As the Years Pass, It's Not the Work but the Responsibility That Becomes Frightening.

Hello. Today is the day of the monthly Religious Leaders' Meeting for National Reconciliation and Peace, as well as the Weekly Dharma Assembly, where members of Jungto Society reflect on their own practice.

Sunim went down to the basement of the Jungto Social and Cultural Center for breakfast, and just then, the pastor, priest, bishop, cardinal, and Won Buddhist teacher also arrived at the basement dining hall. Since this was the first gathering since the Sri Lanka trip, everyone felt especially glad to see one another.

Today, the Sri Lankan Ambassador to Korea joined the Religious Leaders' Meeting. In early July, the group had visited Sri Lanka and engaged with religious leaders there, centered around Dharmashakti. To share the outcomes of that visit, the Religious Leaders' Meeting had invited the Sri Lankan Ambassador.

After the Won Buddhist teacher's prayer, the meal began. On the breakfast table, prepared with care by Peace Foundation volunteers, was tofu that Sunim had made himself. After the meal, Sunim, the religious leaders, and the Sri Lankan Ambassador moved to the Peace Foundation conference room to continue the conversation.

The meeting began with a viewing of the video from the recent visit to Sri Lanka. The Ambassador watched the video together with everyone.

Following the video, the group reflected on the significance of the recent visit to Sri Lanka and exchanged views on ongoing exchanges between the religious communities of both countries, supporting Sri Lankan workers residing in Korea, and cooperation for people-to-people exchanges between Korea and Sri Lanka. They agreed to further develop plans for exchanges with the Sri Lankan religious community within the Religious Leaders' Meeting and meet again for further discussion. The Ambassador then took his leave first.

The Religious Leaders' Meeting continued and agreed on plans to expand exchange and cooperation with Sri Lanka's religious community, as well as to collaborate on emergency relief and other on-site projects led by Dharmashakti. In the latter part of the meeting, participants also shared updates on recent developments in inter-Korean and North Korea-U.S. relations, and exchanged views on the current government's AI industry promotion policies and the push for building nuclear power plants and dams.

After the meeting, Sunim saw the religious leaders off.

Since the Weekly Dharma Assembly began at 10 a.m., Sunim headed to the Dharma Hall. The Sangha members requested the Dharma teaching from Sunim with the Dharma-Requesting Verse and three bows.

"Hello, fellow Jungto practitioners. In the southern regions, heatwave alerts are being issued daily as sweltering weather continues. In the central regions, localized heavy rain is pouring down, sometimes triggering flood warnings. Though the Korean Peninsula is not that large, one side is experiencing too much rain while the other is receiving none. This kind of localized heavy rainfall is one of the major characteristics of climate change. It refers to rain pouring down as if from buckets over a narrow area. Once this rainy season ends, it seems the heat will return. Starting July 24, Jungto Society enters its retreat period (angeo). You could say that Jungto Society will pause its activities for ten days. During this period, the community will hold meditation retreats and semi-annual retreats for Jungto practitioners as a time of dedicated practice. All of you can also participate online in the meditation retreats, which will run for either 5 or 7 days starting on the 24th. Those who have applied for the meditation retreat, I hope you can focus fully on your own issues and take time to rest. Those who cannot participate in the retreat, I hope you can use this time to take care of matters you've been putting off and strengthen your relationships with family. Also, in society at large, this period from late July to early August is when many people take their summer vacations. Vacation time has its benefits, but with so many people on the move, traffic accidents can easily occur, and various safety incidents happen during summer outings. So I urge all of you to be mindful of safety.

What Matters Most for a Practitioner Is Self-Practice and Self-Reliance

Jungto Society holds a ten-day retreat twice a year, in summer and winter. Though we engage in vigorous outward activity, what matters most for a practitioner is self-practice and self-reliance. All beings in the natural world, except when they are young, live their lives without depending on anything. Yet humans, said to be the highest of all beings, often live dependent on others even as adults. Not content with depending on others, they also assume the existence of some absolute being and try to live by relying on and receiving help from it. A student who doesn't want to study but wants to enter a good school prays to a powerful being, and someone who doesn't want to work but wants to make lots of money prays to a powerful being. However, the attitude of trying to live by receiving help from others does not accord with the principles of the natural ecosystem, and certainly does not accord with the Buddha's path of at least becoming the master of one's own life and, further, becoming the master of the world. All of you must at least be able to stand on your own in your own life. Self-reliance includes not only economic meaning but also mental meaning. It means letting go of the thought of relying on others, being protected, being loved, and receiving help to live. You should not only be self-reliant, but also live a life that is of some help to others—understanding rather than seeking to be understood, loving rather than seeking to be loved, helping rather than seeking to be helped, and being a source of support rather than depending on one. Being someone who contributes even a little to the world in this way is what it means to be a practitioner and a Bodhisattva. Living with this perspective—first becoming self-reliant through practice, then giving rise to a great heart to help others—is the direction of a practitioner's life, and it is the vow of Jungto Society, the community of such practitioners.

It's summer, so it's very hot and rains a lot, but that's just the weather. Blaming the weather won't change the situation. Hot and rainy weather has the advantage of helping crops grow well. Cool weather, in turn, has its own advantages. So rather than blaming the hot weather, I think we need an attitude of adapting to the weather we're given. Though the second 100-Day Practice has only just begun, doing prostrations will be even harder than usual in weather like this. Especially, since no one wants to sweat first thing in the morning, some people end up skipping their prostrations. But doing prostrations, sweating a bit, and then washing up feels refreshing and is actually good for your health.

Baekjung Prayer Is a Process of Healing the Knots and Wounds Within Our Own Hearts

We are now in the period of Baekjung Prayer (百中祈禱). As I've mentioned before, the fact that I am living like this today is thanks to someone's help and grace. I exist because my parents existed, and I live each day because I eat food. That food comes from nature, but it is also made possible by the labor of those who cultivated it and the sincerity of those who offered it. The clothes I wear are thanks to the labor of those who made them. Being able to travel like this is thanks to the labor of countless people who built roads, made cars, and drove them. Looking further back, there were our ancestors, and countless patriots, democracy martyrs, and those who died for the nation who worked hard to build today's Republic of Korea. It is because of the sacrifices and labor of countless people that I exist today. Therefore, we should be grateful for being alive now and, with hearts filled with gratitude for our ancestors' grace, give rise to the wish that even a little of their suffering and resentment (han) may be resolved. Looking back at history, there were people who were mercilessly killed by foreign invasions, and there were people who were unjustly sacrificed by kings, aristocrats, and those in power. There was the pain of countless people who had to live discriminated against because of their low status and oppressed because they were women. Baekjung Prayer is about releasing the resentment of such wronged people. On the other hand, prayers for the perpetrators are also needed. Looking at the sins committed, you might think, 'People like that should go to hell and suffer.' But in Buddhism, we see that they too acted that way out of ignorance, so we give rise to the wish that even those who committed sins may be freed from suffering.

The same applies when we visit battlefields or sites of independence movements. There, we should not only honor the spirits of our independence fighters who died, but also comfort the spirits of Japanese soldiers and soldiers of other countries who were dragged there and died fighting. Resentment arises while one is alive. When one dies, all return to dust. Yet if we cannot forget that resentment and continue to hold onto it, the resentment of the past will constrain our future lives. That's why there is the word 'haewon' (解冤), meaning to release resentment. When we give rise to this heart, they too can be freed from suffering. This is the very spirit of holding the Baekjung ceremony (百中齋). Therefore, Baekjung Prayer is not simply about relieving the suffering of our ancestors. Their resentment and suffering have passed down through generations and continue to psychologically affect my mind. When we perform Baekjung Prayer and give rise to the intention to understand them, repay their grace, and release their resentment, the wounds and knots in our own hearts are also healed. Outwardly, Baekjung Prayer is said to be a ritual for guiding the spirits of ancestors, but inwardly, it is a process of healing one's own mind. During this Baekjung Prayer period, I hope all of you will come to know grace, heal the wounds within yourselves, and be reborn as healthier, more vibrant people."

In the morning Dharma assembly, two pre-registered questioners asked Sunim questions. This post introduces one of the Dharma teachings.

As the Years Pass, It's Not the Work but the Responsibility That Becomes Frightening.

"I am a working parent in my 40s living in New York. I worked in Korea, then came to study abroad, and after two job changes, I've been at my current job for over four years. That's the longest I've ever stayed at one company in my life. Now, as my years and salary have increased, I've moved beyond simply completing assigned tasks to a position where I have to lead projects and manage the organization. But the pressure and burden of performance is overwhelming. Sometimes I think, 'If I get fired for not doing well, so be it,' but I don't think things would be much different if I changed jobs. Looking back at my past, similar suffering has always come after 3-4 years at any job. I try to examine myself—wondering if it's due to fear of failure, or if I'm too attached to others' recognition—but even brief awareness doesn't easily make the suffering go away. I still have over 20 years left on my apartment mortgage, so I need to keep earning for a long time. How should I manage my mind to be able to continue working steadily?"

"Change jobs. If you've been there for three years, it's time to move on."

"Wouldn't it be better to stay at one place longer?"

"For you, changing jobs would be better. It's because you've stayed at one place for a long time that you got promoted and now have these worries, right? If you move to a new company, you'll be entering as a newcomer, so they won't give you great responsibilities. Work as a junior, and when you reach a position of responsibility, move again. This way, you won't have to bear the burden of work."

"Oh, I see..."

"But do you still want to move up? Aside from getting a slightly higher salary, there's not much good about moving up, is there?"

"Yes, that's right." (laughter)

"There are two paths for you. The first is to clearly communicate your position to the company. Try saying it this way: 'I do well as an individual contributor, but I feel I am not good enough at leading many people and producing results. Another employee on our team would do much better, so if you make that person the team leader, I think the company would benefit more. I will support them well from below.' How much more can you really earn by carrying such headaches and burdens? If you get promoted and feel motivated, thinking, 'Let me really make an impact!'—that's fine. But if right after getting promoted, you're anxious about performance, you can pass that opportunity to someone else who wants the promotion. If you say you're yielding the team leader position to someone more capable for the company's benefit, people around you will say, 'That person is really humble, has no greed, is admirable.' There's no need to compete with others and struggle. Securing your own area and living well is also wise. If you say this and the company still promotes you, then say you'll quit. Then join another company as a newcomer, and they won't make you team leader for several years. (laughter)

The second method is, since you've taken it on anyway, give it a try even at the risk of getting fired. If you get fired, you can just move somewhere else. Say to yourself, 'Alright, I didn't seek it out, but since the opportunity was given to me, let me really go for it!' and push forward. If it doesn't work out, so be it—what have you got to lose? If you get fired for lack of performance, you can just move to another company. If you're going to move elsewhere anyway, you might as well try comfortably at this company with the readiness to be fired, or decline the promotion in advance. So either way, there's nothing to worry about. Which way would you like to try?"

"Among various tasks, I do decline the ones I'm not good at, but this time I'd like to stay at the company for a longer time."

"You don't have to get promoted and become team leader to stay at the company for a long time. If you decline promotion, you can stay in a lower position for a long time. The real problem is grabbing a position you're not capable of."

"Right. That's true." (laughter)

"You can just say to yourself, 'Well, let me give it a shot,' and if it doesn't work out, quit at that point. There's no need to worry about being hurt. If you get fired then, you can move to another company. Another way is, even if you decline promotion in advance but the company still promotes you, take it on with the attitude, 'Alright! I'll do it as far as I can.' You're actually in a fortunate position. (laughter) Other people are frantic because they have no job, frantic because they can't get promoted, but you're worried even about being promoted.

People need to properly know their own situation. You shouldn't just grab a position when someone offers it. In Korea, you've seen people who were nominated as ministers, grabbed the position, and then were disgraced at confirmation hearings, right? If you decline such offers, at least you'll be regarded as humble. Don't say things like, 'I have this or that scandal, so I can't do it.' Instead, say, 'Thank you for thinking well of me. But my abilities are not yet at that level. I'll support from below.' Then you can serve as vice-minister, which doesn't require a confirmation hearing. 'If you really need me, I'll take the vice-minister position. I'm not made to be a minister.' That's how it should be done, but people don't know their situation and just grab it, ending up disgraced. People need to know their limits. The more you want to stay at one company for a long time, the more humble you should be. Then you can stay attached longer. But you said you've changed companies four times, didn't you? That means you've been hired four times, so you have quite a talent. Why would someone like that be afraid of moving to another job? If you've moved four times, the fifth is easy. For someone who has been married four times, marrying a fifth time is easy for that person. It's fine for you to quit the company, and it's fine to keep working there. If you want to stay longer, be humble and accept slightly less pay. Rather than earning a bit more money and carrying psychological burdens, it's better to earn less and live freely. Wouldn't all of you also prefer earning slightly less but being free, rather than earning slightly more at the company and carrying burdens? Whether you get the reputation of 'not talented but hard to find such a pleasant person,' by bowing your head a little and being gentle, or whether your personality is bad but your talent is outstanding—either way, your talent needs to be needed by others for relationships to form. If you only want to do what pleases you, who would work with you? That's how the world works. When buying things, if the price is high, the product should be good, and if the product has problems, the price should be low. Selling a bad product at a high price might work once, but you won't sell it next time. It's not sustainable. Now that you've heard this much, it's up to you to decide."

"Yes. I'll know my place." (laughter)

After finishing the Dharma assembly, Sunim had lunch at the basement dining hall. After the meal, he moved to the Peace Foundation, where he wrote a manuscript for the greeting speech commemorating the 20th anniversary of the passing of Reverend Kang Won-yong, and then attended the research seminar.

The research seminar is a monthly learning session for Peace Foundation volunteers. Today's research seminar invited Park Sang-joon (박상준), representative of the Seoul SF Archive, who presented on the theme "AI and Future Scenarios: The New Path of Humanity and Posthuman."

Representative Park Sang-joon emphasized that AI and robot technology are no longer science fiction (SF) but reality, and that going forward, ethical and philosophical discussions about how humans and AI will coexist will become as important as technological development itself. To explain this, he introduced various SF novels and films as examples, illustrating the ethical dilemmas that AI will bring. He also introduced Asimov's Three Laws of Robotics and the supplementary 'Zeroth Law,' saying that we must consider together what standards AI should use to make judgments in human society. In particular, he introduced the Korean SF work , explaining that its setting of an enlightened robot monk prompts new reflection on AI, religion, human enlightenment, and the meaning of existence.

He then discussed the era of cyborgs and posthumans, introducing technologies where humans and machines merge, such as brain-computer interfaces and prosthetic limbs. He said that an era may come when people choose machines to expand human abilities, and in that process, questions like "What is a human being?" and "How should we redefine humanism?" will become even more important. He also introduced Ray Kurzweil's Singularity theory to explain the possibility of AI-human integration, while emphasizing that social consensus and ethical standards on how to use technology are more important than the technological development itself.

During the Q&A after the lecture, questions followed on the climate crisis and AI, religion and AI, AI regulation, and the international community's response. Representative Park Sang-joon emphasized that SF plays an important role in imagining and preparing for the future in advance, and that in the AI era, discussions on protecting human values and community must accompany technological development.

After the lecture, Sunim also shared his thoughts on it.

"Biological evolution takes place over hundreds of thousands of years; it doesn't happen at the end of 100 or 1,000 years. So we can say that our current biological state largely maintains the condition of Homo sapiens from about 100,000 years ago. On top of that, mental things—what we call civilization—have developed at a very rapid pace. Civilization has passed through the Neolithic, Bronze, and Iron Ages to the industrial era, with the pace of change increasingly accelerating and the duration of each era becoming shorter. The various problems we now face have arisen from this process. However, from the perspective of the entire biological process or the history of Earth, it may not be the case that these changes will continue forever. So as I mentioned earlier, I don't think the human brain's functions are likely to be greatly enhanced artificially. There's no need for that either. I believe human civilization is a process of overcoming the limitations of biological brain functions. With the invention of writing, we began storing memory outside our bodies on paper and in letters. This was a revolution. I think the invention of writing was a bigger revolution than the current one. Humans couldn't overcome time and space without meeting directly, but with writing, information could be transmitted from India to Korea, and information from a thousand years ago could reach us today. This was a groundbreaking discovery. The first change was being able to store enormous amounts of information outside our bodies. Then, entering the industrial age, technology developed for storing video and sound through recording. Now, storing that on small chips allows us to hold much more information. I think this is not something completely new, but rather one historical process of the development of information storage technology. So there's no need to fear it too much. Writing was invented, the Industrial Revolution happened, and computers and mobile phones appeared, but the way humans suffer, feel greed, and fight has not changed much. Of course, if we were told to return to an era without mobile phones, we would feel it's hard to live. However, I also used to live in the countryside. I've lived until now in a rural area not much different from the lifestyle of the Silla dynasty, but if you ask how much human life itself has changed, it really hasn't. Humans still suffer, feel greed, and fight in the same ways. In that sense, we can consider whether we are overreacting excessively to the idea that great change will come with artificial intelligence.

Currently, artificial intelligence is at the stage of increasing memory capacity as the human brain does, and operating according to mathematical or rational laws like '1 plus 1 equals 2.' We can say it has not yet reached a level that transcends rationality. So I see the Singularity this way: whether AI can have creativity. Even if AI, which has been processing only the information injected into programs we developed, has advanced to the stage of learning on its own, that self-learning means processing provided information at high speed. It doesn't yet change its own program by itself. Whether it can bring about its own change without human help—I think this is the Singularity. If it goes beyond this stage, that's when things can become dangerous. Just as we examine whether we've passed the Singularity where carbon dioxide emissions in environmental problems automatically amplify at some point, we need to examine AI risk from the perspective of whether such a Singularity will really come, and if so, at what point. As for the climate crisis, from the perspective of Earth as a whole, there is no climate crisis. There is only climate change. Climate change has always occurred, and when the climate changed, the organisms best adapted to that climate flourished. However, humanity has been living adapted to the current climate, so when the climate changes, we face a crisis. Whether humanity will go extinct or adapt and survive depends on how fast and drastically climate change occurs. If change is too fast, we may miss the opportunity to adapt; if given some time, we may have the opportunity to adapt.

Another issue is energy. Looking at what the government announced this time, enormous amounts of energy are needed to store data. To supply that energy, they say they will build nuclear power plants, and to secure water, they will build dams. Current policy is moving in a direction that puts development first in response to the new change of artificial intelligence, much like when President Park Chung-hee pushed for industrialization saying, 'Let us also live well.' I'm not saying that's right or wrong. From the perspective of national development, he could receive the same evaluation as President Park Chung-hee, who succeeded in industrialization. However, from the perspective of the climate crisis, there is a conflict of values. So I think people who have been engaged in the environmental movement are in a great dilemma right now. That said, I don't judge this issue conclusively either. One of the key ways to solve the energy problem is to use solar energy directly. Ultimately, when we eat food, we are using solar energy that has been stored through photosynthesis. How efficiently and with how little we can directly utilize solar energy in the future will be an important challenge. The second method is nuclear energy. Nuclear energy can produce a lot of energy from a small amount of material. However, it has the side effects of radiation and nuclear waste. From the perspective of the dangers of nuclear waste and radiation, it can be called anti-environmental energy, but from the perspective of not emitting carbon dioxide, it cannot be said to only accelerate the climate crisis. Until now, we have lived with the values of having to produce to survive, having to labor for production, and finding meaning in life through that labor. But if machines take over production, humans no longer need to labor. At that point, the issue is not whether we can survive without working. When basic income is provided and we can survive without laboring, a new problem arises: can that be called a truly human life? Then how should humans live? Living by playing games leads to addiction problems, and living on drugs also leads to addiction problems. The question arises: what kind of life allows humans to feel meaning in life without becoming addicted and without doing anything? I think this could become the biggest social issue going forward.

If we strengthen regulations by prioritizing ethical standards like Europe, we may fall behind in industrial competition. In fact, some futurists evaluate that Europe has fallen behind in AI competition due to ethical regulations. Conversely, if we prioritize competition excessively like China or the United States, serious ethical problems or risks of harming humanity may arise. We are now in such a dilemma. So we need to reconsider whether that's really the case. Ultimately, our values about what kind of life we want to live must first be sorted out. Only then can we judge whether to prioritize ethical issues or industrial development. The current government seems to prioritize getting ahead in AI competition over ethical issues. But such policies may conflict with the environmental and progressive values we have valued until now. So I think people, while not expressing it outwardly, are experiencing confusion about values. I'm not concluding that this is bad—I'm saying we're placed in a contradictory relationship. I thought I would hear specifically today about how the development speed of artificial intelligence is progressing. Today's talk was good, but I'd like to hear more realistically about what level AI will develop to and how it will change industry and life in our society in the next 10 to 20 years. Only then can I judge which parts to accept and which parts to approach critically. This is the question I wanted to ask, and the rest were my impressions from listening to today's talk."

In response to Sunim's question, Representative Park Sang-joon predicted that within the next 10 years, many of the AI technologies seen in SF films will largely become reality. He explained that self-driving cars and humanoid robots will spread throughout daily life and industrial sites, and that the standards by which they make judgments will ultimately be determined by human society. He also said that the interests of economic actors such as corporations and insurance companies are likely to have significant influence on AI decision-making. He concluded the lecture by explaining that rather than completely replacing humans, "adaptive automation" that collaborates with humans to produce greater results is a desirable direction of development, and that AI, robots, cyborgs, and biotechnology are all closely interconnected, so development in one field will affect others.

As soon as the research seminar ended, Sunim attended the Peace Foundation Planning Committee meeting starting at 4 p.m. At the Planning Committee meeting, participants reviewed recent domestic political issues and points of contention, and examined the outlook.

The meeting ended near 6 p.m. After revising the manuscript, Sunim moved to the Dharma Hall for the live broadcast of the evening Weekly Dharma Assembly.

As in the morning, two pre-registered questioners at the evening Dharma assembly sought the Dharma from Sunim.

This post concludes with the first question.

Is It Right to Let My Adult Child Who Is Ill Live Independently?

My first child is 26 years old and has been working at a job for about a year. At the end of this month, he plans to quit his job, rest, and look for a new one. He says that once he finds a new job, he wants to move out and live independently. However, a few years ago, my child was diagnosed with Crohn's disease, an inflammatory bowel disease, and has to take medication for life and be very careful about food. I'm worried that if he lives alone, he won't take proper care of his meals. Also, a few months ago, he seemed to have depression, saw a psychiatrist, and took medication for about two months, but then decided on his own that he was okay and stopped taking the medication. In this situation, I can't easily judge whether it's right to let my adult child become independent or whether it's right to live together and care for him since he is ill. I'd appreciate your wise counsel, Sunim.

If you really didn't know, I would tell you, but actually you do know. Isn't it that you want to live with your child under the excuse that he's sick? If you want to live together, you can honestly acknowledge, 'I want to live with my child.' But you shouldn't think, 'I can't let him go because he's sick.' Since your child is a bit ill, telling him to leave right away could seem harsh, so it's okay to wait a little longer. But if he says he's leaving, that's his decision to make. You can ask, 'Your health isn't good—will you be okay?' and if your child says, 'I'll be fine,' you can say, 'Alright. I can't take care of your whole life, so although I want to live together, since you say you want to try living independently, I'll support your wish.' Just say that much.

He may end up in the hospital because his condition worsens from not eating properly while living out on his own. Then after treatment, you can discuss it at that point: 'What will you do? If you're alone again, you won't eat properly and your illness will return—do you want to come home for a while? Or will you take care of yourself well?' As for depression, since he says he's somewhat better now, you can just watch how things go. If his depression worsens and he quits his job and stays in his room, then you can talk again. You can bring it up citing economic reasons: 'If you're not working and just staying in your room anyway, why do you need to rent a room and live alone? Come home and stay with us.' When a young child tries to ride a swing, it looks dangerous to the mother. He could fall and get hurt. But if you keep holding him back, the child will never learn to swing. He might cut his hand learning to use a sickle, and there's a risk of accidents when driving for the first time. But if you don't let him do anything because of the risks, he'll end up not learning anything. Try carefully, and if it really doesn't work, then stop. So if he says he wants to try, it's good to let him try.

That said, it's not about pushing him away saying, 'Great, get out,' nor about crying and holding on to him. Just say, 'I'd like to live together, but I'll support your wish to try living independently. It's something we'll have to face someday anyway, so let's give it a try.' And if problems arise, you can discuss them at that point. There's no need to worry in advance. You are not in conflict with your child right now. You are in conflict within your own heart. In your head you think, 'He's 26, so he should be independent,' but in your heart you have the affection thinking, 'I wish he would stay at home with us.' It's not conflict with your child but conflict within yourself between affection and reason.

"Yes, I understand. Thank you."

Since the Dharma teaching for the pre-registered questioners finished early and time was left, Sunim took questions from the audience, but there were no questioners at the venue.

"You never have time and can't ask, so this is a great opportunity. (laughter) Well, we'll finish early today. Alright. Let's wrap up."

After the Dharma assembly, Sunim stopped by the office to finish some work, then returned to his lodging to rest. Tomorrow, Sunim will hold the North Korea Reality Meeting and the Security Meeting, then move to Mungyeong for the meditation retreat that begins on the 24th.