A Memoir of Peace: The Life and Legacy of Ilseon and Lee Jong-man (English)

A Memoir of Peace: The Life and Legacy of Ilseon and Lee Jong-man (English)

This essay delves into the life and philosophy presented in Ilseon's memoir, "I Became Peace This Way," focusing on her journey towards inner peace and her dedication to achieving peace in Korea and the world. It further explores the profound influence of her father, Lee Jong-man, a remarkable figure from the Japanese colonial era, and how his "Daedong (Great Unity) spirit" became a guiding principle for Ilseon and her family across generations. The essay also incorporates insights from Ilseon's diary selections to provide a deeper understanding of her inner world and the challenges she faced.

Early Life and the Seeds of Daedong Spirit: A Colonial Legacy

Ilseon's memoir begins with her tranquil childhood in Yongjam-ri, Ulsan, during the Japanese colonial period. Born in 1922, her early years were marked by a deep connection with nature, fostering a profound sense of peace and a lifelong belief that "Earth is paradise". This idyllic upbringing, spent exploring the serene coastal landscape, collecting treasures from tide pools, and marveling at the seasonal beauty of flowers, instilled in her a pristine consciousness, which would later serve as a bedrock for navigating life's challenges. Her avid reading habit, which began at the small Daehyeon Elementary School where she would linger after hours to read books from the Japanese principal's residence, particularly of "Plutarch's Lives," ignited a sense of purpose and admiration for those who lived with great ideals. The enigmatic concepts of "Seon-in" (immortal) and a dream of a dragon further fueled her spiritual curiosity, hinting at a destiny beyond the ordinary and shaping her eventual pen name, "Ilseon".

Her move to Seoul at age 13 marked a significant shift, exposing her to the complexities and dynamism of urban life, yet also the hardships and inequalities under colonial rule. It was during this period that her father, Lee Jong-man, a prominent businessman, began to profoundly shape her worldview through his "Daedong spirit" teachings at the dinner table. This philosophy, advocating for a world where all live equally and peacefully, resonated deeply with Ilseon's burgeoning sense of justice and later evolved into her vision of a "world government" where nations would cooperate for the greater good of humanity. The shocking realization of food waste in America amidst global hunger further solidified her commitment to this ideal.

Ilseon's education at Japan Women's University (Nihon Joshi Daigaku), a rare opportunity for Korean women during the colonial period from 1939, presented a unique set of challenges. While immersed in Japanese culture and academic rigor, she grappled with the moral complexities of living in the oppressor's land, witnessing the injustices inflicted upon her people. Despite her internal turmoil, she chose to focus on personal growth and learning, believing this would ultimately contribute to her nation's future. Her exposure to "The Truth of Life" by Masaharu Taniguchi broadened her spiritual horizons, providing her with a framework for understanding the unseen world and the power of the mind. This period also instilled in her a meticulous nature, as evidenced by her adherence to strict dormitory rules, fostering habits of organization and frugality that would serve her throughout her life.

A notable aspect of Ilseon's upbringing during the colonial era is the apparent absence of direct negative experiences or discrimination. Her memoir primarily focuses on personal growth, intellectual development, and familial interactions. This contrasts with the pervasive image of the "Japanese colonial period" as a time solely defined by oppression and suffering in mainstream Korean historical narratives. Ilseon's unique position as the daughter of a wealthy industrialist who also pursued higher education in Japan, then a rarity, suggests a relatively privileged existence within the colonial framework. While she expresses "deep agony and anguish" as a Korean student studying in Japan given the widespread mistreatment of Koreans, her narrative does not delve into personal accounts of racial discrimination or hardship due to colonial policies. This might reflect her focus on internal spiritual development and a purposeful detachment from external grievances, or simply a different experience shaped by her family's status. Her ability to study in Japan and her father's success imply a degree of cooperation with the Japanese system, which could lead to questions from contemporary Korean readers about potential "pro-Japanese" leanings, a sensitive topic in modern Korean historiography.

Ilseon's husband, Park Seong-cheol, also studied in Japan, attending Tokyo Imperial University, a highly prestigious institution. While Ilseon's memoir highlights her father-in-law's more critical view of Japan compared to her own, it's worth noting that both she and her husband benefited from the educational opportunities available during the colonial period, albeit under Japanese auspices. This shared experience of Japanese education likely contributed to their worldview and future choices, but also underscores the complexities of navigating life under colonial rule, where personal advancement could often be intertwined with collaboration with the ruling power. The nuanced reality of Korean lives under Japanese rule, particularly among the educated or economically privileged, is a vital lens through which to understand such narratives.

Lee Jong-man: The "Beautiful Wealthy Man" and Daedong Thinker

Lee Jong-man's story is an extraordinary case study of a Korean chaebol during the Japanese colonial era. Born in 1885 in Yongjam-ri, Ulsan, he defied the typical image of a capitalist by dedicating his wealth and efforts to social welfare, earning him the title of "beautiful wealthy man". His business ventures, including the Daedong Mining Company (Daedong Gwangup Jusikhoesa), were not solely for profit but were tools to realize his vision of a Daedong society where all people lived harmoniously and prosperously. His life was a testament to "27 failures and 28 successes," demonstrating an indomitable spirit driven by a higher purpose.

A key example of his commitment was the establishment of the Daedong Rural Foundation (Daedong Nongchonsa), to which he donated 500,000 won (equivalent to 300 billion won today) from the sale of his Yeongpyeong gold mine. This foundation aimed to provide land to tenant farmers and ensure their long-term stability by limiting rent to 30% and eventually transferring ownership after 30 years. This progressive approach was virtually unheard of at the time and earned him widespread praise, even from colonial newspapers like the Dong-A Ilbo, which lamented that such a benevolent landowner only possessed 1.57 million pyeong (approximately 5.18 sq km) of land. He also founded the Daedong Technical School (Daedong Gongup Jeonmunhakgyo) in Pyongyang, which later became Kim Chaek University of Technology in North Korea, highlighting his dedication to fostering industrial talent. These initiatives, along with Daedong Publishing and Daedong Mining Association, formed the "Daedong Konzern," an integrated business model driven by social welfare.

Lee Jong-man's "Daedong spirit" was deeply rooted in traditional Korean thought, emphasizing harmony, equality, and mutual prosperity. His writings, such as "Preface to Daedong Ilram" and "Purpose of the Daedong Educational Association," articulate a vision of a society where self-interest is transcended for the greater good, leading to a "great unity" of all beings. He believed in the harmonious integration of material and spiritual aspects of life, advocating for a new era where religion and science would coalesce to benefit humanity. He explicitly stated that "strength is justice" (military imperialism) and "wealth is justice" (exploitative commercialism) would not be tolerated by heaven or human conscience in the future, advocating for a "moral state" built on principles of humility and service rather than mere power or riches.

His decision to go to North Korea in 1949, leaving his family behind in the South, was a profound act driven by his unwavering commitment to national unity and his belief that his Daedong ideals could be better realized in the North's socialist system. He became a prominent figure in North Korea, serving as Chairman of the Fatherland Unification Democratic Front and an advisor to the Ministry of Mining, and is the only capitalist buried in the Patriotic Martyrs' Cemetery in Pyongyang. This aspect of his life, often misunderstood or criticized in South Korea (especially regarding his inclusion in the "Pro-Japanese Personalities Dictionary"), is presented by Ilseon as a testament to his consistent pursuit of the Daedong ideal, regardless of political ideology. Ilseon cites scholars who argue that his actions, though occurring under colonial rule, were aimed at genuine economic self-reliance for Koreans and the betterment of their lives, not collaboration with the Japanese.

Ilseon's Journey Towards Peace and the Continuation of the Daedong Spirit

Ilseon's life after liberation was marked by the turmoil of the Korean War and the subsequent division of the peninsula. She endured imprisonment and narrowly escaped death, experiencing firsthand the tragic consequences of ideological conflict. Her journey from Seoul to Busan, often on foot, with her young children and elderly in-laws, highlights the resilience and resourcefulness demanded by the war. The kindness of strangers, like the soldier who helped them board a military train, instilled in her a deep belief in humanity's inherent goodness. The deep emotional scars of the war, however, also led her to question the meaning of such suffering, setting her on a lifelong quest for answers and solutions to conflict.

The most pivotal moment in Ilseon's life was her reunion with her father in Pyongyang in 1975, 27 years after his departure. This emotional encounter, where they spent days discussing not only family matters but also the future of a unified Korea, solidified her life's mission: to work for the peaceful reunification of the Korean Peninsula through a neutral stance, transcending ideological differences. Her father's fervent wish for national unity became her own "heavenly mandate".

After returning from Pyongyang, Ilseon actively participated in unification movements within the Korean diaspora in Canada. Initially, she harbored a sympathetic view towards communism, believing it aligned more with her father's Daedong spirit of equality than capitalism. However, through firsthand experience with political factionalism and the personal toll it took on her family (including her son Sejin's protest letter and her son-in-law's strong disapproval), she realized that true peace could not be achieved through political means alone. As noted in her diary, this period was marked by her growing disillusionment with the internal conflicts and "envy and jealousy" within political groups, leading her to seek a more profound path to peace. This realization led her to a deeper spiritual path, focusing on inner transformation as the foundation for external peace.

Ilseon's personal journey reflected a shift from external political activism to internal spiritual development. She embraced various spiritual practices, including Qi cultivation and meditation, experiencing profound healing and a heightened sense of connection to universal energy. The "100% positive thinking" became her guiding principle, affirming her belief in the power of intention to manifest reality. Her interactions with her children, especially her daughter Bana's "declaration of emotional independence" and the subsequent emotional healing process, further deepened her understanding of true connection and love, moving beyond mere familial bonds to a relationship of "spiritual companions" (doban).

Her experiences, from the hardships of immigration in Brazil (1964) and Canada (1968) to the loss of her husband (1984) and parents (1971), continually refined her understanding of life's transient nature and the importance of inner peace. The decision to immigrate to Brazil with only $400 USD (or possibly $200 USD, as indicated in her diary) after a financial fraud incident, marked a dramatic shift from a middle-class life in Korea to a blue-collar existence. Despite her background as a "new woman" who had managed a factory in Korea, she took up sewing piecework at home in Brazil for three years to support her family, a stark contrast to her previous life. This period of "physical labor," as she refers to it, inflicted permanent shoulder pain but also taught her the "true taste of labor" and the profound meaning of sincere work. Even during this time, her intellectual curiosity remained, as evidenced by her reading Japanese intellectual magazines like Sekai. In Canada, her initial jobs included cleaning in a hospital cafeteria, further cementing her understanding of labor and perseverance. These experiences, though physically demanding, were viewed by Ilseon as essential for her spiritual growth and her understanding of genuine human experience.

The sudden decision to leave Korea for Brazil in 1964 remains a subject of family contemplation. While Ilseon's memoir cites "the children's future" as the primary reason, family members have speculated about underlying motives not explicitly stated. One major factor likely involved the political climate in South Korea following the 1961 military coup and the heightened anti-communist sentiment. The fact that Ilseon's father, Lee Jong-man, had defected to North Korea, a detail kept hidden from the children until much later, would have placed their family under significant suspicion and potential future restrictions in South Korea. Her husband, Park Seong-cheol, encountered difficulties obtaining an exit visa a year and a half after Ilseon and the children left, suggesting the political implications of Lee Jong-man's defection had tangible consequences for the family. Thus, the "suddenness" of their emigration may be understood as a strategic decision to mitigate potential political repercussions and secure a more open future for their children in a less ideologically charged environment.

In 2006, at the age of 84, she decided to return to Korea, settling in Jeju Island, which had been designated a "World Peace Island". This move, she believed, was her destiny, a final act in fulfilling her lifelong mission for peace.

The Vision for the Future: Healing Gardens and Hongik Leadership

Ilseon's memoir culminates in her vision for a peaceful future, both personally and globally. She asserts that true peace originates from inner transformation, emphasizing the importance of "knowing and loving oneself and others". Her philosophy is deeply rooted in the concept of "Daedong" and "Hongik Ingan" (benefiting all humanity), the latter being Korea's founding philosophy. She believes that by embodying these principles, individuals can contribute to the collective consciousness, fostering a ripple effect of peace worldwide.

Her personal mission on Jeju Island is to create a "Healing Garden," a sanctuary where individuals can connect with nature, find inner peace, and experience holistic healing. This initiative echoes her earlier efforts in her Toronto garden, where she witnessed the transformative power of a peaceful environment. Complementing this, she envisions an "International Hongik Leadership School" to cultivate future leaders who will embody the Daedong spirit and contribute to global peace. This school is a modern manifestation of her father's "Daedong Educational Association," a testament to the enduring legacy of his vision.

Ilseon's memoir concludes with a fervent prayer for the peaceful reunification of Korea, emphasizing that the happiness of North Korea is intrinsically linked to the happiness of South Korea. She believes that true unification will arise from a "unity of hearts" among the Korean people, transcending political ideologies and differences, and that this will pave the way for a more peaceful world. Her life, marked by resilience, spiritual growth, and an unwavering commitment to her ideals, serves as a powerful testament to the transformative power of peace and the enduring legacy of the Daedong spirit.