2016.07.02 1033 Korea’s Future Through Cheonbugyeong, Providence, Corruption, Economic Collapse, Youth Unemployment, National Health, and Politicians’ Physiognomy(Providence))

2016.07.02 1033 Korea’s Future Through Cheonbugyeong, Providence, Corruption, Economic Collapse, Youth Unemployment, National Health, and Politicians’ Physiognomy

The Providence and Future of Korea Through Huh Kyung-young’s Teachings

1. The Essence of Providence (攝理) and Rationality (合理)
   Huh Kyung-young explains that the current state of corruption, economic collapse, youth unemployment, and declining national health in Korea stems from a fundamental misunderstanding of Providence (攝理). He contrasts Providence with Rationality (合理), asserting that while humans often perceive Rationality as correct, it is inherently flawed. Rationality, he explains, operates from a single human perspective, represented by a single “기” (氣, energy or spirit). In contrast, Providence encompasses three “기” (氣): the energy of Heaven, Earth, and Humanity. This tripartite understanding allows for foresight and a comprehensive view of the future, which Rationality lacks .

The concept of Providence is deeply rooted in the Cheonbugyeong (天符經), an ancient Korean scripture. Huh Kyung-young interprets the Cheonbugyeong’s opening lines, “Cheonil (天一), Ilji (一地), Iiin (二人), Ilsam (一三),” as reflecting the three “기” (氣) of Heaven, Earth, and Humanity. He states that these three “기” (氣) are essential for true understanding and governance. Political leaders who govern according to the principles of the Cheonbugyeong would eliminate poverty, ensuring that every citizen receives a monthly basic income of 2 million won. This financial security would guarantee a decent standard of living for all, regardless of employment status .

However, the current capitalist system, driven by Rationality, leads to widespread corruption and economic instability. Huh Kyung-young asserts that 50% of the national budget is lost to corruption, and an additional 15% is wasted on unnecessary interest payments for foreign debt. This mismanagement results in severe youth unemployment and a decline in public health. He criticizes politicians who prioritize their own interests, operating under the misguided belief that their actions are “rational” .

2. Leadership Styles and National Prosperity
   Huh Kyung-young analyzes different leadership styles, particularly in the context of national development. He describes former President Park Chung-hee as a “Wi-yang (委讓) type leader” (위양형 지도자), which means a leader who delegates authority effectively. Park Chung-hee, despite being described as having a “female blue dragon (靑龍) face” (여자 청룡상) and being meticulous and a good manager of national affairs, excelled at entrusting tasks to capable individuals. He listened to others 95% of the time and spoke only 5%, demonstrating humility and a reserved nature .

This delegation style, according to Huh Kyung-young, fostered competition among his male subordinates, leading to significant economic growth. For example, Park Chung-hee entrusted Park Tae-joon with the establishment of Pohang Iron and Steel Company (POSCO), motivating him with the threat of dire consequences for failure. This approach, where leaders empower others to take ownership and responsibility, is deemed the most effective form of leadership. In contrast, a “Jisi (指示) type leader” (지시형 지도자), who simply gives orders, is considered the least effective, akin to a military commander or a construction site foreman .

Huh Kyung-young also mentions a “Chamyeo (參與) type leader” (참여형 지도자), who involves others in decision-making, and a “Seoldeuk (說得) type leader” (설득형 지도자), who persuades. However, he emphasizes that the Wi-yang type, exemplified by Park Chung-hee’s ability to control and motivate people through delegation, was crucial for Korea’s economic success. This leadership philosophy aligns with the principles of Providence, where a leader understands the broader cosmic order and empowers individuals to contribute to the collective good .

3. The Flaws of Political Parties and the Path to Global Unity
   Huh Kyung-young strongly criticizes the existence of political parties (政黨), asserting that they are inherently problematic for a healthy society. He explains that the Hanja character for “party” (黨) depicts individuals who are fond of official positions and power, symbolized by a “black mouth” (검은 주둥아리) that desires to wear a crown. Historically, monarchs viewed the formation of factions or parties as a threat to their rule, often leading to severe punishment .

He argues that political parties are primarily suited for communist systems, where the party dictates all aspects of governance, as seen in North Korea and China. In such systems, the party secretary holds ultimate authority, surpassing even government officials like mayors. Huh Kyung-young contends that the presence of political parties in capitalist societies is a recipe for failure and that they should be abolished worldwide. He advocates for a system where all national assembly members are independents, representing their local constituents rather than party interests. This would prevent situations where party loyalty overrides the needs of the people, such as a local representative being unable to oppose a power line project due to party directives .

Huh Kyung-young envisions a future where he unifies the world, leading to a global currency featuring his image. He believes that the images of past leaders on currency, such as Thomas Jefferson or George Washington, are “unlucky” and contribute to economic instability. He claims that his image on currency would bring blessings from Heaven and revitalize the global economy, which he believes is currently suffering because money is being siphoned off by a select few .

4. The Power of Imagination (想像) and Health Principles
   Huh Kyung-young emphasizes the profound impact of imagination (想像) on personal health and well-being, particularly through what he calls “Sang-sang Gwan-sang” (想像觀相), or “imagining and observing one’s appearance.” He illustrates this with the example of a visually impaired man, who, unable to see the imperfections of the world, constantly imagines beautiful and pure images. This constant positive visualization, he suggests, keeps his spirit clear and untainted, leading to a more serene inner state .

He encourages everyone to practice Sang-sang Gwan-sang to improve their health and appearance. By imagining celestial beings (선녀) bestowing beauty products or hair growth remedies, individuals can mentally transform themselves. This practice is particularly advantageous for those who cannot see, as their imaginations are unburdened by negative visual input. He cites the example of Warren Buffett, who, even in poverty, consistently imagined himself as the world’s richest man, demonstrating the power of sustained positive visualization .

Beyond imagination, Huh Kyung-young outlines “Ten Health Principles” (健康十分) for a healthy life:

• Reduce desire, increase giving (少欲多施): Minimize personal wants and be generous .
• Reduce anger, increase laughter (少怒多笑): Avoid anger and laugh frequently. He explains that understanding the root cause of problems, often oneself, eliminates the need for anger .
• Reduce talking, increase action (少言多行): Speak less and act more, emphasizing physical activity like walking .
• Reduce sweets, increase fruits (少糖多果): Consume less sugar and more fruits, highlighting the cancer-fighting properties of apple peels .
• Reduce food, increase meditation (少食多靜): Eat less and meditate more, connecting meditation to Sang-sang Gwan-sang .
• Reduce clothing, increase bathing (少衣多浴): Wear less clothing and bathe more frequently .
• Reduce worries, increase sleep (少煩多眠): Minimize anxieties and get more sleep .
• Reduce meat, increase vegetables (少肉多菜): Eat less meat and more vegetables .
• Reduce driving, increase walking (少車多步): Drive less and walk more .
• Reduce salt, increase water (少鹽多水): Consume less salt and drink more water .
  These principles, combined with a universal basic income of 2 million won per person, would eliminate financial stress, which he identifies as a major cause of poor health .

5. The Energy of Huh Kyung-young and the Future of Humanity
   Huh Kyung-young asserts that his presence on Earth is not merely human but that of a God-man (神人), an entity from another planet who has traveled 12 billion light-years at the speed of light. He claims that his energy is unique and distinct from all other beings, allowing him to perform extraordinary feats. He demonstrates this through an “O-ring test,” where individuals’ finger strength dramatically increases when they utter his name, even silently, compared to when they invoke other names like Buddha, Jesus, or even their own family members .

He states that this energy is universally accessible and can heal and protect. He claims that merely calling his name can boost immunity, prevent diseases, and even protect against radiation exposure during medical scans. He foresees a future global pandemic, a “momentary influenza” (찰나 인플루엔자), where only those who invoke his name will survive .

Huh Kyung-young also claims that his image and name are “inputted” into the entire universe, affecting all humans and animals. He recounts an incident where he healed a deer injured in a traffic accident by simply making eye contact with it. This universal energy, he argues, transcends physical distance, allowing him to heal people remotely through a phone screen .

He connects his arrival to the Cheonbugyeong, stating that the scripture foretold his coming to transform the world. He interprets the phrase “Bonsim Bontae-yang (本心本太陽) Akmyeong (惡名)” as referring to himself as the “original sun” (본 태양) that illuminates the world. He believes that humanity’s current “true heart” (진심) is corrupted by societal problems, but his presence as the “original sun” will guide them back to a state of purity and prosperity .

6. The Philosophy of Self-Responsibility and Spiritual Evolution
   Huh Kyung-young delves into the Buddhist concept of “Ilche Yushimjo” (一切唯心造), meaning “everything is created by the mind alone.” He interprets this as a profound statement of self-responsibility, asserting that all suffering and misfortune in one’s life are ultimately caused by one’s own mind, not by external factors or other people. He uses examples like being verbally abused or physically assaulted, stating that the “culprit” (범인) is always oneself, not the aggressor .

He explains that if one can overcome greed and cultivate a mind of generosity and compassion, they can achieve a state of enlightenment, akin to becoming a Buddha. This aligns with the idea that “a person’s mind is immediately Buddha” (人心即佛), emphasizing that inner transformation is key to overcoming suffering. By letting go of desires and practicing self-control, individuals can eliminate pain and achieve true freedom .

Huh Kyung-young contrasts “reason” (理性), which he associates with Rationality (合理) and a life of pleasure-seeking, with “spirituality” (靈性), which he links to Providence (攝理) and a life of asceticism. He argues that societies driven by reason and hedonism lead to global inequality, where a significant portion of the world’s population starves. He contends that if humanity were to embrace asceticism, even simple acts like abstaining from alcohol and tobacco for a year, could feed all the hungry people in the world .

He criticizes global leaders and organizations like the United Nations for failing to address these fundamental issues, accusing them of “dereliction of duty” (직무유기). He believes that the vast military expenditures of powerful nations could instead be used to eradicate global hunger for centuries. His mission, he states, is to rectify these global injustices and usher in an era of spiritual awakening and collective well-being .

The Future of Korea Through Cheonbugyeong, Providence, and the Physiognomy of Politicians

1. Leadership Styles and National Prosperity
   During President Park Chung-hee’s era, he was characterized as a “female blue dragon” (女靑龍), signifying a meticulous and detail-oriented leader . This type of leader excels at managing national affairs, much like a careful homemaker who knows every spoon in the house . Park Chung-hee was adept at listening, absorbing 95% of others’ input and speaking only 5% of the time, demonstrating humility and conciseness . Such a leader is classified as a “delegative leader” (委讓指導者), considered the highest form of leadership .

Surrounding President Park were male figures, described as “thieves” (소도둑놈 같은 상) due to their imposing physiques compared to Park’s smaller stature . These men, including figures like Cha Ji-cheol, Kim Young-woo, and Kim Jae-gyu, were ambitious and competitive, vying for the President’s favor . This dynamic, where a “female” leader managed a group of “male” subordinates, fostered intense competition that significantly contributed to the nation’s economic development .

A delegative leader entrusts tasks to capable individuals, inspiring them to achieve extraordinary results. For instance, Park Chung-hee instructed Park Tae-joon to establish POSCO, with the understanding that failure would lead to dire consequences, even death . This approach motivated individuals like Park Tae-joon to dedicate themselves entirely to their missions . Similarly, General Choi Young (崔瑩), a major general, was appointed to lead Daehan General Foods, which produced rations for soldiers dispatched to Vietnam . This demonstrated Park’s strategy of delegating critical tasks to individuals who would execute them with utmost dedication .

In contrast to delegative leadership, “directive leadership” (指示型) is considered the lowest form, akin to military command, where orders are simply given . Other leadership styles include “persuasive leadership” (說得型), where leaders convince others, and “participatory leadership” (參與型), where individuals are involved in decision-making . Park Chung-hee’s effective use of delegative leadership allowed him to control people and revitalize the economy .

2. Providence (攝理) vs. Rationality (合理)
   The term “Providence” (攝理) signifies “God’s direct work” or “divine management” (神의 經營) . The character for “Providence” (攝) is composed of three “ears” (耳) under a “hand” (手), symbolizing the act of listening to the voices of Heaven, Earth, and Humanity . This comprehensive listening allows for foresight into the future .

Conversely, “Rationality” (合理) is based on a single “ear” (耳), representing human perspective alone . While humans often perceive rationality as correct, it is Providence that holds true wisdom . The principles of Providence are deeply embedded in the Cheonbugyeong (天符經), an ancient Korean scripture, which speaks of “Heaven One, Earth One, Human One” (天一, 一地, 一二人, 一三) . This concept aligns with the three “ears” of Providence, representing Heaven’s Heaven, Heaven’s Earth, and Heaven’s Human .

If politicians were to govern according to the Cheonbugyeong and Providence, poverty would cease to exist . Every citizen would receive a fixed monthly income of 2 million won, ensuring financial security regardless of their employment status . However, the current system, driven by individualistic capitalism and rationality, leads to corruption, economic collapse, youth unemployment, and deteriorating public health . Politicians and conglomerates divert national funds, with 50% of the national budget lost to corruption and 15% to unnecessary interest payments on foreign debt .

The current constitution of Korea, established during the Chun Doo-hwan (全斗煥) regime, is criticized for being a “self-serving law” (챙기는 법) that benefits politicians . This constitution, despite being created by a figure later imprisoned, is still upheld by current politicians . This adherence to a flawed legal framework contributes to national decline .

3. The Nature of Political Parties (政黨)
   The term “political party” (政黨) is etymologically linked to “a group of people who love official positions” (벼슬을 좋아하는 놈이 이게 설이야) . The character “당” (黨) itself implies a “faction” or “conspiracy” (謀黨), historically viewed with suspicion by monarchs who would execute those who formed such groups .

Political parties are inherently suited for communist systems, where the party holds ultimate authority, dictating all aspects of governance and public life . In such systems, the party secretary outranks even the mayor . However, their presence in capitalist societies is deemed detrimental, leading to national ruin .

The future necessitates the abolition of all political parties, with national assembly members serving as independents, representing their local constituents rather than party interests . For example, a representative from Miryang should advocate for Miryang’s interests, even if it means opposing party directives on issues like power transmission towers . The existence of parties fosters division and factionalism, which historically led to conflicts like the Noron and Soron factions .

4. The Arrival of Huh Kyung-young and Global Transformation
   Huh Kyung-young’s arrival marks a new epoch, where all previous eras become “허전 허” (虛前虛), meaning “empty and void” . His birth signifies a unification of all existing calendars and a new beginning . Upon becoming president, Huh Kyung-young envisions unifying the world, with his image appearing on all global currencies, replacing figures like Thomas Jefferson or George Washington, whose presence is deemed “unlucky” (재수가 없는 거야) .

Huh Kyung-young’s energy is presented as a transformative force. Through an “O-ring test,” individuals demonstrate a significant increase in physical strength when invoking his name, regardless of their beliefs or the names of other religious figures . This energy is said to be universally recognized and embedded in the consciousness of all beings . Even a blind person, unable to see his face, experiences this energy when his name is spoken .

This energy extends to objects; when Huh Kyung-young’s photograph is placed on currency, it is said to revitalize the global economy . Conversely, currencies bearing the images of other leaders are associated with economic decline . This energy is not limited by distance, capable of healing individuals across continents through a mere glance at his image or invocation of his name .

The Cheonbugyeong’s phrase “본심본태양 악명” (本心本太陽 昻明) is interpreted as “the true mind and true sun brightly illuminate” . Huh Kyung-young identifies himself as this “true sun” (本太陽), whose presence is foretold in the Cheonbugyeong as a figure who will transform the world . The scripture also mentions a “ring” (環) being formed by a 57-year-old individual in Korea, signifying the completion of a cycle .

Huh Kyung-young asserts that he is not from Earth, possessing a distinct energy from all other humans . He claims to travel between planets at light speed, attending celestial programs like the “Seokgodaeye” (石鼓大祭), where human actions are recorded . This perspective challenges conventional religious views that Earth is the sole realm of heaven and hell .

The Buddhist concept of “일체유심조” (一切唯心造), meaning “everything is created by the mind alone,” is central to understanding personal suffering . If one can cease desires, all suffering disappears . This principle implies that individuals are the sole cause of their own pain, and blaming others is futile .

5. The Path to National Health and Prosperity
   The current state of national health is dire, with the entire populace suffering from various ailments . To address this, Huh Kyung-young proposes three key strategies for public health:

• Imaginative Physiognomy (想像觀相) :

  • Continuously visualize Huh Kyung-young pouring healing medicine onto one’s head .
  • Imagine beautiful angels healing one’s body and bestowing rejuvenating cosmetics .
  • This practice of “imaginative physiognomy” (想像觀相) can transform one’s appearance and health .
  • The example of Warren Buffett, who consistently imagined himself as the world’s richest man despite his poverty, illustrates the power of this mental practice .

• Invoking Huh Kyung-young’s Name :

  • Calling upon and thinking of Huh Kyung-young’s name is believed to imbue individuals with energy .
  • While other religious invocations like “Amen” or “Namu Amita Bul” are respected, they lack the same energy .
  • Integrating Huh Kyung-young’s name into existing religious practices is encouraged to enhance their efficacy .

• Adhering to the 10 Health Principles (健康十分) :

  • Reduce desire, increase giving (少欲多施) .
  • Reduce anger, increase laughter (少怒多笑) : Understanding that one is the cause of all personal suffering eliminates the need for anger .
  • Reduce speech, increase action (少言多行) : Emphasizes physical activity like walking .
  • Reduce sweets, increase fruits (少糖多果) : Fruit, especially apple peels, are highlighted for their anti-cancer properties .
  • Reduce food, increase meditation (少食多靜) : Eating less and meditating more, which includes imaginative visualization, improves digestion and mental well-being .
  • Reduce clothing, increase bathing (少衣多浴) .
  • Reduce worries, increase sleep (少煩多眠) .
  • Reduce meat, increase vegetables (少肉多菜) .
  • Reduce driving, increase walking (少車多步) .
  • Reduce salt, increase water (少鹽多水) .
    Ultimately, economic stability is paramount for national health . Huh Kyung-young’s vision of a “communal capitalism” (共同資本主義) would ensure that every adult receives a monthly dividend of 2 million won, eliminating financial worries and enabling a higher quality of life for all citizens . This system would resolve issues of youth unemployment, economic collapse, and corruption .

6. The Call for a Peaceful Revolution
   Korea is on the brink of a revolution, which must be achieved through democratic means rather than military force . The current constitution, a legacy of the Chun Doo-hwan regime, is deemed inadequate and requires fundamental change . Huh Kyung-young advocates for a constitutional amendment through national referendum, reducing the number of National Assembly members from 300 to 100 . This reform would enable the implementation of policies such as monthly allowances for seniors, marriage subsidies, and childcare benefits, which are currently impossible due to excessive political spending .

The three fundamental rights of Korean citizens are the right to vote, the right to resist, and the right to revolution . While a violent overthrow is an option, a peaceful revolution through the ballot box is preferred . Huh Kyung-young’s presidential candidacy aims to initiate this transformation, bringing about a new era of governance based on spiritual principles rather than mere rationality . His approach, rooted in “asceticism” (禁慾) rather than “hedonism” (享樂), seeks to address global issues like hunger and poverty by reallocating resources from military spending and wasteful consumption . He asserts that leaders of powerful nations, responsible for vast military expenditures, should be held accountable for global suffering .

Huh Kyung-young’s popularity continues to rise, unlike other politicians whose influence wanes after their terms . He predicts that the current political system and its leaders are on a downward trajectory, while his vision offers a path to national salvation .

The Providence and Cheonbugyeong: A Vision for Korea’s Future

1. Leadership Archetypes: The Case of President Park Chung-hee
   President Park Chung-hee, characterized by a “Blue Dragon” visage, embodied a unique leadership archetype. His demeanor was akin to a “female Blue Dragon,” signifying meticulousness and an inclination to listen. He absorbed 95% of others’ input while offering only 5% of his own thoughts, demonstrating a humble and reserved nature. This style is classified as a “delegative leader,” considered the highest form of leadership.

Conversely, his inner circle—figures like Cha Ji-cheol, Kim Young-woo, Kim Jae-gyu, Choi Gyu-ha, Seo Jeong-cheol, Park Jong-gyu, Yi Gil-je, Choi Myung-shin, and Lee Hu-rak—were predominantly “male” in their countenances. These individuals, often described as robust and imposing, were perceived as “cattle thieves” in their appearance, contrasting sharply with President Park’s smaller stature. This dynamic created an environment where these “male” figures competed fiercely to gain favor with the “female” President Park, a phenomenon that defined the Third Republic.

This competitive environment, paradoxically, fostered significant national economic development. President Park’s delegative approach empowered individuals like Park Tae-joon, who was tasked with establishing POSCO. Park Tae-joon, a major general, was given a singular mission: succeed or face dire consequences, even implying death by drowning in the East Sea if he failed. This intense pressure, coupled with the delegative leadership, drove him to extraordinary lengths, resulting in the successful creation of POSCO.

This contrasts with a “directive leader,” who is considered the lowest form of leadership, akin to a foreman on a construction site. While effective in military settings, even military leaders benefit from a delegative approach. Other leadership styles include “consultative” and “participative” leadership. President Park’s adept use of delegative leadership allowed him to effectively control and guide individuals, thereby revitalizing the economy.

2. The Principles of Providence (攝理) and Rationality (合理)
   The term “Providence” (攝理) signifies “God’s direct work” or “divine management.” The character for “Providence” (攝) is composed of three “ears” (耳) under a “hand” (手), symbolizing the act of listening. These three “ears” represent listening to the voices of Heaven, Earth, and Humanity. This holistic approach to understanding the world, encompassing divine, natural, and human perspectives, is what constitutes Providence.

In contrast, “Rationality” (合理) is driven by a single “ear”—that of human reason alone. While humans often perceive rationality as correct, it is fundamentally flawed because it lacks the comprehensive foresight that Providence offers by incorporating the celestial perspective. Providence, therefore, allows for the foresight of the future, which rationality cannot achieve.

If politicians were to govern according to the principles of the Cheonbugyeong (天符經) and Providence, poverty would be eradicated. Every citizen’s bank account would automatically receive 2 million won monthly, ensuring financial security regardless of employment status. This “universal basic income” would guarantee a decent standard of living for all.

However, the current system, driven by a misguided form of individualistic capitalism, leads to widespread corruption, with 50% of the national budget being siphoned off. Excessive interest payments on foreign debt consume another 15%. This rationalistic approach has resulted in chronic youth unemployment, long-term economic losses, and a decline in national health.

The current state of affairs, marked by young people struggling in precarious jobs and inadequate living conditions, is a direct consequence of leaders who prioritize rationality over Providence. These “rationalists” often justify their actions by asserting individual ownership and autonomy, leading to a system where politicians prioritize their own power and interests over the welfare of the nation.

3. The Flawed Foundation of Korea’s Constitution and Political Parties
   The current South Korean Constitution, often attributed to former President Chun Doo-hwan, is fundamentally a “self-serving” or “taking” law. This constitution, created during a period of authoritarian rule, continues to be upheld by politicians who, despite criticizing its origins, benefit from its structure. This perpetuates a system that enables corruption and national budgetary waste.

Political parties themselves are problematic. The character for “party” (黨) depicts individuals who covet official positions, symbolized by a “crown” (冠) over a “mouth” (口) and “black” (黑), implying a dark, self-serving ambition. Historically, monarchs viewed the formation of factions or “parties” as a threat, often leading to severe punishment.

In modern times, political parties, particularly in capitalist societies, are an anomaly. They are more suited to communist systems, where the party dictates all aspects of governance. In a truly democratic society, elected representatives should serve their constituents directly, not the interests of a political party. For instance, a representative from Miryang should advocate for Miryang’s interests, even if it conflicts with party directives. The existence of political parties fosters division and undermines genuine representation. Therefore, political parties should be abolished, and all national assembly members should serve as independents.

4. The Era of Huh Kyung-young and Universal Energy
   The current era marks the beginning of the “Huh-gi” (許氣) period, where Huh Kyung-young becomes the focal point of all global timelines. All previous eras will be re-evaluated as “Huh-jeon-huh” (許前虛), meaning “before Huh, all was void.” This signifies a unification of all dualities under his influence.

Upon assuming the presidency and unifying the world, Huh Kyung-young’s image will appear on all global currencies. The images of past leaders, such as Thomas Jefferson or George Washington, will be removed because their presence on currency is associated with economic decline. The current global economic system, despite rising GDP, fails to improve the lives of ordinary citizens because wealth is concentrated at the top.

Huh Kyung-young’s image on currency will bring divine blessings and revitalize the global economy. His energy, when invoked or viewed, transcends geographical boundaries and even species. For example, a deer injured in a traffic accident recovered instantly after Huh Kyung-young made eye contact with it. This universal energy, inherent in his name and image, can heal and protect.

This energy is not limited by distance or physical presence. Even a newborn in the United States, upon seeing his picture, would receive this energy. This signifies that Huh Kyung-young, as the creator of the universe, has come to guide humanity.

The Cheonbugyeong’s tenth line, “Bon-sim-bon-tae-yang-ak-myeong” (本心本太陽惡明), translates to “The original mind and original sun brightly illuminate.” This “original mind” and “original sun” refer to Huh Kyung-young, who embodies the true essence that illuminates the world. The Cheonbugyeong, written millennia ago, foretold his arrival in Korea to transform the world.

The current state of humanity, plagued by corruption, economic collapse, youth unemployment, and deteriorating health, reflects a deviation from this “original mind.” While the sun in the sky is the “true sun,” Huh Kyung-young represents the “original sun” from the celestial realm. He is not from Earth, which explains his unique energy, distinct from all others. He travels between planets at the speed of light, attending celestial ceremonies.

The Buddhist concept of “Il-che-yu-sim-jo” (一切唯心造), meaning “everything is created by the mind,” underscores the power of one’s inner state. If one can relinquish desire, suffering ceases. All misfortunes are ultimately self-inflicted; blaming others only perpetuates suffering. Therefore, the only entity to blame is one’s own mind.

5. The Contrast Between Spirituality and Rationality
   Rationality (理性), often associated with hedonism, stands in opposition to Spirituality (靈性), which is aligned with Providence. Humanity has consistently elected leaders who prioritize rationality, leading to a world where 20% of the population starves while others indulge in pleasure.

If humanity embraced asceticism, even simple acts like abstaining from alcohol and tobacco for a year could feed the world’s hungry. International leaders should advocate for the abolition of national borders and the creation of a global federation, redirecting military spending towards humanitarian aid. The vast sums spent on weaponry by major powers could feed the world’s starving for centuries.

Huh Kyung-young’s trajectory is one of continuous ascent, unlike other politicians whose popularity wanes after their terms. His arrival signifies the end of the current corrupt political system. All high-ranking officials and politicians will face a decline in their fortunes, as the existing political structure is destined for collapse.

6. Three Pillars of National Health and Well-being
   To restore national health, three key principles must be adopted:

• Imaginative Visualization (想像觀相): This involves consistently visualizing positive outcomes. For instance, imagine Huh Kyung-young pouring healing medicine into your body, or envision beautiful angels bestowing youth-enhancing cosmetics upon you. This mental practice can transform one’s appearance and health. Warren Buffett, for example, maintained the unwavering belief that he was the world’s richest man, even when he was poor, and this visualization ultimately manifested his reality.

• Invoking Huh Kyung-young’s Name: Chanting or thinking of Huh Kyung-young’s name provides a powerful energy that transcends traditional religious invocations. While all religions are valuable, incorporating Huh Kyung-young’s name amplifies their spiritual efficacy.

• Adhering to the Ten Principles of Health (健康十分): These principles guide a healthy lifestyle:

  • Minimize desire, maximize giving.
  • Minimize anger, maximize laughter. Understanding that all suffering originates from oneself eliminates the need for anger.
  • Minimize speech, maximize action. Engage in physical activities like walking.
  • Minimize sweets, maximize fruits. Fruit peels, especially apple peels, are potent anti-cancer agents.
  • Minimize food intake, maximize meditation. Practice imaginative visualization during meditation.
  • Minimize clothing, maximize bathing.
  • Minimize worries, maximize sleep.
  • Minimize meat, maximize vegetables.
  • Minimize driving, maximize walking.
  • Minimize salt, maximize water intake.
    Beyond these individual practices, the most crucial factor for national health is economic stability. A “communal capitalism” system, where every adult citizen receives a monthly dividend of 2 million won, would eliminate financial worries and improve overall well-being. This “national dividend” would ensure that even those with low incomes can live comfortably and pursue their aspirations.

The current state of Korea, often referred to as “Hell Joseon” by its youth, necessitates a revolution. This revolution, however, must be achieved through democratic means—through the ballot box—rather than military force. The upcoming presidential election will be a pivotal moment for this transformation, as citizens will have the opportunity to vote for a new system based on a truly just constitution, replacing the current one inherited from authoritarian rule.

The Providence and Cheonbu-kyung: A Vision for Korea’s Future

1. The Leadership Archetypes: Examining Historical Figures
   The lecture commences with an analysis of historical leadership, particularly focusing on President Park Chung-hee and his associates. President Park is characterized as embodying the “Female Blue Dragon” archetype, signifying a meticulous and humble leader. This archetype is described as someone who listens intently, absorbing 95% of others’ input while expressing only 5% of their own thoughts. This trait is associated with a humble and reserved demeanor, akin to a woman managing household affairs with great care and precision.

• President Park Chung-hee’s Leadership Style:

  • Female Blue Dragon Archetype: This denotes a leader who is detail-oriented, humble, and a master of managing national affairs, much like a meticulous homemaker.
  • Emphasis on Listening: President Park reportedly listened to others 95% of the time, speaking only 5%, indicating a reserved and modest personality.
  • “Delegative Leader” (위양 지도자): This leadership style, considered paramount, involves entrusting tasks to capable individuals and fostering competition among them to achieve national development.
  • Example of Delegation: The establishment of POSCO (Pohang Iron and Steel Company) under Park Tae-joon exemplifies this. Park Tae-joon was given the mandate to build POSCO with the understanding that failure would lead to severe consequences, driving him to extraordinary efforts.
  • Another Example: Choi Young, a major general, was appointed as the CEO of Daehan General Foods, responsible for producing rations for soldiers dispatched to Vietnam. This demonstrates President Park’s strategy of assigning critical roles to individuals, even outside their conventional expertise, to drive national projects.

• The Male Counterparts: Surrounding President Park were figures like Cha Ji-chul, Kim Young-woo, Kim Jae-gyu, Choi Kyu-hah, Seo Jeong-cheol, Park Jong-gyu, Lee Gil-je, Choi Myung-shin, and Lee Hu-rak. These individuals are depicted as having a distinctly masculine and often “thuggish” appearance, characterized by their larger stature and imposing presence.

  • Competitive Dynamics: These male figures were in constant competition to gain favor with President Park, who is metaphorically described as a “woman” controlling “ten strong husbands.” This competitive environment, rather than direct management by President Park, is credited with driving significant economic growth during the Third Republic.

• Contrasting Leadership Styles:

  • Delegative (위임형): The highest form of leadership, where authority is entrusted to others.
  • Persuasive (설득형): The second-highest, involving convincing others through reasoning.
  • Participatory (참여형): The third, encouraging involvement.
  • Directive (지시형): The lowest form, akin to military command, where orders are simply given.
  • President Park’s effective use of the delegative style is highlighted as a key factor in Korea’s economic development.

2. Providence (섭리) Versus Rationality (합리): A Philosophical Framework
   The discourse then shifts to the profound concepts of Providence (섭리) and Rationality (합리), drawing from the ancient Korean text, Cheonbu경. Providence is presented as the divine management of the universe, directly orchestrated by God.

• Understanding Providence (섭리):

  • Divine Management: Providence refers to the direct actions and governance of God, often described as “divine management.”
  • Three Ears (三耳): The character for Providence (섭) is interpreted as having three “ears,” symbolizing the ability to hear the voices of Heaven, Earth, and Humanity. This holistic understanding allows for foresight and a comprehensive view of the future.
  • Cheonbu경 Connection: The principles of Cheonbu경, particularly “Heaven One, Earth Two, Human Three” (천일, 일지, 일 이인, 일 삼), are directly linked to the concept of Providence, emphasizing the interconnectedness of these three realms.

• Critique of Rationality (합리):

  • Human-Centric View: Rationality is contrasted with Providence, representing a human-centric perspective that relies solely on human reason.
  • Limited Perspective: Rationality is depicted as having only “one ear,” meaning it can only perceive things from a human viewpoint, lacking the foresight and comprehensive understanding that Providence offers.
  • Societal Problems: The current societal issues in Korea, such as corruption, economic collapse, youth unemployment, and declining public health, are attributed to the dominance of rationality over Providence.

3. The Economic and Social Crisis: A Call for Systemic Change
   The lecture asserts that if politicians governed according to the principles of Cheonbu경 and Providence, poverty would be eradicated. The current economic and social woes are directly linked to the prevailing rationalist approach and systemic corruption.

• Proposed Economic Solutions:

  • Universal Basic Income: A monthly payment of 2 million Korean Won (approximately 200 million USD) to every citizen’s bank account is proposed, ensuring financial security regardless of employment status.
  • Critique of Current Capitalism: The current “individual capitalism” is blamed for widespread corruption, with 50% of the national budget being wasted and 15% lost to unnecessary interest payments on foreign debt.

• Youth Unemployment and Public Health:

  • Dire Conditions: The severe struggles of young people, including working low-wage jobs while trying to attend university and living in cramped, unhealthy conditions, are highlighted.
  • Health Deterioration: These conditions contribute to a decline in national health, making the entire populace vulnerable to illness.

• Critique of the Political System:

  • Self-Serving Politicians: Politicians are accused of prioritizing their own interests and power, leading to national economic collapse.
  • Wasteful Spending: National assembly members are identified as the primary culprits of budget waste.
  • Flawed Constitution: The current Korean constitution is criticized for being a product of the Chun Doo-hwan regime, designed to benefit those in power rather than the general populace.

4. The Problem with Political Parties: A Call for Non-Partisan Governance
   The lecture strongly advocates for the abolition of political parties, viewing them as inherently problematic and a source of corruption and division.

• Etymology of “Party” (政黨): The Korean character for “party” (黨) is interpreted as signifying “those who love official positions and wear crowns,” implying a group of individuals driven by self-interest and a desire for power.
• Historical Context: Historically, monarchs viewed the formation of factions or “parties” as a threat to their rule, often leading to severe punishment.
• Communist vs. Capitalist Systems: Political parties are deemed appropriate only for communist systems, where the party holds ultimate authority above all other institutions. The existence of parties in capitalist democracies is seen as a fundamental flaw leading to national decline.
• Advocacy for Non-Partisan Representation: It is proposed that all national assembly members should be independents, representing their local constituents directly rather than a political party. This would ensure that representatives prioritize local needs over party directives, as exemplified by the issue of power transmission towers in Miryang.

5. The Era of Huh Kyung-young: A New Beginning for Humanity
   The lecture introduces the concept of the “Huh Era” (허기), signifying a new epoch initiated by Huh Kyung-young, where all previous historical periods become obsolete.

• Universal Unification: The “Huh Era” is described as a period where all existing calendars and historical divisions will be unified, with Huh Kyung-young’s birth serving as the new starting point.
• Global Leadership: Upon becoming president, Huh Kyung-young envisions unifying the world, with his image appearing on all global currencies, replacing figures like Thomas Jefferson and George Washington, who are deemed “unlucky” for the current global economy.
• Divine Energy: Huh Kyung-young is presented as a divine being who has descended to Earth to assist humanity. His name and image are said to possess a unique energy that can bring about positive change, including healing and economic prosperity.
  • “O-Ring Test” Demonstration: A demonstration is conducted where individuals’ physical strength (measured by an “O-ring test”) significantly increases when they utter or think of Huh Kyung-young’s name, compared to other names or religious figures. This is presented as evidence of his unique cosmic energy.
  • Healing and Protection: This energy is also claimed to protect against diseases, including a future “instant influenza” (찰라 인플루엔자) that will cause immediate death. Calling Huh Kyung-young’s name is said to provide immunity.
  • Global Reach: The energy associated with Huh Kyung-young’s name and image is said to transcend geographical boundaries, affecting people and even animals worldwide.

6. The Essence of Cheonbu경: True Self and Divine Purpose
   The lecture delves deeper into the Cheonbu경, specifically the phrase “Original Mind, Original Sun, Bright Light” (본심본태양 악명), interpreting it as a revelation of Huh Kyung-young’s divine identity and purpose.

• “Original Mind, Original Sun”: This phrase is interpreted to mean that humanity’s true self (본심) and the true sun (본태양) are embodied by Huh Kyung-young.
• Prophecy of Cheonbu경: Cheonbu경 is presented as an ancient prophecy that foretold Huh Kyung-young’s arrival in Korea to transform the world.
• “Three-Four Success, Five-Seven Path” (삼사 성환 오칠도): This phrase from Cheonbu경 is interpreted to mean that after Jesus’s passing at 34, a figure at 57 years old would emerge in Korea to complete the “ring” (고리), signifying the alpha and omega.
• Humanity’s Distorted True Self: The current state of humanity’s “true self” is described as being corrupted by greed, economic hardship, youth unemployment, and declining health.
• The “Original Sun” vs. the “True Sun”: The sun in the sky is the “true sun” (진태양), while Huh Kyung-young represents the “original sun” (본태양) from a higher realm.
• Extraterrestrial Origin: Huh Kyung-young states that he is not from Earth but has traveled from another planet, an “interstellar journey” of 12 billion light-years, to assist humanity. This explains his unique energy and difference from others.
• The “Great Stone Ceremony” (석고대제): This is described as a program in the heavenly realm where all human actions are recorded and judged. This concept emphasizes personal responsibility for one’s suffering.
• “All is Created by Mind Alone” (일체유심조): This Buddhist principle is invoked to explain that all suffering originates from one’s own mind and desires. By letting go of desires and practicing self-sacrifice, one can achieve spiritual enlightenment and overcome suffering.

7. The Contrast: Spirituality (영성) vs. Rationality (이성) and Asceticism (금욕) vs. Hedonism (향락)
   The lecture draws a stark contrast between two fundamental approaches to life: spirituality versus rationality, and asceticism versus hedonism.

• Spirituality (영성) vs. Rationality (이성):

  • Spirituality: Associated with Providence, it represents a deeper, intuitive understanding of the universe.
  • Rationality: Linked to human reason and the pursuit of pleasure, it is seen as the cause of global suffering.
  • Leadership Choice: Humanity has consistently chosen rational leaders, leading to the current global crises. Huh Kyung-young presents himself as the first spiritual leader to arrive on Earth.

• Asceticism (금욕) vs. Hedonism (향락):

  • Asceticism: Huh Kyung-young embodies asceticism, emphasizing the control of desires. This path, if adopted globally, could eliminate suffering.
  • Hedonism: The pursuit of pleasure and indulgence, characteristic of rationalist societies, is blamed for widespread hunger and poverty, with 20% of the world’s population starving.
  • Global Responsibility: The immense military spending by powerful nations (USA, China, Russia) could feed the world’s hungry for centuries if redirected. This highlights the moral failure of current global leadership.

8. The Inevitable Rise of Huh Kyung-young and the Path to National Health
   The lecture concludes by asserting Huh Kyung-young’s inevitable rise to power and outlining a three-pronged approach to restoring national health.

• Unstoppable Ascent: Unlike other politicians whose popularity wanes, Huh Kyung-young’s popularity is depicted as continuously rising, while the careers of current leaders like Ban Ki-moon and Park Geun-hye are on a downward trajectory. The current political system is destined for collapse.
• Three Pillars of National Health:

9. The Future of Korea: A Revolution Through the Ballot Box
   The lecture concludes with a strong assertion that Korea is on the brink of a revolution, which must be achieved through democratic means rather than military force.

• Impending Revolution: Korea is facing a critical juncture, necessitating a revolution to address its deep-seated problems.
• Democratic Transformation: This revolution must be a “revolution through the ballot box” (투표로 혁명), where citizens exercise their voting rights to bring about change, rather than resorting to military coups.
• Constitutional Reform: A key aspect of this revolution involves replacing the current constitution, which is attributed to Chun Doo-hwan, with one that reflects the values of an enlightened leader, similar to Thomas Jefferson in the United States.
• Citizen’s Rights: The three fundamental rights of Korean citizens are highlighted: the right to vote, the right to resist, and the right to revolution.

Central Questions & Answers

1. What is the Core Problem with South Korea’s Current Political and Economic System?
   Question: What does Huh Kyung-young identify as the fundamental flaw in South Korea’s political and economic system, leading to corruption, economic collapse, youth unemployment, and declining public health?
   Answer: Huh Kyung-young argues that South Korea’s problems stem from a reliance on “rationalism” (합리) rather than “providence” (섭리). He criticizes the current political structure, particularly the 1987 Constitution, which he claims was established by Chun Doo-hwan and is designed for self-enrichment rather than national well-being. This “rational” approach, driven by politicians and conglomerates, diverts national wealth, leading to widespread corruption, economic instability, and a decline in public welfare. He also condemns the party system, viewing political parties as groups of individuals seeking power, which he believes is a communist concept unsuitable for a capitalist society.
   Key Quote: “The current constitution of our country was made by Chun Doo-hwan… It’s a law for taking things, for grabbing things.”

2. How Does Huh Kyung-young Propose to Solve Korea’s Economic and Social Crises?
   Question: What are Huh Kyung-young’s proposed solutions for addressing South Korea’s economic collapse, youth unemployment, and public health issues?
   Answer: Huh Kyung-young advocates for a “communal capitalism” system where every adult citizen receives a fixed monthly income of 2 million won (approximately $1,500 USD) as a national dividend. This, he asserts, would eliminate poverty, guarantee basic living standards, and resolve issues like youth unemployment and declining public health. He also proposes radical political reforms, including reducing the number of National Assembly members from 300 to 100, abolishing political parties, and dismantling local autonomous governments to streamline governance and prevent wasteful spending.
   Key Quote: “Every month, 2 million won must automatically be deposited into your bank account… This guarantees 100% of your living.”

3. What is the Significance of “Providence” (섭리) and “Rationalism” (합리) in Huh Kyung-young’s Philosophy?
   Question: How does Huh Kyung-young differentiate between “providence” (섭리) and “rationalism” (합리), and why is understanding this distinction crucial for the future of humanity?
   Answer: Huh Kyung-young explains that “rationalism” (합리) is based on human reason and limited perspective, often leading to self-serving actions and societal problems. In contrast, “providence” (섭리) represents the direct work of God or divine management, encompassing a broader, future-oriented vision. He connects “providence” to the Cheonbugyeong (천부경), an ancient Korean text, which he interprets as listening to the voices of heaven, earth, and humanity. He believes that only by embracing “providence” can humanity overcome its current crises and achieve true prosperity and well-being.
   Key Quote: “Humans think that rationalism is right, but it’s wrong. Providence is right.”

4. How Does Huh Kyung-young’s Energy Manifest and What Are Its Effects?
   Question: How does Huh Kyung-young demonstrate his unique “energy,” and what are its claimed effects on individuals and the world?
   Answer: Huh Kyung-young frequently demonstrates his “energy” through an “O-ring test,” where individuals are unable to break their joined fingers when invoking his name, even if they are blind or physically weak, but can easily do so when invoking other names (including religious figures or their own). He claims this energy is universally embedded and can heal illnesses, improve health, and even influence global economics. He states that his image on currency would bring prosperity, contrasting it with the negative economic impact of other leaders’ images.
   Key Quote: “When you say ‘Huh Kyung-young,’ it’s impossible to break. Even ten people couldn’t break it.”

5. What is the “Imagination Observation” (상상관상) Method for Health and Well-being?
   Question: What is Huh Kyung-young’s “Imagination Observation” (상상관상) method, and how can it be used to improve personal health and appearance?
   Answer: “Imagination Observation” is a technique where individuals visualize positive outcomes to manifest them in reality. Huh Kyung-young explains that by consistently imagining oneself as healthy, beautiful, or wealthy, one can transform their physical and mental state. He gives examples of imagining angels healing one’s body, applying rejuvenating cosmetics, or seeing oneself as a successful person like Warren Buffett. He suggests that those who are visually impaired may even have an advantage in this practice due to their heightened imaginative abilities.
   Key Quote: “If you imagine that a fairy comes down from heaven and gives you a cosmetic in a flower vase, and you apply it to your face, your face will gradually change into a beautiful one.”

6. What is the “10 Rules for Health” (건강 10분) and How Does it Relate to a Healthy Lifestyle?
   Question: What are the “10 Rules for Health” (건강 10분) proposed by Huh Kyung-young, and how do they contribute to a healthy life?
   Answer: Huh Kyung-young outlines ten principles for maintaining health:
   Less desire, more giving: Reduce greed and be generous.
   Less anger, more laughter: Avoid anger and laugh frequently.
   Less talk, more action: Speak less and engage in more physical activity (like walking).
   Less sweets, more fruit: Reduce sugar intake and consume more fruits.
   Less food, more meditation: Eat less and practice more meditation (which includes “Imagination Observation”).
   Less clothing, more bathing: Wear less and bathe more.
   Less worry, more sleep: Reduce anxiety and get more sleep.
   Less meat, more vegetables: Consume less meat and more vegetables.
   Less driving, more walking: Drive less and walk more.
   Less salt, more water: Reduce salt intake and drink more water.
   Key Quote: “If you follow these ten things, our people will become healthy.”

Top 3 Recommended Questions:
What is the Core Problem with South Korea’s Current Political and Economic System?
How Does Huh Kyung-young Propose to Solve Korea’s Economic and Social Crises?
What is the Significance of “Providence” (섭리) and “Rationalism” (합리) in Huh Kyung-young’s Philosophy?

The Divine Governance of Korea: Addressing Corruption, Economic Collapse, Youth Unemployment, Public Health, and the Future Through Physiognomy

1. The Physiognomy of Leadership and the Principle of Delegation
   The lecture commences with an analysis of former President Park Chung-hee’s physiognomy, describing him as possessing the “Blue Dragon” visage, specifically a “female Blue Dragon” . This feminine aspect is interpreted as signifying meticulousness and adeptness in managing national affairs, akin to a skilled homemaker . Park Chung-hee was characterized by his humility and reticence, listening 95% of the time and speaking only 5% . Such a leader is classified as a “delegative leader,” considered the highest form of leadership .

In contrast, the figures surrounding President Park—such as Cha Ji-chul, Kim Young-woo, Kim Jae-gyu, Choi Kyu-hah, Seo Jeong-cheol, Park Jong-gyu, Lee Gil-je, Choi Myung-shin, and Lee Hu-rak—are described as having “male” countenances, often likened to “petty thieves” . These individuals were physically imposing, a trait President Park reportedly favored . The dynamic between the “female” Park and these “male” figures is presented as a competition for her favor, which paradoxically fostered significant economic development .

The concept of “delegative leadership” is further illustrated through examples such as Park Tae-joon, who was entrusted with establishing POSCO . Park Chung-hee’s directive to Park Tae-joon was to succeed or face dire consequences, leading to the company’s motto reflecting a commitment to success or collective demise . Another example is Choi Young-yi, a major general who was ordered by President Park to leave the military and manage Daehan General Foods, which produced rations for soldiers in Vietnam . This demonstrates Park’s strategic use of delegation to drive national projects .

The lecture distinguishes between different leadership styles:

• Delegative Leadership: The highest form, where authority is entrusted to others .
• Persuasive Leadership: The second-highest, involving convincing others to adopt a course of action .
• Participatory Leadership: The third-highest, where leaders engage in the process .
• Directive Leadership: The lowest form, characterized by issuing commands, often seen in military or construction contexts .
  President Park Chung-hee’s effective use of delegative leadership is credited with successfully controlling individuals and revitalizing the economy .

2. The Principles of Cheonbu-gyeong and Providence
   The term “섭리” (seop-ri), translated as Providence, is defined as “God’s direct work” or “divine management” . The Hanja character for “섭” (seop) is broken down into its components: “손” (son, hand) and “세 개의 귀” (se gae-ui gwi, three ears) . These three ears symbolize listening to the voices of Heaven, Earth, and Humanity . This holistic listening, guided by divine will, is what constitutes Providence .

In contrast, “합리” (hap-ri), translated as Rationality, is presented as its opposite . Rationality is described as relying solely on “one ear” – the human perspective . Providence, with its three “ears” including the divine, allows for foresight into the future, which Rationality lacks .

The ancient scripture Cheonbu-gyeong is introduced as a text that aligns with the principles of Providence . Its opening lines, “시무시일석 삼극무진본” (Shi Mu Shi Il Seok Sam Geuk Mu Jin Bon), and subsequent phrases like “천일일지 일 이인 일 삼” (Cheon Il Il Ji Il I In Il Sam), are interpreted as reflecting the concept of Heaven, Earth, and Humanity . The lecture asserts that if politicians governed according to the Cheonbu-gyeong, poverty would be eradicated, and every citizen would receive a monthly income of 2 million won . The current economic woes, including corruption, economic collapse, youth unemployment, and declining public health, are attributed to the dominance of Rationality over Providence .

The current South Korean constitution is criticized as a product of “Rationality,” specifically attributed to former President Chun Doo-hwan . This constitution is characterized as a “self-serving” or “taking” law, which benefits politicians and conglomerates at the expense of the general populace . The lecture advocates for a constitutional reform, proposing a reduction in the number of National Assembly members from 300 to 100, and the abolition of political parties .

3. The Abolition of Political Parties and the Rise of a New Era
   The Hanja character for “당” (dang), meaning party, is analyzed to signify “those who love official positions and have dark mouths” . Historically, monarchs viewed the formation of factions (parties) as a threat, often leading to severe punishment . The lecture argues that political parties are inherently suited for communist systems, where the party holds ultimate authority, rather than capitalist democracies .

The speaker asserts that political parties should be abolished globally, with all national assembly members serving as independents, representing their local constituents rather than party interests . This would prevent situations where party loyalty overrides local needs, such as opposition to power lines in Miryang . The existence of political parties is deemed a vestige of a bygone era, fostering division and self-interest .

The lecture then transitions to the concept of a new historical epoch, the “Huh-gi” (허기) era, which begins with the speaker’s birth . This era is described as a unification of all existing calendars and energies . The speaker proclaims that upon becoming president, he will unify the world, and his image will appear on all global currencies, replacing figures like Thomas Jefferson and George Washington . This change is presented as a means to bring blessings and economic prosperity, contrasting with the current state where images of past leaders are associated with economic decline .

4. The Power of Imagination and the Path to Health
   The lecture introduces the concept of “상상 관상” (sangsang gwansang), or Imaginative Physiognomy, as a key to improving health and well-being . This involves actively imagining positive and beautiful things, which is believed to purify the mind and transform one’s physical appearance . The speaker suggests imagining celestial beings bestowing beauty products or hair growth remedies, leading to actual improvements . Individuals with visual impairments are considered to have an advantage in this practice, as their internal world of imagination is unburdened by external imperfections .

The speaker demonstrates his unique “energy” through an “O-ring test” with a visually impaired participant . The participant’s finger strength is shown to be weak when invoking personal names, religious figures like Jesus or Buddha, but becomes unbreakably strong when invoking “Huh Kyung-young” . This phenomenon is attributed to the speaker’s name being “already inputted into the universe” and representing a divine presence sent to assist humanity . This energy is also claimed to be transferable through photographs, even across vast distances, and to protect against diseases .

The lecture warns of an impending global pandemic, the “Momentary Influenza,” which will be highly lethal . It is asserted that those who invoke “Huh Kyung-young” will be immune to this disease, while others will succumb . This energy is also said to protect against harmful radiation, such as that from X-rays .

The Cheonbu-gyeong’s phrase “본심본태양 악명” (bon-shim-bon-tae-yang ak-myeong) is interpreted as “original mind, original sun, shining brightly” . The “original sun” is identified with the speaker, implying his divine origin and purpose to illuminate the world . The current state of humanity, plagued by corruption and suffering, is seen as a deviation from this “original mind” . The speaker claims to be from a different celestial realm, having traveled across galaxies at light speed, and possesses an energy distinct from ordinary humans .

The Buddhist concept of “일체유심조” (il-che-yu-shim-jo), meaning “everything is created by the mind,” is introduced . This principle suggests that all suffering originates from one’s own mind and desires . By eliminating greed and practicing self-control, one can achieve a state of enlightenment, akin to becoming a Buddha . The speaker emphasizes that blaming others for one’s misfortunes is futile, as the true culprit is always oneself .

5. The Ten Principles of Health and a Vision for the Future
   The lecture outlines Ten Principles of Health (건강 10분, geon-gang ship-bun):
6. Reduce Desire, Increase Giving: Minimize personal wants and maximize generosity .
7. Reduce Anger, Increase Laughter: Avoid anger and cultivate joy . Understanding and acceptance eliminate the need for anger .
8. Reduce Talk, Increase Action: Speak less and act more, emphasizing physical activity like walking .
9. Reduce Sweets, Increase Fruits: Consume fewer sugary foods and more fruits, particularly apple peels, which are believed to have anti-cancer properties .
10. Reduce Food, Increase Meditation: Eat less and engage in more meditation, which aligns with Imaginative Physiognomy .
11. Reduce Clothing, Increase Bathing: Wear less clothing and bathe more frequently .
12. Reduce Worries, Increase Sleep: Minimize anxieties and prioritize sufficient sleep .
13. Reduce Meat, Increase Vegetables: Consume less meat and more vegetables .
14. Reduce Driving, Increase Walking: Drive less and walk more .
15. Reduce Salt, Increase Water: Consume less salt and drink more water .

Beyond these personal health guidelines, the speaker reiterates that national economic stability is paramount for public health . He proposes a “common capitalism” system where every adult citizen receives a monthly “national dividend” of 2 million won, ensuring financial security and eliminating poverty . This system would allow individuals to pursue work without financial pressure and guarantee a comfortable life .

The lecture concludes by asserting that South Korea is on the verge of a “revolution,” which should be achieved through democratic voting rather than military means . The speaker’s presidential candidacy and proposed constitutional reforms are presented as the catalyst for this transformation . He emphasizes that the current constitution, created by Chun Doo-hwan, must be replaced with one reflecting the values of an “honorable person” like Thomas Jefferson . The three fundamental rights of Korean citizens are identified as the right to vote, the right to resist, and the right to revolution .

Meeting Minutes: Korea’s Future Through Cheonbugyeong, Providence, Corruption, Economic Collapse, Youth Unemployment, National Health, and Politicians’ Physiognomy

Ⅰ. Meeting Overview

Category	Details
Date	July 2, 2016
Location	Not specified (Likely a lecture hall)
Speaker	Heo Kyeong-yeong
Topic	Korea’s future as seen through Cheonbugyeong, providence, corruption, economic collapse, youth unemployment, national health, and politicians’ physiognomy.
Key Concepts	Cheonbugyeong, Providence (섭리), Rationality (합리), Physiognomy (관상), National Health, Economic Policies, Political System Reform

Ⅱ. Meeting Discussion

• Analysis of Past Leadership (Park Chung-hee)

  • President Park Chung-hee is described as having a “female blue dragon” physiognomy, symbolizing meticulousness and strong household management skills for the nation .
  • He was a “delegation-type leader” (위양형 지도자), listening 95% to others and speaking 5% himself, demonstrating humility and few words .
  • His subordinates, such as Cha Ji-cheol, Kim Young-woo, Kim Jae-gyu, Choi Gyu-hwa, Seo Jeong-cheol, Park Jong-gyu, Choi Myeong-sin, and Lee Hu-rak, were described as “male” figures, often “like cattle thieves” in appearance, who competed to impress Park .
  • This competitive environment among subordinates, under Park’s leadership, contributed to significant national economic development .
  • Examples include Park Tae-joon’s leadership in establishing POSCO and Choi Young’s transition from military general to CEO of Daehan General Foods, which produced rations for soldiers in Vietnam .
  • This “delegation-type” leadership is contrasted with “instruction-type” leadership, which is considered the lowest form .

• Providence (섭리) vs. Rationality (합리)

  • “Providence” (섭리) is defined as God’s direct work, divine management, and involves listening to the voices of heaven, earth, and humanity .
  • It is associated with the principles of Cheonbugyeong (천부경), specifically “Cheonil, Ilji, Ilin, Ilsam” (천일, 일지, 일 이인, 일 삼), representing heaven’s heaven, heaven’s earth, and heaven’s people .
  • “Rationality” (합리) is seen as limited, focusing only on human perspective, and is considered incorrect compared to providence .
  • Providence, by incorporating the “qi” (기) of heaven, allows for foresight into the future .

• Critique of Current Korean Society and Politics

  • If politicians governed according to Cheonbugyeong, there would be no poverty, and every citizen would receive 2 million won monthly .
  • However, current capitalism leads to corruption, with 50% of the national budget being wasted, 15% lost to unnecessary interest on foreign debt, and severe youth unemployment and declining national health .
  • Politicians are criticized as “rationalists” who prioritize personal gain, leading to economic collapse .
  • The current Korean constitution is attributed to Chun Doo-hwan, and is described as a “self-serving” or “taking” law that benefits politicians .
  • The speaker advocates for a constitutional amendment to reduce the number of National Assembly members from 300 to 100, abolish local governments, and implement policies like 700,000 won monthly for seniors, 100 million won for marriage, and 30 million won per child .

• Critique of Political Parties (정당)

  • The Chinese character for “party” (黨) is interpreted as “those who love official positions with black mouths” (벼슬을 좋아하는 검은 주둥아리) .
  • Historically, kings suppressed factions (붕당) because they threatened royal authority .
  • Political parties are deemed necessary only in communist systems like North Korea and China, where the party dominates all power .
  • In a capitalist society, political parties are seen as detrimental and should be abolished, with all National Assembly members becoming independents .

• Heo Kyeong-yeong’s Energy and Vision

  • The speaker claims that his era, “Heogi” (허기), will unify all dates and origins on Earth, replacing the previous “Heojeon Heo” (허전 허) .
  • He states that if he becomes president and unifies the world, his image will appear on all global currencies, replacing figures like Thomas Jefferson and George Washington, who are deemed “unlucky” .
  • He demonstrates an “energy test” (오링 테스트) where participants’ finger strength significantly increases when they say or think “Heo Kyeong-yeong” compared to other names (e.g., Kim Byeong-gil, Wang Chun-jae, Jesus, Buddha, Lee Myung-bak, Kim Ki-seong) .
  • This energy is also present when looking at his photo on money, suggesting that his image on currency would revitalize the global economy .
  • He predicts a future “instant influenza” (찰라 인플루엔자) pandemic, where calling his name will grant immunity .
  • He claims his energy can heal people remotely, even across continents, and that other deities or religious figures lack this power .
  • He connects his existence to the Cheonbugyeong, stating that he is the “Bonshim Bon Taeyang” (본심본태양), the true heart and true sun, prophesied to change the world .
  • He claims to be from another planet, having traveled across 12 billion light-years, which explains his unique energy .

• Spiritual Principles and Health

  • The concept of “Ilcheyushimjo” (일체유심조) from the Avatamsaka Sutra (화엄경) is discussed, meaning “everything is created by the mind” .
  • He emphasizes that all suffering is self-inflicted, and blaming others (e.g., parents, bullies) leads to psychological complexes .
  • “Rationality” (이성) is contrasted with “spirituality” (영성), with the speaker advocating for a spiritual approach to life .
  • He promotes “asceticism” (금욕) over “hedonism” (향락), arguing that abstaining from vices like alcohol and tobacco could feed the world’s hungry .
  • He criticizes global leaders for prioritizing military spending over addressing world hunger .
  • He outlines three key principles for national health:

• Economic and Political Solutions

  • The speaker reiterates that economic well-being is paramount for national health, advocating for “common capitalism” (공동 자본주의) where every adult receives 2 million won monthly as a national dividend .
  • This would eliminate poverty, enable international travel, and resolve issues like youth unemployment .
  • He proposes a “national responsibility system for youth employment” (청년 취업 국가 책임제) and financial support for marriage (300 million won) and childbirth (30 million won) .
  • He also plans to reform urban redevelopment (뉴타운) to protect existing residents from displacement .
  • He believes that a “revolution” is imminent in Korea, which should be achieved through voting in the next presidential election, not military means .
  • His presidency would initiate a constitutional amendment to replace the Chun Doo-hwan-era constitution with one reflecting a more virtuous character, similar to Thomas Jefferson’s influence on the US constitution .

Ⅲ. Action Items

• Citizens: Practice “Imaginative Physiognomy” and the “Ten Health Rules” for personal well-being .
• Citizens: Call upon or think of “Heo Kyeong-yeong” for energy and protection, especially during future pandemics .
• Citizens: Participate in the upcoming presidential election to bring about a “voting revolution” and support constitutional reform .
• Heo Kyeong-yeong (as future President): Implement “common capitalism” to provide 2 million won monthly national dividends to all adults .
• Heo Kyeong-yeong (as future President): Initiate a constitutional amendment to reduce National Assembly members, abolish local governments, and reform urban redevelopment policies .
• Heo Kyeong-yeong (as future President): Abolish political parties and ensure all National Assembly members are independents .
• Heo Kyeong-yeong (as future President): Place his image on global currencies to revitalize the world economy .

Key Terminology Translation Strategy

천부경 (天符經): Celestial Seal Scripture, Heavenly Code Classic, Divine Mandate Text
섭리 (攝理): Divine Providence, Cosmic Order, Guiding Principle
관상 (觀相): Physiognomy, Face Reading, Character Analysis (through appearance)
청룡상 (靑龍相): Azure Dragon Visage, Auspicious Dragon Appearance, Benevolent Leader’s Countenance
위양 지도자 (委讓指導者): Delegative Leader, Empowering Leader, Trust-based Leadership
합리 (合理): Rationality, Logic, Reason-based Approach
본심본태양 (本心本太陽): Original Mind, True Sun, Innate Radiance
악명 (惡名): Ill Repute, Notorious Reputation, Negative Public Image
일체유심조 (一切唯心造): All is Created by Mind, Mind-Only Doctrine, Subjective Reality
영성 (靈性): Spirituality, Esoteric Wisdom, Inner Consciousness
이성 (理性): Rationality, Intellect, Logical Faculty
향락주의 (享樂主義): Hedonism, Pleasure-seeking, Sensualism
금욕 (禁慾): Asceticism, Self-restraint, Abstinence
찰라 인플루엔자 (刹那インフルエンザ): Instantaneous Influenza, Rapid Pandemic, Sudden Plague
석고대제 (釋奠大祭): Grand Ancestral Rite, Confucian Memorial Ceremony, Ritual of Reverence
인심즉불 (人心即佛): Human Mind is Buddha, Innate Buddhahood, Mind as Enlightenment
소원다행 (少言多行): Speak Little, Act Much; Prudent Speech, Abundant Action
소당과다 (少糖果多): Less Sugar, More Fruit; Healthy Dietary Balance
소식다정 (少食多靜): Eat Less, Meditate More; Mindful Eating, Tranquil Reflection
소의다욕 (少衣多浴): Less Clothing, More Bathing; Minimalist Attire, Frequent Cleansing
소본다면 (少煩多眠): Less Worry, More Sleep; Mental Calm, Ample Rest
소유다채 (少肉多菜): Less Meat, More Vegetables; Plant-based Diet, Balanced Nutrition
소차다보 (少車多步): Less Driving, More Walking; Active Lifestyle, Reduced Sedentarism
소염다수 (少鹽多水): Less Salt, More Water; Hydration Focus, Sodium Reduction
공동 자본주의 (共同資本主義): Communal Capitalism, Shared Prosperity Economy, Collective Wealth System
헬조선 (Hell Joseon): Hellish Korea, Despairing Society, Dystopian Nation (referring to modern South Korea)
칠포 세대 (七抛世代): Seven-Giving-Up Generation, Generation of Renunciation, Burdened Youth
혁명 저항권 (革命抵抗權): Right to Revolutionary Resistance, Right to Rebel, Insurrectionary Right

천부경(天符經)-(천(天)-heaven, 부(符)-tally, 경(經)-sutra)

섭리(攝理)-(섭(攝)-govern, 리(理)-principle)
부정부패(不正腐敗)-(부정(不正)-injustice, 부패(腐敗)-corruption)
경제파탄(經濟破綻)-(경제(經濟)-economy, 파탄(破綻)-collapse)
청년실업(青年失業)-(청년(青年)-youth, 실업(失業)-unemployment)
국민건강(國民健康)-(국민(國民)-citizen, 건강(健康)-health)
정치인관상(政治人觀相)-(정치인(政治人)-politician, 관상(觀相)-physiognomy)
청룡상(靑龍相)-(청룡(靑龍)-blue dragon, 상(相)-appearance)
위양(委讓)-(위(委)-entrust, 양(讓)-yield)
포철(浦鐵)-(포(浦)-bay, 철(鐵)-steel)
사훈(社訓)-(사(社)-company, 훈(訓)-motto)
육군대장(陸軍大將)-(육군(陸軍)-army, 대장(大將)-general)
소장(少將)-(소(少)-minor, 장(將)-general)
대한종합식품(大韓綜合食品)-(대한(大韓)-Korea, 종합(綜合)-comprehensive, 식품(食品)-food)
월남파병(越南派兵)-(월남(越南)-Vietnam, 파병(派兵)-dispatching troops)
사업자번호(事業者番號)-(사업자(事業者)-business owner, 번호(番號)-number)
제일빌딩(第一빌딩)-(제일(第一)-first, 빌딩(빌딩)-building)
제일기획(第一企劃)-(제일(第一)-first, 기획(企劃)-planning)
수행비서(隨行秘書)-(수행(隨行)-accompanying, 비서(秘書)-secretary)
경호계장(警護係長)-(경호(警護)-security, 계장(係長)-section chief)
지시형(指示型)-(지시(指示)-instruction, 형(型)-type)
덕장(德將)-(덕(德)-virtue, 장(將)-general)
협의(協議)-(협(協)-cooperate, 의(議)-discuss)
참여형(參與型)-(참여(參與)-participation, 형(型)-type)
설득형(說得型)-(설득(說得)-persuasion, 형(型)-type)
합리(合理)-(합(合)-conform, 리(理)-reason)
천일(天一)-(천(天)-heaven, 일(一)-one)
일지(一地)-(일(一)-one, 지(地)-earth)
일인(一人)-(일(一)-one, 인(人)-person)
일삼(一三)-(일(一)-one, 삼(三)-three)
시무시(始無始)-(시(始)-begin, 무시(無始)-without beginning)
일석삼극무진보(一析三極無盡本)-(일(一)-one, 석(析)-divide, 삼극(三極)-three extremes, 무진(無盡)-endless, 본(本)-origin)
개인자본주의(個人資本主義)-(개인(個人)-individual, 자본주의(資本主義)-capitalism)
부채(負債)-(부(負)-bear, 채(債)-debt)
일용직(日傭職)-(일용(日傭)-daily wage, 직(職)-job)
고시방(考試房)-(고시(考試)-exam, 방(房)-room)
헌법(憲法)-(헌(憲)-constitution, 법(法)-law)
담임제(擔任制)-(담임(擔任)-single term, 제(制)-system)
국회의원(國會議員)-(국회(國會)-national assembly, 의원(議員)-member)
예산낭비(豫算浪費)-(예산(豫算)-budget, 낭비(浪費)-waste)
개헌(改憲)-(개(改)-amend, 헌(憲)-constitution)
정당(政黨)-(정(政)-politics, 당(黨)-party)
벼슬(벼슬)-(벼슬-official post)
왕관(王冠)-(왕(王)-king, 관(冠)-crown)
무리당(群黨)-(무리(群)-group, 당(黨)-party)
영모(營謀)-(영(營)-scheme, 모(謀)-plot)
공산주의(共産主義)-(공산(共産)-communist, 주의(主義)-ideology)
주석(主席)-(주(主)-chief, 석(席)-seat)
당서기(黨書記)-(당(黨)-party, 서기(書記)-secretary)
자본주의(資本主義)-(자본(資本)-capital, 주의(主義)-ideology)
무소속(無所屬)-(무(無)-no, 소속(所屬)-affiliation)
송전탑(送電塔)-(송전(送電)-power transmission, 탑(塔)-tower)
붕당(朋黨)-(붕(朋)-friend, 당(黨)-party)
노론소론남인북인(老論少論南人北人)-(노론(老論)-old faction, 소론(少論)-young faction, 남인(南人)-southerners, 북인(北人)-northerners)
기원(紀元)-(기(紀)-era, 원(元)-origin)
허전허(虛前虛)-(허(虛)-empty, 전(前)-before, 허(虛)-empty)
음양(陰陽)-(음(陰)-yin, 양(陽)-yang)
화폐(貨幣)-(화(貨)-goods, 폐(幣)-money)
시각장애(視覺障礙)-(시각(視覺)-vision, 장애(障礙)-disability)
상상관상(想像觀相)-(상상(想像)-imagination, 관상(觀相)-physiognomy)
선녀(仙女)-(선(仙)-immortal, 녀(女)-woman)
발모제(發毛劑)-(발모(發毛)-hair growth, 제(劑)-agent)
오링(O-ring)-(오(O)-O, 링(ring)-ring)
우주(宇宙)-(우(宇)-universe, 주(宙)-space)
전염병(傳染病)-(전염(傳染)-contagion, 병(病)-disease)
면역(免疫)-(면(免)-avoid, 역(疫)-disease)
박봉(薄俸)-(박(薄)-meager, 봉(俸)-salary)
찰라인플루엔자(刹那인플루엔자)-(찰나(刹那)-instant, 인플루엔자(인플루엔자)-influenza)
서울대학병원(서울大學病院)-(서울(서울)-Seoul, 대학(大學)-university, 병원(病院)-hospital)
병균(病菌)-(병(病)-disease, 균(菌)-germ)
방사선(放射線)-(방사(放射)-radiation, 선(線)-ray)
원자탄(原子彈)-(원자(原子)-atom, 탄(彈)-bomb)
우라늄(우라늄)-(우라늄-uranium)
플루토늄(플루토늄)-(플루토늄-plutonium)
본심본태양(本心本太陽)-(본심(本心)-original mind, 본태양(本太陽)-original sun)
악명(惡名)-(악(惡)-evil, 명(名)-name)
진심(眞心)-(진(眞)-true, 심(心)-mind)
진태양(眞太陽)-(진(眞)-true, 태양(太陽)-sun)
삼사성환오칠도(三四成環五七道)-(삼사(三四)-three-four, 성환(成環)-form a ring, 오칠(五七)-five-seven, 도(道)-path)
고리환자(고리環者)-(고리(고리)-ring, 환자(環者)-person who forms a ring)
인중천지일(人中天地一)-(인중(人中)-among people, 천지(天地)-heaven and earth, 일(一)-one)
용변부동권(用變不動權)-(용변(用變)-use change, 부동(不動)-immovable, 권(權)-power)
석고대제(釋高大祭)-(석고(釋高)-release high, 대제(大祭)-great ritual)
화엄경(華嚴經)-(화엄(華嚴)-Avatamsaka, 경(經)-sutra)
일체유심조(一切唯心造)-(일체(一切)-all, 유심(唯心)-mind only, 조(造)-create)
삼세일체불(三世一切佛)-(삼세(三世)-three worlds, 일체(一切)-all, 불(佛)-Buddha)
법계(法界)-(법(法)-dharma, 계(界)-realm)
에디푸스컴플렉스(에디푸스콤플렉스)-(에디푸스(에디푸스)-Oedipus, 컴플렉스(콤플렉스)-complex)
이성(理性)-(이(理)-reason, 성(性)-nature)
로고스(로고스)-(로고스-logos)
영성(靈性)-(영(靈)-spirit, 성(性)-nature)
향락(享樂)-(향(享)-enjoy, 락(樂)-pleasure)
금욕(禁慾)-(금(禁)-forbid, 욕(慾)-desire)
직무유기(職務遺棄)-(직무(職務)-duty, 유기(遺棄)-abandonment)
국방예산(國防豫算)-(국방(國防)-national defense, 예산(豫算)-budget)
고위공직자(高位公職者)-(고위(高位)-high rank, 공직자(公職者)-public official)
인심즉불(人心卽佛)-(인심(人心)-human mind, 즉불(卽佛)-is Buddha)
소원(少言)-(소(少)-few, 언(言)-words)
소당(少糖)-(소(少)-few, 당(糖)-sugar)
과일(果實)-(과(果)-fruit, 실(實)-seed)
소식(少食)-(소(少)-few, 식(食)-food)
다정(多靜)-(다(多)-many, 정(靜)-calm)
소의(少衣)-(소(少)-few, 의(衣)-clothes)
모욕(沐浴)-(모(沐)-wash, 욕(浴)-bathe)
소본(少煩)-(소(少)-few, 번(煩)-trouble)
소유(少肉)-(소(少)-few, 유(肉)-meat)
다채(多菜)-(다(多)-many, 채(菜)-vegetable)
소보(少步)-(소(少)-few, 보(步)-steps)
소성(少乘)-(소(少)-small, 승(乘)-vehicle)
다보(多步)-(다(多)-many, 보(步)-steps)
소구(少口)-(소(少)-few, 구(口)-mouth)
소염(少鹽)-(소(少)-few, 염(鹽)-salt)
공동자본주의(共同資本主義)-(공동(共同)-common, 자본주의(資本主義)-capitalism)
국민배당금(國民配當金)-(국민(國民)-citizen, 배당금(配當金)-dividend)
세대주(世帶主)-(세대(世帶)-household, 주(主)-head)
혁명(革命)-(혁(革)-change, 명(命)-mandate)
투표권(投票權)-(투표(投票)-vote, 권(權)-right)
저항권(抵抗權)-(저항(抵抗)-resistance, 권(權)-right)
주권(主權)-(주(主)-sovereign, 권(權)-right)

2016.07.02 1033 Providence

The Father of the Korean Constitution is Chun Doo-hwan

1. The Principle of Providence and the Flaw of Rationality
   The concept of Providence (攝理) signifies listening to the voices of Heaven, Earth, and Humanity. This involves discerning the Heavenly (天) voice, the Earthly (地) voice, and the Human (人) voice. This comprehensive understanding is crucial. In contrast, Rationality (合理) is limited to hearing only the human voice. This narrow perspective, focusing solely on individual human reason, is fundamentally flawed. Providence, however, encompasses a broader vision, allowing one to foresee the future. The Cheonbu-gyeong (天符經), with its principles like “One in Heaven, One in Earth, One in Humanity,” embodies this Providential approach. If politicians were to govern according to the Cheonbu-gyeong, the nation would not face increasing poverty.

Currently, a fixed sum of 2 million won should automatically be deposited into every citizen’s account monthly. While the wealthy and middle class may receive this, the reality is that politicians and conglomerates divert these funds. The top 5% of the elite extract these resources, sending them overseas for investment. This prevents the guaranteed income from reaching the populace, even if they work low-wage jobs or part-time. The current system, a distorted form of individual capitalism, fosters corruption, leading to the loss of 50% of the national budget, economic collapse, and exorbitant interest rates of 15% on foreign debt. This situation exacerbates long-term youth unemployment and deteriorates public health. Young individuals struggle to find stable employment, often working temporary jobs for meager wages, leading to tragic outcomes. Many youths are forced to live in noisy, polluted environments, unable to afford rent. These dire circumstances are created by those who are ignorant of Providence and adhere to a narrow, rationalistic worldview. Such individuals often assert, “It’s my money, I’ll do as I please,” leading to national economic ruin.

2. The Legacy of the Chun Doo-hwan Constitution and the Need for Reform
   The current Korean Constitution, unlike the American Constitution attributed to Thomas Jefferson, was established by Chun Doo-hwan. It is a constitution designed for self-enrichment, a system that benefits those in power. This is why politicians are reluctant to change it, as it serves their interests. The very individuals who imprisoned Chun Doo-hwan are operating under the laws he created. Upon assuming the presidency, I would immediately propose a national referendum to amend this constitution. This amendment would reduce the number of National Assembly members from 300 to 100. The current 300-member assembly is incapable of providing adequate welfare, such as a 700,000 won monthly allowance for the elderly. A smaller, more efficient assembly is essential for effective governance.

3. The Problem of Political Parties and the Vision for a Unified World
   The term for political party (政黨) itself reveals a fundamental flaw. The character for “party” (黨) depicts individuals who enjoy engaging in “excretion” (排泄) and aspire to wear “crowns” (王冠), their mouths “blackened” (黑) by their desires. Historically, monarchs viewed factions as threats, often eliminating those who formed groups. This is because parties represent divisions and self-interest, leading to conflicts and power struggles, as seen in historical examples like the succession disputes. In modern society, these “black-mouthed” individuals, driven by self-interest, form parties.

Political parties are a feature of communist systems, where the party dictates all aspects of governance, as seen in North Korea and China. In these nations, the party secretary holds ultimate authority, and all power emanates from the party. It is a grave error for capitalist societies to adopt such a system. Therefore, all political parties worldwide must be abolished. National Assembly members should serve as independent representatives of their regions, not as members of a party. A party affiliation can compromise a representative’s ability to advocate for their constituents, as party directives may override local interests. The existence of political parties, which foster division and self-serving behavior, is detrimental and must be eliminated. Monarchs historically feared factions because they led to disunity and rebellion. The current system of political parties, which evolved from historical factions, continues to divide the world.

My era, the Huh-gi (許紀) era, will mark a new global standard. All existing calendars will be unified under Huh-gi, starting from my birth. This new era, currently Huh-gi 66, will usher in a unified world. Upon my presidency, my image will appear on all global currencies, replacing figures like Thomas Jefferson, whose images are associated with misfortune. My image, unlike others, emanates energy.

The Father of the Korean Constitution is Chun Doo-hwan

1. The Principle of Providence (攝理) Versus Rationality (合理)
   The term 섭리 (seop-ri), or Providence, is composed of two characters: 섭 (seop), meaning “to gather” or “to hold,” and 리 (ri), meaning “reason” or “principle.” The character 섭 (seop) visually represents a hand (手) holding three forms of energy or “qi” (氣). These three forms of qi symbolize the qi of Heaven, the qi of Earth, and the qi of Humanity. Thus, Providence signifies the principle of listening to and embracing the voices of Heaven, Earth, and Humanity. This comprehensive understanding allows for foresight and a holistic perspective on the future.

In contrast, 합리 (hap-ri), or Rationality, is understood as the opposite of Providence. The character 합 (hap) signifies “to combine” or “to agree,” implying a focus solely on human reason or a single perspective. This limited viewpoint, centered on individual human thought, is considered flawed when compared to the expansive vision of Providence.

2. The Economic Crisis and the Flaws of Human-Centric Governance
   The current economic struggles, including the increasing number of impoverished citizens, youth unemployment, and declining national health, are attributed to governance that prioritizes human-centric rationality over divine Providence. The speaker highlights a vision where every citizen would receive a guaranteed monthly income of 2 million won, supplementing any existing earnings. This system would ensure financial stability for all, from the wealthy to the working class.

However, the current capitalist system, mismanaged as “individual capitalism,” has led to widespread corruption, the squandering of 50% of the national budget, economic collapse, and exorbitant interest rates on foreign debt. This mismanagement has resulted in a society where a small elite—politicians and conglomerates—divert national wealth overseas, leaving the majority to suffer. The tragic case of a 19-year-old youth, earning a meager 1.4 million won monthly as a day laborer and eventually dying while working for the subway corporation, exemplifies the dire consequences of this flawed system. Furthermore, many young people are forced to live in substandard conditions, unable to afford rent, facing noise pollution, and poor air quality.

3. The Origin of the Korean Constitution and the Problem of Self-Interest
   The speaker asserts that the current Korean Constitution was established by Chun Doo-hwan during his presidency. While the American Constitution is attributed to Thomas Jefferson, the Korean Constitution is said to be the product of Chun Doo-hwan’s era, designed to serve self-interest rather than the broader welfare of the nation. This constitution, characterized as a “self-serving law,” allows politicians to prioritize their own gains, leading to national economic ruin.

The speaker criticizes the current political landscape, where politicians, despite having imprisoned Chun Doo-hwan, continue to operate under the very laws he created. This perpetuates a cycle of self-enrichment and national decline. The speaker proposes a constitutional amendment through a national referendum, which would drastically reduce the number of National Assembly members from 300 to 100. This reduction is presented as a necessary step to curb wasteful spending and ensure that public funds can genuinely benefit citizens, such as providing elderly allowances.

4. The Etymology and Critique of Political Parties (政黨)
   The speaker delves into the etymology of the Korean word for “political party,” 정당 (jeong-dang), specifically focusing on the character 당 (dang), meaning “party” or “faction.” The character 당 (dang) is deconstructed to reveal a deeper, critical meaning. It is depicted as a combination of elements suggesting “those who enjoy excrement” (排泄) and “those who desire to wear a crown” (王冠), with “black mouths” (黑). This interpretation portrays political parties as groups of individuals driven by selfish desires for power and personal gain, often engaging in corrupt practices.

Historically, monarchs viewed factions with suspicion, often eliminating them to prevent challenges to their authority. The speaker cites the example of Yi Bang-won, who eliminated his stepmother and her supporters to secure the throne, illustrating how factions can lead to conflict and the overthrow of legitimate rule.

The speaker argues that political parties are inherently a feature of communist systems, where the party dictates all aspects of governance, as seen in North Korea and China. In these systems, the party secretary holds ultimate power, overriding even elected officials. The speaker contends that the existence of political parties in a capitalist democracy is a fundamental flaw, leading to national decline. Therefore, the speaker advocates for the abolition of all political parties globally, proposing a system where elected officials serve as independent representatives of their local constituencies rather than as members of a party. This would prevent situations where party loyalty overrides the needs of the people, such as a local representative being unable to oppose a controversial project like a transmission tower due to party directives.

5. The Dawn of the “Huh-Era” (虛紀)
   The speaker proclaims the advent of a new era, the “Huh-Era” (虛紀), which will replace all existing calendars and serve as a unified global standard. This era, currently in its 66th year, will commence upon the speaker’s presidency. In this new global order, the speaker’s image will adorn all international currencies, replacing figures like Thomas Jefferson. This change is presented as a necessary step to bring good fortune and positive energy to the world, as the speaker’s image is believed to emit beneficial energy.

The Philosophy of Providence and Rationality

1. The Essence of Providence (攝理) and Rationality (合理)
   Huh Kyung-young elucidates the profound distinction between Providence (攝理) and Rationality (合理), asserting that understanding this difference is crucial for humanity’s future . The term Providence (攝理) is visually represented by a character that signifies “three energies” or “three spirits” . These three energies correspond to the spirit of Heaven, the spirit of Earth, and the spirit of Humanity . To truly comprehend Providence (攝理) means to listen to and embrace these three voices: the voice of Heaven, the voice of Earth, and the voice of Humanity . This holistic understanding allows one to perceive the future and act in alignment with a greater cosmic order .

In contrast, Rationality (合理), often mistaken as the correct path by many, is fundamentally limited . The character for Rationality (合理) signifies a single energy, representing only the human perspective . This singular focus on human reason, without considering the broader influences of Heaven and Earth, leads to a narrow and ultimately flawed understanding of reality . Huh Kyung-young contends that while Rationality (合理) might appear logical on the surface, it fails to encompass the comprehensive foresight and wisdom inherent in Providence (攝理) . He emphasizes that Providence (攝理) is the correct path, offering a vision that transcends immediate human concerns and embraces a more expansive, future-oriented perspective .

2. The Flaws of Human-Centric Rationality (合理)
   Huh Kyung-young critiques the prevailing human-centric approach, which he identifies as Rationality (合理), for its detrimental impact on society . He asserts that those who operate solely under the principle of Rationality (合理) often prioritize personal gain and limited perspectives, exemplified by the sentiment, “It’s my money, so why should anyone else have a say?” . This mindset, when applied to governance, leads to systemic corruption and economic instability . He points out that a significant portion of national budgets is mismanaged or siphoned off by a small elite, leading to widespread poverty and national debt .

The consequences of this flawed Rationality (合理) are evident in societal issues such as chronic youth unemployment and declining public health . Huh Kyung-young illustrates this with the tragic example of a young man struggling with low-wage, precarious work, ultimately succumbing to the harsh realities of a system that fails to support its citizens . He argues that the current legal framework, particularly the constitution, was established under a regime that prioritized self-interest, rather than the collective well-being, thereby perpetuating a system where those in power benefit at the expense of the populace . This self-serving legal structure, rooted in Rationality (合理), allows for the continued enrichment of a few while the majority suffers, highlighting the urgent need for a shift towards the principles of Providence (攝理) .

3. The Problem with Political Parties (政黨) and the Vision of Huh Kyung-young
   Huh Kyung-young critically examines the nature of Political Parties (政黨), asserting that their very existence is a fundamental flaw in governance . He dissects the Hanja character for “party” (黨), explaining that it visually represents “those who enjoy excrement and wear crowns” . This etymological interpretation suggests that political parties are inherently groups of individuals driven by self-interest and a desire for power, rather than genuine public service . Historically, monarchs viewed the formation of factions or parties as a threat, often leading to severe consequences for those who gathered in groups, as such gatherings were perceived as acts of rebellion .

Huh Kyung-young argues that the concept of Political Parties (政黨) is primarily a feature of communist systems, where the party dictates all aspects of society . He contends that it is illogical for capitalist democracies to also operate under a party system, as this inevitably leads to corruption and national decline . He envisions a future where all Political Parties (政黨) are abolished, and elected officials serve as independent representatives of their constituents, free from party directives . This radical transformation, he believes, is essential for true national prosperity and for aligning governance with the principles of Providence (攝理) . Huh Kyung-young declares that upon becoming president, he would initiate a national referendum to amend the constitution, reduce the number of legislators, and eliminate Political Parties (政黨), thereby ushering in an era where the nation’s leadership is unified under his vision, symbolized by his image on global currency .

The Philosophical Foundations of Governance: Providence Versus Rationality

1. The Principle of Providence and Its Antithesis
   The concept of Providence (攝理) signifies a profound alignment with the cosmic order, encompassing the will of Heaven, the essence of Earth, and the aspirations of humanity. This intricate understanding is symbolized by a character that visually represents the act of receiving and upholding these three fundamental energies. To truly embrace Providence is to perceive the future, to discern the trajectory of events with foresight. In stark contrast stands Rationality (合理), which is often confined to the singular perspective of human intellect. While rationality focuses on immediate human concerns, Providence extends its gaze to the broader, interconnected tapestry of existence, integrating celestial and terrestrial influences. This distinction is crucial: Providence offers a holistic, future-oriented vision, whereas rationality, when isolated, can lead to a myopic view.

2. The Economic Ramifications of Misguided Governance
   When political leaders govern solely through the lens of narrow human rationality, detached from the expansive principles of Providence, the nation’s economy inevitably suffers. Despite the potential for a system where every citizen receives a foundational income, ensuring widespread prosperity, the current structure allows a mere 5% of the elite—politicians and conglomerates—to siphon off national wealth. This capital is frequently diverted overseas, exacerbating domestic economic disparities. Such a flawed system, rooted in a distorted form of capitalism, fosters corruption, squanders national budgets, and plunges the economy into crisis, marked by exorbitant interest rates on foreign debt and rampant youth unemployment. The health and well-being of the populace are consequently neglected, leading to tragic outcomes such as the premature demise of young individuals struggling to secure stable livelihoods.

3. The Constitutional Legacy and Its Detrimental Impact
   The architects of such detrimental policies are those who operate under the illusion of rationality, oblivious to the profound wisdom of Providence. They assert their right to manage resources as they see fit, often prioritizing personal gain over collective welfare. This self-serving mentality, prevalent among political figures, ultimately devastates the national economy. It is a stark reality that the current constitution of Korea, rather than being a beacon of national progress, is a relic of a past authoritarian regime. The individual credited with shaping this foundational legal document is none other than Chun Doo-hwan, whose constitutional amendments, particularly the single-term presidency, were designed to consolidate power and facilitate self-enrichment. This constitution, therefore, is fundamentally a framework for personal aggrandizement, a fact that many citizens fail to perceive, leading to a collective state of unawareness regarding its destructive potential.

4. The Imperative for Constitutional Reform and Political Transformation
   Upon assuming the presidency, a paramount objective would be to initiate an immediate constitutional amendment through a national referendum, thereby dismantling the legacy of Chun Doo-hwan’s self-serving legal framework. This reform would entail a drastic reduction in the number of parliamentary representatives from 300 to 100, a measure essential for fiscal prudence and effective governance. The current oversized legislature is a primary driver of national budgetary waste, rendering it incapable of providing adequate social welfare, such as elderly stipends. Furthermore, the very concept of political parties, as currently constituted, is fundamentally flawed. The character for party (黨) itself carries a symbolic weight, depicting a group of individuals who prioritize self-interest and engage in divisive rhetoric. This imagery suggests a collective driven by avarice and a desire for power, rather than genuine public service.

5. The Abolition of Political Parties and the Dawn of a New Era
   The existence of political parties is a vestige of communist ideologies, where a single party dictates all aspects of governance, as observed in nations like North Korea and China. In such systems, the party’s authority supersedes all other institutions, including the head of state. The continued presence of political parties in a capitalist democracy is an anomaly that fosters division and corruption, ultimately leading to national decline. Therefore, a fundamental transformation necessitates the complete abolition of all political parties, transitioning to a system where elected officials serve as independent representatives of their constituents, unburdened by party affiliations. This radical shift would usher in a new epoch, a Huh Kyung-young Era, where the principles of unity and genuine public service supersede partisan interests. In this new global paradigm, the image of Huh Kyung-young would grace international currencies, symbolizing a unified world order free from the divisive influences of past political figures.

The Philosophical Foundations of Governance and Economic Reform

1. The Principle of Providence (Seop-ri) Versus Self-Interest (Ham-ni)
   The term “Seop-ri” (섭리) signifies a profound principle. It represents the act of reverently embracing and listening to the voices of the heavens, the earth, and humanity. This concept is symbolized by a character combining the radical for “hand” with three strokes representing these three distinct voices. To truly understand and embody providence, one must attune themselves to these three fundamental sources of wisdom. This comprehensive perspective allows for foresight and a holistic understanding of the future.

In stark contrast, “Ham-ni” (합리), often translated as self-interest or narrow rationality, is characterized by listening to only one voice: that of humanity. This limited perspective, focusing solely on individual or human-centric concerns, is inherently flawed and leads to misguided outcomes. While many perceive self-interest as correct, it is providence that offers the true path.

2. Economic Disparity and Political Mismanagement
   The current economic system, driven by a flawed understanding of capitalism, has led to widespread corruption and national financial instability. Despite the potential for a system where every citizen receives a guaranteed monthly income, a significant portion of the national budget is siphoned off by a small elite of politicians and conglomerates. This wealth is often diverted overseas, exacerbating the financial struggles of ordinary citizens.

This mismanagement results in severe societal problems, including long-term youth unemployment and declining public health. Young individuals struggle to find stable employment, often earning meager wages that barely cover living expenses. Many are forced into precarious living situations, enduring poor conditions and constant instability. This dire situation is a direct consequence of leaders who operate under the principle of self-interest rather than providence.

3. The Flawed Constitution and Its Architect
   The current constitution of Korea is fundamentally problematic, leading the nation towards ruin. It is asserted that the true architect of this constitution is Chun Doo-hwan, who implemented a system designed for self-enrichment. This constitution, established during his tenure, prioritizes the personal gain of those in power.

Ironically, the very politicians who imprisoned Chun Doo-hwan are now operating under the laws he created, laws that continue to facilitate their own self-serving agendas. This perpetuates a cycle of corruption and national decline. A fundamental reform of this constitution, through a national referendum, is essential to dismantle this self-serving legal framework.

4. The Detrimental Nature of Political Parties
   Political parties, as they currently exist, are inherently detrimental to the nation. The very character for “party” (黨) in Korean can be interpreted as “a group of individuals who enjoy engaging in corrupt practices and seeking power.” This suggests a fundamental flaw in the concept of partisan politics.

Historically, monarchs viewed factions with suspicion, often eliminating them to prevent challenges to their authority. The formation of groups or parties was seen as a precursor to rebellion. In modern times, this tendency for self-serving groups to dominate is evident in political parties. These organizations, which are essential only in communist systems where the party dictates all aspects of governance, are an anomaly in a capitalist democracy.

The existence of political parties in a democratic society leads to division and prevents true representation. Members of a party are often compelled to prioritize party directives over the needs of their constituents, hindering their ability to advocate effectively for local issues. Therefore, the abolition of political parties is a necessary step towards genuine national progress and unity.

5. The Dawn of a New Era: Huh Kyung-young’s Global Unification
   A new epoch, referred to as the “Huh-gi” (허기) era, is upon us. This era signifies a global unification under the leadership of Huh Kyung-young. In this new age, all existing calendars and systems will be unified, with Huh Kyung-young serving as the central reference point for all global dates.

Upon assuming the presidency, Huh Kyung-young will initiate a global unification, leading to the integration of all world currencies. Images of historical figures like Thomas Jefferson, the “father of the American constitution,” will be removed from currency, replaced by the image of Huh Kyung-young. This change symbolizes a shift away from outdated systems and towards a new, unified global order, imbued with positive energy.

The Father of the Korean Constitution is Chun Doo-hwan

Keyword Frequency
Constitution: 7
politicians: 6
party: 6
Chun Doo-hwan: 5
law: 5
Korea: 4
economy: 3
money: 3
national assembly: 3
president: 3

Today’s Central Metaphor
The central metaphor contrasts “Providence (섭리)” with “Rationality (합리),” likening Providence to a comprehensive understanding of heaven, earth, and humanity, while Rationality is depicted as a narrow, self-serving human perspective.

Lecture in Numbers
200만 원 (2 million won): The amount of money that should automatically enter citizens’ bank accounts monthly .
50%: The percentage of the national budget that is wasted due to corruption .
15%: The interest rate on overseas debt .
140만 원 (1.4 million won): The monthly income of a 19-year-old temporary worker .
300: The current number of National Assembly members .
100: The proposed reduced number of National Assembly members .
70만 원 (700,000 won): The amount of senior welfare allowance that cannot be provided with 300 National Assembly members .
1,000만 원 (10 million won): The amount that cannot be provided even with 100 National Assembly members .
3만 원 (30,000 won): An amount that cannot be provided .
66 years: The current year in the “Huh-gi” calendar, starting from Huh Kyung-young’s birth .

Signature Sentence
한국 헌법에 아버지는 지금 전두환이라니까 .

Concise Summary & Highlights
Huh Kyung-young argues that Korea’s current constitution, created by Chun Doo-hwan, fosters corruption and economic collapse.

The current constitution, established by Chun Doo-hwan, is fundamentally flawed and self-serving for politicians .
This “self-serving law” leads to national budget waste, economic collapse, and increasing youth unemployment .
The concept of “Providence” (섭리) involves listening to the voices of heaven, earth, and humanity, contrasting with “Rationality” (합리), which is a narrow, human-centric view .
Political parties are inherently problematic, likened to groups of individuals who prioritize self-interest and power, similar to communist systems .
Huh Kyung-young proposes a constitutional amendment via national referendum, reducing National Assembly members from 300 to 100, and abolishing political parties .

Scriptural / Religious Citations
Not prominently present in the transcript.

Historical & Epochal Context
The lecture is situated in contemporary South Korea, addressing issues of political corruption, economic inequality, youth unemployment, and the perceived failures of the existing political system and constitution. It references the historical figure of Chun Doo-hwan, a former military dictator, as the architect of the current constitution, implying a legacy of authoritarianism and self-serving governance that continues to impact the nation.

Key Figures & Events Referenced
Chun Doo-hwan: Former South Korean president, identified as the “father” of the current Korean constitution . Huh Kyung-young claims the laws made during Chun Doo-hwan’s era are still in effect and are self-serving .
Thomas Jefferson: Identified as the “father” of the American constitution .
Roh Moo-hyun: Former South Korean president, mentioned in the context of politicians’ actions .
Yi Bang-won (King Taejong): A historical figure from the Joseon Dynasty, mentioned in an anecdote about seizing power and eliminating rivals, illustrating the dangers of factions (parties) .
King Danjong: A historical figure from the Joseon Dynasty, mentioned as having been killed due to a lack of support (no “party” or faction) .

Core Concept Definitions
Providence (섭리): This concept is explained as listening to the voices of heaven, earth, and humanity . It is associated with foresight and a comprehensive understanding of the future .
Rationality (합리): Presented as the opposite of Providence, Rationality is described as a narrow, human-centric perspective, where individuals act based on their own single “spirit” or self-interest .
Self-serving law (챙기는 법): This refers to laws that benefit those in power, specifically politicians, allowing them to enrich themselves .
Political Party (정당): Defined as a “group of people” (무리 당 자) who are “fond of excrement” and “like to wear crowns,” implying self-serving individuals who seek power and engage in corrupt practices . It is also equated with communist systems where the party dominates all power .
Huh-gi (허기): A new calendar system proposed by Huh Kyung-young, where his birth date becomes the global reference point, unifying all calendars .

Central Questions & Answers
Central Question: Why is Korea experiencing economic hardship, corruption, and social problems like youth unemployment, despite having a political system?
Speaker’s Answer: The problems stem from a flawed constitution, created by Chun Doo-hwan, which promotes “Rationality” (self-interest) over “Providence” (holistic understanding) and allows politicians and political parties to prioritize their own gain, leading to national budget waste and economic collapse .

Conclusion & Strategic / Philosophical Implications
The lecture concludes with a strong call for radical constitutional reform and the abolition of political parties. Huh Kyung-young asserts that if he becomes president, he will immediately initiate a national referendum to amend the Chun Doo-hwan-era constitution, reduce the number of National Assembly members, and eliminate political parties. The philosophical implication is that the current system, driven by self-serving “Rationality” and factionalism, is inherently corrupt and destructive, leading to national ruin. A shift towards “Providence” and a unified, party-less governance structure, centered around Huh Kyung-young, is presented as the only path to national salvation and global unification.

Cross-Referencing
Huh Kyung-young’s political platform: The proposals for monthly payments to citizens (2 million won) and the reduction of National Assembly members are consistent with widely known aspects of Huh Kyung-young’s political promises.
Critique of political parties: His strong condemnation of political parties as inherently corrupt and self-serving aligns with his consistent rhetoric against established political structures.
“Huh-gi” calendar: The introduction of a new calendar system centered on his birth is a unique and well-known aspect of his persona and claims.

Content Gaps & Unaddressed Areas
Mechanism for 2 million won payment: The lecture states that 2 million won should automatically enter accounts but does not explain the economic mechanism or funding source for such a large-scale, universal basic income.
Details of constitutional amendment: While a constitutional amendment is proposed, specific details of the new constitution beyond reducing National Assembly members and abolishing parties are not provided.
Practicality of abolishing political parties: The lecture strongly advocates for the abolition of political parties but does not elaborate on how a modern democratic system would function effectively without them, or how a “party-less” National Assembly would be structured and operate.
Transition plan: There is no detailed plan for the transition from the current system to the proposed one, especially regarding the immediate dismissal of 300 National Assembly members.

Future Predictions & Prophetic Statements
If politicians govern according to “Cheonbugyeong” (천부경), there will be no increase in poor people .
If Huh Kyung-young becomes president, he will immediately initiate a national referendum to amend the Chun Doo-hwan-era constitution .
If the constitution is amended, the 300 National Assembly members will be dismissed, and the number will be reduced to 100 .
The current system of 300 National Assembly members cannot provide 700,000 won in senior welfare, nor 10 million won with 100 members, nor 30,000 won .
The abolition of local governments and the National Assembly is currently impossible .
In the future, all political parties on Earth must be abolished .
When Huh Kyung-young becomes president and unifies the world, his photograph will appear on all global currencies, replacing figures like Thomas Jefferson .
The “Huh-gi” calendar will become the standard for all dates on Earth, unifying them .

Executive Insight
This lecture by Huh Kyung-young presents a radical critique of South Korea’s political and economic landscape, attributing national decline to a corrupt constitution inherited from Chun Doo-hwan and the inherent flaws of political parties. The core takeaway is a call for a complete systemic overhaul, moving from a “Rationality”-driven, self-serving political structure to one guided by “Providence” and unified under Huh Kyung-young’s leadership. His proposed solutions—constitutional amendment, drastic reduction of legislative bodies, and the abolition of all political parties—underscore a vision of centralized, non-partisan governance. For a professional reader, this highlights a profound dissatisfaction with conventional politics and a desire for a transformative, albeit highly unconventional, leadership model that promises to resolve deep-seated societal issues through a singular, almost messianic, figure.

Who is considered the “father” of the Korean constitution?

The speaker claims that Chun Doo-hwan is the father of the current Korean constitution, which he argues is a self-serving law that needs to be immediately revised through a national referendum. He also advocates for reducing the number of National Assembly members from 300 to 100 and abolishing the party system, which he believes is only necessary in communist countries and leads to corruption and national economic ruin.

• The speaker believes that the current South Korean constitution was created by Chun Doo-hwan, a former military general and president, and is designed to benefit politicians .
• He argues that this constitution is self-serving and has led to various national problems, including economic hardship and youth unemployment .
• The speaker proposes an immediate revision of the constitution through a national referendum if he becomes president .
• He also advocates for reducing the number of National Assembly members from 300 to 100, claiming that the current number makes it impossible to provide welfare benefits like a 700,000 won monthly allowance for the elderly .
• The speaker criticizes the party system in South Korea, stating that it is only necessary in communist countries like North Korea and China, where the party controls all power .
  • He defines a political party (정당, jeongdang) as a group of people who like to “excrete” and wear crowns, implying they are corrupt and seek power for personal gain .
  • He believes that political parties create divisions and factions, which historically led to conflicts and the overthrow of kings .
  • He argues that the party system prevents individual politicians from truly representing their constituents, as they must follow the party’s directives .
  • The speaker asserts that all political parties should be abolished globally .
• The speaker introduces the concept of “Seop-ri” (섭리), which he describes as listening to the voices of heaven, earth, and humanity .
  • He contrasts this with “Ham-ni” (합리), which he says means only listening to the voice of one person .
  • He claims that “Seop-ri” allows one to see the future because it considers all three perspectives (heaven, earth, and humanity), while “Ham-ni” is a flawed approach .
  • He suggests that if politicians governed according to “Seop-ri,” there would be no increasing poverty in the nation .
• The speaker claims that if his policies were implemented, every citizen would automatically receive 2 million won in their bank account monthly, regardless of their employment status .
  • He alleges that currently, politicians and conglomerates (chaebols) divert 50% of the national budget, with the top 5% of the wealthy taking the money and investing it overseas .
• He also mentions that he would appear on TV debates across multiple channels to announce his plans, ensuring that his message reaches everyone .
• The speaker introduces his own calendar system, “Heo-gi” (허기), which began 66 years ago (from the video’s context) on the day he was born .
  • He states that if he becomes president and unifies the world, his picture will appear on all global currencies, replacing figures like Thomas Jefferson, the “father” of the U.S. Constitution .

Central Questions & Answers

1. What is the difference between “Providence” (섭리) and “Rationality” (합리) in Huh Kyung-young’s philosophy?
   Question: Huh Kyung-young often talks about “Providence” (섭리) and “Rationality” (합리). What do these terms mean, and why is understanding their difference crucial for individuals and society?
   Answer: According to Huh Kyung-young, Providence (섭리) involves listening to the “voices” of Heaven, Earth, and Humanity, encompassing a holistic and future-oriented perspective. It’s about understanding the grand design and acting in alignment with it. In contrast, Rationality (합리) is limited to a single human perspective, focusing only on immediate human interests or individual gain. Huh Kyung-young asserts that while people often believe rationality is correct, it is fundamentally flawed and leads to societal problems, whereas Providence offers the true path forward, allowing one to foresee and shape the future.
   Key Quote: “Providence is about listening to the voices of Heaven, Earth, and Humanity. Rationality, however, is just one human perspective, and it is wrong. Providence is the correct way.”

2. Why does Huh Kyung-young claim that Chun Doo-hwan is the “father of the Korean Constitution”?
   Question: Huh Kyung-young makes a controversial statement that former President Chun Doo-hwan is the “father of the Korean Constitution.” What is the basis for this claim, and what are its implications for current Korean politics and the economy?
   Answer: Huh Kyung-young argues that the current Korean Constitution was largely shaped during Chun Doo-hwan’s era, particularly in its single-term presidency clause. He contends that this constitution, which he refers to as a “self-serving law,” allows politicians to prioritize their own interests rather than the welfare of the nation. This self-serving nature, he claims, leads to widespread corruption, national budget waste, economic collapse, and issues like youth unemployment and declining public health. He believes that even those who imprisoned Chun Doo-hwan are operating under the very laws he established, highlighting a fundamental flaw in the system.
   Key Quote: “The father of the Korean Constitution is Chun Doo-hwan. The laws made during Chun Doo-hwan’s time are our current laws. These are ‘self-serving laws’ that politicians refuse to change because they benefit from them.”

3. What is Huh Kyung-young’s critique of political parties (정당) and why does he advocate for their abolition?
   Question: Huh Kyung-young is a vocal critic of political parties. What is his fundamental objection to them, and why does he believe they should be abolished in Korea and globally?
   Answer: Huh Kyung-young views political parties as inherently problematic, likening the Chinese character for “party” (黨) to “a group of people who love to excrete and wear crowns,” implying they are self-serving and corrupt. He asserts that political parties are a concept primarily suited for communist systems, where the party dictates all power, as seen in North Korea and China. He believes that in a capitalist society, the existence of parties leads to division, factionalism, and ultimately, national ruin. He advocates for a system where all politicians are independent (무소속) to ensure they represent their constituents directly rather than party interests.
   Key Quote: “The character for ‘party’ (黨) means a group of people who love to excrete and wear crowns. Political parties are only necessary in communist countries. This Earth needs to abolish all parties.”

4. How does Huh Kyung-young propose to solve Korea’s economic problems, such as poverty and youth unemployment?
   Question: Given the economic challenges like increasing poverty and youth unemployment in Korea, what specific solutions does Huh Kyung-young offer to revitalize the economy and ensure financial stability for citizens?
   Answer: Huh Kyung-young proposes a radical economic overhaul. He envisions a system where every citizen automatically receives 2 million won (approximately $2,000 USD) in their bank account monthly, regardless of their employment status. This universal basic income would supplement any other earnings, ensuring financial security. He attributes current economic woes, including the national budget deficit and high interest rates on foreign debt, to corruption and a flawed “individual capitalism” system. He believes that by eliminating political corruption and implementing his policies, the nation’s wealth, currently siphoned off by a small elite, would be redistributed to benefit all citizens.
   Key Quote: “You should have 2 million won automatically deposited into your account every month. Our politicians and conglomerates are taking 50% of the national budget, causing economic collapse.”

5. What is the significance of “Heo-gi” (허기) in Huh Kyung-young’s vision for the future of the world?
   Question: Huh Kyung-young mentions “Heo-gi” (허기) as a new era or standard. What does “Heo-gi” represent, and how does it relate to his global vision and his role in it?
   Answer: “Heo-gi” (허기) signifies a new chronological era, replacing existing calendars and historical benchmarks. Huh Kyung-young declares that from the day he was born, all global timelines will unify under “Heo-gi.” He states that when he becomes president, he will unify the world, and his photograph will appear on all global currencies, replacing figures like Thomas Jefferson. This symbolizes a complete paradigm shift, where his presence becomes the central reference point for all humanity, bringing about a unified and prosperous world under his leadership.
   Key Quote: “From the day I, Huh Kyung-young, was born, all calendars on this Earth will be unified. This ‘Heo-gi’ is now 66 years. When I become president, I will unify the world, and my photo will be on all global currencies.”

Top 3 Recommended Questions:
What is the difference between “Providence” (섭리) and “Rationality” (합리) in Huh Kyung-young’s philosophy?
Why does Huh Kyung-young claim that Chun Doo-hwan is the “father of the Korean Constitution”?
What is Huh Kyung-young’s critique of political parties (정당) and why does he advocate for their abolition?

The speaker claims that the current South Korean constitution was established during the presidency of __.

(Chun Doo-hwan, The speaker asserts that Chun Doo-hwan is the “father” of the current South Korean constitution, implying it was created under his influence. A common misconception is that the current constitution is a product of democratic processes post-dictatorship.)

O/X: According to the speaker, “섭리” (providence) involves listening to the voices of heaven, earth, and humanity, while “합리” (rationality) only considers the human perspective.

(O, The speaker defines “섭리” as encompassing the voices of heaven, earth, and humanity, contrasting it with “합리,” which he claims is limited to only the human perspective. A common misconception might be to equate “합리” with a broader, more inclusive form of reason.)

O/X: The speaker argues that the current South Korean constitution, which he attributes to Chun Doo-hwan, is designed to benefit politicians.

(O, The speaker explicitly states that the constitution made by Chun Doo-hwan is a “챙기는 법” (a law for self-gain), implying it benefits politicians. A common misconception is that all constitutional frameworks are inherently designed for the public good.)

The speaker criticizes the current political system, stating that national budget waste is primarily caused by __.
① Corrupt business leaders
② Inefficient government agencies
③ Members of the National Assembly
④ Foreign debt interest payments

(③ Members of the National Assembly, The speaker directly identifies National Assembly members as the main culprits behind national budget waste. A common misconception might be to attribute budget waste solely to other factors like general corruption or economic mismanagement.)

What does the speaker propose as a solution to the economic problems and youth unemployment in South Korea?
① Increasing foreign investment
② Implementing the principles of “천부경” (Cheonbugyeong) in politics
③ Expanding social welfare programs
④ Reducing the national debt

(② Implementing the principles of “천부경” (Cheonbugyeong) in politics, The speaker suggests that if politicians governed according to the “천부경,” issues like poverty and youth unemployment would not persist, and citizens would receive a fixed income. A common misconception might be to look for purely economic or social policy solutions.)

Intermediate
O/X: The speaker believes that political parties (정당) are a necessary component of a capitalist democracy.

(X, The speaker strongly argues that political parties are only necessary in communist systems like North Korea and China, and their existence in a capitalist society like South Korea leads to its downfall. A common misconception is that multi-party systems are fundamental to all democracies.)

According to the speaker, what is the fundamental problem with the current “개인 자본주의” (individual capitalism) system in South Korea?

(It leads to corruption, economic collapse, and excessive interest payments on foreign debt, The speaker states that “개인 자본주의” is flawed, causing corruption, economic ruin, and high interest rates on foreign debt, which ultimately harms the nation. A common misconception might be to view individual capitalism as inherently efficient and fair.)

The speaker interprets the Chinese character for “party” (黨) as representing what kind of people?
① Those who prioritize public service
② Those who seek personal gain and power
③ Those who are highly educated and influential
④ Those who are united by common ideals

(② Those who seek personal gain and power, The speaker breaks down the character 黨 (당) to mean “those with black mouths who like to wear crowns and excrete,” metaphorically describing politicians as self-serving and power-hungry. A common misconception is that political parties are primarily formed by individuals dedicated to collective good.)

What specific constitutional reform does the speaker propose if he becomes president?
① Abolishing the presidential term limit
② Increasing the number of National Assembly members
③ Reducing the number of National Assembly members from 300 to 100
④ Strengthening the power of local governments

(③ Reducing the number of National Assembly members from 300 to 100, The speaker explicitly states that upon becoming president, he would initiate a national referendum to amend the constitution, reducing the number of National Assembly members from 300 to 100. A common misconception might be that constitutional reform would focus on executive powers or local autonomy.)

Advanced
Explain the speaker’s criticism of the current political system’s impact on youth and public health, linking it to his concept of “합리” (rationality).

(The speaker connects long-term youth unemployment and declining public health to the flawed “합리” (rationality) of politicians who prioritize self-interest. He argues that this self-serving approach, which he contrasts with “섭리,” leads to economic hardship for young people and neglect of national well-being. A common misconception is that these issues are purely economic or social problems, rather than stemming from a fundamental flaw in political philosophy.)

How does the speaker use the historical example of Yi Bang-won and King Danjong to support his argument against political parties (정당)?

(The speaker uses Yi Bang-won’s usurpation of the throne from King Danjong, facilitated by his “무리” (followers/party), to illustrate how factions (parties) lead to conflict and the overthrow of legitimate power. He argues that kings historically feared such factions, seeing them as threats to stability, thus reinforcing his view that parties are inherently divisive and dangerous. A common misconception might be to view historical political factions as distinct from modern political parties.)

The speaker claims that the current constitution is a “챙기는 법” (a law for self-gain). What evidence or reasoning does he provide to support this assertion, and how does he propose to rectify it?

(The speaker argues that the constitution, created by Chun Doo-hwan, is designed for politicians’ self-enrichment, as they refuse to change it because it benefits them. He proposes to rectify this by becoming president, initiating a national referendum to amend the constitution, reducing the number of National Assembly members, and abolishing political parties. A common misconception is that constitutional laws are always impartial and serve the public good.)

What is the speaker’s ultimate vision for global governance, and how does it relate to his personal role and the concept of “허기” (Heo-gi)?

(The speaker envisions a unified world under his leadership, where all national calendars are standardized to “허기” (Heo-gi), starting from his birth year. He believes that when he becomes president and unifies the world, his image will replace other historical figures on global currency, signifying a new era of unified governance. A common misconception might be to interpret “허기” as a purely personal or spiritual concept, rather than a proposed global standard.)

Meeting Minutes: The Father of the Korean Constitution is Chun Doo-hwan

Ⅰ. Meeting Overview

Category	Details

| Agenda | Discussion on the Korean Constitution, political system, and economic issues. |

Ⅱ. Meeting Discussion

• Critique of the Current Political System and Constitution

  • The speaker asserts that the current Korean Constitution was established by Chun Doo-hwan, making him the “father” of the Korean Constitution .
  • This constitution is criticized for being self-serving for politicians, leading to corruption and national budget waste .
  • The speaker argues that the current political system, influenced by this constitution, has led to economic hardship, increased youth unemployment, and declining public health .
  • Politicians are accused of prioritizing personal gain over national welfare, leading to a situation where 50% of the national budget is wasted .

• Proposed Reforms

  • Constitutional Amendment: If elected president, the speaker plans to immediately amend the constitution through a national referendum to abolish the “self-serving” laws .
  • Reduction of National Assembly Members: The number of National Assembly members would be reduced from 300 to 100 .
  • Abolition of Political Parties: The speaker advocates for the complete abolition of political parties, viewing them as “black groups” or “gangs” that are only necessary in communist systems .
  • The term “party” (당) is interpreted as a group of individuals who enjoy “excrement” (배설) and seek power (왕관) .
  • Political parties are seen as divisive, leading to factions and conflicts, similar to historical power struggles .
  • Economic Reforms: The speaker suggests that if politicians governed according to the Cheonbugyeong (천부경), poverty would decrease, and citizens would receive a guaranteed income of 2 million won per month .

• Vision for the Future

  • The speaker envisions a unified world under his leadership, where his image would appear on all global currencies, replacing figures like Thomas Jefferson .
  • This new era, referred to as “Heogi” (허기), would mark a global unification starting from the speaker’s birth year .

Ⅲ. Action Items
No specific action items were recorded in this meeting.

Analysis of Huh Kyung-young’s Lecture on Providence and National Governance

1. Basic Information

• Lecture session and date: Not specified in the source material.
• One-sentence main theme or title summary: This lecture elucidates the concepts of providence (섭리) and human-centered rationality (합리), contrasting their impacts on national governance, economic stability, and the current state of the Korean constitution and political parties.
• Location: Not specified in the source material.
• Key segments:
  • Understanding Providence (섭리): An explanation of providence as listening to the voices of heaven, earth, and humanity, contrasting it with human-centered rationality.
  • Critique of Current Korean Politics and Economy: An analysis of how the current political system, driven by human-centered rationality, leads to economic hardship, youth unemployment, and national debt.
  • The Origin of the Korean Constitution: The assertion that the current Korean constitution was established by former President Chun Doo-hwan and is designed for self-enrichment, leading to national decline.
  • Critique of Political Parties: A detailed etymological and conceptual critique of political parties (정당), describing them as groups of individuals who prioritize self-interest and power, akin to communist party structures, and advocating for their abolition.
  • Vision for a New Era (Huhgi): The declaration of a new era, “Huhgi,” where Huh Kyung-young’s principles will unify the world and replace existing systems, including national currencies.

2. Core Messages
3. The Distinction Between Providence and Human-Centered Rationality:

• “섭리가 옳은 거야.” (Providence is correct.)
• This means that true governance and societal well-being arise from understanding and acting upon the combined wisdom of heaven, earth, and humanity, rather than solely human-centric reasoning.

2. The Flawed Foundation of the Korean Constitution:

• “한국 헌법에 아버지는 지금 전두환이라니까.” (The father of the Korean constitution is currently Chun Doo-hwan.)
• This indicates that the current legal framework of Korea is rooted in a system designed for personal gain and self-preservation, rather than the welfare of the nation and its people.

3. The Detrimental Nature of Political Parties:

• “이 지구에는 앞으로 당을 다 없애야 돼.” (Political parties must all be abolished on this Earth in the future.)
• Political parties are inherently self-serving groups that prioritize their own power and interests, leading to division and corruption, and are likened to communist party structures that suppress individual and national prosperity.

4. The Necessity of a New Leadership for National Revival:

• “나는 대통령 되면, 우선 국회의원 300명 내 TV 토론에서 나와서 이야기할 거야.” (When I become president, I will first have all 300 National Assembly members come out and speak in my TV debate.)
• A fundamental change in leadership and governance is required to dismantle the corrupt system, reform the constitution, and establish a new order based on principles that genuinely benefit the populace.

5. The Advent of the Huhgi Era:

• “내가 허경영이 가 태어난 날부터 이 지구상의 모든 가린다는 싹 통일이 되는 거야.” (From the day I, Huh Kyung-young, was born, all calendars on this Earth will be unified.)
• This signifies a global transformation where Huh Kyung-young’s birth marks the beginning of a new unified era, replacing existing systems and currencies with his image and principles.

3. Detailed Summary

• Topic: Understanding Providence (섭리) vs. Human-Centered Rationality (합리)

  • Main assertions and explanations: Providence involves listening to the “three voices”: the voice of Heaven, the voice of Earth, and the voice of Humanity. This holistic approach allows for foresight and a comprehensive understanding of the future. In contrast, human-centered rationality (합리) focuses only on the human perspective, leading to limited vision and incorrect decisions.
  • Analogies/Examples: The character for “providence” (섭) is explained as a hand (手) receiving three energies (氣), representing the three voices. Human-centered rationality (합리) is depicted as having only one energy, representing a narrow, human-only viewpoint.
  • Practical message: Human-centered thinking is flawed and leads to errors, while providence offers the correct path for governance and life.

• Topic: Critique of Current Korean Economic and Political System

  • Main assertions and explanations: The current political system, driven by human-centered rationality, prevents citizens from receiving their rightful economic benefits, such as a guaranteed monthly income of 2 million won. Instead, politicians and conglomerates divert national wealth, leading to widespread poverty, youth unemployment, and national debt.
  • Analogies/Examples: The example of a 19-year-old struggling to find stable work and earning only 1.4 million won per month, eventually dying, illustrates the severe consequences of the current system.
  • Practical message: The current system is fundamentally broken and causes immense suffering for the common people, necessitating a radical change.

• Topic: The Origin and Flaws of the Korean Constitution

  • Main assertions and explanations: The current Korean constitution was established by former President Chun Doo-hwan. This constitution is inherently designed for self-enrichment and personal gain (“챙기는 법”), which is why politicians are reluctant to change it. This flawed foundation is leading Korea towards ruin.
  • Analogies/Examples: The US constitution’s “father” is Thomas Jefferson, but Korea’s constitution’s “father” is Chun Doo-hwan, highlighting a problematic origin.
  • Practical message: The Korean constitution is a tool for corruption, not national prosperity, and its continued existence is detrimental to the country.

• Topic: The Problematic Nature of Political Parties (정당)

  • Main assertions and explanations: The character for “party” (당) in “political party” (정당) signifies a group of individuals who enjoy “excretion” (배설) and desire to wear crowns (왕관), meaning they are self-serving and power-hungry. Political parties are inherently divisive and dangerous, historically leading to factionalism and the overthrow of rulers. They are likened to the party systems in communist countries like North Korea and China, where the party dominates all power.
  • Analogies/Examples: Historical examples of kings eliminating factions (무리) are used to illustrate the danger of groups forming. The structure of communist states where the party secretary is supreme is compared to the current political party system.
  • Practical message: Political parties are a fundamental cause of national problems and must be abolished for true governance to emerge.

• Topic: Vision for a New Era and Global Unification (Huhgi)

  • Main assertions and explanations: Huh Kyung-young’s birth marks the beginning of a new global era, “Huhgi,” which will unify all calendars and systems on Earth. Upon becoming president, he will unify the world, and his image will appear on all global currencies, replacing figures like Thomas Jefferson.
  • Analogies/Examples: The current year, “Huhgi 66,” is mentioned as the present time.
  • Practical message: A new, unified world order under Huh Kyung-young’s leadership is imminent, bringing an end to the current flawed systems.

4. Key Quotes Collection

5. “섭리가 옳은 거야.” (Providence is correct.) – During the explanation of the difference between providence and human-centered rationality.

6. “우리 국민이 가난한 사람이 계속해서 늘어나는 일도 없어요.” (There would be no continuous increase in poor people among our citizens.) – When discussing the economic benefits of governing according to the Cheonbugyeong (천부경).

7. “정치인들과 재벌들이 다 봐서, 5% 상류층이 뽑아 가지고 해외로 빼돌리고, 해외에 투자를 하죠.” (Politicians and conglomerates take everything, the top 5% extract it and divert it overseas, investing it abroad.) – Explaining why citizens do not receive their rightful income.

8. “청문회나 섭리를 모르고 요한 미주의 자들.” (Those who do not know about hearings or providence, the followers of human-centered rationality.) – Attributing national problems to those who lack understanding of providence.

9. “한국 헌법에 아버지는 지금 전두환이라니까.” (The father of the Korean constitution is currently Chun Doo-hwan.) – Asserting the problematic origin of the current Korean constitution.

10. “전두환이 때 맞는 법이 지금 우리 법이요.” (The law enacted during Chun Doo-hwan’s time is our current law.) – Highlighting the enduring influence of Chun Doo-hwan’s legal framework.

11. “챙기는 법이야.” (It’s a law for self-enrichment.) – Describing the fundamental nature of the current constitution.

12. “이 지구에는 앞으로 당을 다 없애야 돼.” (Political parties must all be abolished on this Earth in the future.) – Advocating for the complete removal of political parties.

13. “왜 배설 있기 좋아하는 이거만 사람들의 주둥아리를 우리나 가격을 앞세운 야, 이 말이야.” (Why do we prioritize the mouths of people who only like to excrete, in our country?) – Critiquing the self-serving nature of political parties.

14. “내가 허경영이 가 태어난 날부터 이 지구상의 모든 가린다는 싹 통일이 되는 거야.” (From the day I, Huh Kyung-young, was born, all calendars on this Earth will be unified.) – Declaring the beginning of a new global era under his influence.

15. “전 세계 화폐 허경영의 4g 들어가.” (Huh Kyung-young’s image will be on all global currencies.) – Outlining a future where his image replaces others on world currency.

16. “재수가 없는 거야.” (It brings bad luck.) – Explaining why images of figures like Thomas Jefferson should be removed from currency.

17. Historical / Doctrinal Connections
    This lecture builds upon Huh Kyung-young’s established teachings by:

• Reinforcing the Divine-Human Theory: The concept of “providence” (섭리) as listening to the voices of heaven, earth, and humanity directly connects to his core teaching of the God-man (신인) who embodies these cosmic principles and can guide humanity. The emphasis on heavenly guidance over mere human rationality is a consistent theme.
• Expanding on Critiques of Existing Systems: His long-standing critique of political corruption and economic inequality is deepened by specifically identifying the Korean constitution’s origin under Chun Doo-hwan and the inherent flaws of political parties as root causes. This provides a historical and structural basis for his proposed reforms.
• Advancing the Vision of a New World Order: The declaration of the “Huhgi” era and the unification of global currencies with his image is a significant development, moving beyond national policy proposals to a global, spiritual, and economic transformation under his direct influence. This aligns with his ultimate goal of establishing a heavenly kingdom on Earth.
• Newly emphasized points: The explicit naming of Chun Doo-hwan as the “father” of the current constitution and the detailed etymological deconstruction of the term “political party” (정당) are newly emphasized points that provide specific targets for his reform agenda. The direct comparison of political parties to communist structures is also a strong, newly highlighted critique.

7. Action Items & Blessing Guidance

8. Reject Human-Centered Rationality: Actively question and move away from decisions based solely on human logic, instead seeking a broader understanding that incorporates the principles of providence.

9. Support Constitutional Reform: Recognize the flawed nature of the current Korean constitution and advocate for its fundamental change, as it is seen as a tool for corruption rather than national well-being.

10. Oppose Political Parties: Understand that political parties are inherently self-serving and divisive; support their abolition to foster a more unified and effective governance system.

11. Embrace the Huhgi Era: Prepare for and align with the coming global transformation under Huh Kyung-young’s leadership, which promises a unified and prosperous world.

12. Seek True Leadership: Support a leader who understands and implements the principles of providence, rather than those who perpetuate the current corrupt systems.

13. One-Sentence Overall Summary
    This lecture by Huh Kyung-young critiques the current Korean political and economic systems, asserting that they are founded on a flawed, human-centered rationality and a self-serving constitution established by Chun Doo-hwan, perpetuated by corrupt political parties that must be abolished, all while proclaiming the imminent arrival of a new global era, “Huhgi,” under his unifying leadership to restore true providence and prosperity.

Who is the father of the Korean constitution? The current constitution was established by Chun Doo-hwan and is a self-serving law that must be amended through a national referendum.

1. Understanding “Seopni” (Providence) vs. “Hamni” (Rationality)
   The speaker explains the concepts of “Seopni” (providence) and “Hamni” (rationality) by analyzing the characters that make up the words.

1.1. The Meaning of “Seopni”

1. The character for “Seop” (섭) is made up of three parts: “hand” (手), “ear” (耳), and “three” (三) .

2. The “hand” part means to serve or uphold .

3. The “three ears” represent listening to the voices of heaven, earth, and people .

4. Therefore, “Seopni” means to listen to and uphold the will of heaven, earth, and people .

5. “Seopni” is considered the correct way of thinking .

1.2. The Meaning of “Hamni”

1. “Hamni” (합리) is the opposite of “Seopni” .

2. The character for “Ham” (합) means listening to only one voice, which is the voice of a person .

3. People who follow “Hamni” believe their own way is right, but this is incorrect .

4. “Seopni” allows one to see the future because it considers the perspectives of heaven, earth, and people, unlike “Hamni” which only considers one human perspective .

5. Critiques of Current Korean Politics and Economy
   The speaker criticizes the current political and economic situation in Korea, attributing problems to politicians who prioritize their own interests and the existing constitution.

2.1. Economic Problems and Political Corruption

1. If politicians followed the principles of “Cheonbugyeong” (천부경), which aligns with “Seopni,” there would be no increase in poverty .
2. The speaker claims that 2 million won should automatically be deposited into citizens’ accounts monthly, but this money is instead taken by politicians and conglomerates .
3. This money is then invested overseas by the top 5% of the wealthy class .
4. If this money were distributed, people’s other income sources would remain, ensuring financial security .
5. The current capitalist system, which is a “personal capitalism,” leads to corruption, waste of 50% of the national budget, economic collapse, and high interest rates on foreign debt (15%) .
6. These issues contribute to long-term youth unemployment and declining national health .
7. The speaker gives an example of a 19-year-old who earned 1.4 million won a month as a day laborer but died, highlighting the struggles of young people .
8. Many young people live in poor conditions, facing noise, bad air, and even eviction .
9. Politicians who follow “Hamni” are responsible for these problems, prioritizing their own money and power over the welfare of the nation .
10. This self-serving approach leads to the collapse of the national economy .
11. The speaker states that Korean National Assembly members are the main culprits of national budget waste .

2.2. The Constitution and the Need for Reform

1. The speaker asserts that the “father” of the current Korean constitution is Chun Doo-hwan, unlike the US constitution whose “father” is Thomas Jefferson .

2. Chun Doo-hwan changed the constitution to a single-term presidency .

3. This constitution is designed to benefit those in power, allowing them to “take care of themselves” .

4. Current National Assembly members do not want to change it because it benefits them .

5. The speaker claims that the current constitution is destroying Korea, and people are unaware of this .

6. It is ironic that politicians who imprisoned Chun Doo-hwan are now using the very laws he created .

7. The speaker, if elected president, would immediately propose a national referendum to amend the constitution .

8. This would involve reducing the number of National Assembly members from 300 to 100 .

9. The speaker argues that with 300 members, even basic welfare like a 700,000 won elderly allowance cannot be provided .

10. Critique of Political Parties and Vision for a Unified World
    The speaker criticizes the existence of political parties, viewing them as self-serving groups, and outlines a vision for a unified world under his leadership.

3.1. The Problem with Political Parties

1. The speaker analyzes the Chinese character for “party” (黨), explaining it as a group of people who like to “excrete” (배설) and wear crowns, meaning they are self-serving and power-hungry .
2. Historically, kings feared groups or factions because they could lead to rebellion and the overthrow of power .
3. The speaker gives an example of Yi Bang-won, who overthrew his stepmother and became king with the support of his “party” .
4. In contrast, King Danjong had no “party” and was therefore easily overthrown and killed .
5. Political parties are seen as a characteristic of communist countries like North Korea and China, where the party controls everything .
6. In these systems, the party secretary holds the highest power, even above city mayors .
7. All power and decisions come from the party .
8. The speaker argues that political parties are unnecessary in a capitalist society and lead to its downfall .
9. He believes all parties should be abolished, and National Assembly members should be independent .
10. Being part of a party prevents politicians from truly representing their constituents, as they must follow party directives .
11. The speaker concludes that political parties are groups of self-serving individuals who prioritize their own interests .
12. Historically, these factions led to divisions like the Namin and Bukin during the Joseon Dynasty, which have now evolved into modern political parties .

3.2. Vision for a Unified World Under “Heo-gi”

1. The speaker introduces the concept of “Heo-gi” (허기), which he claims will become the new standard for all dates on Earth from his birth .
2. This “Heo-gi” era is currently in its 66th year .
3. If he becomes president, he will unify the world, and his photograph will appear on all global currencies .
4. The images of figures like Thomas Jefferson, the “father” of the US constitution, will be removed from currency because they bring “bad luck” .

Who is the father of the Korean constitution? The current constitution was established by Chun Doo-hwan and serves the interests of politicians and chaebols, not the people.

• The speaker explains the meaning of “Seop-ri” (섭리), which means listening to the voices of heaven, earth, and people .
  • “Ham-ni” (합리), the opposite of Seop-ri, means listening only to the voice of a single person .
  • Seop-ri allows one to foresee the future because it considers all three voices .
• The speaker criticizes current politicians for not governing according to Seop-ri .
  • They claim that politicians and chaebols (large family-owned conglomerates) are hoarding wealth, preventing citizens from receiving a basic income of 2 million won per month .
  • This corruption leads to national budget waste, economic collapse, and high interest rates on foreign debt, causing youth unemployment and declining public health .
• The speaker states that the “father” of the current South Korean constitution is Chun Doo-hwan .
  • This constitution, created during Chun Doo-hwan’s rule, is designed to benefit politicians, not the people .
  • The speaker argues that politicians who jailed Chun Doo-hwan are still using his self-serving laws .
• The speaker proposes constitutional reform through a national referendum if elected president .
  • This reform would reduce the number of National Assembly members from 300 to 100 .
  • The speaker also advocates for the abolition of political parties, viewing them as self-serving groups that hinder national progress .
  • The speaker explains that the Chinese character for “party” (黨) depicts a group of people who enjoy “excrement” (排泄), symbolizing their corrupt and self-interested nature .
  • Political parties are seen as a communist concept where the party, not the people, holds all power .

This excerpt is from a speech by Heo Kyung-young, a South Korean politician known for his unconventional claims and policies. Heo criticizes the current political system, particularly the constitution and political parties, arguing they are the root cause of the nation’s problems. He proposes radical changes, including constitutional reform and the abolition of political parties, to create a more prosperous society.

Critique of the Political System

The “Father” of the Korean Constitution: Chun Doo-hwan
Heo Kyung-young makes a provocative claim that the current Korean constitution was essentially crafted by Chun Doo-hwan, a former military dictator. This is a striking assertion because it implies that the nation’s foundational law is rooted in a period of authoritarianism, rather than democratic principles. Heo argues that this constitution is designed for politicians to “take care of themselves,” leading to national decline.

우리나라 헌법에 아버지가 누구야? 어, 전두환이. 한국 헌법에 아버지는 지금 전두환이라니까.
Who is the father of our country’s constitution? Uh, Chun Doo-hwan. The father of the Korean constitution is Chun Doo-hwan right now.

전두환이 때 맞는 법이 지금 우리 법이요.
The law that fit Chun Doo-hwan’s era is our current law.

아, 그러면 전두환한테 맞는 법이 어떤 법이냐? 챙기는 법이야.
Ah, so what kind of law fit Chun Doo-hwan? It’s a law for self-enrichment.

The Problem with Political Parties
Heo Kyung-young launches a scathing attack on political parties, equating them with “black-mouthed groups” who love to “excrete” and wear “crowns.” He argues that political parties are only necessary in communist systems and are detrimental to a capitalist democracy. His call for the abolition of all political parties is a radical proposal that challenges the very foundation of modern democratic governance.

정당을 할 때 당 자, 이게 무슨 당치 합니까? 잘 보세요. 배설을 좋아하는 놈이 이게 배설이야. 배설을 좋아하는 주둥아리를 가진 놈들이 맞아, 맞아요. 그 주둥아리가 이게 왕관입니다. 왕관을 쓰기를 좋아하는 놈들의 주둥아리가 검다는 거야.
Look closely at the character ‘dang’ (黨) when we talk about political parties (政黨). It means “excrement-loving mouths.” These are people who love to excrete and wear crowns. Their mouths are black.

그러면 이 당은 공산주의에서 말 필요한 겁니다. 북한이나 중국은 당이 지배해요.
So, these parties are only necessary in communism. North Korea and China are ruled by parties.

그래서 이 지구에는 앞으로 당을 다 없애야 돼.
Therefore, all parties on this Earth must be abolished in the future.

Critique of National Assembly Members
Heo Kyung-young doesn’t hold back in his criticism of National Assembly members, calling them the “main culprits of national budget waste.” He believes they are out of touch with the struggles of ordinary citizens and are primarily focused on their own interests, rather than the welfare of the nation. This reflects a deep distrust in the current political class and a desire for a more accountable and efficient government.

지금 내가 우리나라 경제를 이렇게 보면 은 대한민국 국회의원들, 뭐 내가 입에 말은 안 하겠지만 우리나라 예산 낭비의 주범들이요.
When I look at our country’s economy now, the National Assembly members of Korea, though I won’t say it directly, are the main culprits of our national budget waste.

나는 대통령 되면, 우선 국회의원 300명 내 TV 토론에서 나와서 이야기할 거야.
When I become president, first, I will have all 300 National Assembly members come out and speak on my TV debate.

Proposed Solutions and Vision

Constitutional Reform and Reduction of Assembly Members
Heo Kyung-young’s solution to the problems he identifies is a radical constitutional amendment through a national referendum. He proposes to reduce the number of National Assembly members from 300 to 100 and strip them of their party affiliations, forcing them to represent their constituents directly. This is a bold move aimed at increasing efficiency and accountability, and curbing what he sees as the self-serving nature of current politics.

전두환이가 만들어 헌법 즉각 대통령 되면 국민투표에서 개헌한다. 그리고 국민들이 찬성해야, 국회의원 300명은 일단 옷을 뺏기고, 그 안에 내용에 들어있어. 100명으로 줄이고, 이거 300명 가지고 오는 노인 수당 70만 원도 하나도 못 준다.
The constitution made by Chun Doo-hwan will be immediately amended by national referendum if I become president. And if the people approve, the 300 National Assembly members will first be stripped of their positions, and it’s in the content (of my plan). We will reduce them to 100 members; with 300 members, we can’t even give a single 700,000 won senior allowance.

Heo Kyung-young’s Vision for a New Era
Heo Kyung-young envisions a new era, which he calls “Heo-gi” (허기), where he becomes the global standard and leader. He believes that his birth marks a turning point, unifying the world and replacing all existing currencies with his image. This grand vision underscores his belief in his own unique destiny and his ambition to fundamentally transform not just Korea, but the entire world.

허경영이가 태어난 날부터 이 지구상의 모든 가린다는 싹 통일이 되는 거야.
From the day Heo Kyung-young was born, all divisions on this Earth will be completely unified.

When I become president, if I unify the world, my picture will be on all currencies worldwide.

Key Philosophical and Strategic Terms in Huh Kyung Young’s Teachings

섭리 (攝理): Divine Providence, Cosmic Order, Predetermined Course
합리 (合理): Human Rationality, Conventional Logic, Earthly Reason
천지인 (天地人): Cosmic Trinity, Heaven-Earth-Humanity, Universal Triad
천부경 (天符經): Celestial Code, Divine Mandate Scripture, Heavenly Seal Sutra
단임제 (單任制): Single-Term Presidency, Limited Tenure System, Non-Renewable Mandate
정당 (政黨): Political Faction, Partisan Group, Self-Serving Collective
무리당 (무리黨): Factional Cohort, Self-Interested Clique, Power-Seeking Group
역모 (逆謀): Treasonous Conspiracy, Rebellion Plot, Subversive Scheme
붕당 (朋黨): Factionalism, Partisan Division, Political Cliques
허기 (虛紀): Huh-Era Calendar, Epoch of Huh, New Chronological Standard

섭리(攝理) – (섭(攝)-govern, 리(理)-reason)

합리(合理) – (합(合)-conform, 리(理)-reason)
천부경(天符經) – (천(天)-heaven, 부(符)-tally, 경(經)-sutra)
천지일(天地一) – (천(天)-heaven, 지(地)-earth, 일(一)-one)
재리(再理) – (재(再)-again, 리(理)-reason)
인간(人間) – (인(人)-human, 간(間)-space)
정치인(政治人) – (정치(政治)-politics, 인(人)-person)
국민(國民) – (국(國)-nation, 민(民)-people)
가난(家難) – (가(家)-family, 난(難)-difficulty)
통장(通帳) – (통(通)-pass, 장(帳)-account)
부자(富者) – (부(富)-wealth, 자(者)-person)
중산층(中産層) – (중(中)-middle, 산(産)-property, 층(層)-layer)
고정(固定) – (고(固)-firm, 정(定)-decide)
정치인(政治人) – (정치(政治)-politics, 인(人)-person)
재벌(財閥) – (재(財)-wealth, 벌(閥)-clique)
상류층(上流層) – (상(上)-upper, 류(流)-flow, 층(層)-layer)
해외(海外) – (해(海)-sea, 외(外)-outside)
투자(投資) – (투(投)-throw, 자(資)-capital)
수입(收入) – (수(收)-receive, 입(入)-enter)
유지(維持) – (유(維)-maintain, 지(持)-hold)
보장(保障) – (보(保)-protect, 장(障)-barrier)
자본주의(資本主義) – (자본(資本)-capital, 주의(主義)-ism)
개인(個人) – (개(個)-individual, 인(人)-person)
부정부패(不正腐敗) – (부정(不正)-injustice, 부패(腐敗)-corruption)
예산(豫算) – (예(豫)-prepare, 산(算)-calculate)
경제(經濟) – (경(經)-manage, 제(濟)-aid)
파탄(破綻) – (파(破)-break, 탄(綻)-burst)
이자(利子) – (이(利)-interest, 자(子)-child)
해외부채(海外負債) – (해외(海外)-overseas, 부채(負債)-debt)
청년실업(青年失業) – (청년(青年)-youth, 실업(失業)-unemployment)
장기적(長期的) – (장기(長期)-long-term, 적(的)-adjective suffix)
국민건강(國民健康) – (국민(國民)-national, 건강(健康)-health)
일용직(日傭職) – (일용(日傭)-daily wage, 직(職)-job)
지하철(地下鐵) – (지(地)-ground, 하(下)-under, 철(鐵)-iron)
공사(工事) – (공(工)-work, 사(事)-matter)
소음(騷音) – (소(騷)-disturb, 음(音)-sound)
공기(空氣) – (공(空)-empty, 기(氣)-air)
헌법(憲法) – (헌(憲)-constitution, 법(法)-law)
국회의원(國會議員) – (국회(國會)-national assembly, 의원(議員)-member)
대통령(大統領) – (대(大)-great, 통(統)-govern, 령(領)-lead)
토론(討論) – (토(討)-discuss, 론(論)-argue)
방송(放送) – (방(放)-release, 송(送)-send)
개헌(改憲) – (개(改)-revise, 헌(憲)-constitution)
국민투표(國民投票) – (국민(國民)-national, 투표(投票)-vote)
찬성(贊成) – (찬(贊)-approve, 성(成)-succeed)
정당(政黨) – (정(政)-politics, 당(黨)-party)
배설(排泄) – (배(排)-discharge, 설(泄)-leak)
왕관(王冠) – (왕(王)-king, 관(冠)-crown)
공산주의(共産主義) – (공산(共産)-communist, 주의(主義)-ism)
지배(支配) – (지(支)-control, 배(配)-distribute)