Many researchers have studied Manhae’s poems and thoughts. Thanks to them, striking results continue to be accumulated all this while. Especially diverse approaches and various interpretations for understanding his poems' show his works' profundity and width. But like widely known remarks, to substantialize the Nim is impossible. Such attempts will be forced to fail because it is not to lie within the range of a phenomenon or being. Ironically endeavors to grasp or conceptualize the Nim's identity have interrupted the conduct of understanding and comprehension of the Nim. In other words, to describe the Nim definitely which is closely connected to sudden shocks or jumps of linear time, is almost impossible. Specially because Nim comes to destroy anticipation or memory of thinking, or continuity of perception, to reduce any personality is very difficult. Namely the Nim makes an abrupt appearance without one's will. Also the Nim does not follow sequential flow of time. Consequently at that instant ones seizing or contacting with its do not mysteriously exist here. Anything that eternally exists by trace, we could name its the Nim. On the one hand such a Nim purely does not remain personal matters or existential dimension. As a poetic epiphany or theophany Nim's birth couple with East-Asia's circular causality that cause and effect follows one after another. And the Nim is connected to sacred time, which affords basis for nature's endless the circulation than western' linear time, which presupposes finitude of history and life. On the other hand, Manhae is free from indigestive modern poetics' fishing nets, by realizing importance of East-Asianic contradiction and paradox. By facing western modernity world is based on the theory of contradiction and the deductive method that does not endure mutual difference and discrepancy, Manhae also could produce the East-Asianic Nim that is different with the being theology each other.

Many researchers have studied Manhae’s poems and thoughts. Thanks to them, striking results continue to be accumulated all this while. Especially diverse approaches and various interpretations for understanding his poems' show his works' profundity and width. But like widely known remarks, to substantialize the Nim is impossible. Such attempts will be forced to fail because it is not to lie within the range of a phenomenon or being. Ironically endeavors to grasp or conceptualize the Nim's identity have interrupted the conduct of understanding and comprehension of the Nim. In other words, to describe the Nim definitely which is closely connected to sudden shocks or jumps of linear time, is almost impossible. Specially because Nim comes to destroy anticipation or memory of thinking, or continuity of perception, to reduce any personality is very difficult. Namely the Nim makes an abrupt appearance without one's will. Also the Nim does not follow sequential flow of time. Consequently at that instant ones seizing or contacting with its do not mysteriously exist here. Anything that eternally exists by trace, we could name its the Nim. On the one hand such a Nim purely does not remain personal matters or existential dimension. As a poetic epiphany or theophany Nim's birth couple with East-Asia's circular causality that cause and effect follows one after another. And the Nim is connected to sacred time, which affords basis for nature's endless the circulation than western' linear time, which presupposes finitude of history and life. On the other hand, Manhae is free from indigestive modern poetics' fishing nets, by realizing importance of East-Asianic contradiction and paradox. By facing western modernity world is based on the theory of contradiction and the deductive method that does not endure mutual difference and discrepancy, Manhae also could produce the East-Asianic Nim that is different with the being theology each other.

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Manhae, Nim, Identity, Linear time, East-Asia, Contradiction, Paradox, Epiphany, Theophany, Sacred time, Theory of contradiction, The deductive method, The being theology