Park Young-ho, a prominent disciple of Dasuk (Ryu Yeong-mo) and a key figure in Korean spiritual thought, passed away on October 11 at 7:39 PM at the age of 90. His final wishes were as remarkable as his life: he requested no obituary, no funeral, no monetary gifts, and no grave marker. Instead, he asked for his ashes to be scattered, reflecting his desire not to burden the world with his name even in death.
His son, Park Eun-hong, an honorary professor at the Anglican University of Korea, conveyed his father's wishes in a conversation with Aju Economy's Chairman Kwak Young-gil. "My father asked for no obituary, no funeral, and no grave marker, but the family decided to honor his memory with a small nameplate at the Suwon Yeonhwa Park cemetery," he said.
The funeral will take place on October 13 at noon at the Dong Suwon Hospital funeral hall, followed by cremation at the nearby Suwon Yeonhwa Park, where his ashes will be interred. In accordance with his wishes, there will be no separate funeral service, and no monetary gifts will be accepted.
This small nameplate may resonate more profoundly than many grand monuments. It signifies that a person's spirit can endure without a grand inscription, and that one can become a great teacher in the realm of truth without seeking worldly authority. Park Young-ho did not pursue a college diploma, a doctorate, or high secular positions, yet his intellectual world was rich with the great thoughts and scriptures of both East and West, including Jesus, Buddha, Confucius, Laozi, Tolstoy, Gandhi, and above all, Dasuk Ryu Yeong-mo. He dedicated his life to cultivating the earth and embodying his master's teachings.
Among Dasuk's disciples were notable figures in modern Korean thought, such as Ham Seok-heon, Ryu Dal-young, and Kim Heung-ho, who each advanced Dasuk's spirit in their respective fields. However, Park Young-ho's path was unique. While Ham Seok-heon expanded Dasuk's teachings into historical philosophy and democratic peace thought, Ryu Dal-young focused on rural and life movements, and Kim Heung-ho on religious philosophy and education, Park Young-ho centered his life around Dasuk's teachings as his lifelong study.
It is difficult to determine who among the disciples was the greatest. However, Park Young-ho's life carries a special weight as he preserved Dasuk's teachings in their original form and embodied them throughout his life, earning him recognition as one of the most faithful successors of Dasuk's philosophy.
Encountering Tolstoy Amidst War and Finding Dasuk Through Ham Seok-heon
Park Young-ho's intellectual journey began in the pain of his youth. Born during the Japanese occupation, he experienced colonial education and the chaos of liberation and the Korean War. He loved reading from an early age, often struggling to find Korean books and resorting to Japanese literature. It was during this time that he encountered Tolstoy's "Confession," which deeply engaged him in questions about life, death, religion, and truth.
For him, Tolstoy was not just a writer but a teacher questioning the meaning of life. Why are we born, and why do we die? What is the purpose of religion? What does it mean to believe in God, and how does one live in truth? The questions posed by Tolstoy echoed within the young Park Young-ho for a long time.
In January 1956, he read an article by Ham Seok-heon in the magazine "Sasanggye," titled "What is Korean Christianity Doing?" The piece criticized religion trapped in institutions and forms, prompting him to discover Tolstoy's spirit. Moved, he wrote to Ham Seok-heon, who personally replied.
The two met during a lecture at the Daegu YMCA, where Park expressed his desire to create a community for work and study, inspired by the labor and faith communities established by Tolstoy and Gandhi. This meeting eventually led to the establishment of the Cheonan Cral Farm.
At Cral Farm, young people cultivated orchards and grew sweet potatoes and vegetables, working during the day and studying at night. Farming became a form of practice, and studying was a way of life. They invited various thinkers, including Dasuk Ryu Yeong-mo and Ryu Dal-young, to give lectures. Park Young-ho later vividly recalled this period in an interview with Aju Economy.
He held Ham Seok-heon in the highest regard, but even Ham had a teacher: Dasuk Ryu Yeong-mo. Ham learned from Dasuk during his time at Osan School in North Pyongan Province and continued to respect him deeply. For Park Young-ho, learning about Dasuk through Ham opened a new world.
In 1959, he began attending Dasuk's lectures at the Jongno YMCA in Seoul every Friday. Despite farming in the Uiwang area, he traveled to Seoul for the lectures and sometimes visited his master's home to ask questions.
Dasuk's teachings differed from typical biblical exegesis. While discussing the Bible, he would reference Laozi and Zhuangzi, and explain Buddhist enlightenment while discussing Confucian benevolence and sincerity. He did not view Christianity, Buddhism, Confucianism, and Taoism as mutually exclusive but understood them as various paths toward ultimate truth.
Park Young-ho dedicated his life to embodying these teachings. He did not merely memorize his master's words but sought to live by them. Just as Dasuk farmed while exploring truth, Park cultivated the land and studied. He pursued inner maturity over possessions and fame, following Dasuk's aim to reduce human desires and nurture spiritual life.
For him, Dasuk was not merely an academic subject but a standard for living, distinguishing him from many other disciples.
The Master’s ‘Dansa’ and the Most Precious Graduation Certificate, ‘Machimboram’
In 1965, another pivotal event occurred in Park Young-ho's life: Dasuk commanded him to observe 'dansa' (断辞), meaning he should no longer visit or write to his master. This was a harsh command for a disciple who had devoted his life to following his teacher. However, it carried a profound meaning. A true master does not keep a disciple under their shadow forever; true teaching allows a disciple to stand on their own, think independently, and realize the truth.
Park left his master in tears, but this was not the end of their relationship; it marked a new beginning. He studied alone, organizing his intellectual world, and after five years of self-study, published "Faith of the New Era." Around that time, he received a postcard from Dasuk with the words "Machimboram" written in brush. This postcard became the most cherished graduation certificate for Park Young-ho.
After this became known in an interview with Aju Economy, he reflected on feeling embarrassed in front of other disciples. He interpreted Dasuk's 'Machimboram' not as proof of having risen to a higher position but as a teaching to live as a true spiritual being, transcending the physical desires of 'jena.'
This encapsulates the essence of Dasuk's philosophy. He did not view humans as mere physical beings. While humans possess a biological self that eats, drinks, owns, and competes, they also have a spiritual self that strives for truth and life. This true self is 'eolna.'
'Eolna' is a core concept of the unique Korean philosophy created by Dasuk, bridging Eastern and Western religions. It opens a spiritual horizon for dialogue among the rebirth of Jesus, the enlightenment of Buddhism, the cultivation of Confucianism, and the non-action of Taoism. This does not erase the unique doctrines and historical differences of each religion but signifies the exploration of ultimate life and truth through different paths.
Park Young-ho did not merely explain the philosophy of 'eolna' in books; he made it a principle of his life. He sought to practice what he learned from his master in daily labor, restraint, contemplation, and writing. He pursued knowledge throughout his life without seeking academic authority and explored religious truths without holding high positions in religious institutions.
His life poses clear questions for us: Should knowledge be evaluated by how much one knows or by how well one lives according to that knowledge? Is academia merely for obtaining degrees, or is it meant to transform humanity? Is religion about belonging and rituals, or is it a path to renew the human inner self?
Park Young-ho sought to answer these questions through his life.
Preserving the Legacy of Dasuk’s Thought
After Dasuk passed away in 1981, Park Young-ho's life took on a clearer direction: to document and transmit his master's life and thought to future generations.
He had already begun preparing to write Dasuk's biography in 1971. He sought out and read the books his master had read, directly recorded his master's life, and transcribed his master's diaries. He believed that to truly understand Dasuk's thought, one must grasp not only his words but also the life context from which those words emerged.
The preparation and writing took a remarkable 14 years. Finally, "The Man of Truth, Dasuk Ryu Yeong-mo" was published, dedicating a significant period of another person's life to documenting that of a thinker.
Park Young-ho's work did not stop there. He conveyed his master's language and spirit to future generations through works such as "Dasuk Ryu Yeong-mo's Sayings," "Dasuk Ryu Yeong-mo's Meditations," "The Song of Eol of Dasuk Ryu Yeong-mo," and "Dasuk's Last Lecture." He also modernly interpreted Dasuk's religious views in works like "The Lost Jesus," "Metanoia: Jesus Unveiled," and "Jesus and Christianity as Seen by Dasuk Ryu Yeong-mo."
Notably, his 325-part series on Dasuk's thought published in Munhwa Ilbo, later compiled into five volumes of "Dasuk's Thought Collection," symbolizes his lifelong work. He explained complex religious philosophy to general readers and systematically organized scattered ideological records. These writings have become essential guides for those studying Dasuk today.
Without Park Young-ho, would Dasuk's thought have been transmitted as it is today? While many others have studied and remembered Dasuk, Park Young-ho's contributions are unique as he directly recorded his master's life and words, interpreted his thought throughout his life, and integrated his master's lifestyle into his own.
He not only preserved Dasuk's thought but also became a bridge to the next generation. Students who could not meet Dasuk in person encountered him through the books left by Park Young-ho and learned Dasuk's philosophy through his lectures. What he left behind is not merely a list of writings but a vital thread in the fabric of Korean spiritual history.
Aju Economy's connection with Park Young-ho is also significant. Since 2021, Aju Economy has planned a relay interview series highlighting Dasuk's life and thought, recording testimonies from his disciples and researchers, with Park Young-ho at the center.
At that time, Park Young-ho, who was elderly, faced difficulties meeting in person due to the COVID-19 pandemic, so he thoughtfully responded to questions sent by mail. His answers contained memories of his youth meeting Tolstoy and Ham Seok-heon, life at the Cheonan Cral Farm, the truths learned from Dasuk, and the emotions of receiving 'Machimboram.' Aju Economy conveyed these important testimonies of modern Korean spiritual history to its readers.
Students of the Dasuk Thought Research Society testified that Park Young-ho dedicated his life to conveying his master's teachings. Notably, his effort to avoid idolizing Dasuk is commendable. While respecting his master, he did not absolutize him as a human but sought the ultimate truth that Dasuk pointed toward.
This attitude is increasingly important today. We live in an era where artificial intelligence rapidly expands human intellectual capabilities. Machines write, analyze information, assist human judgment, and sometimes solve problems faster than humans. However, an increase in knowledge does not necessarily lead to deeper wisdom, nor does technological advancement guarantee human maturity.
What should humans live for? What is truth, and what is justice? What does it mean to be a free human? How should science and technology enrich humanity, culture, and nature? These questions remain for humans to reflect upon, regardless of how advanced artificial intelligence becomes.
The reason Dasuk Ryu Yeong-mo's philosophy and Park Young-ho's life resonate with us today lies here. The 'eolna' that Dasuk spoke of shows the possibility for humans to transcend self-centered desires and move toward a higher spiritual life. Park Young-ho sought to prove that possibility through his life.
His intellectual legacy does not remain confined to the history of religion. It prompts us to reconsider the values of inner life, conscience, restraint, and life in an age driven by technology and capital. This is another important message that Park Young-ho left for us.
One Nameplate Instead of a Tombstone: Letting Go of 'Jena' Until the End
Park Young-ho's final journey symbolically reflects his life. He reportedly left behind wishes for no obituary, no funeral, no monetary gifts, and no grave marker. He even requested that his ashes be scattered. A person who sought no worldly honor throughout his life did not wish to reveal his name prominently even in death.
However, his family and disciples decided to leave a minimal marker to remember him. Family representative Park Eun-hong, an honorary professor at the Anglican University of Korea, stated that they would honor his mother and disciples' wishes by leaving a small nameplate at the Suwon Yeonhwa Park cemetery.
This nameplate serves as the minimal marker to commemorate him. Yet, it encapsulates a lifetime of philosophy. What should a person leave behind after death? A grand tombstone? A lavish funeral? A multitude of mourners? Park Young-ho seemed to value the spirit of truth he upheld throughout his life more than any external appearance.
Dasuk warned against humans' obsession with the physical self, 'jena.' He taught that humans must transcend possessions, honor, and desires to be reborn as the true spiritual self, 'eolna.' Park Young-ho followed this teaching throughout his life and sought to relinquish his worldly name until the very end.
Is there a more consistent life than this?
Of course, one cannot fully assess the depth of a person's thought solely based on their funeral arrangements. However, we can find a connection between life and death as a unified philosophy. The young man who once questioned the meaning of life and death while reading Tolstoy's "Confession," learned labor and truth at Ham Seok-heon's Cral Farm, and explored 'eolna' through Dasuk's teachings, ultimately sought to minimize even the act of leaving behind his name.
What he pursued throughout his life was not worldly success but the completion of his own life. It was not about making himself great but about emptying himself. What mattered was not how much he left behind in the world but how deeply he understood and departed.
The Master May Depart, but the Spirit Remains: The Questions Park Young-ho Left in Korean Spiritual History
In modern Korean spiritual history, Dasuk Ryu Yeong-mo remains an undervalued thinker. He explored humanity, the universe, life, and truth, traversing Christianity, Buddhism, Confucianism, and Taoism. He sought to reinterpret Eastern and Western religions through the language and spirit of Koreans. In this sense, Dasuk is one of the unique religious philosophers Korea can present to the world.
Park Young-ho was the one who preserved Dasuk's thought throughout his life. He did not seek worldly honor through his master's teachings, nor did he elevate his authority in his master's name. Instead, he humbled himself to understand and convey the truth that his master pointed toward.
The writings he left behind will continue to be read. The words of Dasuk he recorded will serve as new research material. The life of labor, restraint, study, and contemplation he practiced will prompt new generations to question what true success means for humanity.
Dasuk's disciples included many excellent scholars and thinkers. Ham Seok-heon left a significant mark on Korean democracy and peace thought, Ryu Dal-young dedicated himself to rural and life movements, and Kim Heung-ho widely disseminated Dasuk's thought through university education and religious philosophy. They achieved unique accomplishments in their respective fields.
However, Park Young-ho did not pursue a different path recognized by the world. He walked solely the path of Dasuk. He devoted his life to fully understanding and practicing his master's teachings, making him arguably the most genuine successor of Dasuk's thought.
With his passing, a significant pillar of the generation that learned directly from Dasuk has disappeared. However, the history of thought does not end with one person's death. The spirit that the master imparted to the disciple continues to be passed down to the next generation. The philosophy of 'eolna' that Dasuk conveyed to Park Young-ho will likewise endure.
Dasuk bestowed 'Machimboram' upon his disciple. Now, Park Young-ho has completed the meaning of that 'Machimboram' through his life. He practiced the truth learned from his master and left that truth for future generations.
The world did not grant him a doctorate. Yet, he studied truth throughout his life. The world did not bestow upon him high positions. Yet, he pursued spiritual values higher than anyone else. The world did not erect grand monuments for him. Yet, he left an indelible mark on Korean spiritual history through his writings and life.
Now, a small nameplate at Suwon Yeonhwa Park will be his final trace. However, that nameplate is not all he represents. The name Park Young-ho will endure in Dasuk's books, in the records he left behind, in the hearts of his disciples, and in the questions of future generations seeking the roots of Korean spirituality.
Humans may die, but the quest for truth does not perish. The body returns to dust, but the spirit upheld by a person throughout their life can be reborn in another's life. If we connect the philosophy of 'eolna' that Dasuk spoke of with Park Young-ho's life, his greatest legacy may well be this continuity of spiritual life.
Park Young-ho has departed, but the spirit of Dasuk remains.
Before the small nameplate he left behind, we ask again: What do humans live for? What do we study for? What do we work for, and what do we dream of? And in the end, what should we leave behind when we depart?
Park Young-ho answered these questions through his lifelong journey.
If Dasuk opened the path of truth, Park Young-ho was the one who walked that path throughout his life to ensure it would not disappear.
Now, that path has become the responsibility of those who remain. Beyond preserving the master's teachings, it is our task to make that living spirit resonate in today's life.
The small nameplate he did not wish to leave behind may be the largest tombstone in the world.
We respectfully wish for the eternal rest of Park Young-ho.
* This article has been translated by AI.
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