<p style="text-align: left;">秋夕節(추석절)을 맞고 보니</p><p style="text-align: left;">잊혀져 있었던 特別(특별)한 后學 道伴 弟子(후학 도반 제자)들의 記憶(기억)이 떠오른다.<br><br>첫째로 淸州(청주)에서 甲辰生 敎授(갑진생 교수)가 한 동안 來往(내왕)하였는데</p><p style="text-align: left;">正易(정역)을 풀이한 冊(책)을 圖書館(도서관)에서 購入(구입)했다면 가져와 준 記憶(기억)이 있다.</p><p style="text-align: left;">現代科學(현대 과학)이 學問 的(학문적)으로 先入者(선입자)라 믿음이 弱(약)하였다<br>그는 全羅北道 淳昌 出身(전라북도 순창 출신)이면서</p><p style="text-align: left;">軍 砲兵科 少領(군 포병과 소령)으로 豫編(예편)하고</p><p style="text-align: left;">空軍 士官學校 敎授(공군 사관학교 교수)로 定年 退職(정년 퇴직)한 崔氏(최씨)와 함께 다니다가 그만 두었다.<br><br>崔氏(최씨)는 그 전부터 오랫동안 親交(친교)를 맺고 있었다.</p><p style="text-align: left;">故鄕 淳昌(고향 순창)의 시골에서 農事(농사)지은 쌀이나 콩 등을 每年(매년) 가져다 주었기로</p><p style="text-align: left;">고맙게 여기던차에 國會議員 選擧(국회의원 선거) 때에</p><p style="text-align: left;">全州市(전주시)로 出馬(출마)한 鄭氏(정씨)의 運數(운수)를 보아달라 물어와</p><p style="text-align: left;">어찌 道人(도인)이라면서 泥田鬪狗(니전투구)하는 政治(정치)판에 발을 담그는가 叱咤(질타) 하였더니</p><p style="text-align: left;">그 뒤로 발길을 끊고 電話(전화)도 받지 않았다.<br>그는 甲申生(갑신생)이다.</p><p style="text-align: left;">나와는 卯申 怨瞋 宮合 關係(묘신 원진 궁합 관계)이다. 미운 관계로 變化(변화)되었다.<br><br>두째로 서울의 이웃 동네인 東便(동편)의 九里市(구리시)에서는</p><p style="text-align: left;">校長出身(교장출신)이 數 次(수 차) 來訪(래방)하다가 그만 두었는데</p><p style="text-align: left;">이유는 그의 夫人(부인)이 몸이 아파 療養次 山村(요양차 산촌)으로 移舍(이사)가게 되었으므로</p><p style="text-align: left;">距離上(거리상)의 事情(사정)이 있기 때문에 來往(래왕)이 不可(불가)하다는 通報)통보)를 해 왔었다.</p><p style="text-align: left;">그는 俗離山 觀音臺座 明堂(속리산 관음대좌 명당)에까지 함께 同行(동행)하여 登頂(등정)하기도 하였다.<br>그는 校長出身(교장출신)이라는 職銜(직함)이 걸림돌이었다.</p><p style="text-align: left;">現實的(현실적)으로 上位 官職(상위 관직)에 오른자는 道家(도가)에 臨(임)하기가 어렵기 때문이다.<br><br>셋째로 徹底(철저)한 佛敎信者(불교신자)로 南海島 菩提庵(남해도 보리암)에 반하여</p><p style="text-align: left;">보리암 아랫마을로 자리 잡아 數年(수년)을 살면서 修行(수행)하고 祈禱(기도)하던중</p><p style="text-align: left;">靈驗(영험)이 있었다는데 石窟 門牌(석굴 문패)로 보이는 刻字文(각자문)이 '한울님' 이라 쓰여 있었고</p><p style="text-align: left;">지붕에 태극기가 보여 인터넷을 찾아 알아 보다가 牧牛堂(목우당)에 온 徐氏(서씨)가 있었다.<br>本來 天安(본래 천안)이 居住地(거주지)이었기에</p><p style="text-align: left;">天安(천안)으로 되돌아가 살면서 牧牛堂(목우당)을 數年間 來往(수년간 래왕)하였다.</p><p style="text-align: left;">그의 先親 山所(선친 산소)가 좋지않게 느껴진다며</p><p style="text-align: left;">내게 鑑評(감평)을 請託(청탁)하여 봐주고 移葬(이장)까지 해주었는데 발길을 끊었다.</p><p style="text-align: left;">背信(배신)한 것이다.<br><br>精神(정신)이 俗世(속세)에 매어 있고</p><p style="text-align: left;">특히 男命(남명)인 徐氏(서씨)가 夫人(부인)에게 從屬(종속)되어 女子(여자)의 말을 따르니</p><p style="text-align: left;">男命(남명)보다도 더욱 俗世的(속세적)인 夫人(부인)의 精神(정신)을 따라 믿음을 접었다.</p><p style="text-align: left;">俗世(속세)의 現實的(현실적)인 精神(정신)에서 脫皮(탈피)하지 못하면 再生身(재생신) 되기 어렵다.<br><br>넷째로 看護士 職業(간호사 직업)의 女 信徒(여 신도)이었다.</p><p style="text-align: left;">男便(남편)과 離婚(이혼)하고 지내다가</p><p style="text-align: left;">牧牛堂(목우당)에 因緣(인연)을 지었고 같은 동네에 居住(거주)하고 있었다.</p><p style="text-align: left;">水原旅(수원녀)로 西洋(서양)을 나갈 때에 同行(동행)하였었다.</p><p style="text-align: left;">프랑스에 레펠탑, 스위스의 융프라우 雪山(설산), 이탈리아의 로마 敎皇廳(교황청), 베니치아,</p><p style="text-align: left;">그리고 오스트리아를 거쳐 獨逸(독일)을 巡回(순회)하던 旅程(여정)이었다.<br><br>나이가 들어가면서 몸에 異狀(이상)이 생기는데</p><p style="text-align: left;">내 境遇(경우)는 50에 老眼(노안)이 생겨 돋보기 眼鏡(안경)을 쓰게 되었고</p><p style="text-align: left;">60이 될 무렵 어금니가 아파 뽑아내고 인프란트를 하게 되었으며</p><p style="text-align: left;">65세가 되자 靑松 藥水(청송 약수)터에 가는 길, 갑자기 무릅에서 '우두둑' 소리가 나면서 아파와</p><p style="text-align: left;">그 즈음 太白山 天祭行(태백산 천제행)을 해야 되는데</p><p style="text-align: left;">登山(등산)이 不可(불가)한 形便(형편)이 되어 이를 言及(언급)하였더니</p><p style="text-align: left;">現役 看護士(현역 간호사)인 信子(신자)가 本人(본인)이 勤務(근무)하는 病院 院長(병원 원장)이</p><p style="text-align: left;">무릎 治療 專門(치료 전문)이라며 治療(치료)를 案內(안내) 하였기로</p><p style="text-align: left;">注射(주사)를 맞고 나아져서 山行(산행)을 可能(가능)케 한 고마운 弟子(제자)이었다.</p><p style="text-align: left;">그도 亦是(역시) 그만 두었다. 男女問題(남녀문제)가 얽히면 아니된다.<br><br>내가 하는 말과 글은 眞實(진실)로 한울의 뜻이고 眞理(진리)이건만</p><p style="text-align: left;">牧牛堂主(목우당주)를 不信(불신)하고 背信(배신)한</p><p style="text-align: left;">後學 道伴 弟子(후학 도반 제자)들이 많았던 事緣(사연)이 늘 나를 가슴아프게 한다.<br>勿論(물론) 各者(각자)가 나름의 理由(이유)는 있을 수 있다.<br><br>첫째로는 眞理(진리)의 信念(신념)보다 現實(현실)이 더 急(급)하고 重要(중요)하다 여길 수 있기 때문이다.<br><br>둘째 距離(거리)나 時間問題(시간문제)로써 不可(불가)한 餘件(여건)이 있을 것이다.<br><br>셋째 哲學的(철학적)인 理解力(이해력)이 不足(부족)한 탓이 크다.<br>天符經(천부경)을 硏究(연구)하는 會長(회장)이란 者(자)가</p><p style="text-align: left;">天符經(천부경)의 講說(강설)을 3시간이나 앉아 듣고서도 알아듣지 못하니</p><p style="text-align: left;">하물며 一般衆生(일반중생)들이야 어떻게 解釋(해석)하고 이해되리요?<br><br>넷째 靈的(영적)인 直觀(직관)으로 確認(확인)되지 못했기 때문이다.<br><br>다섯째가 가장 뜻은 그럴듯 한데</p><p style="text-align: left;">선천의 無常(무상)한 亂法世上(난법세상)이 后天(후천)의 有常(유상)한 세상이 되어</p><p style="text-align: left;">永生(영생)하고 神仙時代(신선시대)요, 極樂世上(극락세상)으로</p><p style="text-align: left;">누구나가 모두 貴(귀)하고도 富子(부자)로 산다는 것을 믿기 어렵다는 것이다.<br>그러나 핑계이다. 부모님 케어로? 직업문제로? 거리상? 이유가 될 수가 없다.</p><p style="text-align: left;">사느냐 죽느냐의 生死(생사)의 문제가 달려있기 때문이다.<br>聖人(성인)의 말씀이다. 틀림없는 未來觀(미래관)이다. 純粹(순수)한 마음으로 百(백)%를 믿어야만 한다.<br><br>​<br><br>영어(English)<br><br>As Chuseok approaches, special memories of my former students and disciples that I had long forgotten come to mind. First, there is the memory of a professor born in the year of Gapjin who came and went from Cheongju for a while and bought a book explaining the Jeong-Yak (Book of Changes) at the library. He had a weak belief that modern science was an academic pioneer. He was from Sunchang, Jeollabuk-do, and had retired as a major in the artillery and a professor at the Air Force Academy. He had been working with Mr. Choi for a long time before that. I was grateful for the rice and beans that the farmers in my hometown, Sunchang, brought me every year. Then, during the National Assembly elections, I asked Mr. Jeong to predict his fortune as he was running for office in Jeonju City. I rebuked him for getting involved in politics, which is like a dog fighting in a mud puddle, and he stopped following me after that and didn't even answer the phone. He was born in the year of Gapshin. My relationship with you is a relationship of resentment and hatred between the year of the monkey and the year of the ox. It has changed into a relationship of hatred. Secondly, in Guri City, a neighboring town in the east of Seoul, a former school principal came to visit me several times but stopped. The reason is that his wife is ill and has to move to a mountain village for recuperation, so he has notified me that he cannot come and go due to the distance. He even accompanied them to the auspicious site of Gwaneumdaeja on Mt. Sokri and climbed the summit. His title as a former school principal was an obstacle. Realistically, it is difficult for those who have risen to high government positions to become Taoists. Thirdly, he was a staunch Buddhist and fell in love with the Namhaedo Bodhi Temple, so he settled down in the village below the Bodhi Temple and lived there for several years, practicing and praying. It is said that he had a spiritual experience. The inscription on what appeared to be a stone cave doorplate read ‘Hanulnim’ and the Taegeukgi was visible on the roof. After searching the internet, he found out that there was a man named Seo who came to the Mokwoodang. Since Cheonan was his original residence, he returned to Cheonan and went back and forth to the herd for several years. He felt that his father's grave was not in good condition, so he asked me to eval‎uate it and I even moved the grave for him, but he stopped coming. He betrayed me. The spirit is tied to the secular world, and especially, the male surname Seo is subordinate to his wife and follows the woman's words, so he gave up his faith by following the spirit of his wife, which is even more worldly than his male surname. If you do not shed the realistic spirit of the secular world, it is difficult to be reborn. Fourth, there was a female believer who was a nurse. After divorcing her husband, she met him at Mokwoodang and they lived in the same neighborhood. She traveled with him to the West as Suwonnyeo. It was a journey that took her to the Rappel Tower in France, the Jungfraujoch Mountain in Switzerland, the Vatican in Italy, Venice, and then to Germany via Austria. As we get older, our bodies develop abnormalities. In my case, I developed presbyopia at 50 and had to wear glasses. Around the time I turned 60, my wisdom tooth hurt and I had to have it pulled and get an implant. When I turned 65, on my way to the Cheongsong medicinal spring, I suddenly heard a 'cracking' sound from my knee and it hurt. Around that time, I had to go on a Taebaeksan rite, but climbing the mountain was not convenient, so I mentioned this, and Shinja, who is an active nurse, said that I was The director of the hospital where I worked said that he specialized in knee treatment and recommended treatment, so I got an injection and got better, which enabled me to go hiking. He was a kind disciple. He also quit. The issue of men and women should not be entangled. My words and writings are the truth, the will and truth of Hanul, yet the story of many of my juniors, fellow students, and disciples distrusting and betraying the shepherd master always breaks my heart. Of course, each person may have their own reasons. First, it is because reality may be considered more urgent and important than the belief in truth. Second, there may be impossibilities due to distance or time constraints. Third, a lack of philosophical understanding is largely to blame. If the president of an organization that studies the Cheonbugyeong cannot understand a lecture on the Cheonbugyeong even after sitting for three hours, how can ordinary people interpret and understand it? Fourth, it is because it has not been confirmed with spiritual intuition. The fifth is the most plausible, but it is difficult to believe that the impermanent and chaotic world of the pre-heavenly world will become the permanent world of the post-heavenly world, an age of immortals and paradise, where everyone lives as noble and wealthy. But these are excuses. Parental care? Career issues? Distance? These are no excuses. Life and death are at stake. These are the words of a sage. It is an unmistakable view of the future. You must believe it 100% with a pure heart.<br><br>​<br><br>일본어<br><br>秋夕節(秋夕節)を迎えてみると、忘れられていた特別(特別)な后學道伴弟子(後学桃弟子)たちの記憶(記憶)が浮かぶ。 第一に、淸州（チョンジュ）で甲辰生敎授（甲陣生教授）がしばらく來往（内王）したが、正易（正役）を解いた冊（本）を圖書館（図書館）で購入（購入）したら持ってきた記憶（記憶）がある。 現代科學（現代科学）が學問的（学問的）で先入者（先入者）と信仰が弱い（弱） 彼は全羅北道淳昌出身（全羅北道純昌出身）でありながら軍砲兵科少領（軍砲兵と少佐）で豫編（予編）し、空軍士官學校敎授（空軍士官学校教授）に定年退職した。 崔氏（チェ氏）はその前から長い間親交を交わしていた。 故鄕淳昌（故郷の淳昌）の田舎で農事（農業）炊いた米や豆などを每年（毎年）持ってくれたことに感謝していた車に国會議員選擧（国会議員選挙）時に全州市（全州市）へ運數（運輸）を見てほしいと聞き、どうして道人と言いながら泥田鬪狗（ニー戦闘口）する政治版に足を浸すか叱咤（叱咤）したが、その後に足を止めて電話（電話）も受け取った。 彼は甲申生（甲新生）だ。私とは卯申怨瞋宮合關係（妙神遠進相性関係）だ。憎い関係で變化（変化）した。 第二に、ソウルの隣近隣の東便（東便）の九里市では、校長出身（校長出身）が數次（辰次）來訪（ラバン）して辞めたが、理由は彼の夫人（婦人）が体が痛い療養次山村（療養茶山村）距離上（街上）の事情（事情）があるため、來往（ラ王）が不可という通報）をしてきた。彼は俗離山觀音臺座明堂（ソクリサン観音台座名堂）まで一緒に同行（同行）して登頂（登頂）した。 彼は校長出身（校長出身）という職銜（役職）が障害だった。 現實的（現実的）で上位官職（上位官職）に上がった人は道家（道家）に臨むことが難しいからだ。 第三に、徹底した佛敎信者で南海島菩提庵（南海道ボリアム）に反してボリアムの下の村に位置し、數年（数年）を生きながら修行（遂行）し、祈禱（祈り）した。門牌（石窟表札）に見える刻字文（各字門）が「ハンウル様」と書かれており、屋根に太極旗が見えてインターネットを訪れて知り、牧牛堂（木牛堂）に来た徐氏（ソ氏）がいた。 本來 天安（本来天安）が居住地（居住地）だったので、天安（天安）に戻って暮らし、牧牛堂（牧牛堂）を數年の來往（長年にわたりラ王）した。彼の先親山所（善親酸素）が良くないように感じられると私に鑑評（感嘆）を請託（請託）してみてくれて移葬（イジャン）までしてくれたが足を切った。 背信（裏切り）したのだ。 精神（精神）が俗世に属しており、特に男命（男名）である徐氏（ソさん）が夫人（夫人）に從屬（従属）され、女子（女）の言葉に従うと男命（男名）よりもさらに俗世的（俗世的）である。 俗世の現実的である精神で精皮から脱皮できなければ再生身になりにくい。 第四に看護士職業（看護師職業）の女信徒（女神道）だった。 男便（夫）と離婚（離婚）して過ごし、牧牛堂（牧牛堂）に因緣（縁）を建て、同じ町に居住（居住）していた。 水原旅（水原女）で西洋（西洋）を出る際に同行（同行）した。フランスにレッフェル塔、スイスのユングフラウ雪山（雪山）、イタリアのローマ敎皇廳（教皇庁）、ヴェネツィア、そしてオーストリアを経て獨逸（ドイツ）を巡回（巡回）した旅程（旅程）だった。 年齢が入りながら体に異狀（異常）が生じるのに、私の境遇（場合）は50に老眼（老眼）が生じ、虫眼鏡眼鏡（眼鏡）を書くようになり、60になる頃、臼歯が痛くなり、インプラントをするようになり、65歳になりました。薬水）跡地へ行く途中、突然ムルで「牛舟」の音が出て痛いとその頃太白山天祭行（太白山天帝行）をしなければならないのに登山が不可な不便な形便になってこれを言及（言及）した信子（信者）が本人（本人）が勤務（勤務）する病院院長（病院院長）が膝治療專門（治療専門）とし、治療（治療）を案内（案内）したことで注射（注射）を受けて進んで山行（兄）を可能。彼も亦是もやめた。 男女問題（男女問題）が絡み合ってはいけない。 私が言う言葉と文は、真実でハンウルの意味であり、真理であれば、牧牛堂主（木牛当主）を不信（不信）と背信（裏切り）した後學道伴弟子（後学扶桑弟子）が多かった。 当然（もちろん） 各者（それぞれ）がそれなりの理由（理由）はあり得る。 第一には、眞理（真理）の信念（信念）より、現實（現実）がより急（急）で重要（重要）であると考えられるからだ。 第二の距離（距離）や時間問題（時間問題）として不可（不可）な餘件（条件）があるだろう。 第三に、哲學的（哲学的）である理解力（理解力）が不足（不足）したためだ。 天符經（天府慶）を硏究（研究）する會長（会長）という者は、天符經（天府慶）の講說（講説）を3時間も座って聞いても聞くことができないので、まして一般衆生（一般中生）なんてどう解解 第四に靈的（霊的）の直觀（直観）で確認（確認）できなかったからだ。 五つ目が一番意味はそうだが先天の無常な亂法世上（難法世界）が后天（後天）の有常な有世となり、永生（永生）して神仙時代（新善時代）であり、極樂世上で買うことを信じ難いということだ。 しかし言い訳だ。両親のケアで？職業問題で？通り上？理由にはなれない。買うか死ぬかの生死（生死）の問題が左右されるからだ。 聖人（大人）の言葉です。間違いない未來觀（未来館）だ。 純粹（純粋）な心で百（百）％を信じなければならない。</p>
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