.

출세관(出世觀)-(출(出)-leave, 세(世)-world, 관(觀)-view)
A worldview focused on transcending worldly concerns, often associated with religious figures or those dedicated to a higher purpose beyond material gain.

인간(人間)-(인(人)-person, 간(間)-space)
Literally “between people,” but interpreted here as “between human and beast,” suggesting a state of being that can lean towards either humanity or animality.

인축간(人畜間)-(인(人)-person, 축(畜)-beast, 간(間)-space)
A shortened form of “between human and beast,” emphasizing the dual nature of human existence.

축생(畜生)-(축(畜)-beast, 생(生)-birth)
Refers to an animal or beast, used to describe the lower, animalistic aspect of human nature.

무상(無常)-(무(無)-no, 상(常)-permanence)
Impermanence or transience, a concept understood by those with a ‘출세관’ worldview.

살신성인(殺身成仁)-(살(殺)-kill, 신(身)-self, 성(成)-achieve, 인(仁)-benevolence)
“Sacrificing oneself for benevolence,” a characteristic attributed to individuals with a ‘출세관’ mindset, who are unafraid of death.

통일(統一)-(통(統)-unite, 일(一)-one)
Unification or becoming one, which the speaker contrasts with ‘통합’ and ‘융합’, noting that true ‘통일’ involves the elimination of space.

통합(統合)-(통(統)-integrate, 합(合)-combine)
Integration or combination, where elements come together but still maintain some space or distinction.

융합(融合)-(융(融)-melt, 합(合)-combine)
Fusion or blending, described as the complete elimination of space between elements, leading to a true merging.

연합(聯合)-(연(聯)-connect, 합(合)-combine)
Alliance or confederation, where entities join together but retain their individual spaces.

결합(結合)-(결(結)-bind, 합(合)-combine)
Combination or bonding, similar to ‘연합’, implying a connection where individual spaces still exist.

집합(集合)-(집(集)-gather, 합(合)-combine)
Assembly or gathering, where individuals come together but maintain their personal spaces.

혼합(混合)-(혼(混)-mix, 합(合)-combine)
Mixture or blend, a component of ‘융합’ where elements are thoroughly mixed, eliminating distinct spaces.

용해(溶解)-(용(溶)-dissolve, 해(解)-untie)
Dissolution or melting, another component of ‘융합’ where one substance dissolves into another, removing boundaries.

화합(和合)-(화(和)-harmony, 합(合)-combine)
Harmony or reconciliation, where elements coexist peacefully, but still with an understanding of their individual spaces.

양보(讓步)-(양(讓)-yield, 보(步)-step)
Concession or yielding, a key element in achieving ‘화합’.

소통(疏通)-(소(疏)-clear, 통(通)-pass through)
Communication or understanding, also vital for ‘화합’.

화해(和解)-(화(和)-harmony, 해(解)-untie)
Reconciliation or making peace, a process that helps maintain space and prevent conflict.

질투(嫉妬)-(질(嫉)-envy, 투(妬)-jealousy)
Jealousy or envy, often attributed to “foolish” or “sick” women in the context of disrupting family harmony.

음양(陰陽)-(음(陰)-yin, 양(陽)-yang)
Yin and Yang, representing opposing yet complementary forces, which require space between them to function harmoniously without explosion or malfunction.

조율(調律)-(조(調)-adjust, 율(律)-rule)
Adjustment or regulation, referring to the harmonious balance between husband and wife that leads to success.

일체유심조(一切唯心造)-(일(一)-all, 체(切)-cut, 유(唯)-only, 심(心)-mind, 조(造)-create)
“Everything is created by the mind,” a philosophical concept where the universe is a manifestation of one’s mind, which itself is equated with ‘공간’.

2014.08.30 941The Truth of “Sai Gonggan” (Space Between) 사이 공간의 진리

dv 모든 관계와 존재에 ‘공간(사이)’이 필수적임. 쌀의 알갱이 사이 공간, 부부 사이의 유별함, 사회 구성원 간의 역할 분담, 지구 판의 움직임 등 다양한 예시를 통해 공간의 중요성을 설명하고, 이 공간이 사라질 때 발생하는 문제점(부패, 갈등, 파괴)을 제시합니다. 궁극적으로 중도(中道)를 지키며 공간을 인정하는 지혜로운 삶의 태도를 역설합니다.

공간 (사이, 간): 모든 존재와 관계 사이에 필요한 물리적, 심리적 간격. 이것이 있어야 부패하지 않고, 조화롭게 유지되며, 갈등을 피할 수 있습니다.
발효: 공간을 없애는 과정으로, 미생물이 생기면서 썩는 것을 안 썩게 만드는 것.
부부유별 (夫婦有別): 부부는 일심동체가 아닌, 각자의 역할과 공간을 존중해야 하는 관계.
처세간 (處世間): 세상을 살아가며 현실적인 삶을 영위하는 사람들 (사업가, 일반인 등).
출세간 (出世間): 세상을 벗어나 도를 닦거나 봉사하는 삶을 사는 사람들 (성직자, 독립운동가 등).
융합 (融合): 사이가 없어지는 것 (혼합, 용해, 발효).
통합 (統合): 형식적으로 결합되어 있지만 사이가 존재하는 것 (연합, 결합, 집합).
화합 (和合): 공간을 인정하며 조화를 이루는 것 (양보, 소통).

공간의 중요성 예시

음식:
알랑미: 쌀알 사이에 공간이 있어 더운 날씨에도 밥이 잘 상하지 않음.
떡: 쌀알 사이에 공간이 없어 쉽게 상함.
인간 관계:
부부:
일심동체는 위험: 공간이 없으면 부부 싸움으로 이어지고 이혼할 수 있음.
유별의 중요성: 각자의 역할과 공간을 존중해야 함.
지혜로운 아내: 남편의 중요한 일에 방정맞은 말 대신 지혜로운 말로 책임감을 일깨워줌.
여자의 역할: 집안의 화합과 성공에 결정적인 역할.
사회:
처세간과 출세간의 조화: 극단으로 치우치지 않고 중간을 지키는 것이 진리.
남북한 관계: 사이가 안 좋은 것은 공간의 문제.
자연 현상:
지구 판: 판과 판 사이에 일정한 공간이 있어야 하며, 부딪히면 지진과 화산 폭발 발생.
세포: 세포도 서로 떨어져 있어야 함.
전기:
음과 양: 전선 줄에 음과 양 사이에 공간이 있어야 불이 들어오고, 붙으면 폭발함.

성공적인 삶을 위한 지혜

중도(中道) 지키기: 처세간과 출세간의 중간에서 균형을 잡는 것이 훌륭한 사람.
공간 인정: 모든 관계에서 사이를 인정하고 존중하는 태도.
여성의 역할: 집안의 화합과 성공에 있어 여성의 지혜로운 역할이 매우 중요.
조율과 합의: 부부 관계에서 서로 앞서가지 않고 맞춰가는 조율과 합의가 성공적인 가정을 만듦.

모든 관계와 존재에는 ‘사이 공간’이 있어야 하며, 이 공간이 사라지면 부패하거나 갈등이 발생한다는 것입니다.

• 모든 관계와 존재에 필요한 ‘사이 공간’
  모든 관계와 존재에는 ‘사이 공간’이 있어야 하며, 이 공간이 사라지면 부패하거나 갈등이 발생한다.

• ‘사이 공간’의 중요성
  쌀의 비유를 통한 공간의 중요성
  베트남 쌀(알랑미)은 쌀알 사이에 공간이 있어 밥을 해도 잘 상하지 않는다.
  반면, 한국 쌀은 공간이 없어 베트남에서 밥을 하면 쉽게 상한다.
  이는 부부 관계나 사회 기업 등 모든 관계에서 ‘공간’이 없으면 문제가 발생함을 보여준다.
  발효와 부패의 원리
  발효는 공간을 없애는 과정으로, 미생물이 생기면서 썩는 것을 막는 것이다.
  공간이 없어지는 것을 발효라고도 하고, 부패라고도 한다.

• 인간관계에서의 ‘사이 공간’
  부부 관계에서의 공간
  부부 사이에 공간이 없으면 싸움이 발생하며, ‘부부 일심동체’라는 생각은 이혼으로 이어질 수 있다.
  우리 조상들은 ‘부부유별’이라 하여 부부 사이에 반드시 공간이 있어야 한다고 강조했다.
  남편과 아내는 각자의 존경을 받아야 하며, 서로를 위해 희생하는 관계는 바람직하지 않다.
  부부가 손을 잡고 걷는 것은 남들이 보기에 좋지만, 항상 적절한 공간을 유지하는 것이 중요하다.
  박정희 대통령과 육영수 여사도 함께 걸을 때 적당한 거리를 유지했으며, 이는 금실 좋은 부부의 모습이다.

• ‘처세간’과 ‘출세간’의 균형
  ‘처세간’과 ‘출세간’의 정의
  ‘처세간’은 세상을 살아가는 사람들을 의미한다.
  ‘출세간’은 세상을 벗어나 도를 닦거나 봉사하는 사람들을 의미한다.
  신부, 목사, 스님 등이 이에 해당하며, 대통령도 봉사직이므로 출세간에 가깝다.
  ‘인간’은 사람과 짐승 사이에 있는 존재로, 사람이 될 수도 짐승이 될 수도 있다.
  ‘출세간’은 사람이 완성된 사람들을 말한다.
  균형의 중요성
  우리가 사는 세상은 허공과 같으며, ‘처세간’과 ‘출세간’ 모두 문제가 있을 수 있다.
  ‘처세간’과 ‘출세간’의 중간에서 균형을 잡는 것이 중요하다.
  남편은 ‘처세간’, 부인은 ‘출세간’만 중요하다고 생각하면 안 된다.
  진리(출세간)만 존재할 수 없으며, 속인(처세간)이 있어야 진리가 유지된다.
  이순신 장군이나 박정희 대통령 같은 인물은 ‘출세간’에 가까우며, 극단적인 길을 걸었다.
  이들은 살신성인의 정신으로 죽음을 두려워하지 않았다.
  박정희 대통령과 육영수 여사의 사례
  5.16 혁명 당시 육영수 여사는 박정희 대통령에게 “애들 자는 거 한번 보고 가세요”라고 말했다.
  이는 방정맞은 말이 아니면서도, 남편에게 자식들의 앞날에 대한 책임감을 느끼게 하여 정신을 가다듬고 승리해야겠다는 마음을 들게 했다.
  이순신 장군과 박정희 대통령의 정신
  이순신 장군은 전쟁터에서 죽기를 바랐는데, 이는 살아남으면 역적으로 몰려 삼족이 멸할 것을 알았기 때문이다.
  박정희 대통령 또한 “우리는 굶어도 후손들만 잘 살면 된다”는 정신으로 나라에 헌신했다.
  이들은 후손들에게 자존심과 희망을 보여주기 위해 모든 것을 바쳤다.
  외국 지도자들과의 비교
  일본이 준 배상금을 다른 나라 지도자들은 골프장 건설 등 개인적인 용도로 사용했지만, 박정희 대통령은 후손들을 위해 공장과 도로 건설에 투자했다.
  당시 장관들은 현재 필요한 곳에 돈을 쓰자고 했지만, 박정희 대통령은 후손을 위한 투자를 고집했다.
  ‘출세간’의 특징과 균형의 중요성
  임진왜란 당시 승려들은 목숨을 걸고 싸웠는데, 이는 ‘출세간’의 특징으로 두려움이 없기 때문이다.
  성공하려면 ‘출세간’ 정신이 필요하고, 현실적으로 가정을 꾸리려면 ‘처세간’ 정신이 필요하다.
  이 둘 사이에서 균형을 잡는 것이 훌륭한 사람이며, 한쪽으로 치우치면 비극적인 결말을 맞을 수 있다.
  석가모니가 말한 ‘공’은 이 ‘사이’를 의미한다.

• ‘사이 공간’의 의미와 역할
  ‘사이 공간’은 모든 관계와 존재의 조화를 이루는 핵심 요소이며, 특히 여성의 역할이 중요하다.

• 부부 관계에서의 ‘사이’
  한자 풀이를 통한 부부유별의 의미
  ‘夫(남편 부)’는 하늘 위에 앉아 있는 사람, 즉 하나님을 의미한다.
  ‘婦(아내 부)’는 여자가 빗자루를 들고 청소하는 사람을 의미한다.
  이처럼 남편과 아내는 직업이 다르므로, 서로 다른 ‘사이 공간’이 있어야 하며, ‘부부 일심동체’라는 말은 잘못된 것이다.
  억지로 하나로 만들려고 하면 문제가 발생한다.
  통일의 3대 요소와 ‘사이’의 유무
  통합(Union, Uniformity)의 3대 요소는 연합, 결합, 집합이다.
  연합, 결합, 집합은 사이가 존재하는 개념이다.
  미국 연방 50개 주가 통합되어 있지만, 융합된 것은 아니다.
  융합(Unification, Fusion)의 3대 요소는 혼합, 용해, 발효이다.
  융합은 사이가 없어지는 것을 의미한다.
  화합의 3대 요소는 양보, 소통, 화해이다.
  화합 또한 사이가 존재하는 개념이다.
  부부지간이나 가족 간에도 화합해야 하지만, 사이는 존재해야 한다.

• ‘사이’를 담당하는 여성의 역할
  여성의 역할과 가정의 성공
  ‘사이’를 항상 해결해 주는 것은 여자이며, 여자들이 이 역할을 담당한다.
  명절에 가족 간의 갈등이 생기는 것은 며느리들이나 여자들이 역할을 잘못해서이다.
  시동생이나 시아버지의 잘못을 남편에게 이야기하는 등 여자의 말로 인해 집안에 불화가 생긴다.
  여자가 덕이 있으면 ‘사이’에 문제가 생기지 않아 집안과 사회가 성공한다.
  남북한 관계와 대인관계에서의 ‘사이’
  남북한 관계가 안 좋은 것은 ‘사이’가 안 좋기 때문이다.
  ‘사이’를 통달하면 대인관계의 박사가 되어 싸우지 않게 된다.
  질투와 여성의 역할
  ‘질투’라는 한자에는 모두 여자가 들어가며, 병들고 어리석은 여자가 질투를 한다.
  모든 인간관계의 ‘사이’를 나쁘게 하는 것은 여자이다.
  반대로, 집안을 화합시키고 성공시키는 것도 여자이다.
  성공한 집안에는 훌륭한 어머니가 있으며, 어머니의 마음이 넓으면 자식과 남편이 성공한다.
  부인이 남편의 길을 잘 조율하면 그 집안은 성공한다.

• ‘사이’의 보편적 원리
  음과 양의 ‘사이’
  전선 줄의 음과 양 사이에는 공간이 있어야 하며, 붙어버리면 폭발하거나 불이 들어오지 않는다.
  가정이나 기업의 성공은 부인과 남편이 서로 조율하며 균형을 맞출 때 가능하다.
  ‘일체 동심’의 오류
  ‘부부 일심동체’나 ‘일체 동심’은 잘못된 생각이며, 많은 사람이 이로 인해 헤어진다.
  ‘천지 동근’처럼 하늘과 땅의 뿌리는 하나일 수 있지만, 그 내면 세계에는 항상 ‘사이’가 존재해야 성공한다.
  부인과 남편의 마음이 같으면 집안이 성공할 수 없으며, 서로 조율하고 합의해야 한다.
  하늘과 땅도 할 일이 다르며, 공간이 있어야 한다.
  ‘일체유심조’와 ‘사이’
  ‘일체유심조’는 모든 것이 마음이 만든다는 뜻이지만, 마음 자체가 ‘공간’이자 ‘사이’이다.
  이 ‘공간’을 어떻게 꾸미느냐에 따라 세상이 조화롭게 되거나 망할 수 있다.
  지구 판의 ‘사이’
  지구 판들 사이에는 일정한 공간이 있어야 하며, 판들이 부딪히면 지진이나 화산 폭발이 일어난다.
  세포도 서로 떨어져 있듯이, 모든 존재는 ‘사이’를 가지고 있어야 한다.

• 명절과 여성의 역할 재강조
  명절 갈등의 원인과 해결책
  명절에 가족 간의 싸움이 발생하는 주된 원인은 여자들 때문이다.
  추석과 같은 명절에는 하고 싶은 말을 참고, 남편과 남자들의 세계를 이해하며 다투지 않게 하는 것은 여자의 역할이다.
  집안을 성공시키는 것도 여자이며, 남자는 여자가 움직이는 대로 따라가는 경향이 있다.
  여자가 긍정적인 말을 하면 집안이 부드러워진다.
  여성의 역할이 매우 중요하며, 이 강의는 다음 추석에 다시 이어질 예정이다.

한자어

간(間) – (間-space)
발효(醱酵) – (醱-ferment, 酵-yeast)
부패(腐敗) – (腐-rot, 敗-decay)
일심동체(一心同體) – (一-one, 心-heart, 同-same, 體-body)
유별(有別) – (有-have, 別-difference)
처세관(處世觀) – (處-manage, 世-world, 觀-view)
출세관(出世觀) – (出-leave, 世-world, 觀-view)
봉사직(奉仕職) – (奉-serve, 仕-duty, 職-position)
인간(人間) – (人-human, 間-between)
인축간(人畜間) – (人-human, 畜-animal, 間-between)
축생(畜生) – (畜-animal, 生-being)
허공(虛空) – (虛-empty, 空-sky)
무상(無常) – (無-no, 常-permanent)
살신성인(殺身成仁) – (殺-kill, 身-self, 成-achieve, 仁-benevolence)
혁명(革命) – (革-change, 命-mandate)
지혜(智慧) – (智-wisdom, 慧-intelligence)
거뇌(去惱) – (去-remove, 惱-worry)
초회(草芥) – (草-grass, 芥-mustard)
선조(先祖) – (先-previous, 祖-ancestor)
가부(寡婦) – (寡-widowed, 婦-woman)
통합(統合) – (統-unite, 合-join)
연합(聯合) – (聯-ally, 合-join)
결합(結合) – (結-tie, 合-join)
집합(集合) – (集-gather, 合-join)
융합(融合) – (融-melt, 合-join)
혼합(混合) – (混-mix, 合-join)
용해(溶解) – (溶-dissolve, 解-untie)
화합(和合) – (和-harmony, 合-join)
소통(疏通) – (疏-clear, 通-pass)
질투(嫉妬) – (嫉-envy, 妬-jealousy)

요약

부부 관계, 사회생활 등 모든 관계에서 ‘사이(공간)’가 중요한 이유는? 모든 존재는 독립적인 공간을 가질 때 조화롭게 유지되며, 이 공간이 사라지면 갈등과 파괴가 발생하기 때문입니다.

1. 모든 관계에서 ‘사이(공간)’의 중요성
   모든 존재는 독립적인 공간을 가질 때 조화롭게 유지되며, 이 공간이 사라지면 갈등과 파괴가 발생한다.

• ‘사이’의 부재가 가져오는 문제점
  쌀의 비유: 쌀알 사이에 공간이 없으면 떡이 되어 쉽게 상한다.

월남의 쌀은 알락미로 쌀알 사이에 공간이 많아 밥을 해도 잘 흩어지고 더운 날씨에도 잘 상하지 않는다.

반면, 한국 쌀은 쌀알 사이에 공간이 적어 밥을 하면 끈기가 있고, 월남에서 한국 쌀로 밥을 하면 금방 상한다.

발효와 부패: 공간이 없어지는 현상이다.

쌀과 다른 것을 섞어 발효시키면 공간이 없어져 미생물이 생기면서 섞이기 시작한다.

이는 유해균이 많이 나오게 하는 과정이며, 공간을 없애는 것을 발효 또는 부패라고 부른다.

• 인간관계에서의 ‘사이’
  부부 관계: 부부 사이에 공간이 없으면 다툼이 발생한다.

“부부는 일심동체”라는 생각은 이혼으로 이어질 수 있으며, 이는 부부 사이에 공간이 없기 때문이다.

우리 조상들은 “부부유별”이라 하여 부부 사이에 반드시 공간이 있어야 한다고 강조했다.

남편과 아내는 각자의 존경을 받아야 하며, 한쪽의 희생을 강요하는 관계는 옳지 않다.

걷는 모습의 비유: 부부가 손을 잡고 걷는 것보다 적당한 거리를 두고 걷는 것이 좋다.

부부가 손을 잡고 걷는 것은 공간이 없는 모습으로, 남들이 보기에 좋지 않다.

박정희 대통령과 육영수 여사는 항상 조금 떨어져 걸으며 서로를 존중하는 모습을 보였다.

이는 공간의 의미를 아는 지혜로운 행동이다.

2. 처세관, 출세관, 그리고 ‘사이’의 진리
   세상을 살아가는 방식인 처세관과 세상을 벗어난 출세관 모두 중요하지만, 이 둘 사이의 균형, 즉 ‘사이’를 지키는 것이 진리이다.

• 처세관과 출세관의 정의
  출세관: 세상을 벗어나 도를 닦는 사람들이다.

신부, 목사, 스님처럼 사회에서 돈을 벌거나 명예를 얻는 일과는 거리가 멀다.

이들은 세상을 벗어난 사람들이며, 사람이 완성된 사람들을 의미한다.

대통령은 벼슬을 얻는 것이 아니라 벼슬을 버리는 봉사직이므로 출세관에 가깝다.

처세관: 이 세상을 살아가는 사람들이다.

기업을 하거나 사업을 하는 사람들이 처세관에 해당한다.

인간의 의미: 사람과 짐승 사이에 있는 존재이다.

‘인간(人間)’은 ‘사람과 짐승 사이(人畜間)’의 약자로, 사람이 되기도 하고 짐승이 되기도 하는 중간 존재를 의미한다.

• 처세관과 출세관의 조화
  세상과 진리의 관계: 처세관과 출세관은 서로를 이해하고 조화를 이루어야 한다.

처세관의 세상은 허공과 같고, 출세관은 무상을 깨달은 사람들이다.

처세관과 출세관 모두 문제가 있으므로, 중간 지점에서 균형을 잡아야 한다.

남편은 처세관만, 부인은 출세관만 중요하다고 생각하면 안 된다.

진리(출세관)만 존재할 수 없으며, 진리가 아무리 아름다워도 진흙(처세관)이 있어야 존재할 수 있다.

대통령(출세관)이 있으면 백성(처세관)이 있어야 한다.

극단적인 출세관의 특징: 살신성인의 정신이다.

이순신 장군이나 박정희 대통령은 극단적인 출세관을 가진 사람들로, 죽음을 두려워하지 않는 살신성인의 정신을 가졌다.

이들은 중도를 지키기보다는 극단적으로 나아간 경우이다.

3. 지혜로운 ‘사이’의 활용 사례
   지혜로운 사람은 ‘사이’를 활용하여 어려운 상황을 극복하고, 후손을 위한 큰 그림을 그린다.

• 육영수 여사의 지혜
  박정희 대통령의 5.16 혁명 전야: 육영수 여사는 방정맞은 조언 대신 지혜로운 말을 건넸다.

혁명 전날, 육영수 여사가 박정희 대통령에게 “조심하라”는 방정맞은 말을 했다면 혁명이 실패했을 것이다.

교만한 마음을 갖게 할 수 있는 말은 피해야 한다.

자녀를 통한 책임감 일깨우기: 육영수 여사는 자녀들을 보고 가라고 조언했다.

육영수 여사는 “저기 거뇌하고, 거뇌하고 치마니 자는 거 한번 보고 가세요”라고 말했다.

이는 “애들 앞날이 당신 책임이니 진리를 행하라”는 의미로, 박 대통령에게 책임감을 느끼게 했다.

이 말은 방정맞지 않으면서도 강력한 책임감을 일깨워, 박 대통령이 혁명을 성공시켜야겠다는 마음을 갖게 했다.

• 이순신과 박정희의 후손 사랑
  이순신 장군의 살신성인: 후손과 가문을 위해 죽음을 택했다.

이순신 장군은 전쟁터에서 죽는 것을 꿈꿨는데, 이는 살아있으면 선조에게 번거로울 뿐만 아니라 역적으로 몰려 삼족이 멸할 수 있었기 때문이다.

부모와 형제를 살리기 위해 자신은 전쟁에서 죽기를 바랐다.

박정희 대통령의 후손 사랑: 가난을 감수하고 후손을 위한 투자를 했다.

박정희 대통령은 자신들이 굶더라도 후손들이 잘 살 수 있도록 열심히 일하고 나라에 충성하는 정신을 가졌다.

일본에 지더라도 장렬하게 전사하여 국민에게 정신을 보여주려 했다.

가난하게 살아도 후손들을 위해 포항제철, 도로 등을 만들어 희망을 주고자 했다.

일본 배상금 활용 사례: 후손을 위한 투자와 다른 나라의 사례.

박정희 대통령은 일본이 준 8억 불을 정치인들이 쓰지 않고 후손들을 위해 공장 짓고 도로 닦는 데 투자했다.

다른 나라(필리핀, 태국, 월남) 대통령들은 받은 돈으로 골프장을 만들거나 낭비했다.

당시 장관들은 돈을 당장 쓰자고 했지만, 박 대통령은 후손을 위한 투자를 고집했다.

4. ‘사이’의 균형과 여성의 역할
   성공적인 삶과 관계를 위해서는 극단적인 출세관과 현실적인 처세관 사이의 균형, 즉 ‘사이’를 지키는 것이 중요하며, 특히 여성의 역할이 중요하다.

• 출세관과 처세관의 균형
  출세관의 특징: 목숨을 걸고 두려움이 없다.

임진왜란 명량 해전의 성녀들처럼 출세관을 가진 사람들은 목숨을 걸고 싸우며 두려움이 없다.

이들은 자식이나 아내 등 현실적인 끈이 없어 모든 것을 던져버릴 수 있다.

성공적인 삶의 조건: 출세관과 처세관의 균형이다.

성공하려면 출세관 정신이 필요하지만, 현실적으로 가정을 꾸리려면 처세관도 필요하다.

이 둘 사이에서 균형을 잡는 것이 훌륭한 사람이다.

어느 한쪽으로 치우치면 비극적인 결말을 맞을 수 있다.

석가모니의 ‘공’: ‘사이’와 같은 의미이다.

석가모니가 말한 ‘공(空)’은 ‘간(間)’이나 ‘사이’와 같은 의미이다.

• 부부유별의 의미
  ‘부(夫)’와 ‘부(婦)’의 의미: 직업이 다르므로 ‘사이’가 필요하다.

‘부(夫)’는 ‘하나님 부(父)’로, 하늘 위에 앉아 있는 사람을 의미한다.

‘부(婦)’는 ‘빗자루 주(帚)’로, 빗자루를 들고 청소하는 여자를 의미한다.

이처럼 직업이 다르므로 부부 사이에는 반드시 공간이 있어야 한다.

‘부부일심동체’의 오류: 억지로 하나로 만들면 안 된다.

“부부일심동체”라는 말은 옳지 않으며, 억지로 하나로 만들려고 하면 문제가 생긴다.

• 통일의 3대 요소와 ‘사이’
  통합(Union): ‘사이’가 존재하는 상태이다.

통합의 3대 요소는 연합, 결합, 집합이다.

연합, 결합, 집합은 모두 ‘사이’가 존재하는 상태이다.

예를 들어, 미국의 50개 주가 연방으로 통합(Uniformity)되어 있지만, 이는 형식적인 통합이지 융합된 것은 아니다.

융합(Unity): ‘사이’가 없어지는 상태이다.

융합은 ‘사이’가 없어지는 것을 의미한다.

융합의 3대 요소는 혼합, 용해, 발효이다.

이들은 모두 ‘사이’가 없어지는 현상이다.

융합과 통합은 반대되는 개념이다.

화합: ‘사이’가 존재하는 상태이다.

화합의 3대 요소는 양보, 소통, 화해이다.

화합은 통합과 마찬가지로 ‘사이’가 존재하는 상태이다.

부부나 가족 간에도 화합해야 하지만, 각자 사이는 존재해야 한다.

• 여성의 역할과 ‘사이’
  가족 내 ‘사이’의 조율자: 여성이 가족 간의 ‘사이’를 담당한다.

추석 같은 명절에 가족 간의 다툼이 발생하는 30%는 여성의 역할이 잘못되었기 때문이다.

시동생이나 시아버지가 잘못한 것을 남편에게 이야기하여 다툼을 유발하는 경우가 많다.

여자가 덕이 있으면 가족 간의 ‘사이’에 문제가 생기지 않아 집안이 성공한다.

사회적 ‘사이’의 중요성: 남북한 관계도 ‘사이’가 중요하다.

남북한 관계가 좋지 않은 것도 ‘사이’가 좋지 않기 때문이다.

‘사이’를 통달하면 대인관계 박사가 되어 남과 다투지 않는다.

질투와 여성: 질투는 어리석고 병든 여자의 행동이다.

‘질투(嫉妬)’라는 한자에는 모두 ‘여자 녀(女)’가 들어가며, 이는 어리석고 병든 여자가 질투하는 것을 의미한다.

인간관계의 ‘사이’를 나쁘게 하는 것은 주로 여성이다.

가정의 성공과 여성: 여성이 집안을 일으키고 성공시킨다.

추석이나 연말에 화합을 이루는 것도 여성의 역할이다.

성공한 집안에는 훌륭한 여성이 있으며, 성공한 자식에게는 훌륭한 어머니가 있다.

어머니의 마음이 넓으면 자식과 남편은 반드시 성공한다.

남편이 가는 길에 부인이 맞춰주면 가정이 성공한다.

5. ‘사이’의 진리와 우주의 원리
   모든 존재는 ‘사이’를 통해 조화를 이루며, 이 ‘사이’는 우주의 근본 원리이자 마음의 작용이다.

• 음양의 ‘사이’
  전선 줄의 비유: 음과 양 사이에 공간이 있어야 한다.

전선 줄에는 음과 양 사이에 공간이 있으며, 이들이 붙어버리면 폭발하거나 불이 들어오지 않는다.

음양이 한 몸이 되면 불이 켜지지 않는다.

가정과 기업의 성공: 부부의 조율이 중요하다.

음의 기운이나 양의 기운이 너무 세면 문제가 발생한다.

가정이나 기업이 성공하려면 부부가 항상 조율을 잘 맞춰야 한다.

어느 한쪽이 앞서가지 않고 균형을 맞출 때, 그 집안은 세상을 환하게 비춘다.

• ‘일체동심’의 오류와 ‘천지동근’의 의미
  ‘일체동심’은 잘못된 생각: 부부의 마음이 같을 수 없다.

주례사에서 “부부는 일심동체”라고 하는 것은 잘못된 것이며, 많은 이혼의 원인이 된다.

부인의 마음이 남편과 같으면 성공할 수 없다.

‘천지동근’의 의미: 하늘과 땅은 뿌리가 같지만 역할이 다르다.

‘천지동근(天地同根)’은 하늘과 땅이 하나의 뿌리라는 의미이다.

우주에서 보면 지구는 먼지에 불과하며, 인간은 그 먼지에 붙어있는 박테리아와 같다.

하지만 하늘과 땅은 할 일이 다르며, 공간이 있어야 조화를 이룰 수 있다.

내면 세계의 ‘사이’: 성공의 필수 조건이다.

멀리서 보면 지구는 하나의 점이지만, 그 내면 세계에서는 언제나 ‘사이’가 존재해야 성공한다.

• ‘일체유심조’와 ‘사이’의 관계
  ‘일체유심조’의 의미: 모든 것은 마음이 만든다.

‘일체유심조(一切唯心造)’는 이 우주를 만드는 것이 내 마음이라는 뜻이다.

마음과 ‘사이’: 마음 자체가 공간이다.

마음 자체가 ‘공간’이자 ‘사이’이다.

이 공간을 어떻게 활용하느냐에 따라 세상이 조화롭게 되거나 파괴될 수 있다.

지구판의 ‘사이’: 지진과 화산 폭발의 원인이다.

지구의 여러 판(태평양판, 유라시아판 등)은 마그마 위에 떠 있으며, 판들 사이에 일정한 공간이 있어야 한다.

이 판들이 부딪히면 화산이 폭발하거나 지진이 발생한다.

세포도 서로 떨어져 있듯이, 모든 존재는 ‘사이’를 통해 조화를 이룬다.

• 명절과 여성의 역할 재강조
  명절 다툼의 원인: 여성의 역할이 중요하다.

추석 같은 명절에 가족 간의 다툼 중 30%는 여성 때문에 발생한다.

여성은 하고 싶은 말을 참고, 남편의 세계를 이해하며 다투지 않도록 해야 한다.

남편은 여자가 움직이는 대로 따라가는 경향이 있으므로, 여자가 시동생 욕을 하면 싸움이 붙을 수 있다.

여성의 중요성: 집안의 성공은 여성에게 달려있다.

여자가 같은 말이라도 좋게 하면 집안이 부드러워진다.

여성은 집안을 성공시키는 데 매우 중요한 역할을 한다.

스크립트

월남은 우리나라보다 온도가 좀 더워요. 월남에 내려가면 월남의 쌀은 우리같이 퍼지질 않아. 밥을 해도 알락미라고 그래요. 밥이 막 이렇게 손으로 잡으면 밥이 우르르 쌀이 흩어지래.

왜 그럴까? 그거는 쌀과 쌀 사이에 공간이 있어야 돼요. 공간이 사이가 있어야 돼요. 이건 ‘간’이라고 해요. 쌀과 쌀 사이에 공간이 없는 걸 떡이라고 해요.

떡. 떡이 되어버리면 월남에서는 음식이 상해버려요. 쌀쌀의 알락미가 바람이 날아갈 정도로 되면 아무리 밥을 해놔도 날이 뜨거워도 밥이 안 상해. 그런데 우리 밥솥을 가지고 거기 가서 밥을 해놓으면 우리 쌀은 거기서 상해버려요.

밥이 쉬어버려요. 금방. 그러니까 공간이라는 게 부부 사이든, 사회, 기업이든 모든 데는 이 공간 때문에 안 섞는 거야. 공간.

발효는 공간을 없애주는 걸 발효라고 그래. 공간. 그러니까 쌀하고 다른 걸 섞어서 발효를 시켜버리면 공간이 없어져, 안 없어져요? 없어지면 거기서 미생물이 생기면서 발효가 되는데 섞기 시작하는데 그 섞는 것을 안 섞게 만드는 게 발효예요. 무슨 말인지 알죠? 유해균이 더 많이 나오게 하는 게 발효라.

그러니까 공간을 없애는 걸 발효라고 그래요. 공간을 없애는 것이 발효인데 그것을 발효라고도 하고 부패라고도 해요. 알겠죠? 그래서 인간도 여기 부부 사이가 있는데 공간이 없으면 부부싸움을 하게 돼요. 우리는 뭣도 모르고 부부는 일심동체다, 부부는 일심동체다.

이러면 이게 일심동체가 좋은 것 같죠? 이런 사람은 전부 이혼을 해요. 부부는 항상 부부는 뭐예요? 우리 조상들이 참 머리가 좋아. 부부는 꼭 유별이다. 반드시 중간에 이 공간이 있어야 돼요.

공간. 유별. 여자는 여자로서 존경받아야 되고, 남자는 남자로 존경받아야 되지. 남자의 존경을 위해서 여자가 희생이 되거나, 여자의 존경을 위해서 남자가 희생되고 그런 건 이제 안 맞는 거지.

아, 그러면 둘이 한 몸. 그래서 남녀가 부부가 지나가면서 손을 잡고 가면 굉장히 보기가 사람들이 좋아 안 하는 거예요. 남들이 좋아할 것 같죠? 좋아하는 사람이 많아요. 왜? 항상 부부는 걸어갈 때 공간이 있어요.

그런데 젊은 사람들은 여자하고 갈 때 붙들고 매달려 가요. 이렇게 손을 끼고. 그거나 공간이 별로 없잖아. 그런 안전 모습이지.

그래서 웬만하면 걸어가다가 여자가 조금 뒤에, 조금 앞에 가든지 이렇게 가면 되는 거야. 그런데 너무 그렇게 다니는 건 공간의 의미를 잘 몰라. 공간. 그래서 우리 박정희 대통령이 육영수 여사하고 갈 때 손을 잡고 가는 거 별로 없어요.

옛날에 보면 마음은 부인을 상당히 위하는데, 항상 갈 때는 조금 떨어져서 이런 식으로 한다고 해요. 그런 사람들이 검실이 좋아요. 그래서 이거를 이 원리를 우리가 알아야. 이건 뭐예요? 처세관은 뭐예요? 김건부님? 처세관이 뭐예요? 이거는? 출세관을 자기의 회원을 살아가는 주관을 살아가는 것들의 명사와 우리 교수님은 출세관은 압니까? 출세관은 공무원이라든가 국가에.

아, 그거 출세하고 다르군요. 예를 들어서 출세관은 성녀가 된다거나, 그냥 그래요. 신부가 된다거나, 목사가 되는 사람들 있잖아요. 이런 사람들은 출세관이라고 그래.

세상을 벗어난 거야. 남처럼 사회에서 돈 벌겠다, 뭐 하겠다 이런 일하고는 거리가 멀어요. 신부나 목사나 이런 사람은 돈 벌어. 목사도 있겠지만 거의 다 세상을 나가버린 사람들이야.

출세가 아니라 그래. 대통령 이런 사람은 출세가 아니에요. 뭐 출세 안 되니까 사람들은 아이고, 뭐 벼슬을 얻는 게 출세가 아니고 벼슬을 버리는 거. 그러니까 대통령도 일종에 보면 벼슬을 얻는 게 출세가 아니고 벼슬을 버리는 거예요.

그러니까 대통령도 일종에 보면 벼슬을 버린 자예요. 대통령도 잠시 투표로 뽑힐 뿐이지, 대통령이 관직이 아니란 말이야. 출세가 아니라 봉사직이야, 봉사직. 그러니까 출세가 아니라는 걸 여러분들이 잘 알아야 돼.

이래서 출세한다 하니까 사람들은 이걸 대표적으로 머리 깎는 걸 출세가 아니라 그래요. 머리 깎은 전에 있는 스님을 출세가 아니라 그래요. 그러니까 도 닦는 사람. 그 다음에 출세가 아니고 처세가는 뭐예요? 이 세상 살아가는 사람들이야.

이 세상에서. 근데 여기 보면 사회관자가 있어요, 없어요? 그리고 인간 할 때 인간이라는 건 이게 무슨 뜻이냐면 사람과 사람 사이잖아. 사람과 사람 사이가 아니고 사람과 짐승 사이다. 인축간.

인축간의 약자인데 사람과 짐승 사이에 있다. 사람이 되다가 사람도 되기도 하고 짐승도 된다. 짐승도. 그러니까 축생도 된다 이거지.

그래서 이 중간에 사람하고 짐승 사이에 인간이 있다. 인간이 있다. 그래서 사람이 되려면 되고 짐승이 되려면 돼야지. 이건 사람도 아니고 짐승도 아니면 인간이에요.

그래서 출세관은 사람이 된 사람들을 말해. 사람이 완성된 사람들을 출세관이라고 그래. 그런데 기업을 하거나 사업을 하거나 이런 사람들은 전부 처세관이야, 출세관이야? 내가 들어올게. 이제 보상을 합니다.

처세관은 뭐와 같냐면은 여 허공이야. 우리가 사는 이 처세, 이 세상은 허공과 같다. 그러니까 출세가는 뭐 같아요? 출세관. 여 무상이라.

그렇죠? 출세관은 무상을 깨달은 사람들이라. 그래서 우리가 이 세상을 살 때 처세관도 문제가 있고 출세관도 문제가 있고, 그럼 어떻게 살아야 되겠어요? 중간. 여기에 살면서 이쪽처럼 이쪽에 있는 사람도 이쪽을 이해해야 돼. 그러니까 이 사람과 이 사람이 싸우는 게 뭐예요? 그러면 이 공간을 인정 안 하는 거야, 이 사이를.

알겠죠? 이게 남편이야. 이게 아내야. 무슨 말이냐면은, 그래서 남편은 남편은 처세관만 중요하다. 뭐 부인은 출세관만 중요하다.

이러면 안 된다 이 말이야. 그래서 성녀들도 소견이 있으니까 밥을 먹는 거야. 시주가 들어와. 그런데 자기들 진리만 좋지, 전부 중인 되라 이러면 밥 갖다 줄 사람이 없는 거야.

아무도 없어요. 그러니까 진리만 존재할 수가 없는 거야. 그러니까 진리는 영꽃이 아무리 아름다워도 밑에 진흙이 숨어 있는 거지. 그래야 그래요.

그래서 그거는 처세가 아니야. 출세가. 그러니까 출세하는 대통령이 있으면 그 밑에 백성이 있어 없어. 이순신이와 이순신이라는 사람과 박정희의 동일점, 이게 이제 처세관, 출세관으로 한번 보자 이 말이에요.

이 사람들은 처세관이야, 출세관이야? 출세관이란 말이야, 출세관. 이 사람들에게는 이걸 찾아볼 수가 없어요. 극단적으로 간 거야. 극단적으로.

그러니까 우리 이제 사람을 분석할 때 저건 처세관이다, 저건 출세관이다 이걸 보는데, 저 사람이 중도를 지키냐 안 지키냐 그게 진리야. 이것이 진리가 아니란 말이에요. 이 사람들은 뭐예요? 이 사람들의 특징은 살신성인이란 말이에요. 죽음을 두려워 안 해요.

5월 16일 날 마침 새벽에 횡명하러 가면서 유경수 여사가 뭐 조심해요, 이러면 방정맞아 가지고 괜히 사고 나잖아요. 그래, 그래요. 그럴 때 대통령 별 두 개, 여자 리더 장군한테 유경수 여사가 가서 죽으면 큰일 나, 내가 가부 되니까 조심해요. 이렇게 말을 하면 재석 없어요.

그 혁명이 망해요. 그런 말 하는 사람이 있어요. 그럴 때는 남편이 중요한 일을 하러 가니까 뭔가 조심을 시켜야 되겠는데, 조심을 시키는데 방정맞은 조심을 시키면 안 되는 거지. 그럴 때 지혜가 필요한 거야.

뭐라 그랬죠? 방정맞게 필성 이래도 안 돼. 그러면 그게 교만해 가지고 남편이 교만해져서 면여오라 그래. 우리 이 선생님 아주 그냥 명언을 하는데, 그러면 안 돼. 그래서 딱 이랬어요.

저기 거뇌하고, 거뇌하고 치마니 자는 거 한번 보고 가세요. 이랬어요. 그러니까 박 대통령이 구슬을 들으니까 가슴이 뜨끔한 거지. 그래, 그래.

애들을 한번 생각해 보고 가라 이 말이야. 애들 방에 가서 자는 거 한번 보고 가시라 이 말이야. 그러니까 나는 괜찮은데, 애들 앞날이 당신 책임이니까 진리를 해라. 딱 그러니까 유경수 여사가 지혜로운 사람이지.

애들 자고 있으니까 방에 가서 딸내미하고 지만이 자는 거 한번 보고 가시라고. 다시는 또 못 볼지도 모르니까 가서 돌아가 버릴지도 모르니까. 그러니까 대통령이 파악 중에서 들어가서 유경수 여사 말을 딱 듣고 보니까 이게 망치로 한 방으로도 맞는 것 같지. 그런데 말 자체는 방정맞은 말은 아니란 말이야.

말 자체는 방정맞지 않는데 책임감은 느끼는 거야. 정신을 가다듬어야 되겠다. 강력하게 가서 이겨야 되겠다. 성례해야 되겠다.

이런 마음이 딱 드는 거예요. 그래서 이 두 사람은 목숨을 아주 초회같이 바치는 그런 정신력이 있어. 그러니까 이순신이가 전쟁터에서 죽고 싶은 게 꿈이야. 왜? 살아있으면 선조한테 그치장스러워.

그리고 자기는 또 가문의 3족이 매를 할 수가 있어. 역적으로 몰려 서 죽을 건 뻔하니까 또 3족을 매란다. 역적으로 몰리면 3족이 다 죽어요. 그러니까 부모나 형제는 살리려고 자기는 전쟁에서 죽기만 을 바라는 거야.

사실은 우리 국민들은 다 알고 있어. 그러나 박정희 이 마찬가지야. 아니 그냥 이 두 사람이 특징이야. 뭐냐 우리는 굶 우리는 굴무소가 죽어도야 우리는 죽어도 우리는 그냥 밥을 굶더라도 일만 죽으라고 해가지고 후손들만 백성들만 살리면 된다 후손들이 잘 살면 된다 이게 박 대통령이 가지고 있는 정신이야.

그러니까 전쟁터에 나가서 그냥 죽으라고 전쟁을 하면서 나라에 충성하는데 아주 거기에 모든 걸 바쳐버리고 후손들한테 우리 국민의 자존심은 보여주겠다, 우리 해군의 자존심은 보여주겠다. 요거야. 우리가 일본을 설사 지더라도 장렬하게 와서 전사함으로써 우리 국민한테 정신은 보여주는 거예요. 일본 사람한테 한국 군인이 국민의 정신이 요런 정신이야.

요거는 보여줘야 되겠다. 아, 그거 대단한 거야. 박정희 대통령 마찬가지야. 우리가 가난해도 후손들을 잘 먹고 하니까 우리는 무시적상 믿고 그냥 우리는 비참하게 살아도 열심히 일해 가지고 후손들한테는 희망 있는 포항제철도 만들어 놓고 다 만들어 놓고 내가 죽겠다.

도로도 후손들 위해서 만드는 거지. 우리는 이거 만드느라고 굶어 해 줘야 하고 허리 졸라 매야지. 그러니까 우리가 일본이 준 8억불을 우리 정치인들이 쓰지 말자. 그 돈 가지고 후손들을 위해서 공장 짓고 도로 닦아놨고 모두 다.

해놨지. 자기들이 각 기업체, 자기들이 각 품체별로 예산을 논하 쓰지 않았어요. 그런데 다른 나라들은 필리핀이나 태국이나 월남이나 이런 나라들은 전부 받은 걸 대통령이 뭐 했어요? 골프장 만들고 바닥값을 버린 거야. 그런데 우리나라는 그 파릇불판 대통령이 후손들한테 투자하자.

우리는 그 돈 쓰지 말자. 이러면 좋은 데만 투자를 했어. 그런데 장관들은 뭐라 해야지? 그거 우리가 씁시다. 그거 우리 지금 건물도 만들어야 되고, 경제 부처 건물도 지어야 되고 여러 가지 돈이 필요한데 그걸 갖다가 후손들을 위해서 몽땅 공장을 만들어 버리고 그거 뭡니까? 이렇게 시비를 걸다가 혼이 났지.

그렇지? 이런 사람들이 주로 출세관의 사람들은 이 임진왜란의 명량에서 보면 성녀들이 싸우는 장면이 많이 나오죠. 이 사람들은 왜 그러냐면 출세관이라 모든 목숨을 상사를 걸어버려요. 두려움이 없어요. 근데 한국 군인들은 그래도 겁을 내요.

포가 펑 터진서서 그냥 외놈하고 싸우는 거예요. 자식이 있어? 마누라가 있어? 아무도 없는 거야. 그러니까 그냥 모든 걸 던져버려. 그게 출세관의 특징이에요.

여러분들이 성공하려면 출세관 정신이 있어야 되고, 또 여러분이 현실적으로 마누라를 내게 살려면 처제가 있어야 되잖아. 이 사이에서 균형을 잡아야 그게 훌륭한 사람이다 이 말이지. 너무 이쪽으로 가버리면 뭐, 이 분들은 비극적인 결말은 오잖아. 오는 거죠.

그래서 이거와 이거의 중간을 여러분들이 알아야 된다 이 말이야. 근데 그게 석가모니가 말한 공이다. 공이나 간이나 사이나 이것이 사이. 그래서 부부 사이가 제일 많이 혜자가 되는데, 부부 사이는 부부가 왜 유별이냐? 요 아까 부부유별을 써놨는데 부부가 왜 다른가 내가 보여줄게.

잡아요. 요거는 무슨 자야? 야비 부자인데 무슨 뜻이야, 이게? 하나님 부자야. 하나님 부자. 왜 하늘에 하늘이 있는데 그 위에 앉아 있는 사람이야.

맞아, 맞아. 그러니까 아비 부자가 아니고 이게 하나님 부자야. 그래, 그래. 우리가 신부나 뭐 아버지 할 때 이 불을 부르잖아.

그래, 그래. 그러니까 하늘 위에 있는 사람이고. 요거는 뭐냐? 여자가 이게 뭐야? 빗자루 주차야. 빗자루 주차.

여자가 빗자루를 들고 있다, 이 말이야. 그래야 그래. 그러니까 이건 하나님이고, 이건 빗자루 들고 청소하는 사람이야. 그러니까 이게 사이가 있어야 돼, 없어야 돼? 직업이 달라.

이 직업이 나쁘다고 볼 수가 없어요. 꼭 이 직업만 하나님의 직업만 좋은 게 아니라, 이 직업과 이 직업은 공간이 있어야지. 부일신 동체다, 이런 말을 하면 안 된다, 이 말이에요. 하나로 억지로 만들려고 하면은.

자, 물질을 일심동체 할 때 시간 얼마나 받지? 30분 다 됐는데. 다 됐어요? 그럼 이제 끝내자고. 오늘 이 제목만 하고 다음 주에 다시 이 강의가 조금 나가야 되니까. 20분, 30분 녹화했는? 이 두 개가 사이가 없어지는 것이 사이가 없어지는 것을 통일이라고 그래.

그러면 통일의 3대 요소가 3대 요소를 보면 전부 이게 사이를 없애는 것일 수도 있어. 자, 봐. 통합. 그냥 그래요.

그러면 통합이다. 이거 통일은 영어로 유니티야. 이거는 유니온. 통합인데 통합의 3대 요소가 뭐예요? 통합의 3대 요소가 왜 융합이 들어가요? 통합의 3대 요소는 뭐예요? 연합.

연합, 결합, 집합. 연합, 결합. 그러니까 통일의 3대 요소는 연합, 결합, 집합이지? 그러면 이게? 아, 노노노, 아니에요. 맞아, 맞아.

순서는 앞뒤 해도 관계가 없어요. 앞뒤에서 연합하니까. 연합과 결합과 집합은 사이가 있어, 없어? 사이가 있는 거예요. 결합하거나 연합하거나 집합하면 사람이 집합했다고 해서 사이가 있어, 없어? 있지, 사이 있잖아.

우리가 다른 나라하고 결합했다 그러면 미국의 네바다주하고 하와이주가 결합했다. 그러면 사이 있었어요. 기계를 갖다 전파받은 사이 있었어요. 이거는 다 사이가 있는 거야.

그런데 통일의 삶에서 두 번째는 뭐예요? 융합이지. 융합. 그러면 융합은 사이가 있는 거예요, 없는 거예요? 없어지는 거야. 그래서 이 사이는 통합에는, 유니온에는 존재하지가 않아.

이 융합은 뭐예요? 이 융합은 3대 요소가 뭐예요? 혼합, 용해. 그것이 이제 우리가 일반적으로 말하는데 이 혼합이나 용해, 발효. 발효. 그리고 이게 융합의 삶은 전부 사이가 없어지는 거야.

이것을 융합이라 그래. 사이가 없어지는 걸 융합이라 그래. 그래서 사람들이 융합과 통합이 반대라는 것. 이 유니피컬 겐션이 지난 유니온은 반대요.

그래서 이걸 영어로는 이 통합을 영어로는 뭐라고 하냐면 원래 유니온도 되는데 원래 이거는 유니포미티야. UFORMITY. 유니포미티. 통합은 아메리칸 연방이 50개 주가 유니포미티 통합이 돼 있는 거지.

형식적으로 대략이 돼 있지만 이 융합이 된 거 아니야. 아니야. 그래서 요거를 한문으로는 요 통합과 융합과 마지막이 뭐예요? 화학. 화학.

화합도 공간이 있는 거야. 화합의 상대에서 뭐예요? 양보. 양보지. 소통.

소통. 양보. 양보. 소통.

시간이 없어. 화해. 아니야. 아니야.

화해. 화해. 그러면 이리는데 화합도. 통합과 같이 이게 융합이 되는 게 사이, 이것도 사이가 있고 이것도 사이가 있어요.

부부지간에 가족 간에 화합을 해야 되지만, 사이는 아버지와 자식 사이에 있어야 되고, 다 가족 사이에 사이가 있어야 돼요. 그래서 그 사이를 항상 해결해 주는 게 이거예요. 여자예요, 여자. 그래서 이 여자들이 우리의 사이를 담당해요.

초석에 다 만났잖아요. 그런데 대부분 집안에서 한 30%는 싸우고 헤어져요. 70%는 뭐 그런 데는 지나고 헤어지는데, 왜 그러냐. 거기에 매들이들이 여자들의 역할을 잘못했습니다.

여러분 이해가죠? 시동생이 뭐 잘못한 걸 자기 남편한테 이른다거나, 또 작은 시아버지가 잘못한 걸 자기 남편한테 이야기한다거나, 주로 여자가 그렇게 말을 함으로써 화단이 일어나요, 집안에. 그래서 여자가 덕이 있으면 절대 이 사위에 문제가 안 생기면, 그 집안은 성공하고 그 사회가 성공하는 거예요. 우리는 남북한 사회 안 좋죠, 지금. 항상 뭐가 안 좋냐, 사회가 안 좋은 거예요.

사회. 이걸 통달하면 대인 관계 박사가 돼요. 남하고 안 싸워요. 이 사이 이루어서 모든 것이 그렇게.

우리 지하철 봐, 철도 봐요. 사이 있었어요, 공간. 이게 가다가 이렇게 가버려 봐, 하나가. 그래, 부부는 항상 이 사이를 두고 같은 선으로 가야 되는데, 부인이 저만큼 돌아가 버려.

“당신 시동생을 보니까 내가 당신하고 못 살겠어.” 이러면 시동생하고 아들이 자기 남편하고 싸움 붙이는 거예요. 이런 식으로 연말연시, 추석에는 우리가 이 사의를 깨달아야 돼요. 언제나 질투라는 글자에 보면, 질자에도 여자 들어가 안 들어가? 투자에 여자 들어가 안 들어가? 질 하면 질이라는 것을 우리가 질할 때, 이게 질자야. 투자에 뭐가 투.

돌석자. 들어가 안 들어가? 어리석은 여자가 질투하는 거야. 그래, 그래요. 또 이런 여자, 병질자, 이거 병.

병든 여자가 질투한단 말이야. 병들고 어리석은 여자가 질투하는 거야. 여기는 남자가 들어가, 안 들어가? 안 들어간다. 모든 인간관계 사이를 나쁘게 하는 거는 여자다, 이 말이야.

그래서 여성들이 추석이나 연말에 화합을 하는 것도 여자야. 모든 집안을 일으키는 것도 여자. 꼭 성공한 집안에는 여자가 있어요. 꼭 성공한 자식한테는 훌륭한 어머니가 있잖아.

그러니까 이 어머니가 마음이 바다같이 넓으면 그 자식은 반드시 성공하는 거야. 그 남편은 반드시 성공해. 그런데 부인이 말이야, 남편은 이렇게 가는데 부인이 이렇게 간다. 그럼 남편이 가다가 삐뚤어 가잖아.

그럼 부인도 이렇게 따라가 주는 척 해야 돼. 그래, 안 그래요? 이렇게 하면 거짓말이 성공한다. 우리가 시간이 없으니까 반해 끝내야 되겠다. 자, 오늘 대충 핵심은 이해가죠? 그럼 내가 질문하고 끝내야 되겠다.

아이고, 시간이 빨리 가네. 그래서 잡아요. 여기 불을 돌죠? 이게 음과 양의 사이가 있어, 없어? 있어요. 전선 줄에 보면 그 공간이 있어요.

그게 음과 양이 붙어 버리면 폭발해요. 불 안 들어와. 한 몸이 돼 버리면 되나? 음양이 한 몸이 되면 이거 켜집니까? 안 켜져요. 모든 인치가 불이 돌면 음의 기운이 조금 쎄면 불 꺼져 버려요.

양의 기운이 조금만 절을 기도하면. 그러니까 우리가 이 가정에 성공하거나 기업을 크게 일으키거나 재벌이 되는 사람은 부인과 남편이 항상 조율이 탁 뛰어간 사람들이야. 그런데 누가 앞서 가지도 않고 탁 맞춰서 이게 맞아요. 그러면 그 전 사람들이 그 집을 환하게 세상을 비치는 거지.

내가 시간이 없으니까 말이 빨리빨리 나가네. 이해 가시죠? 그래서 사이가 나쁜 게 아니야. 그래서 주례살 때 부모 일정 동체, 뭐 부부는 한 몸이 돼야 된다 이런 거는 전부 잘못한 거예요. 이해 가죠? 어른들이 실수를 한 거예요.

그래 가지고 많은 사람이 휘어지게 되는 거예요. 그러니까 이제 그러나 이거를 배우려면 마무리하자. 일체 동심은 잘못된 거예요. 이게 이거는 일체 동심이 아니란 말이야.

그래서 이런 말이 있잖아. 천지 동건이다. 하늘과 땅은 불이 하나야. 그래서 만약에 우주만 한 여기서 태양까지 가는 사람의 크기가 있을 때에는 지구는 먼지야.

맞아? 먼지에 70억 마리의 박테리아가 인간이야. 붙어 있는 거야. 그럼 그 사람 눈으로 아무리 지구를 봐도 먼지로 보이지. 그게 그 사람 눈 지구에 인간이 보이겠어요? 입으로 후 불면은 먼지가 날라 그래.

지구가 그런 사람이 있겠어요, 없겠어요? 이와 같이 우리가 천지가 동근이라는 거, 이거는 있을 수 있어요. 멀리서 오면 지구는 하나의 점이고 하나의 먼지지. 그러나 그 내면 세계는 언제나 사이가 존재해야 성공한다. 일체 동심은 있을 수 없는 거예요.

부인과 마음이 같으면 절대 거짓말이 성공 못해. 부인이 남자 가는 걸 컨트롤하고 남자 가는 걸 서로 서로 컨트롤이 되면 서로 합의가 잘 되면 되는 거예요. 그래서 여야가 있는 거거든. 알겠죠? 그래서 하늘과 땅은 하나가 아니야.

하늘과 땅은 할 일이 달라요. 근데 하늘과 땅이 공간이 없어 봐. 안 되는 거지. 공간이 있어야 되는 거지.

자, 그럼 질문하고 그래서 이제 여기서 이제 대비되는 거는 이게 있을 수 있어요. 응? 일체 유심조. 그러면 이 우주를 만드는 거는 내 마음이 만든다 이 소리야. 일체의 그러면 이 모든 일체는 마음이 만든다.

그러면 마음이 다 만드는 현상이 이 지구야. 그런데 이 마음이 사실은 마음 자체가 뭐예요? 이게 공간이란 말이야, 사이. 그래서 이 공간을 우리가 어떻게 구매하느냐에 따라서 이 세상이 조화롭게 되기도 하고, 폭파할 수도 있고, 망하는 거예요. 그래서 우리가 지진이 나서 우리 사람이 많이 죽었지.

그러면 지구 판이 이렇게, 지구가 있으면 이 판이 태평양 판이나 이런 판이 여러 개가 연결돼 있어. 우리 머리하고 똑같은 데. 이게 이 판들이 붙은 자리에 일정한 공간이 있어야 돼요. 근데 이놈에 가서 탁 부딪히면 화산이 폭발해 버려요.

지진이 일어나. 그래 이게 어디에 있어요? 이게 마그마 위에 떠있어. 이게 마그마 위에 바다 위에 떠있는 거야, 불덩어리 바다. 왜 이 지구판들이 아시아 판, 유라시아 판, 아메리카 판 이렇게 떠있어 이게.

근데 이름이 조금씩 움직인다고. 움직이다가 이름을 퍽 한번씩 건드리면 지진이 나버려. 그래야 그래요? 공간이 항상 사회가 있어야 돼. 세포도 떨어져 있잖아.

그러니까 이것이 붙으면 싸우는 거예요. 판과 판이 다투면 그냥 사람이 죽는 거지, 지진이 나서. 이와 같이 이 사회에 대한 강의는 다음에 내가 좀 복잡해. 이 사회가 지금 이게 들어가는 단계에요.

오늘 뭐 사회에 대해서 왜 구정, 추석을 앞두고 30%가 여자들 때문에 싸워요. 알겠죠? 그러니까 각별히 추석에는 가족이 모였을 때는 하고 싶은 말, 더 그냥 참고 자기 신랑이. 남자들은 남자들의 세계가 있으니까 이해해주고 참고 다투지 않게 하는 건 누가 한다? 여자가 한다. 집안을 성공시키는 건 누가 한다? 여자가 하는 거예요.

남자들은 바보 같아 가지고 여자가 움직이는 대로 따라 가버려요. 여자가 시동생 욕을 하면 꼭 따라가요. 왜 욕을 하냐 이렇게도 싸우기도 하고, 어쨌든 싸움이 붙어요. 그런데 여자가 같은 말이라도 좋게 하면 집안이 부드러워져요.

저는 여자를 아프게 하자는 게 아니에요. 여자들이 그렇게 중요하다는 거예요. 오늘 제가 너무 늦게 와서 시간이 없어서, 요거는 추석 쉬고 다시 제가 강의할게요. 사회에 대해서.

자, 그러면 요걸로 시간을… 저기서 누가 나와야 되는데, 저기서 제가.

1. 공간의 원리: 쌀과 떡, 그리고 관계의 지혜

월남의 쌀은 우리 쌀처럼 퍼지지 않고 알갱이가 흩어지는 ‘알락미’입니다. 이는 쌀알 사이에 공간이 있기 때문입니다. 만약 쌀알 사이에 공간이 없으면 떡이 되어버리고, 월남의 더운 날씨에서는 음식이 쉽게 상합니다. 반면, 알락미는 밥을 해 놓아도 잘 상하지 않습니다. 이처럼 공간은 부부 사이, 사회, 기업 등 모든 관계에서 서로 섞이지 않고 조화를 이루게 하는 중요한 요소입니다.

2. 발효와 부패: 공간의 소멸
   발효는 공간을 없애는 과정입니다. 쌀과 다른 재료를 섞어 발효시키면 공간이 사라지고 미생물이 생겨납니다. 이때 유해균이 더 많이 생성되는 현상도 발효의 일종입니다. 공간을 없애는 것을 발효라고도 하고, 경우에 따라서는 부패라고도 합니다.

3. 부부유별(夫婦有別): 관계 속 공간의 중요성
   부부 관계에서도 공간이 없으면 다툼이 발생합니다. “부부는 일심동체”라는 생각은 오히려 이혼으로 이어질 수 있습니다. 우리 조상들은 “부부는 유별(有別)”이라고 하여, 부부 사이에 반드시 공간이 있어야 함을 강조했습니다. 여자는 여자로서, 남자는 남자로서 존경받아야 하며, 서로의 희생을 강요하는 관계는 올바르지 않습니다. 박정희 대통령과 육영수 여사의 사례처럼, 마음은 서로 위하지만 항상 적당한 거리를 유지하는 것이 관계의 건강함을 보여줍니다.

4. 출세관(出世觀)과 처세관(處世觀): 세상을 살아가는 두 가지 방식
   세상을 살아가는 방식에는 크게 두 가지가 있습니다.

출세관(出世觀): 세상을 벗어나 진리를 추구하는 사람들입니다. 성직자(신부, 목사, 스님)처럼 돈벌이나 사회적 지위와 거리가 먼 삶을 사는 이들을 의미합니다. 대통령 또한 봉사직으로서 벼슬을 버리는 행위로 볼 수 있어 출세관에 가깝습니다. 이들은 죽음을 두려워하지 않는 살신성인의 정신을 가집니다.

처세관(處世觀): 이 세상을 살아가며 현실적인 삶을 영위하는 사람들입니다. 기업을 하거나 사업을 하는 이들이 여기에 해당합니다.

5. 중도(中道)의 진리: 출세관과 처세관의 조화
   우리가 사는 세상은 허공과 같으며, 출세관은 무상을 깨달은 사람들과 같습니다. 처세관과 출세관 모두 중요하며, 어느 한쪽으로 치우치지 않고 중도를 지키는 것이 진리입니다. 남편은 처세관만, 부인은 출세관만 중요하다고 생각해서는 안 됩니다. 진리만으로는 존재할 수 없으며, 진흙 속에 연꽃이 피어나듯 처세관과 출세관이 조화를 이루어야 합니다. 이순신 장군이나 박정희 대통령과 같은 인물들은 극단적인 출세관을 가진 사람들로, 살신성인의 정신으로 죽음을 두려워하지 않았습니다.

6. 유경수 여사의 지혜: 책임감을 일깨우는 공간
   박정희 대통령이 5.16 혁명을 위해 떠날 때, 유경수 여사는 방정맞은 조심 대신 지혜로운 말을 건넸습니다. “거뇌하고, 치마니 자는 거 한번 보고 가세요”라는 말은 애들의 앞날이 대통령의 책임임을 일깨워주며, 책임감을 느끼게 했습니다. 이는 방정맞지 않으면서도 남편의 정신을 가다듬고 강력한 의지를 갖게 하는 지혜로운 행동이었습니다.

7. 살신성인의 정신: 이순신과 박정희
   이순신 장군은 전쟁터에서 죽기를 바랐습니다. 살아남으면 선조에게 번거로워지고 역적으로 몰려 삼족이 멸할 것을 알았기 때문입니다. 그는 가족을 살리기 위해 자신은 전쟁에서 죽기를 원했습니다. 박정희 대통령 또한 마찬가지였습니다. 후손들이 잘 살 수 있도록 가난을 감수하고 열심히 일하여 포항제철과 같은 기반 시설을 만들었습니다. 이는 후손들에게 희망을 주고 국민의 자존심을 보여주려는 살신성인의 정신이었습니다.

8. 국가 발전의 원동력: 후손을 위한 투자
   박정희 대통령은 일본으로부터 받은 8억 달러를 개인적인 용도로 사용하지 않고, 후손들을 위해 공장과 도로를 건설하는 데 투자했습니다. 다른 나라들이 받은 원조를 골프장 건설 등에 낭비한 것과 대조적입니다. 장관들의 반대에도 불구하고 후손을 위한 투자를 강행한 것은 출세관을 가진 지도자의 특징입니다.

9. 출세관과 처세관의 균형: 성공적인 삶의 조건
   임진왜란 명량 해전에서 목숨을 걸고 싸운 성녀들처럼, 출세관을 가진 사람들은 모든 것을 던져버리고 두려움 없이 싸웁니다. 성공적인 삶을 위해서는 이러한 출세관 정신이 필요합니다. 그러나 동시에 현실적인 삶을 살아가기 위한 처세관도 중요합니다. 이 두 가지 사이에서 균형을 잡는 것이 훌륭한 사람의 조건입니다. 어느 한쪽으로 치우치면 비극적인 결말을 맞을 수 있습니다.

10. 공(空)의 의미: 사이와 공간
    석가모니가 말한 공(空)은 곧 간(間)이며, 사이를 의미합니다. 모든 관계와 존재 사이에 공간이 있음을 뜻합니다.

11. 부부유별의 본질: 직업의 차이와 존중
    ‘부(夫)’는 하늘 위에 앉아 있는 사람, 즉 하나님을 의미하며, ‘부(婦)’는 빗자루를 들고 청소하는 여자를 의미합니다. 이는 직업이 다르다는 것을 보여줍니다. 어느 직업이 더 좋다고 할 수 없으며, 이 두 직업 사이에는 공간이 있어야 합니다. “부부일심동체”라는 말처럼 하나로 억지로 만들려고 하면 안 됩니다.

12. 통일의 3대 요소: 연합, 결합, 집합, 그리고 융합
    통일은 사이가 없어지는 것을 의미합니다. 통일의 3대 요소는 다음과 같습니다.

통합(Unity/Union/Uniformity): 연합, 결합, 집합을 포함합니다. 이는 사이가 여전히 존재하는 상태입니다. 예를 들어, 미국의 50개 주가 연방으로 통합되어 있지만, 각 주 사이에는 공간이 존재합니다.

융합(Fusion): 혼합, 용해, 발효를 포함합니다. 이는 사이가 완전히 없어지는 상태입니다. 융합은 통합과 반대되는 개념입니다.

화합(Harmony): 양보, 소통, 화해를 포함합니다. 화합 또한 통합과 마찬가지로 사이가 존재하는 상태입니다. 부부나 가족 간에도 화합해야 하지만, 각자 사이에는 공간이 있어야 합니다.

13. 관계의 조율자: 여성의 역할
    가족이나 사회 관계에서 발생하는 문제의 상당 부분은 여성의 역할과 관련이 있습니다. 시동생의 잘못을 남편에게 일러바치거나, 작은 시아버지의 잘못을 남편에게 이야기하는 등 여성이 말을 잘못 전달함으로써 집안에 불화가 생길 수 있습니다. 여자가 덕이 있으면 관계에 문제가 생기지 않고, 그 집안과 사회는 성공합니다. 남북한 관계가 좋지 않은 것도 결국 ‘사이’가 좋지 않기 때문입니다.

14. 질투의 본질: 어리석고 병든 여자
    ‘질투(嫉妬)’라는 한자어에는 모두 여자를 뜻하는 글자가 들어갑니다. 이는 어리석고 병든 여자가 질투한다는 의미를 내포합니다. 모든 인간관계의 사이를 나쁘게 만드는 것은 여자라는 관점입니다.

15. 집안의 성공과 여성의 지혜
    집안을 성공시키는 것도, 화합을 이루는 것도 여성의 역할입니다. 성공한 집안에는 훌륭한 여성이 있고, 성공한 자식에게는 훌륭한 어머니가 있습니다. 어머니의 마음이 바다같이 넓으면 자식과 남편은 반드시 성공합니다. 남편이 가는 길을 부인이 지혜롭게 따라가 주는 척하는 것도 관계의 성공에 중요합니다.

16. 음양의 조화와 공간
    음과 양 사이에도 공간이 있어야 합니다. 전선 줄의 공간처럼, 음양이 붙어버리면 폭발하거나 작동하지 않습니다. 가정이나 기업이 성공하려면 부부나 파트너가 서로 앞서가지 않고 조율하며 균형을 맞춰야 합니다.

17. 일체동심(一體同心)의 오류: 천지동근(天地同根)과 사이
    “부부는 일심동체”나 “일체동심”은 잘못된 생각입니다. 이는 많은 이혼의 원인이 됩니다. 하늘과 땅은 뿌리가 같다는 천지동근(天地同根)은 있을 수 있지만, 하늘과 땅은 할 일이 다르고 공간이 있어야 합니다. 멀리서 보면 지구는 하나의 먼지 같지만, 그 내면 세계에는 언제나 사이가 존재해야 성공합니다. 부부가 마음이 같으면 오히려 성공할 수 없으며, 서로를 컨트롤하고 합의하는 관계가 중요합니다.

18. 일체유심조(一切唯心造)와 공간의 조화
    “일체유심조(一切唯心造)”는 모든 것이 마음이 만든다는 뜻입니다. 그런데 이 마음 자체가 공간이자 사이입니다. 이 공간을 어떻게 활용하느냐에 따라 세상이 조화롭게 되거나, 폭발하거나, 망할 수 있습니다.

19. 지구판의 공간: 지진과 재해
    지구의 판들도 서로 연결되어 있지만, 그 사이에는 일정한 공간이 있어야 합니다. 판들이 부딪히면 화산이 폭발하고 지진이 일어납니다. 세포들도 서로 떨어져 있듯이, 모든 존재 사이에는 공간이 있어야 합니다. 판과 판이 다투면 지진이 나서 사람이 죽는 것처럼, 공간이 없으면 갈등이 발생합니다.

20. 추석과 여성의 역할: 화합의 지혜
    추석이나 연말연시에는 가족들이 모여 30% 정도가 여성들 때문에 다툰다고 합니다. 하고 싶은 말을 참고, 남편의 세계를 이해하며 다투지 않게 하는 것은 여성의 역할입니다. 집안을 성공시키는 것도 여성의 지혜에 달려 있습니다. 남성들은 여성의 움직임에 따라가는 경향이 있으므로, 여성이 좋게 말하면 집안이 부드러워집니다. 여성의 역할이 그만큼 중요합니다.

허경영 강연 941회: 사이 공간의 진리

본 기록물은 허경영 선생의 제941회 강연 ‘사이 공간의 진리’를 정제한 것으로, 만물에 존재하는 ‘사이’의 중요성과 그 원리가 개인, 사회, 국가에 미치는 영향을 심도 있게 다룹니다. 이 강연은 공간의 본질적 의미를 탐구하며, 조화로운 관계 유지를 위한 지혜를 제시합니다.

제1장: 만물에 깃든 공간의 원리

• 쌀과 떡, 그리고 공간의 유무
  월남 쌀의 특성: 월남의 쌀은 우리나라 쌀과 달리 밥을 지어도 알갱이가 흩어지는 ‘알락미’입니다.

이는 쌀알과 쌀알 사이에 공간이 존재하기 때문입니다.

이 공간을 ‘간(間)’이라고 칭합니다.

공간이 없는 쌀: 쌀과 쌀 사이에 공간이 없는 상태를 ‘떡’이라고 합니다.

월남에서는 떡이 되면 음식이 쉽게 상합니다.

반면, 알락미처럼 쌀알 사이에 바람이 통할 정도의 공간이 있으면 뜨거운 날씨에도 밥이 잘 상하지 않습니다.

우리나라 밥솥으로 지은 밥은 월남에서 쉽게 상하는 이유도 이 공간의 유무에 있습니다.

• 발효와 부패: 공간의 소멸
  발효의 정의: 발효는 공간을 없애는 과정입니다.

쌀과 다른 재료를 섞어 발효시키면 공간이 사라지고, 그 과정에서 미생물이 생성되며 섞이게 됩니다.

이때 유해균이 더 많이 생성되는 현상도 발효의 일종입니다.

발효와 부패의 동전: 공간을 없애는 현상은 발효라고도 불리지만, 동시에 부패라고도 할 수 있습니다.

제2장: 인간관계와 사회 속 공간의 지혜

• 부부유별(夫婦有別)의 진리
  부부 사이의 공간: 부부 관계에서도 공간이 없으면 다툼이 발생합니다.

‘부부는 일심동체’라는 생각은 좋게 들리지만, 실제로는 이혼으로 이어지는 경우가 많습니다.

조상의 지혜: 우리 조상들은 ‘부부유별’이라는 지혜를 남겼습니다.

이는 부부 사이에 반드시 공간이 존재해야 함을 의미합니다.

여성은 여성으로서, 남성은 남성으로서 서로 존경받아야 하며, 어느 한쪽의 희생을 강요하는 관계는 올바르지 않습니다.

• 동행의 방식과 공간의 의미
  손잡고 걷는 부부: 부부가 손을 잡고 걷는 모습은 타인에게 좋게 보일 수 있으나, 이는 공간의 의미를 간과한 행동입니다.

강연자는 부부가 걸을 때 항상 적절한 공간을 두는 것이 바람직하다고 강조합니다.

박정희 대통령 부부의 예: 박정희 대통령과 육영수 여사는 함께 걸을 때 손을 잡는 경우가 드물었으며, 항상 적당한 거리를 유지했다고 전해집니다.

이는 부부 사이의 공간을 존중하는 지혜로운 처세로 평가됩니다.

제3장: 처세관과 출세관: 삶의 두 가지 길

• 처세관(處世觀)과 출세관(出世觀)의 구분
  처세관: 이 세상을 살아가는 사람들의 주관을 의미합니다.

세상 속에서 돈을 벌고 사회생활을 하는 일반적인 삶의 방식을 따르는 이들을 처세관이라 합니다.

강연자는 처세관의 삶을 ‘허공(虛空)’과 같다고 비유합니다.

출세관: 세상을 벗어난 사람들을 의미합니다.

성직자(성녀, 신부, 목사, 스님)와 같이 세속적인 욕망에서 벗어나 도를 닦거나 봉사하는 삶을 사는 이들이 이에 해당합니다.

대통령 또한 벼슬을 얻는 것이 아닌, 벼슬을 버리고 봉사하는 직책이므로 출세관에 가깝다고 설명합니다.

강연자는 출세관의 삶을 ‘무상(無常)’을 깨달은 사람들의 길이라고 비유합니다.

• 중도(中道)의 중요성
  양극단의 문제: 처세관과 출세관 모두 극단적으로 치우치면 문제가 발생합니다.

어느 한쪽만을 고집하며 상대방을 이해하지 못하면 갈등이 생깁니다.

진리만을 추구하는 출세관의 삶도 처세관의 도움이 없으면 존재할 수 없습니다.

진정한 진리: 진정한 진리는 처세관과 출세관 사이의 중도를 지키는 것입니다.

이순신 장군이나 박정희 대통령과 같은 인물들은 출세관의 특징인 ‘살신성인(殺身成仁)’의 정신을 가졌습니다.

이들은 죽음을 두려워하지 않고 극단적으로 나아갔으나, 이는 중도를 지키는 진리와는 다릅니다.

제4장: 지혜로운 처세와 희생정신

• 육영수 여사의 지혜
  혁명 전날의 대화: 5.16 혁명 전날 새벽, 육영수 여사는 박정희 대통령에게 방정맞은 조언 대신 지혜로운 말을 건넸습니다.

“저기 거뇌하고, 거뇌하고 치마니 자는 거 한번 보고 가세요.”

이는 자녀들의 앞날을 생각하며 중요한 일을 책임감 있게 수행하라는 깊은 뜻을 담고 있었습니다.

책임감 고취: 이 말은 박 대통령에게 큰 울림을 주었으며, 책임감을 느끼고 정신을 가다듬어 혁명을 성공시켜야겠다는 결의를 다지게 했습니다.

이는 방정맞지 않으면서도 강력하게 상대방의 책임감을 일깨우는 지혜로운 소통의 예시입니다.

• 살신성인의 정신: 이순신과 박정희
  목숨을 바치는 정신력: 이순신 장군과 박정희 대통령은 목숨을 초개(草芥)처럼 바치는 정신력을 지녔습니다.

이순신 장군의 희생: 이순신 장군은 전쟁터에서 죽기를 바랐습니다.

살아남으면 선조에게 번거로운 존재가 되거나, 역적으로 몰려 삼족이 멸할 수 있었기 때문입니다.

자신이 죽음으로써 가족과 백성을 살리려 했습니다.

일본에 지더라도 장렬하게 전사하여 국민에게 군인의 정신을 보여주고자 했습니다.

박정희 대통령의 희생: 박정희 대통령 또한 후손들을 위해 자신과 동시대 사람들이 가난하고 비참하게 살더라도 열심히 일하여 포항제철, 도로 등을 건설하겠다는 정신을 가졌습니다.

• 국가 발전의 초석: 일본 배상금 활용 사례
  후손을 위한 투자: 박정희 대통령은 일본으로부터 받은 8억 달러의 배상금을 후손들을 위한 공장 건설과 도로 확충에 투자했습니다.

당시 장관들은 현재의 경제 부처 건물 등 당장의 필요에 돈을 쓰자고 주장했으나, 박 대통령은 이를 꾸짖고 미래를 위한 투자를 강행했습니다.

타국과의 비교: 필리핀, 태국, 월남 등 다른 나라의 지도자들이 받은 배상금을 골프장 건설이나 개인적인 용도로 탕진한 것과 대조됩니다.

제5장: 통일의 세 가지 요소와 공간의 역할

• 통일의 3대 요소: 통합, 융합, 화합
  통일의 의미: 통일은 두 개 이상의 존재 사이의 공간이 없어지는 것을 의미합니다.

통합 (Unity/Uniformity)

연합, 결합, 집합: 통합의 3대 요소는 연합, 결합, 집합입니다.

이 요소들은 사이(공간)가 여전히 존재합니다.

예를 들어, 미국 연방의 50개 주가 통합되어 있지만, 각 주 사이에는 공간이 존재합니다.

융합 (Fusion)

혼합, 용해, 발효: 융합은 사이가 없어지는 현상입니다.

통합과는 반대되는 개념으로, 공간이 존재하지 않습니다.

화합 (Harmony)

양보, 소통, 화해: 화합의 3대 요소는 양보, 소통, 화해입니다.

화합 또한 통합과 마찬가지로 사이(공간)가 존재합니다.

부부나 가족 간에도 화합해야 하지만, 각자의 사이는 존중되어야 합니다.

5.2. 여성의 역할: 사이를 조율하는 지혜
가정의 평화: 가정 내에서 사이의 문제를 해결하고 조화를 이루는 데는 여성의 역할이 중요합니다.

여성이 시동생이나 시아버지의 잘못을 남편에게 고자질하면 집안에 불화가 생깁니다.

여성이 덕을 갖추고 사이의 문제를 현명하게 다루면 그 집안과 사회는 성공합니다.

질투와 여성: ‘질투’라는 한자어에는 모두 여자를 뜻하는 글자가 포함되어 있습니다.

이는 어리석고 병든 여자가 질투를 한다는 의미로, 인간관계의 사이를 나쁘게 만드는 주체가 여성임을 강조합니다.

집안의 성공과 여성: 집안을 일으키고 성공시키는 것은 여성의 역할입니다.

성공한 집안에는 훌륭한 여성이, 성공한 자녀에게는 훌륭한 어머니가 있습니다.

어머니의 마음이 넓으면 자녀와 남편은 반드시 성공합니다.

남편이 가는 길에 부인이 지혜롭게 맞춰주면 가정이 성공합니다.

제6장: 우주 만물과 인간의 사이

• 음양(陰陽)의 사이
  전선 줄의 공간: 전선 줄에는 음과 양 사이에 공간이 존재합니다.

음과 양이 붙어버리면 폭발하거나 불이 들어오지 않습니다.

음양의 기운이 조화롭게 균형을 이룰 때 비로소 빛이 납니다.

가정과 기업의 성공: 가정이나 기업이 성공하고 재벌이 되는 사람들은 부인과 남편이 항상 조율을 잘하는 사람들입니다.

누구 하나 앞서가지 않고 서로 맞춰갈 때 그 집안은 세상을 환하게 비춥니다.

주례사의 오류: ‘부부는 일심동체’나 ‘한 몸이 되어야 한다’는 주례사는 잘못된 것입니다.

이는 많은 이혼으로 이어지는 원인이 됩니다.

• 천지동근(天地同根)과 일체유심조(一切唯心造)
  천지동근: 하늘과 땅은 뿌리가 하나라는 의미입니다.

우주적 관점에서 보면 지구는 먼지에 불과하며, 그 위에 사는 인간은 박테리아와 같습니다.

천지가 동근일 수는 있으나, 그 내면 세계에는 언제나 사이가 존재해야 성공합니다.

일체유심조: 모든 것은 마음이 만든다는 뜻입니다.

이 마음 자체가 곧 공간이며, 이 공간을 어떻게 활용하느냐에 따라 세상은 조화로워지거나 파괴될 수 있습니다.

• 지구판과 지진: 공간의 중요성
  지구판의 공간: 지구의 여러 판(태평양판, 유라시아판 등)은 마그마 위에 떠 있으며, 이 판들 사이에는 일정한 공간이 있어야 합니다.

판들이 서로 부딪히면 화산이 폭발하고 지진이 발생하여 인명 피해로 이어집니다.

세포 또한 서로 떨어져 있듯이, 모든 존재 사이에는 공간이 항상 존재해야 합니다.

제7장: 추석과 여성의 역할
추석 명절의 다툼: 추석과 같은 명절에 가족 간의 다툼 중 30%는 여성들 때문에 발생합니다.

여성의 지혜로운 역할: 추석에는 하고 싶은 말을 참고, 남편의 세계를 이해하며 다투지 않게 하는 것이 여성의 역할입니다.

남편은 여성이 움직이는 대로 따라가는 경향이 있으므로, 여성이 좋게 말하면 집안이 부드러워집니다.

여성의 중요성: 강연자는 여성을 아프게 하려는 것이 아니라, 여성의 역할이 그만큼 중요함을 강조합니다.

집안을 성공시키는 것은 여성의 손에 달려 있습니다.

결론
허경영 선생은 만물에 존재하는 ‘사이’의 중요성을 강조하며, 이 공간의 원리가 개인의 삶, 부부 관계, 사회, 나아가 지구의 안정에까지 영향을 미친다고 역설합니다. 공간을 이해하고 존중하며 지혜롭게 활용하는 것이 조화로운 삶과 성공의 핵심임을 밝히는 강연입니다.