2015.01.03 957 순종(順從)과 방종(放縱)의 진리(The Truth of Obedience and Indulgence)

인간의 5가지 큰 죄와 양의 16가지 특징, 그리고 자유와 방종의 차이.

1. 이육사(李陸史) 시인의 ‘광야(曠野)’ 해석

‘광야’ 시의 의미: 이육사 시인의 ‘광야’는 단순한 자연 묘사가 아닌, 우리 민족의 역사와 미래를 예언하는 시로 해석됩니다.
하늘이 처음 열리고 어디 닭 우는 소리 들렸으랴: 천지창조 이후 한반도에 문명이 시작되었음을 의미합니다.
모든 산맥들이 바다를 연모해 휘둘릴 때도 차마 이곳은 험하지 못하였으리라: 한반도가 강대국들의 침략에도 불구하고 결코 정복되지 않는다는 예언.
끝없는 광음을 부지런한 계절이 피어선 지고: 고조선부터 현재까지 한반도의 역사가 끊임없이 변화하고 발전해왔음을 나타냅니다.
지금 눈 내리고 매화 향기 홀로 아득하니: 일제강점기라는 암울한 시기에도 굴하지 않고 독립 정신을 지킨 이육사 시인의 모습을 상징합니다.
내 여기 가난한 노래의 씨를 뿌려라: 미래의 희망과 인류의 희망을 담은 메시지를 전파하겠다는 시인의 의지를 표현합니다.
천고의 뒤에 백마 타고 오는 초인이 있어 이 광야에서 목놓아 부르게 하리라: 오랜 세월이 지난 후, 타락한 세상(광야)에 초인이 나타나 인류를 구원할 것이라는 예언.
이육사 시인의 삶: 이육사 시인은 대구은행 폭파 사건에 연루되어 17번 투옥되었고, 북경 감옥에서 혈서로 ‘광야’를 쓰고 순국했습니다.
그의 유언과 같은 이 시는 해방 한 달 전에 쓰여졌으며, 딸에 의해 세상에 알려지게 되었습니다.

2. 인간의 5가지 큰 죄

알면서 모르는 사람에게 알려주지 않은 죄: 지식을 독점하고 타인에게 전파하지 않는 행위.
모르면서 알려고 하지 않은 죄: 배우고 깨닫기를 게을리하는 행위.
가지고 있으면서 가난한 자에게 베풀지 않은 죄: 재물을 소유하고도 어려운 이웃을 돕지 않는 행위.
하늘보다 자식을 더 사랑한 죄: 자식에게 과도한 재산을 물려주어 고생할 기회를 빼앗고, 형제간의 불화를 조장하는 행위.
없으면서 겸손하지 않은 죄: 자신의 처지를 망각하고 교만하게 행동하는 행위.

3. 양의 16가지 특징 (귀인의 특징)

양은 12지 동물 중 유일하게 자기들끼리 싸우지 않는 짐승.
양의 특징은 귀인의 특징과 일치하며, 다음과 같은 16가지가 없습니다.
인간관계: 분쟁, 시기, 질투, 투기
정신 상태: 원망, 불평, 불만, 교만
물질관: 방탕, 낭비, 허비, 탐욕
감정: 분노, 공포, 희비, 미래 염려
고통에 대한 태도: 귀인은 고통을 피하지 않고, 올 것이 왔다고 받아들이며, 이를 통해 배우고 성장합니다.

4. 죄(罪)와 죄악(罪惡)의 차이

죄: 인간의 마음속에 생기는 죄의 마음이나 한 번의 실수는 하나님이 용서해 줄 수 있습니다.
죄악: 죄를 상습적으로 반복하는 행위는 하나님도 용서할 수 없으며, 본인이 끝까지 책임을 져야 합니다.
예를 들어, 빚을 갚지 않고 죽으면 다음 생에 그 고통을 감당해야 합니다.
진리 공부를 게을리하는 것도 죄악에 해당합니다.

5. 자유와 방종의 차이

자유: 의무를 다한 사람만이 설(說)할 수 있는 권리.
예를 들어, 세금을 내야 사업을 할 수 있고, 병역 의무를 다해야 취업에 지장이 없습니다.
언론, 출판, 집회, 결사, 종교, 사상, 표현, 양심의 자유는 모두 의무를 전제로 합니다.
방종: 법을 어기지 않는 한도 내에서 자기 마음대로 하는 행위.
이는 법적으로는 문제가 없지만, 사회적 통념이나 도덕적 의무를 무시하는 행위.

광야: 전갈, 독사, 살모사 같은 짐승들이 돌아다니는 황폐하고 타락한 세상을 비유합니다.
양두구육(羊頭狗肉): 겉은 양이지만 속은 개라는 뜻으로, 순종하는 척하지만 실제로는 방종하는 사람을 비유합니다.
해마: 뇌의 위장과 같은 역할을 하는 기관으로, 하루 동안의 기억을 18시간 저장하고 6시간 동안 대뇌와 소뇌로 보냅니다.
충분한 수면을 취하지 못하면 기억 저장 및 전송 과정에 문제가 생겨 기억이 혼란스러워질 수 있습니다.

2015년 양(羊)의 해: 양은 순종, 의로움, 아름다움을 상징하며, 자기들끼리 싸우지 않는 유일한 동물.
사자성어: ‘의기양양(意氣揚揚)’을 ‘의기양양(義氣揚揚)’으로, ‘양기충천(陽氣沖天)’을 ‘양기충천(羊氣沖天)’으로, ‘국태민안(國泰民安)’을 ‘국태민양(國泰民羊)’으로 바꿔 사용하면 좋습니다.
국민의 3대 주권: 투표권, 저항권, 혁명권.
자본주의 3대 원칙: 소유권 절대 원칙, 계약 자유의 원칙, 과실 책임의 원칙.
민주주의 3대 원칙: 행복 추구의 원칙, 인간 존엄의 원칙, 절대 공평의 원칙.

스크립트

1, 2, 3, 4, 5 이렇게 되어 있어요. 그래서 이게 제일 처음에 하늘이 처음 열리고, 이게 기독교하고 많이 연관성이 있어요. 하늘이 처음 열리고 어디 다구는 소리 들렸으랴? 어디가 붙어요? 닭 소리 들렸으랴? 모든 상례들이 바다를 연모해 휘둘릴 때도 차마 이곳은 험하지 못하였으리라. 시를 한 500개나 외우니까 우리나라에 있는 시를 거의 다 외운다고 봐야지.

시를 제일 긴 시는 내가 외우는데 10분 걸려요. 엄청 긴 시가 있어요. 그런 것도 아, 아니죠. 이거는 이제 끝없는 광음을 이 사람이 이게 이 시를 어떻게 이렇게 잘 졌는지 몰라.

그래서 이 사람이 선지자야, 선지자. 그러니까 우리 민족에는 이런 독립투사가 있었다 이 말이에요. 그러니까 끝없는 광음을 이 부지런한 계절이 피어선 지고, 부지런한 계절이 피어선 지고 지금 눈 내리고 매화 향기 홀로 아득하니, 홀로 아득하니, 아득하니 내 여기 가난한 노래의 시를 뿌려라. 그래 이 시는 말이에요, 자기가 자기 자신을 보고 명령을 해.

특징이 자기가 자기 자신을 명령하고 자기가 천지 창조를 하고 다 하는 거예요, 전부 다. 그러니까 좀 특이한 시예요. 그 다음에 여기 다시 이게 제일 중요해요. 천고의 뒤에, 천고라는 건 천년 천자다가 옛 고자예요.

천고, 엄청난 세월이 지난 이후에 천고의 뒤에 백마 타고 오는 초인이 있어. 흰 말을 백마를 타고 달려오니까 이거는 하늘에서 온 천사, 그러니까 메시아를 말해. 백마 타고 오는 초인, 초인이라는 건 우리가 일반적으로 초인이라는 건 이 초월자지. 하늘에서 온 자, 백마 타고 오는 초인이 있어.

이 연필이 뭐예요? 초인이 있어. 여기 있네. 괜찮아요? 초인. 이 초자 알죠? 초월의 초자야.

백마 타는 40,000호에. 대해 백마 탄 초인이 있어 이 광야에서 목놓아 부르게 하리라. 하리라. 이것도 명령이야.

이것도 자기가 명령을 하는 것 같아요. 그래서 이거는 하늘이 처음 열리고 어디 닭 우는 소리 들렸으랴. 이거는 하늘이 천지 창조가 되고 나서 이 인간이 우리 닭 우는 소리. 이건 우리 백인 민족이지.

우리가 말하는 발효할 때도 닭 육자, 발효 효자, 발효한다. 효소 할 때도 우리 인체는 효소가 없으면 아무것도 못해. 소화를 못해요. 그래 이 효소도 닭 육자.

닭이 빠지면 우리는 되는 게 없어. 의사 할 때도 예를 들어서 의사다. 우리가 일반적으로 말하는 의사다 할 때는 이 닭 위에 있어요. 닭이 없으면 안 돼.

그래? 그렇잖아. 그러면 뭐든지 된장, 간장 할 때 이 장자도 닭 육장. 그러니까 우리는 이 전부 된장, 간장, 효소, 발효 식품. 이게 우리 민족의 특징이라 이거예요.

그러니까 이게 닭 우는 소리라는 것은 예언적입니다. 의사가 아무리 수술을 잘해도 이 닭이라는 게 뭐예요. 결혼할 때 암탉하고 수탉을 갖다 놓고 결혼식을 올려. 그리고 원래 매절 결자, 이 귀신 혼자 조상 신랑집의 귀신과 신부집의 귀신을 맺는다.

그게 결혼식이거든. 결혼식인데 요새는 이걸 혼인 혼자를 써버려. 원래는. 그래서 닭이 없으면 조상이 올 수가 없는 거야.

그래 닭의 눈을 통해서 조상이 결혼식을 보고 있다. 그래 가지고 닭을 갖다 놨거든. 암탉, 수탉 갖다 놓으면 이 산 닭을 갖다 놔야 돼. 그러면 산닭 눈에 이 닭이 희한한 게 밤에는 절대 안 울어요.

새벽 4시가 딱 되면은 귀신이 나가는 시간이거든. 그러면 그때 우는 거야. 밤새 귀신한테 시달렸다. 눈에 귀신들이 보이니까 닭이 잠을 못 잤다.

이 소리야. 그래서 아침 딱 되면 이제 살았다. 해가지고 아침 딱 했더니 직전에 이 닭이 4시에 울어요. 그게 귀신이 나가는 시간이다.

이래가지고 닭이 귀신을 본다. 그리고 우리가 영엄한 민족, 닭 우는 소리. 이 닭이 이거는 타골도 이야기를 했어요. 인도의 타골, 인도의 시성, 노벨 문학상 아시아에서 처음으로 받은 사람이야.

그 사람이 뭐라고 하세요? “한반도가 동방의 등불이다.” 그 말 했어요. 동방의 등불에 반드시 앞으로 불이 켜지면 세계가 한반도 때문에 세계 빛이 불이 켜질 것이다. 그리고 동방의 등불이 바구는 소리 내는 데가 동방의 등불 자리야. 그러면 이 시를 쓴 264라는 사람은, 이 264라는 사람은 도대체가 이게 뭐 하는 사람이냐? 이 264라는 사람은.

그러니까 이 264라는 사람은 일종의 이름은 그냥 육사지만 264번이다, 이 소리지. 그래서 이제 264인데, 이 사람이 광량시를 가만히 보면 여기가 우리 민족이 앞으로 나가야 될 지구에 대한 책임감이 들어 있어. 하늘이 처음 열리고 천지창조, 이게 천국에서 일시 일시 무시일, 딱 정확하잖아. 하늘이 천지창조를 시작했는데 시작점이 시작한 것은 아니다.

그러니까 시작은 원래 있는 게 아니고 영원히 이전부터 시작이 되어 있는 거니까, 일시 무시일. 천국의 끝에 가면 일종 이게 끝이야. 여기다. 이거 이제 다시 천고의 뒤에 백마 타고는 초인이 있어.

이 광자에서 목 놓아 부르게 하리라. 이 목 놓아 부른다는 것은 모든 인류가 목 놓아서 이 사람 온 걸 부르는 거야. 그때 온다는 거야. 그러니까 이게 일종이야.

이게 알파고. 이게 오메가야. 알겠지요? 그래서 우리 민족이 이렇게 알파와 오메가. 여기는 일종 무종일.

그러니까 이게 성경하고. 똑같이 시작과 끝이다. 이제 하나가 끝난다. 끝나는데 끝이 아니다.

왜? 여기가 시작점인데 돌아오다 보면 다시 여기 부닥쳐요. 그러니까 시작과 끝은 있어, 없어? 없다. 시작은 시작인데 끝이 없는 시작이고, 끝은 끝인데 끝이 없는 끝이다.

그러니까 이게 얼마나 기가 막힌 우리 민족의 알파와 오메가에 대한 해석이야. 시작은 시작인데 시작이 없는 시작이고, 끝은 끝인데 끝이 없는 끝이다. 그러면 이게 종교적으로 보면 시작점과 끝점은 표시가 있어, 없어? 없는 거야. 이게 지구다.

지구다. 그래서 우리 민족의 대종교를 보면 마크가 이렇게 생겼어. 이렇게 생겨가지고 이렇게 와서 이렇게 생겨서 안 생겼어요? 이게 우리 대종교, 대종교의 마크야. 대종교의 마크.

자, 이거는 무슨 마크죠? 이거는 이제 시작과 끝이 없다 소리야. 우리 민족이 영원하다 소리야. 그리고 이거는 하늘과 땅이 통한다 소리야. 이렇게 되죠.

그 다음에 여기는 원이 하나 있어요. 이게 이제 우리 민족이야. 그러니까 하늘과 땅을 통하려면 우리 민족이 중간에 핵이야. 그러니까 이게 우리 대종교, 대종교 알죠? 대종교는 다른 말로 말하면 단군교지.

단군교의 마크야. 전 세계 종교 중에 마크가 여러 개가 있는데 내가 다 강의를 한번 했죠. 열 가지 종교 마크를 한번 쫙 그려준 적이 있어. 그래서 이 시를 보고 여러분이 깨달아야 돼.

하늘이 처음 열리고 어디다 우는 소리 들렸으랴. 오늘 저 교수님 또 받침, 또 내 생일날 또 이런 일이 일어났어. 시를 또 했어. 그러니까 바구는 소리는 타고리 동방의 등불이 앞으로 이어서 켜지는데 그게 코리아다.

코리아의 동방의 등불. 그지? 인도방이 우리나라보다 몇십 배나 큰데, 그 사람이 왜 한국이 아시아의 동방의 등불이고 세계를 살릴 것이다. 여기에 등불이 켜지는 날, 세계는 찬란하게 다시 태어날 것이다. 그 사람이 왜 그래? 굉장한 영적인 인물이야.

석가모니 같은 사람과 비슷한 사람이야. 미래에 한반도에서 어떤 사람이 오는데, 그자가 동방의 등불을 켜고 온다. 그게 동방의 등불이 켜지는 소리가 들렸으랴. 어디 등불 켜는 소리 들렸으랴.

이게 우리 민족이 하늘을 열었다는 뜻이고, 모든 산맥이라는 건 전 세계를 말하는 거야. 세계들이 바다를 연모해 기다린대도, 차마 이곳을 범하지 못하였으리라. 우리 한반도는 미국이, 소련이 오든 먹은 놈은 다 토해내게 되어 있어요. 우리나라가 고슴도치야.

고슴도치고 또 뭐라고 그러세요. 성계. 성계니까 호랑이 아니라 사자가 목구멍에 넘길 수가 없어요. 그러니까 소련이 우리나라를 먹었다가 토해냈어요.

중국이 먹었다가 수도 없이 토해냈어요. 몽고가 먹었다가 토해냈어요. 일본이 먹었다가 토해냈어요. 미국이 지금 먹은 것 같잖아.

그러다 미국이 또 이제 토해낼 날이 오겠지. 그러니까 우리나라는 전 세계 강대국이 차례 들어와서 입에다 집어넣었다가 다시 토해내는 걸 반복하는 거야. 그렇게 살아남아요. 토끼를 잡았는데, 이러면 토끼가 또 입에서 튕겨 나가버리네.

그러니까 대개 큰 나라들이 아무리 잡아봐요. 우리나라는 먹히질 않아. 아무리 큰 산맥들이 바다를 연모해 기다릴 때도, 차마 이곳은 범하지 못하였으리라. 한반도는 절대로 못 먹어.

그런 땅이다. 그러니까 이건 하늘이 정한 땅이다. 이 사람이 뭔가 좀 아는 분이야. 이 사람이 대구은행을 털었어.

대구은행에 퇴류를 했어요. 대구은행을 폭파한 사람이야. 최초로, 그러니까 일본 놈들 은행을 폭파해 가지고 대구에서 난리를 놨어. 이 사람은 체포됐는데 17번 감옥에 가서, 그래 북경 감옥에 17번째 갇혔을 때 이 사람이 북경 감옥에서 이 시를 벽에다가 혈서로 쓰고 죽었어.

죽고 있는데, 죽고 나서 한 달 있다가 해방이 됐어. 그러니까 해방 한 달 전에 이 사람이 북경 감옥에 이걸 써놨고, 이거 유언이야. 우리 민족한테 이걸 바치는 거야. 이걸 적어놓고 그 사람이 그 자리에서 죽었어.

그러니까 죽어서 시체를 못 가져왔는데, 바로 그냥 이 사람이 죽자마자 해방이 되고요. 해방이 됐는데 이 사람 가져온 딸이 하나 있어요. 그 딸이 가서 이 지가 아버지의 유고를 못 찾아. 이걸 찾을 수가 없죠.

일본 놈 뒤로 묻어버렸는데. 그럼 요시만 가지고 와. 그래서 이 시가 우리나라로 오게 된 거예요. 그러니까 우리의 독립정신, 우리나라 젊은이라면 이런 시를 알아야 되고 해석도 할 줄 알아야 되고 우리가 왜 이 세상에 왔는지를 알아야 되는 거예요.

근데 나는 우리 국민들 보면 정말 기가 막혀. 사람의 죄가, 사람이 제일 무서운 죄가 다섯 가지가 있어요. 뭐 기독교나 불교에는 죄가 있지만 그거하고 다른 게 제일 큰 죄가 알면서 모르는 사람한테 알려주지 않은 죄. 이거 되게 큰 죄예요.

알면서 모르는 사람들한테 알려주지 않은 죄. 이 사람은 알려줬어, 안 알려줬어? 알려줬지. 우리 민족한테 정신 차려라. 일본 놈들한테 저항해야 된다.

이런 걸 알려준 사람이고 선지자적인 사람이야. 그러니까 알면서 남한테 알려주지 않은 죄. 그게 무관심하고 비슷한 거 아니에요? 모르면서 알려고 하지 않은 죄.

이게 큰 죄들이에요. 이게 첫 번째고 두 번째야. 그러니까 공부 안 하는 것도 나중에 하늘나라 가보면 그게 뭔지 여러분이 알게 돼. “너 밥 먹고 잠만 잤냐? 그럼 지구에 뭐하러 갔어?” 이래요.

지구에 가서 뭘 깨달아 가지고, 선생도 많고 하니 공부하고 오라고 보냈는데 뭘 배워 왔냐? 무서운 죄가 다섯 가지 중에 이 죄가 항상 머리에 넣어야 돼. 시간 세 번째 있으면서 가난한 자리에 베풀지 않은 죄. 이런 죄들이 있어요.

그 죄 다섯 가지, 그 다음 두 개 여러분 모르겠어요? 없으면서 노력할 수 있는 죄. 그거는 이거 모르면서 알려고 하지 않은 죄. 들어가. 모르면서.

개. 아는 사람? 네 번째가 굉장히 중요한 거예요. 하늘보다, 하늘보다, 하늘보다. 그 다음 뭐게요? 자식을 더 사랑한 죄.

자식한테 상속을 주면서 불쌍한 사람들한테는 안 준 죄. 그게 뭐냐면 하늘보다 자식을 더 사랑하니까 저 세계가 아직 아무것도 없어. 그러니까 자기 자식 사랑해 주는 건 좋은데, 자기 자식에게 분에 넘치는 재산을 남겨주는 것은 복 짓는 게 아니다. 그 자식이 고생을 해봐야 되는데, 그 고생이 자식한테 주는 유산이다.

고생이 유산 중에 큰 유산이에요. 이게. 그런데 어중간하게 돈을 남겨 놓으면 잘 나가던 형제들이 원수가 돼. “뭐 언니는 땅을 한 마디 더 가져갔다.

뭐 저거는 뭐 이래서” 다시는 안 쳐다보는 거예요, 서로. 그러니까 부모가 어젭지 않게 남겨 놨다가 그냥 자식들하고 원수 만들어 놓고 죽는 거야. 그래서 하늘보다 자식을 우선한 죄. 이거 큰 죄예요.

하늘보다. 그럼 하나 남았죠. 하나 뭐예요? 나도, 나도 하도 오래간만에 이야기하니까 갑자기 여러분한테 이야기하는 거예요, 이거. 이야기하다 보니까 마지막 남은 게 뭐예요? 박 회장님, 아까 말한 거하고 비슷해요.

없으면서 겸손한 걸 모르는 죄야. 없는 것이 전생에 자기 업장이 있을 거 아니에요. 그래서 없는 사람은 그것을 고난으로 생각하지 말고, 이걸 선생으로 생각해야 돼. 그래서 겸손해지면 지절로 사람이 되는 거지.

다섯 가지 죄가 있어. 그게 좀 큰 죄야. 없으면 겸손해야 돼. 그래서 없으면서 있는 사람은 이를 바닥바닥 달고 그냥 막 잡아먹으려고 들고.

이번에 대한항공에 그 딸, 그 여자가 뭐 한마디 했다 해서 조종사가 왜 비행기를 바꿔 놓은 거야? 비행기 안에서는 사무장이 경찰관이거든. 경찰관이 아무리 부사장이라도 뭐라고 그러면 따져야지. 비행기 안에서는 당신이 여기 승객입니다. 난 사무장이에요.

당신이 내려놓으라고 내가 내립니까? 난 경찰인데. 뭐 이렇게 하고 그 조종사한테 비행기 빠꾸하세요. 왜 그렇다고 소리를 해? 난동범으로 체포해야지. 만약에 뭐 대들면.

그래야 그 사람이 영웅이 되지. 그 사람 하란다고 굽신거리고 나중에 뒤에 가서 입으로 떠들고. 그게 뭐 하는 사람들이야, 남자들이.

그 여자는 땡깡 부릴 수가 있어요. 스트레스를 받아 가지고. 항공 사업은 공공 사업은 스트레스를 많이 받아요. 그 여자는 술 한잔 먹고 왜 이렇게 서비스를 해? 하고 굳이 말할 수 있어.

그러나 여기는 기체가 아닙니다. 나는 경찰관이에요. 아무리 부사장님이라도 그렇게 대응할 수는 없으니까 조용히 하세요. 정중하게 소감을 채우겠어요.

이래야지. 그럼 그냥 끝날 일이야. 그럼 지구끼리 나중에 와서 지가 가서 징계받으면 용감한 사원이야. 오히려 상 받아요.

회사에서. 그러면 끝날 걸. 그거를 요것들이 저거 약점 잡았어. 저거 부사장 저거 얼른 해.

얼른 해. 그리고 빈집하고 시켜. 이게 뭐하는 사람이야. 아주 없으면서 있는 사람만 뭐 하면 고틀을 잡아가지고 저거는 부자니까 저걸 한번 엿을 먹여야 된다고.

이런 사업 그게 무슨 사업 방식이에요? 그게 열등감이야, 열등감. 무슨 말인지 몰라요? 싸우는 며느리보다 말리는 시어머니가 밉다고 뭐 그런 말이 있잖아. 그래서 여러분들은 그 재벌 딸은 그렇게 우리보다 교육을 더 엄하게 받아요. 도덕 교육도 더 엄해요.

여러분들이 재벌 딸이 아무렇게 성장한 줄 알아요? 엄격하게 자라요. 그러니까 스트레스 받아봐봐요. 받으니까 화를 낼 수 있지. 재벌 딸이라고 스트레스 성질을 안 내나.

그게 뭐가 그렇게 잘못했다고 난리 우신지 내가 모르겠어. 그리고 우리 국민들이 앞으로 다 실업자가 돼 가지고 직장이 다 없어져야 그때 정신 차리는 거예요. 그 사람들 보따리 사서 미국으로 가버려. 가서 거 가서 비행기 회사 만들어 봐.

우리는 다 실업자 돼. 뭐라고? 그 사람들 비위를 거슬려. 없는 사람은 겸손해야 돼. 전생에 업보가 있으니까 그렇지.

왜 태어날 때 그럼 부잣집에서 태어나지. 그냥 부잣집에서 태어난 게 아니다 이 말이오. 그 사람은 그 사람 나름대로의 복덕이 있으니까 부잣집에서 태어난 거야. 왜 그걸 배합하냐.

내가 국민들한테 아무리 오해를 받아도 좋은데 우리 국민 민도가 그렇게 속이 말라 비틀어 가지고 말이야. 열등감으로 똘똘 뭉쳐 가지고. 그러니까 일본 사람이 이래가서 식민지 노르스를 하고 앉아있지? 절대. 그러지 마세요.

그 여자는 내가 봤을 때는 죄진 게 하나도 없어. 집에 밥상 가지고 온 신랑이 이게 반찬 이게 뭐야, 이렇게 소리 지를 수가 있어? 발로 차버릴 수도 있고. 그러면 여자가 그걸 경찰에 고소하나? 다 옛날에 우리 어머니들은 그렇게 컸잖아. 나도 그래주고 참으세요.

부사장님, 오늘 어떻게 한잔하셨네요. 그렇게 좀 아량으로 봐주면 안 되나? 그래서 없는 사람들은 꼭 부자들을 잘못하면 고투리 잡아가지고 노조가 지금. 노조 때문에 우리 경제가 10만 불 갈 수 있는 나라가 노조가 지나치게 그런 건성을 가지고 있는 반면 2만 불이 10년째야. 11년째.

나라가 망할 정도까지는 하지 말아야 될 거 아니야. 내가 264를 보니까 괜히 내가 화가 나니 이런 사람도 있어요. 그래서 우리나라는 어떤 나라도 먹을 수 있다, 없다? 없습니다. 끝없는 광음을 부지런한 계절은 부지런한 계절은 피어서 지고.

이게 뭐예요? 끝없는 광음, 부지런한 계절은 피어서 지고. 그러니까 조교수, 조교수님, 이게 무슨 뜻이오? 꺼듬는 강음을 부진하는 게 저선 피어선 지고. 천하초동 변화하는 지향을 이야기하는. 여기는 어떤 자연의 행태를 이야기한 것은 하나도 없어.

두 손을 따지면 기에서 가고. 아니, 기성생계에서. 그러니까 여기는 자연의 행태가 아니고 전부 역사를 말하는 거예요. 우리의 역사.

역사의 굴곡을 말했네요. 지금 이게 역사의 굴곡이야. 끝없는 광물. 이거는 하늘이.

모든 역사는 여러분이 봐. 만약에 여기 암 환자가 있으면 병원에 가면 원자 치료받아, 안 받아요? 그게 방사선이 원자야.

그러면 이 원자를 원자 안에서 방사선이라는 게 있어. 그게 뭐냐. 원자에. 에너지를 가하면 이 원자가 분해되면서 중성자가 세 개가 나와.

중성자 3개가 나온다고요. 원자가. 이 원자가 쪼개지면서 중성자 3개가 나오는데, 여기서 하나가 방사선이야. 이 방사선을 가지고 암세포를 죽이는 거야.

이 방사선이 이제 암세포를 죽이는 거지. 그러면은 끝없는 광음이라는 건 뭐냐면은, 천지창조가 뭘로 됐어요? 뭘로 됐다고요? 나와 있어? 소리죠? 소리. 소리. 다구는 소리.

그렇죠? 하나님이 주시는 예언적인 소리야. 그 끝없는 광음을 그 끝없는 하나님의 메시지에 의해서 부지런한 계절이 피어선지 역사가 고조선, 조선, 고려, 고구려, 고려, 조선 다시 내려가요. 내려가요. 한국.

이게 계속 피어선 지고 가는데, 다시 이게 어디로 왔냐? 일본으로 바뀌어서. 그러면 일본으로 나라 이름이 바뀌었다가 다시 나라 이름이 한국으로 바뀌어요. 일본으로 바뀌기 직전에 우리나라가 대한제국이야. 대한제국으로 우리나라에 황제가 처음 생겼어.

그러다가 다시 우리나라가 일본으로 국보가 바뀌어. 대일본제국으로. 그러다가 다시 한국으로 국보가 바뀌어 나가는 과정이 아주 부지런해. 음.

부지런하다. 지금 눈 내리고 지금 눈 내리고는 뭐요? 일제 식민지. 매화 향기 홀로 아득한데, 이게 뭐요? 정신 차리고 있는 이륙사는 감옥에 앉아서 매화 향기처럼 겨울에 필요한 필요. 매화는 추워봐야 매화가 돋보이지.

가을, 여름에는 별 들꽃들이 다 피어서 별개 서로 잘났다고 사니, 매화가 뭐 피어봤자 뭐 눈에 보이나. 그러나 추운 겨울에는 다 일본 놈이 돼 가지고 친일파 돼 가지고 포복졸도 해 가지고 있어. 그런데 지는 꼿꼿이 매화 향기 같이 그 눈바닥에 눈. 몰아치는 그 광막한 만주벌판의 감옥에서, 거기서 홀로 매화꽃이 피어있다 이 소녀.

그래, 그래 얼마나 서글퍼요. 그 홀로 매화 향기, 홀로 아득하다. 아무도 몰라주니까 언제 해방이 될지 아득해요, 이 사람으로서는. 그래, 그래 오독하니 나 여기 가난한 노래의 씨를 뿌리라.

자기 자신한테 이야기하는 거예요. 자기가 미래의 한민족에 대해서 예언의 시를 던지는 거예요, 메시지를. 그래, 이게 시를 뿌렸으니 그 시가 열매가 맺히면 메시아가 올 거 아니에요, 초인이. 그래, 안 그래.

그러니까 자기가 시를 뿌려놓은 거예요. 그래서 내가 대통령 되면은 나중에 세계 통일하고 나면 이런 사람의 동상을 세워주는 거야, 강화문에. 이 사람이 굉장히 한이 있어, 한이 있잖아. 그러니까 이름 없는 북경 감옥에서 죽어갔는데 이 사람의 뜻대로 해주는 거지.

그래, 그 씨를 자기가 뿌렸잖아. 근데 그걸 내가 받아서 이걸 알아보는 거야. 다른 시인들은 이게 그냥 무슨 시인지도 잘 몰라. 나는 이제 이걸 다 알아보지.

그 또 알아보는 자가 나타나는 거예요. 그래서 시대를 이런 사람은 아무나 이 시를 읽으라고 준 건 아니라고 줬는데 그 중에 알아보는 자가 오는 거예요. 이 자가 초인, 백마 타고 오는 자가. 그래서 이게 뭐예요? 내 이름 봐.

이게 말 아니요? 말 하늘에서 말씀을 가지고 말을 타고 온 자는 이게 뭐예요? 이게 백마지? 백마라 말이에요, 백마. 이 하나님의 말씀을 가지고 십자가 위에 온 사람. 이게 하나님 아니야? 하나님의 말씀을 가지고 온 자.

흐시다. 손목사 안 왔어요? 이게 그러니까 이 사람 말하는 백마 타고는 초인이라는 건 아주 제대로 맞은 거지. 초인이 있어. 이 광야.

광야가 뭐예요? 광야는 이 광야라는 뜻이 뭐예요? 이거 성경에 많이 나와? 세상이 아니라 이 말이에요. 타락한 세상. 광야는 뭐가 많아? 전갈, 독사, 살모사. 사람들이 전부 살모사로 바뀌었다 이 말이야.

살모사. 광야를 돌아다니는 짐승은 무서운 짐승들이야. 나 배가 고파가지고. 광야에는 논밭이 있어요. 없어요.

그러니까 광야는 황폐한 이 땅에 돌아다니는 늑대들이 으르렁거리는 그 광야에서 모든 그 배고픈 자들이 목이 터지라고 우리 사귀어 주시오 하고 부를 때 그때 온다 이 소리야. 맞아요? 나는 뭐 강의나 하지 말고 신화에 가고 다녀야 되거든. 아니, 내 생일날 조교수가 시를 옮겼는데 내가 해석해주더라고. 정신을 그렇죠.

그래서 이 광야는 성경에 보면 예수도 광야에서 시험을 겪었는데, 이 광야는 웬만한 사람은 가서 살 수가 없어. 그래서 지금 시대가 아주 안 좋은 시대야. 총 들고 다니고 보이노 왔다 갔다.

아무나 들이서 갈기는 거야. 아무나. 그러니까 어느 놈이 맞아 죽을지 모르고 무슨 일 생길지 모르는 거야. 그냥 연약한 여자를 왜 토막을 내냐 이 말이야.

무슨 뭐 국회의원을 잡아와서 토막을 냈다. 사람들이 이해나 하지. 그래요. 그 약한 어린애와 어린애를 비닐봉지 싸서 버리고 여자를 토막내는 이런 사회가 광야야.

광야. 그래서 내 책에 보면 내 책에 이런 말이 나와요. 박 회장님은 봤을 거야. 내 책.

보셨죠? 양두구육 나와? 나와? 머리는 전부 양인데 몸은? 개야. 개 몸은 개다 이 말이지. 그러니까 양처럼 위장을 하고 있는 뱀 같은 개들이 돌아다니는 그게 광야야. 그게.

들개들이야 물리면 죽는 거야. 양도 구역, 지금이 양도 구역의 시대요. 시가 재밌죠? 네, 재밌었어요? 재밌습니다. 시를 내가 한 500개 하는데, 그거나 강의하고 다녀야 되는 거예요.

독립운동가들의 날씨 재밌어요. 그런데 이 사람 시가 그중에서 아주, 이 광야가 이름도 잘 지었잖아요. 광야가 우리 민족 앞에 펼쳐져 있어요. 넓을 광자에 입구자가 붙어야 해요.

그런데 그걸 안 써. 원래 이 사람은 이 광자를 썼어. 입구자를 안 붙여. 그런데 이제 이거는 넓을 광자.

여기 한 애기 이렇게 있는 거지. 그러면 이 넓을 광자에 덜야자를 썼거든. 그러니까 광야야. 사막 같은 광야.

그러니까 지금 현재 미래의 이 광야는 백마 타고는 초인이 와야만 낙원이 이제 만들어진다. 이런 애들은요, 대학에서 만약에 이런 시험을 내고 이렇게 해석하지도 않아요. 진짜 이거는 여기는 다구는 소리는 동방에 든 분이 한 이야기 아니에요. 그러니까 이게 우리 민족의 미래를 내다본 시야.

그런데 이 사람이 북경 감옥에 자기 손가락으로 피를 잘라 가지고 이 시를 벽에다가 써놓고 죽었는데, 그 감옥에 그 딸이 가서 그걸 본 거야. 자기 아버지 이름이 딱 적혀 있거든. 그러니까 그거를 북경 감옥에서 이걸 가져오는데, 그거 참 기가 막히는 거지. 밥을 제대로 주나.

그냥 거기서 두드려 맞다가 거기서 골병 들어서 죽었지. 그런데 그 사람 머릿속에는 그래도 이런 생각을 다 가지고 자기 자신이 자기 자신한테 명령 내리기를, “여기 가난한 노래 실을 부려라. 네가 사명을 받았다” 이 소리야. 내가 쓰고 싶어 쓰는 게 아니라 하늘에서 “너는 여기에 가난한 노래의 시를 부려라.

이 시를 하나 적어가 세상 사람들한테 전하라.” 이걸 간접적으로 표현한. 거야. 그렇지 않으시죠? 내 여기 가난한 노래의 시를 부려라. 이런 말이 문법상 존재할 수가 없어요.

그러나 내 이 말은 너 여기 이렇게 해석할 수가 있단 말이야. 너는 여기에다가 가난한 노래의 시를 부려라. 이 소리. 가난한 노래가 뭐예요? 애즈라는 노래죠.

가난한 노래? 가난한 노래가 뭔지 아는 사람? 가난한? 우리 젊은이들도 있고 하나는 맞춰야지. 왜요 우리 명의사? 나라에는 슬픔. 가난한 노래가 뭔지 아는 사람? 우리 젊은이들도 있고 하나는 맞춰야지. 명의사.

가난한 노래의 시를 부려? 가난한 노래는 지금 여기 눈 내리고 지금은 식민지하에 있고 매와 향기 홀로 아득하니 자기의 뜻이 이루어지는 것은 아직까지 자기 홀로 감당하기가 어렵다 아득하니 내 여기 가난한 노래에 시를 뿌려라. 가난하다는 노래, 가난한 노래가 뭐예요? 부자의 노래는 미래가 있었대요? 없어요. 부자의 노래에는 미래가 없어요. 가난한 노래라는 건 정신이 맑은 노래야, 아니야? 가난한 자가 부르는 노래는 무슨 노래를 부르냐면 나라가 잘 되고 부자 되고 이렇게 미래에 희망이 있는 꿈을 이야기하는 거야.

그러니까 희망이 있는 노래라는 뜻이란 말이야. 가난한 자들은 꼭 저 낙원을 꿈꿔요. 자, 여러분들이 잘 먹고 잘 살 때는 그 뭐 하나님이고 뭐 부처님이고 그런 게 뭐 무슨 중요해? 딱 이러다가 당신 암살이야. 딱 그러면 그때는 뭘 붙들려고 하냐면, 자, 하늘나라가 있다는데 그럼 내 몸은 양보하더라도 내가 죽어서 좋은 데 갈 수만 있다면 그걸 하면 희망을 가지고 오자.

또 우리 어머니 아버지를 가서 만날 수도 있겠다. 그렇지도 않을까. 이런 생각을 하게 돼요. 그러면서 현재에 대해서는 모든 희망을 포기해요.

그리고 나는 이제 곧 죽으니까. 그러니 미래에 내가 가서 좋은 데만 갈 수 있다면 내가 지금 할 수 있는 게 뭐야. 그러면 뭐든지 하게 됩니다. 그때 이제 그 가난한 자, 모든 걸 포기한 그 가난한 마음에는 영적인 에너지가 오는 거야.

이게 무슨 말이냐면, 하나님은 내가 하나님의 Avatar로 와있지만 하나님은 실제 형체가 없잖아요. 그러면 이 형체가 없는 분을 만나려면 여러분이 가진 모든 것을 버리고 나라는 형체가 없어져야 하나님 보여. 난 잘생겼어, 난 앞으로 돈이 얼마가 있어, 난 얼마 살 수 있어. 이런 사람은 하나님이 안 보여요.

그런데 모든 게 있다고, 자식도 죽고 요파같이 다 망으로도 도망가 버리고 재산 다 없어지고 암 사기다 당신은 개월 안에 죽는다. 이렇게 딱 됐을 때는 모든 게 없어진다 이거야. 없어져 버리면 그때 영적인 게 보이는 거예요. 갑자기 하나님의 음성이 들리고 4차원이 눈앞에 보이고 막 천사들이 왔다 갔다 하고.

그게 이제 나타나기 시작. 그게 영성을 가지게 되는 거지. 이해가죠? 그래서 이 가난한 노래라는 뜻은 뭐라고요? 미래의 희망, 우리 민족의 우리 인류의 희망을 말하는 거예요. 그 희망의 신을 뿌려라.

그 희망을 가지고 오는 자가 다시 천고일에 백마 타고 오는 초인이 있어. 이 광야에서 모든 사람들이 목 놓아 부르게 하리라. 아름답죠? 오늘 내가 강의하니까 다 틀렸어. 우리 조 교수님이 그것도 왜 광야를 해가지고 마음이 우리 훌쩍하게 만드는.

중대님이 방송 나가실 때요. 그런 시제를 안 놓고 하면 젊은 사람들이 진짜. 다양하지. 시제가 많죠.

사실 이것도 녹화가 됐을걸. 그렇지. 녹화된 것들이요. 우리 국민들이 조중의 딸을 갖다가 그렇게 구박하는 거 보니까 죄를 많이 짓는 거야.

조중의 딸이 여러분은 거기 있는 종업원이 조중의 딸이라면 그보다 더해요. 여러분들이 조중의 딸이라면 대한항공 부사장이면 그 여자 하는 거에 천배는 할 거야, 천배. 자기 눈에 대들보는 안 보고 남의 눈에 티끌을 보느라고 그런 정신을 가지고 우리 민족을 망신시키고 대한항공을 망신시키고 그래가 대한민국이 경제에 성장하겠다고. 그것도 남자라면 또 몰라, 그 여자 젊은 여자 하나를 가지고 그 국민 전체가 언론인들이 들고 일어나서 뭐하는 짓이야, 흉식한 사람들 같으니.

그러니까 예수가 뭐라고 그랬어요? 네 눈에 대들보는 안 보고 남의 눈에 티끌 찾는 데만 너네들이 열중하다가 한평생 망친다고요. 오늘 강의 해야지. 강의 끝난 거 아닌가? 오늘 강의 너무 늦게 안 들어라고요. 그래도 강의는 해야지.

인터넷으로 나가는데 강의는 해야지. 이것도 강의는 강의야. 강의는 강의. 박 회장님 아직 안 오시네.

딱 약속해서 사무실로 들어가지고 들어와야 돼. 아주 큰 말도 있어. 순종과 방종 또 알아놔야 돼요. 순종, 양은 순종이야.

양은 순종 네, 양은 순종인데 방종하는 건 인간들이야, 방조. 그래서 인간이 동물만도 못해가 되겠어요. 그게 우리 금년에 양의 해에 우리가 배워야 될 거야. 이거는 무슨 말이요? 양질호피가 뭐요? 그 옛날에 뭐 호피 얘기 많이 나왔는데 양질호피가 뭐지? 좋은 곡질을 말하는 거 아닙니까? 질이 좋은 거 아닙니까? 질이 좋은 거 아닙니까? 고령이가 좀 좋은 좋은 그 고령이가 질이 양을 많이 얻고 질이 양을 많이 얻고 박 총장 이거 진동네 아 소리 하면서 내가 하는 부드러운 질자가 아닌데, 여기 좀 가지고 있어.

양질의, 양의 양질 높이는 껍데기는 호랑이야. 호랑인데 속은 양이야. 이거는 껍데기는 양인데 속은 개야. 무슨 말인지 이해가 가죠? 이게 무슨 의미냐.

이거는 순종하는 자야. 순종하는 자. 다윗이 성경에 보면, 성경에 보면 시편이요? 아직 찾지 않아도 되니까. 다윗이 자기를 배신한 시무이라고 있어요.

시무이, 또 배신한 사람이 많아. 시바라는 사람도 배신을 했는데, 배신한 사람을 압살롬 때문에 자기 아들 때문에 압살롬 때문에 얘 둘이 다윗 보고 “당신이 무슨 사람이야, 당신은 짐승만도 못하다” 다윗의 욕을 잇는 대로 하고 다윗한테 배신한 사람들이야. 그러니까 이 사람들을 신하들이 잡아가 죽이려고 끌고 왔어. 다윗이 “죽이라”니까 다윗이 “그거 죽이지 말아라.

저 사람이 하나님이 기름 부은 자인데, 사울 왕이 자기를 배신하고 죽이려고 그렇게 돌아다니는 사람도 사울도 안 죽였잖아. 어쨌든 자기를 배신한 모든 사람을 살려줘.” 다 살려주면서 뭐라 하냐. “하늘에서 점지하고 기름을 부은 자들을 내가 왕이 됐다 해서 그 사람들을 죽이면 내가 하나님한테 나중에 무슨 소리를 듣겠느냐. 나를 욕한다 해서 내가 저 사람을 죽이면 되겠느냐.” 그래 다 살려줘.

다 풀어줘. 그러니까 신하들이 삐져가지고. “아니, 우리를 욕하고 왕을 능멸하라고 말이야. 왕을 개돼지라고 그러고 저런 놈을 왜 살려줍니까.” 그래도 아무리 미워도 하나님이 한때 길을 모아서 쓴 사람들이야.

사울도 한때 왕이야. 그런 자를 내가 나중에 왕이 될 때서 그걸 복수를 해서 그 사람을 죽이면 내가 나중에 하나님한테 가서 무슨 맴목이 있겠느냐. 하나님이 한 번 들어서 쓴 자는 절대 그렇게 하는 게 아니다. 다.

살려줘요. 다 성경에 보면 사무엘상 19절에 보면 나와. 그러면 그 사무엘상에 나오는 그 내용대로라면, 만약에 우리가 한다면 이 다윗은 모든 사람을 살려주고 나중에 압살롬이 자기를 배신하고 압살롬한테 자기가 도망을 다니고 그러는데, 반역한 자들을 나중에 자기가 다시 회복해 가지고 그걸 다 용서를 해줘. 왜 그러냐? 그 사람은 하늘에 순종하는 자야, 순종하는 자.

그런데 그 자가 조그맣게만 하면 방종이다. 물론 나중에 다윗의 아들 솔로몬이 왕이 돼 가지고 죽여. 왕이 돼. 아버지의 원수를 죽인다고 사형을 시켜.

그렇지만 자기는 절대로 사형을 안 시켜. 다윗은. 다윗이 용맹한 자인데도 사람 죽이는 것은 함부로 하지를 않아. 그래서 하나님이 한 번이라도 쓴 자는 절대 안 죽이고.

자기한테 와서 압살롬에 대해서 고자질하는 자는 죽여버려. 저놈을 죽여라. 한때는 저쪽 압살롬 밑에 자기 아들 밑에 있던 자가 자기한테 와서 충성스럽게 말이야, 어디에 숨어있다는 둥 이런 거 고자질하잖아. 그러니까 저놈은 목을 베라.

듣지 마라. 저놈 말을. 죽여버려 그냥. 그러니까 이 다윗이 국민들이 볼 때는 저 사람이 왜 저럴까.

자기한테 와서 자기 팬이 되겠다고 자주 오면 죽여버리고. 자기를 욕한 놈은 살려주고. 그게 여러분하고 다윗이 다른 점이에요. 다윗이 바람도 피고 남의 여자, 유부녀를 겁탈하고 장부를 죽이고 이런 나쁜 일을 했지만, 그 사람이 항상 원칙이 있어서.

그건 인간인 이상 인간이 여자한테 잡혀질 수가 있어요. 그건 큰 죄가 아니야. 하늘을 범하는 죄. 하늘을 범하는 죄가 제일 큰 죄야.

그러니까 하나님이 기름 부은 사울이 지를 죽이려고 그렇게 쫓아다니다가. 사울 때문에 몇십 번 죽을 뻔했는데도 사울 왕은 절대로 지금 왕이라고 해서 죽이면 안 된다. 철저히 부탁하는 것은 우리가 순종한다는 것을 보여주는 것이며, 순종한다는 그의 본보기를 보여준 사람이 바로 다윗이다. 이렇게 성경에도 나오는데, 내가 성경을 예를 들어서 말하는 것이고, 이것이 바로 그런 사람이다.

호랑이 가죽을 뒤집어 썼지만 속은 양인 것이죠? 다윗이 호랑이 같아? 아니면 같지 않나요? 호랑이 같지 않죠. 그런데 속은 양인 것이에요. 그러나 양두구유, 이런 사람은 방종하는 사람이에요. 양머리를 가졌으면서 속은 개인 것이죠.

개는 양하고 어떤 관계인가요? 개는 양하고 어떤 관계예요? 개는 양을 지키는 존재로서, 양을 보호하기 위해 존재하는 것이요. 개와 양은 아주 삼각 관계입니다. 개가 다니면 양은 도망가게 되어 있죠. 분별을 하세요.

늘 양은 의롭다고 할 때, 의자에 양자가 들어가죠. 이인할 때 양채가 들어가고, 양채가 들어가잖아요. 그러니까 양은 아름다움도 대변하고 의로움도 대변하는 것이며, 그러니까 의롭고 아름다운 것은 하나님의 나라와 그 의를 구하라는 말씀과 연결됩니다. 이는 이 두 가지가 양과 관계가 있음을 의미하는 것이고, 아름다움과 의로움이 양과 연결되어 있다는 것입니다.

그래서 금년이 양이니까, 양해에 대해서 제가 좀 이야기하는 겁니다. 머리와 꼬리를 떼버리면 또 왕자거나 임금이 되는 것이죠. 그러니까 이 양은 내면처럼 임금인 것이며, 임금인데 뿔이 달린 임금인 셈입니다. 즉, 이 양이 순하면 세상 사람들이 이렇게 머리에 뿔이 있어도, 이 양처럼 순하면 그 사람의 속은 세상 사람들이 그 사람을…? 괴롭히는 자가 없는 거지.

임금같이 살게 된다 이 말이에요. 사람이 양같이 굽히고 살면 임금처럼 산다. 그러니까 양자가 뜻이 그런 뜻이에요. 원래는 양 모양이야, 이게.

이거는 양의 다리에요, 다리. 양의 네 개의 다리고. 이거는 양의 뿌리야. 이거는 양의 키고.

양 모양이, 이거는 양의 꼴이고. 양 모다리고, 이거는 양의 뿌리야. 이거는 양의 키고, 양 모양이, 이거는 양의 꼬리고, 양 모양인데 형으로는 그런데 실제는 그렇다 이 말이에요. 그래서 의기양양 아니에요? 그러면 이 의기양양은 어떻게 바꿔줘야 돼요? 의기양양으로 바꿔야지.

금년에는 어디 가서 뭘 써줄 때 의기양양을 의기양양으로 써주라고. 양의회니까. 의기가 양양하다. 금년에 사업하는 사람한테서 뭘 하나 써줄 때 의기양양 이렇게 써주지 말고 의기양양 써주면 좋아하잖아.

양이 순하고 순하니까 양이 좋은 성격이니까 의기양양. 그 다음에 양기, 양기, 양지충천은 우리가 충전한다 할 때 충자야. 이게 핸드폰 충전한다 할 때.

양지충전은 뭐라고 해야 돼요? 양의 기운이. 양의 기운이 충전. 아주 충전하다. 양의 기운이 하늘에 가득 찼다.

그럼 전에는 양기 충천, 국태미난, 국태미난 아니야. 금년에는 어디 가서 뭘 써줄 때 국태, 이렇게 써줘. 쓰시라. 국태 민안.

국민이 태평하고 백성이 나라가 태평하고 백성이 안정된 것을 뭐라고 쓰라고요? 나라가 태평하고 백성이 양같이 평화롭다. 얼마나 좋아요. 내가, 내가 만들어 본 거야. 이런 말 처음 듣네.

처음 듣지. 뜻이겠지. 그리고 금년에 어디 가서 사자성어를 써줄 때 이렇게 써야. 박수를 받는 거야.

옛날 사람 많이 썼으니까요. 이런 거 뭐 많이 썼잖아. 많이 썼으니까 의기양양. 양의 해니까.

양기 충천. 양기가 가득하다. 남자들한테 써먹어야지. 양이 좋은 짐승이니까.

순종하는 짐승이니까. 그럼 이거 지웁니다. 썼지? 지워요. 이거는 나한테서는 한번 듣는 거지 뭐.

창작을 해서 내가 써준 거예요. 어제 말씀하신 자기들끼리 절대 안 싸우면 어. 양은 특징이 12가지 동물 중에, 12지 중에 절대 자기들끼리 싸우지 않는 짐승은 양밖에 없어요. 이거 양의 특징이야.

첫 번째 특징이야. 절대 양은 평생 동안 누구하고도 단 한 번도 안 싸운다는 거예요. 특히 양이 천 마리, 만 마리가 있어도 그 중에 싸우는 양은 한 마리도 없다는 거예요. 얼마나 신기해요.

어떤 돼지 새끼든, 개든, 뭐든 싸워. 여기다 먹이를 갖다 놓으면 막 으르렁거려, 싸워. 서로 먹으려고. 인간도 그래.

그런데 양은 절대로 밀치질 않아. 한 번도. 양은 싸움 적이 없어요. 그래서 기독교에서는 예수님을 목자라고 하는 거예요.

여기에 표현하는 거예요. 음식을 가지고 남하고 다툰 일이 없고, 영토를 가지고 남하고 다툰 일이 없어. 양이. 그러니까 우리가 금년이 양해잖아.

그러면 이 양이라는 것이 음식과 영토 가지고 다투는 인간들이 볼 때는 얼마나 양이 대단한 거예요. 그래서 이 양을 치는 자가 뭐예요? 이게 소우자잖아. 소라 말이야. 내가 금년에 오늘이 생일이잖아.

내가 기축이잖아. 소잖아. 소면서 뭐요? 백마죠. 그러니까 내가 이 소우자인데, 이 소우자가 이 양하고 차이가 있잖아.

그러니까 이 음식이나 영토를 가지고 양은 싸우지 않는데, 소는 싸우지 않아. 소는. 음식이나 영토 가지고 다투기도 한다 이 말이에요. 그런데도 하나님이 이 소자를 목사라고 할 때는, 이것이 소가 이거를 지배하는 거야.

목자가 하나님이지, 이제 목자. 그러면 일종의 목사 할 때도 실제 소가 들어가. 소 할 때도 목사도 이렇게 들어가고, 목자 그러면 하나님의 아들 목자는 이렇게 쓸 수도 있지.

그래야 그래요. 그래서 이런 목자는 목사고, 이건 다 목사들 말하는 거고, 이거는 목자 예수님. 그래서 예수님은 양의 성품을 가지고 있는데, 소야 소. 소를 두 마리 가져옵니다.

이게 또 우자니까. 그러니까 소를 소의 아버지다. 이게 애비 부자라고도 할 수 있거든. 소의 아버지.

소의 우등호. 양은 마지막 나무는 누가 먹어요? 안 싸우냐. 서로 먹으라고 양도 해가지고. 안 먹냐.

아주 일체. 양은 음식을 아무리 겨울에 배가 고파도 이렇게 갖다 놔도 서로 밀치고 이러질 않아. 양이 또 겨울에는 떨어져 자고, 여름에는 붙어 자고.

그러니까 양이 자는 것도 특이하고, 어떤 경우도 안 싸운다는 거. 그게 세계에서 기록이야. 그래서 내가 사람들 보고 양의 특징이 뭐냐고 사람들이 몰라. 양의 특징이 한 번도 양이 이 세상에 나와 가지고 싸운 적이 없다는 거.

그런데 염소는 밥만 먹으면 싸워. 새끼 때부터 불 가지고 싸우다가 볼일 다 봐. 맨날 둘이서 싸우니까. 염소는.

근데 염소와 양의 차이가 그렇게 대단한 거야. 그러니까 양은 이 양은 염소하고는 완전히 딴판이에요. 염소는 싸움꾼이야. 얘들은.

양이 안 하는 게 몇 가지가 있어요. 16가지가 있어요. 양이 하지 않는 16가지. 그러니까 우리가 말하는 기인의 양궁령 이런 건 적어놔야 되네.

기인의 네 가지 특징이 있어야 되는 거예요. 귀인의 네 가지 특징, 귀인의 네 가지 특징이 전부 양의 성격이야. 양의 성격을 네 가지 특징, 귀인의 네 가지 특징이 1, 2, 3, 4. 귀인의 네 가지 특징, 분쟁, 절대로 싸우지 않아.

귀인들은, 귀인들은 싸우지 않아. 귀인들의 특징이 있어요. 시기를 하지 않아. 분쟁, 시기.

귀인들은 우리가 볼 때 저 사람 상당히 귀인이야. 그런 사람들은 남하고 잘 다투질 않아. 우리 몰래 다투는 수는 있겠지. 그러나 한국은 안 다툰다 이 말이야.

자, 분쟁과 시기를 하지 않는다. 분쟁과 시기. 불만. 교만.

요 네 가지가 없는 거야. 분쟁 안 하지요? 시기 안 하지? 불만 안 하지? 교만하지 않지? 이게 양의 네 가지 특징이야. 양에 대해서는 오늘 알아나야 되니까. 이 네 가지가 맞는다.

이런 원망, 남한테 원망 고쳐야 돼. 쓰다 보니까 내가 아래 위를 바꿨었어요. 이것도 안 넣는다. 여기는 여기는 여기 여기 꽂혀요.

투기. 그러니까 양이 안 하는 게 이거 네 가지. 분쟁, 시기, 질투, 투기. 이게 없어요.

그 다음에 원망, 불평, 불만, 교만. 이게 없어. 그러면 이게 여덟 가지지. 이제 여덟 가지가 더 있어.

그러니까 이게 사람도 귀인들은 이런 걸 안 해요. 그 다음에 이런 걸 안 해요. 세 번째, 방탄, 방탄, 낭비, 탐욕. 방탕하고 낭비하고 허비하고 탐욕.

이런 물질에 대해서는 요렇다 이 말이에요. 그래서 양은 자기 먹이를 축적합니까, 안 합니까? 안 합니다. 양이 자기가 풀밭에 가서 풀을 배 가지고 모아놨는 거 봤어요? 없죠? 양은 이게 없어. 방탄, 낭비, 허비, 탐욕.

이게 양한테는 없는 거예요. 여기는 물질에 대한 거고, 여기는 정신에 대한 거고, 여기는 다른 사람에 관한 거예요. 이거는 인간관계. 이거는 인간관계를 귀는 이렇게 하고, 요것은 정신 상태가 요러한 것이 없다, 정신이 요것은 물질에 대해서 물질관이 요렇게 양은 그 다음에 양의 감정이 마지막으로 나와, 양의 감정 하나만 이야기해 볼게요.

분노, 분노, 분노. 저 분노 있어요? 분노 있다고요? 자, 양이, 분노가 없어요. 분노, 그러니까 싸움을 안 하죠. 그 다음에 뭐가 있어요? 양이 없는 게, 이게 있어요.

공포가 없어요. 우리끼리 그냥 따라다니거나, 혼자 놀거나, 달아나거나 그런 건 아니에요. 공포, 그 다음에 양의 특징이 희비가 없어요. 양이 막 기쁘다고 춤추거나, 기분 나쁘다고 울거나 하는 게 없단 말이야.

항상 부잣집 며느리들이나 부잣집 자제들은 성격이 유연해. 그게 좀 특징이야. 그래서 그 사람들은 이렇게 보면 기쁘고 슬프고 이런 게 별로 없어. 부자들 보면.

그런데 좀 서민들을 보면 막 희비애락에 너무 막 왔다 갔다 하는 거야. 그런데 상당한 귀인들은 보면 흔들림이 없어. 집에 아이가 교통사고 나서 입원을 했다든지 그런 일 있더라도, 그럴 때, 그래? 이래버려. 그러니까 그것이 올 것이 왔구나, 하고 받아들이고, 그걸 어떻게 대처해야 되는구나, 이성적으로 하지.

큰일 났다, 당황하는 일 따위는 없어. 부자들이 좀 귀인이라고 하는데, 귀인은 양의 성격과 특징이 똑같아. 이게 귀인이라는 건 남자든 여자든, 귀인들은 남하고 잘 싸우지 않고 인간관계에서도 이렇게 사이가 좋고, 원망도 않고, 물질이 전부 자기 탓으로 돌려. 불평, 불만, 교만, 원망 이런 것도 없어.

전부 자기 탓으로 돌려. 그 다음에 물질과 관련된 방탕이나 낭비도 별로 없고, 여러분들은 부자들이 막 돈 쓰고 다닌다고 그러는데. 돈을 안 써서 경제에 피해가 있는 거예요. 왜냐하면 부자들이 돈을 많이 쓸수록 우리는 좋은 거예요.

맞아요? 맞아요? 그러니까 낭비, 허비, 탐심 이런 게 별로 없어. 그 다음에 마지막으로 양은 뭐가 특별히 없으세요? 미래 염려가 없다 이 말이야. 염려가 별로 없어. 이게 바른 자세야.

그래서 이렇게 양이 가지고 있는 16가지, 이거는 귀인들의 특징이다. 그래서 여러분들이 좋은 일이 생겼다고 막 벌렁 뛰고 슬프다고 그럴 거 없어요. 그럴 때는 차분하게 올 것이 왔구나. 이건 내가 부린 것이 왔구나.

그러면 나에게 고통이라는 선생만한 것은 없다. 나한테 환란이 미리 온 것이 다행이구나. 내가 이걸 미리 겪어버리면 내 자식한테는 안 가겠지. 이런 식으로 고통이 오면 고통이 온 걸 그냥 받아들이고 내가 이걸 지금 겪어버리기에 좋지.

내가 더 늙어서 80, 90에 이렇게 되면 곤란하지. 지금 암이 와서 다행이야. 내가 90살에 암이 오면 또 문제가 있지 않겠냐. 그냥 지금 50대에 암이 왔다 그래야 싸울 힘이라도 있다.

언제나 이런 귀인들은 이런 특징이 있다. 여러분들이 이걸 받아 적기는 어렵지만 나는 인터넷으로 강의는 해놔야 돼. 해놔야 기록에 남으니까. 그럼 내가 질문을 하나 할게.

성경에 보면 말이야. 예수님이 인간의 죄를 다 사했다고 그래. 그런데 어떤 사람이 빚을 한 10억을 지고 그 돈을 안 갚고 죽으면 어떻게 될까? 김고무님, 그럼 그 빚진 죄도 예수님이 갚아줬나? 안 갚아주지요. 아버지를 두드려 팼다.

그 빚은 그 죄를 예수님이 갚아줬을까? 못 갚아줬죠. 왜 그럴까? 죄를 다 사해줬다는데. 그 모두 각자의 자유 의지로 줬기 때문에. 다른 소리가 들려요.

자유일법을 줬기 때문에 자기 스스로만이 담당을 했죠. 어디서 이야기 소리가 자꾸 들려. 스톱해. 스톱.

스톱해. 여기 녹음이 된다니까요. 녹음되고 있으니까. 예수님이 기독교에서는 모든 인간의 죄를 사해줬다.

원죄를 사해줬다. 그러면 이 세상에 와서 지은 그 인간의 죄가 사해졌느냐. 그거는 사해지지가 않아요. 내가 죽기 전에 빚이 있으면 갚고 죽어야 돼.

안 갚고 죽으면 가고 해야 돼. 내가 어디 가서 어떤 인간으로 태어난다는 거예요. 각오해야 돼요. 뭐 기독교에서 말하는 것처럼 부활이 되는데, 그곳에서 부활해서 빠지는 게 중요한 게 아니야.

바로 연결돼서 그 생애가 다가와. 다가와서 그 어마어마한 고초를 감당해내야 되는데, 상상도 못하는 거예요. 그러니까 예수님이 말씀하는 그 죄는, 그래서 내가 지금 이 이야기 해준 거예요. 이런 자는 전생에 죄가 좀 없는 자야.

알겠어요? 일반 인간은 이렇지가 않아. 여기에서 이건 않는다를 이따로 바꿔봐. 이거는 무슨 말인지 귀인이 아니고 천한 자, 천한 인간의 네 가지 특징이야. 분쟁 잘하고, 시기 잘하고, 질투 잘하고, 투기 잘하고.

그러면 이거는 귀인의 네 가지 특징에서 이 않는다를 있다로만 해버리면 반대가 되죠. 우리 일반의 인간들은 분쟁, 시기, 질투, 투기 잘하고. 인간관계는 이걸로 끝나. 정신 상태는 원망, 불평, 불만, 교만이야.

자, 물질 관계는 방탄, 낭비, 허비, 탐욕이 가득해. 그 다음에 감정은 분노, 공포. 혹시 죽지는 않을까, 뭐 병이나 걸리지 않을까 공포로 가득해. 힘이 조금 기쁘면 뭐 로또 복권부터 뭐 그냥 왕창 미친 사람이 됐다가 돈 떨어지면 자살이야, 예를 들어서, 맘이 염려가 끊이질 않아, 자, 이게 일반 인간의 특징을 16가지, 내가 16가지 이걸 1, 2, 3, 4 해서 내가 이야기한 거예요.

그런데 이건 이제 됐죠? 그러면 지금 이 이야기는, 이 16가지는 죄입니까? 죄입니까? 이 방금 16가지는 예수님이 사해줬다는 죄입니까? 뭡니까, 이거? 죄요. 방금 밑에 있는 이거, 죄입니다. 그럼 이것이, 예수님이 사해준 죄입니까? 아닙니까? 왜 그럴까? 무료다. 설명을 크게, 바람을 빨리빨리 해요.

자본죄는 남이 사해 줄 수가 없죠, 각자 그러니까, 자유일법이기 때문에, 자기 죄는 자기만의 성경에는 말이야, 인간의 원죄를 사해줬다고 그러잖아. 그러면 내가 위에서 와서 이 세상을 보고 있잖아. 그런데 조금 전에 한 것은 하늘이 사해 주지 않은 것은 죄는 사해 줬어요. 죄악은 사해 줄 수가 없는 거야.

무슨 말인지 모르겠어요? 죄악은 하나님이 사해 준 것이 아니다, 이 말이야. 이거는 가지고 가? 안 가지고 가? 가지고 가고, 죽을 때, 영원히, 이 세상에 태어나면서 이걸 받는 거예요. 죄는, 예수님을 믿거나 종교를 가진 자들에게, 죄는, 종교를 가지든 안 가지든, 죄는 사해죠. 죄는 사해진다.

이게 사면이 되는 거예요. 이걸 사면이라고 해. 그래서 이걸 다른 말로 뭐라고 해요? 용서. 용서가 되지.

죄는 용서가 되는데, 이거는 용서야. 이거는 사면이고, 그런데 죄악은 절대로 하나님이 건드릴 수가 없는 거예요. 김고무님이 돈을 납득해서 돈을 1억을 대먹고 돌아갔다. 그러면, 그 1억에 대한 걸 그대로 안고 다른 데 가서 다시 태어나면서 아주 고생을 하게 되는 거예요.

아니, 내가. 죽으니까 마지막이다. 이게 아니다 이 말이에요. 그래서 인간관계의 죄와 죄악의 차이는 뭐예요? 죄와 죄악의 차이는 뭐예요? 예수님, 하나님이 용서해 준 죄와 죄악의 차이는 뭐예요? 죄와 죄악의 차이.

죄는 한 번 죄 지르는 걸 죄고, 계속적으로 죄악 행하는 것, 나쁜 일을 죄하는 것이 죄악입니다. 이 하나님이 용서해 준 것은 인간 마음속에 죄의 마음이 생기는 것, 거기까지는 용서를 해. 무슨 말인지 알겠지? 그래서 한 번 정도는 실수를 할 수가 있어 없어? 그 죄는 묻질 않아. 사람들도 그걸 묻질 않아.

한 번 간단한 실수한 거는 봐줄 수가 있어. 그런데 상습적으로 하는 거는 뭐라고 그랬어? 죄악이라고 그래. 상습적으로 하는 거. 그러니까 사람이 이 사람한테 돈을 한 번 떼먹어 보니까 자꾸 재미가 있어.

자꾸 떼먹는다. 그러면 그게 어떻게 돼? 죄악이 되는 거야. 그래서 인간의 기본적으로 인간이 할 수 있는 죄는 하늘에서 봐준다, 안 봐준다? 봐준다. 다 용서해.

네. 인간의 생존 때문에 일어나는 일이니까. 인간의 생존을 위해서 있는 것은 봐주는데, 이거를 상습적으로 할 때는 이거는 본인이 끝까지 책임을 진다. 그러니까 시간은 거절한데 진리 공부를 안 했다.

그럼 그 죄를 받을까, 안 받을까? 죄악이 돼야 안 돼? 죄악이지. 맨날 게으르니까. 한 번 안 받는 거는 괜찮은데 계속 공부를 안 하고 그냥 채우러 가라고 산다. 그럼 죄악을 짓는 거예요.

자기한테도 죄악이요. 후손한테도 죄악이야. 후손한테도 죄악이다. 그럼 이제 그거는 질문했고, 시간 다 됐어요.

시간 다 됐어요. 그럼 질문하고 빨리 빨리 해야지. 그런데 박 회장님 안 오시네. 주소에 연락도 없네요.

연락도 없고. 누가 오기로 했다는데 박 목사님도 계신가 한번 보시면 좋은데. 여자 목사인데. 한 분이 오기로 했는데 안 오는.

자, 오늘은 내 생일이라 어제가 아니고요. 오늘은 음력 생일이고 그저께는 양력 생일. 왜 그렇게 됐냐면 윤달이 있어서 가게 된 거예요. 윤달이 있어서 하루 땡기죠.

이제 시간이 다 되어가니까. 그러면 마음이 죄를 지르려면 마음이 마음을 끌고 가는 눈이 누구예요? 마음을 끌고 가는 게 뭐예요? 박 의장 알아요? 눈으로 보는 거. 눈으로 보는 것도 해당되는데 눈만 있는 게 아니야. 눈, 귀, 코, 입 다 있지.

그러니까 마음을 끌고 가는 게 뭐며, 또 이놈을 끌고 가는 게 아래야. 이게 아뢰야식(阿賴耶識)이야. 이게 아뢰야식(阿賴耶識)인데 아래야, 아래야 말씀은 변해. 이렇게 되어 있단 말이야.

마음이 마음대로 하는 것은 없어. 마음이 마음대로 하는 것은 항상 자기의 잠재의식과 무의식. 내가 전생에 돈을 떼먹었다. 그러면 여기서 돈 때문에 기록이 있어요? 있지.

그러면 이 사람의 무의식이 이걸 건드려서 이 마음을 이끌고 다니는 거예요. 그래요? 그러니까 이 마음은 뭐에 의해서 움직인다? 자기 스스로 의식에 의해서 움직이는 건 5%가 안 돼. 95%는 뭐예요? 무의식과 잠재의식. 그러니까 저 사람이 족보가 어떻게 되냐.

이게 그래서 다지는 거야. 저게 누구 집 자손이냐. 이번에 뭐 이정재라는 사람하고 뭐 어떤 재벌 며느리하고 뭐 연애한다고 테레비 나오잖아. 그러면 그 사람들이, 그 사람들이 그 사람들의 얼굴을 이렇게 보면 나는 그 사람들이 어떻게 될지 다 알아요.

내가 옛날에 안대희가 나왔을 때 내 친구의 동서야. 내가 데려있던 친구의 동서인데 그 내하고 잘 아는 사람이지만 아, 저 사람은 이제. 며칠 있으면 박근혜 대통령이 낭패를 당했구나. 저 사람은 이제 그만두게 된다.

그 소리 했어 안 했어? 했습니다. 정확하게 했죠. 뭐 또 뭐 삼성그룹에서 마하경영을 하고 있다. 그 소리 딱 듣는 즉시 내가 아이고 이근희가 쓰러지게 생겼네.

죽는다 소리는 안 했어. 어. 이근희가 뇌졸중 걸리게 했어. 심장마비 걸린다.

내가 딱 그래서 안 그랬어. 그런데 정확하게 며칠 있다가 딱 그렇게 됐어요. 그러니까 내가 말을 해가지고 그게 틀린 적이 한 번도 없어. 내가 공약을 20년 전에 내놓은 공약이 요새 다 해요.

맞아 들어봤지. 그러니까 나는 미래를 흔히 보고 있어. 이정재 저 사람이 어떤 관상이고 임세령이가 어떤 상이다. 그 사람들이 만나서 결혼을 할 경우에 어떤 문제가 온다.

그 사람들이 운명이 그 사람들의 생명은 어떻게 어떻게 될 것이다. 다 알지. 그러나 이게 공개적으로 텔레비전에 떠들 수는 없잖아. 이것은 이미 그 사람들은 무의식에서 잔재의식에서 이게 온 거예요.

이 사람은 이정재는 복근이 있어. 그래 안 그래. 키가 1m 80이야 임세령이는 키가 1m 70이야 그러면 그 사람이 뭘 노렸는지 나는 알아 그 여자는 또 뭘 노렸는지 알아 멀쩡한 사람이 젊은 여자 얼마든지 결혼할 수 있어 그래 안 그래 애가 있는 유부녀하고 왜 결혼했는데 그러니까 그 사람들이 서로 노린 뭐가 있지 않겠느냐 그것은 이미 무의식 세계와 잠재의식 세계에서 정해져 있는 거예요 그 사람한테 어떻게 될지도 정해져 있어요. 그런데 여러분들은 그걸 모르는 거예요.

그러니까 여러분들은 사람의 육련체가 있는데 생각하는 이런 마음이 여섯 개가 있고 팔관이 있고, 팔정도(八正道)가 이렇게 네 가지 마음을 보는 팔정도가 있는데, 이런 것을 아무리 가르쳐줘 봐야 공부만 했지 영적으로 눈이 안 열려요. 얼마나 기가 막혀. 그래서 공부를 어마어마하게 해야. 그러니까 소를 끌고 갔는데 물을 안 먹네.

그런데 물이라는 건 소가 알았대. 좀 나가게 해달라는 거야. 물밭에서. 그러니까 공부하는 시간이 지겹다.

그런 사람이 있잖아. 이와 같이 이런 것을 통달해도 여러분들은 그걸 알 수가 없는 거야. 그러니까 인간의 뇌가 어디까지 한계가 있냐면 없다는 거. 무한대라는 걸 알아야 돼.

그러니까 이 말라야식(末那識)이 아뢰야식(阿賴耶識)(阿賴耶識)은 이건 무슨 식이야? 말라야식. 이거는 말라야식이야. 말라야식은 저장식. 저장식이잖아.

잠재의식. 잠재의식. 저저저 복을 밟아 잠재의식이야. 잠재의식이니까 이 말라야식은 마리아의식이 이제 오셨군요.

잠재의식은 무의식은 또 잠재의식의 지배를 받아서 이 마음을 탁 건드려. 그러면 마음이 육염초와 팔관과 팔렴초로 나온다 이 말이에요. 이거 내가 옛날에 다 강의해서 아니까. 그래서 이거를 이 마음이 이 잠재의식에 우리가 뭘 넣어야 돼요? 자, 밤에 잘 때 인간의 뇌가 여기 인간의 뇌에서 위장 모양으로 생긴 게 뭐가 있다고 그랬죠? 해마가 있다고 그랬죠? 그러면 여기 대뇌가, 대뇌가 이렇게 있고 여기 소뇌가 있어.

그러면 대뇌와 소뇌가 있단 말이에요. 이게 인체에서는 또 여기에 위장이 해마하고 똑같이 있어요. 그래서 이 해마가 있으면 여기 또 대장이 이렇게 양쪽으로 이렇게 있어.

커요. 이렇게 행으로 안아있고 양쪽으로 이렇게 고정돼 있어. 그러면 여기에 소장이 중간에 있었어요. 똑같아.

그러면 해마에 하루가 내가 하루에 공부한, 하루 동안 행동한 모든 것이 눈으로 보고 귀로 들은 모든 것이 여기 들어가죠. 18시간 저장할 수 있어. 그리고 6시간은 뭐 한다고요? 대뇌로 보내. 이건 해마가 내외 위장이야.

뇌 위장. 이거는 임시 거쳐야. 우리 기억장치가 뇌로 들어가면 해마에서 18시간 동안 저장했다가 다시 밤에 10시부터 그 다음날 4시까지, 이게 16시간. 6시간 동안 이 기록을 소뇌와 대뇌로 보내.

그러니까 해마가 아침이 되면 싹 비워. 모든 기억이 대뇌로 옮겨져. 그런데 그게 6시간 걸려. 그러니까 우리가 비디오 카메라를 찍어 가지고 집에 가서 다시 영상을 옮기는 것과 같다 이 말이야.

그러면 위장에 음식을 넣어주면 위장이 딱 모아놨다가 소장, 대장으로 받아서 나오는 시간과 일치해. 확 같아요. 그래야 그래. 그래서 뇌의 구조와 장기, 소장, 대장 구조는 똑같이 돼 있어.

그런데 우리가 만약에 11시에 잠을 잤다, 12시에 잠을 잤다. 그러면 이 해마가 기억장치를 옮기는 시간이 부족해, 안 부족해? 부족하니까 그 다음날 기억이 헷갈려요. 헷갈려 버려요. 그러면 해마가 자꾸 고장이 나는 거야.

우리가 위장의 음식이 다 안 내려갔는데 계속 밥을 먹는 것과 같아. 그래서 피곤해지고 몸이 안 좋아진다. 그러려면 이 마음은 이 마음에 있는 것이 어디로 온다고? 일로 들어가는 거야, 저장식으로 들어가는 거지, 잠재의식으로. 그래서 하루 한 것은 잠재의식으로, 의식 세계에서 바뀌어져 옮겨져서 다시 무의식으로 옮겨진다 이 말이야.

이렇게 옮겨져. 그래서 하나님이 인간을 만들 때 이 내장 구조와 뇌 구조가 똑같기 때문에 우리가 밥을 먹으면 비워야 되고, 또 그 다음날 먹어야 되듯이 머릿속의 기억은 그 다음날 웬만한 거는 싹 비워요. 그래서 밤에 잘 때 편안하게 자야 돼. 잘 자야 돼.

그래서 금년에 내가 오늘 강의는 다 끝냈으니까, 이거는 내가 여러분들이 이 마음을 항상 비워야 된다는 것, 이 마음을 왜 비워야 되는지 이해가 가죠? 그러니까 어제 일을 오늘 복잡하게 생각하고 있으면 돼? 안 돼? 안 돼. 잃어버려야 되는 거예요. 어제 일을 누구를 미워하고 있으면 돼? 안 돼? 안 되죠? 절대로 미워하고 있으면 안 돼. 그래서 그거 내가 또 질문을 할게.

오늘은 내가 생일이니까, 오늘 내 생일이니까 질문 어려운 거 뭐 아니나 하나 하고 이제 어려운 건 다 끝났지. 사람의 죄 중에 제일 큰 죄가 뭐라고요? 알면서 남한테 가르쳐주지 않은 죄. 죄가 물에 빠져 죽을지 뻔히 알면서 놔두는 거야. 저 어린애들이 전쟁터에서 죽어갈 걸 뻔히 알면서 어른들이 단장난하고 그 어린애들을 구하지 않는 죄.

전부 여러분들은 알면서 죄를 짓고 있는 거예요. 안 가르쳐주는 거예요. 알면서. 그러니까 그걸 하나님 대신 여러분이 해야 되는데 안 하는 거야.

전부 다. 도대체가 오늘 우리 목사님도 이 육사 그런 거를 좀 보셨어야 되는데. 아주 우리가 오늘 재미있겠죠? 오늘 재미있고 좀 어렵긴 했지만 재미있었어요. 끝나는 부분에 오셔가지고 도대체 못 보셨네요.

그러면 야, 방종은 뭐라고요? 방종이 뜻이 뭐라고요? 내가 강의를 오늘 다 했어. 그러면 방종이 뭐인지 대답을 해줘야지. 알면서도 방종이 뭐라고요? 그건 답이 아니니까 내가 대답을 안 해요. 명의사가 도대체 내 강의를 몇 년 들었는데 방종이 뭐라고? 순종은 양질허피.

이게 다윗과 같다고 그랬죠? 호랑이 가죽을 뒤집어쓴 양이 다윗과 같은 사람이야. 하나님의 기름 부은 제자들을 죽이지 않아서 사울이나 많은 신하들을 죽이지 않아. 자기 뒤로 누웠으니까 양도 구육입니다. 양도 구육이 방종이라고? 방종은 맞는데, 방종의 뜻을 풀어서 해보라.

이제 그러면 끝을 내는데, 내가 물어봐. 얼굴은 양인데, 머리는 양인데 몸은 개잖아. 방종은 순종과 다른 점이. 방종은.

방종의 정확한 뜻을 여러분이 앞으로 잊어버리지 말아요. 적어요. 방종은 방종의 반대가 뭐죠? 순종입니다. 방종의 반대는 순종이 아니에요.

자유예요. 순종으로 볼 때 방종은 반대가 되는데, 진리를 볼 때는 원래 방종의 반대를 뜻으로 다질 때는 자유의 반대야. 자유는 자유의 뜻이 뭐예요? 자유는 모든 것을 다 행한 후에 보는 것이 자유고, 모든 것을 다 행하는 걸 방종이라고 그래. 그러면 하나님 앞에 우리가 가늠해도 되고, 거짓말해도 되고, 제재도 되나? 그게 자유인가? 그러니까 그걸 구분하라.

구분해야 순종을 알아. 자유는 의무를 다한 사람만이 의무, 의무를 다한 사람만이 주장할 수 있는 권리야. 권리, ? 의무를 다한 사람만이 주장할 수 있는 권리가 자유야. 세금을 내야 사업할 수 있어.

. 요새 교인들이 그래. 자기가 할 의무는 따지지 않고 목사한테 가서 책임만 따져. 자기 권리만 부르짖는 거야.

그래요 그래요. 그런 사람이 있어. 말하자면 그러니까 이 의무를 다 의무는 하지 않으면서 자기 권리만 주장하는 게 노조라고도 볼 노조들이 그런 데가 많이 있지. 그래서 이거는 자유, 이거는 자유는 반드시 의무가 먼저 나와.

자, 병력 의무해야. 취업하는 데 지장이 없어. 납세, 병역, 뭐가 있어요? 교육.

그 다음 또 뭐 있어요? 국방. 국민의 3대 주권이 뭐예요? 주권은 하나님이 우리에게 준 것과 같은 주인으로 해서 골라야 합니다. 3대 주권이 뭐예요? 국민의 3대 주권, 참정권.

그러면 국민의 3대 권리가 뭐예요? 여기서 말하는 건 권리야. 여기는 권리요. 여기는 권리를 말해. 여기는 권리야.

행복 추구의 권리. 행복 추구의. 그건 자본주의의 3대 권리. 혼동되네요.

자본주의의 3대 원칙이 있어. 그러니까 우리 애들은 이 자본주의의 원칙도 모르면서 그 비행기 대한항공 부사장을 갖다가 사람들은 나쁘다고 지금 매도하는 거야. 그 사람은 그럴 수가 있고, 좀 더 잘하라는 소리야. 그렇게 있고, 밑에 노동자들은 자기 의무나 다 알아.

그 의무를 다 하지 않음으로써 그 일이 발생한 거야. 그걸 봐주고 안 봐주고는 경영자 마음이지. 또 경영자가 말도 안 된 말을 하면 그 사람이 사무장이 경찰이니까, 사법 경찰관이니까 당신이 내리시고 나는 이 비행기 기내에서 내가 경찰관이야.

아무리 당신이 경영자라도, 부사장, 회장 딸이라도 왜 나를 내리라고 그래? 못 내려. 기장은. 받고 못해. 그럼 되는 거 아니야.

자기들이 잘못한 거요. 그걸 갖다가 대한항공 부사장한테 전택이를 씌운 거예요. 아무 단위를 가지고 국제적으로 대한민국 망신을 시킨 거란 말이야. 그 여성이 술을 한잔 먹고 화를 낼 때는 업무적으로 좀 안 좋은 일이 있겠지.

그러면 부사장님, 참으세요. 참으세요. 이래야 될 거 아니야. 외부 사람들이 볼까.

우리 대한항공 위상에 문제. 있습니다. 부사장님 참으세요. 무릎 꿇고 사과하고 그래야지.

뭘 잘났다고 거기다가 대들고 싸우고 그래요? 그거는 자본주의의 3대 원칙을 몰라. 그 사람은 공산주의의 3대 원칙을 아는 그 사람들 말이 맞아요. 자본주의의 3대 원칙 뭐요? 뭐요? 행복 추구의 원칙. 행복 추구의 원칙이 뭐예요? 이건 뭐예요? 이거는 민주주의의 3대 원칙이라 이 말이야.

그래서 내가 또 그 소리 나올 줄 알고 내가 물어보는 거야. 민주주의의 3대 원칙이라 이 말이야. 그래서 내가 또 그 소리 나올 줄 알고 내가 물어보는 거야. 민주주의의 3대 원칙은 바로 그 비행기 안에 사람들이 이야기하는 것 같아.

자기들도 행복 추구의 원칙이 있다 이거야. 행복 추구의 원칙. 왜 우리한테 말이야 월급 준다고 우리한테 불쾌하게 하자 이 소리지. 행복 추구의 원칙이 있어.

그 다음에 이거 있다는 거야. 인간 존엄의 원칙. 인간은 존엄한데 왜 우리한테 잔소리하냐. 당신이 경영자라고.

요따위을 주장하는 거야. 절대 공평의 원칙. 그 다음에 절대 공평이지. 니는 뭐 니가 부사장이야, 부사장이지.

요런 식이야. 절대 공평의 원칙이 있어. 그러면 이거를 주장하는 거는 민주주의의 3대 원칙이야. 근데 이걸 지나치게 주장하면 자본주의가 망해.

이거는 조선 민주주의, 북한에서 주장하라 이거야. 이런 거를 주장하려면 우리는 자본주의야. 자본주의의 3대 원칙 뭐예요? 소유권의 절대 원칙. 소유권 절대 원칙.

소유권은 대통령이 마음대로 건드릴 수 있어 없어? 없어요. 소유권 절대 원칙. 계약 자유의 원칙. 계약 자유의 원칙.

그러니까 이 사람은. 그다음에. 과실 책임의 원칙. 과실 책임의 원칙, 책임의 원칙.

이렇게 있다. 이 말이야. 소유권 절대 원칙. 돈 가진 사람이 일단 자본주의에서는 일단 계약 자유 원칙.

지가 마음에 안 들면 지가 나가면 되는 거예요. 이 사람 가지고 시비 걸지 말고 계약 자유의 원칙, 과실 책임. 민형사상 책임을 물으면 되는 거야. 근데 이걸 전 세계에다 광고를 해 가지고 터뜨려 가지고 나라 위신을 추락시키고 대한민국 망신시키고 대한민국 국민의 자존심을 건드린다.

있을 수 없어. 국민의 3대 주권이 뭐예요? 생존권. 방종 하나 알려주려니까 참 어렵네. 뭐야, 국민의 3대 주권? 생존권.

아니라고 하잖아. 그거는 국민의 3대 권리. 생존권, 생존권, 소유권, 평등권. 이거지? 내가 오늘 한글로 쓰는 거야.

한문으로는 안 쓰는 시간 간이 없으니까. 국민의 3대 주권은 뭐예요? 청구권. 그거는 국민의 5대 권리야. 그거는 권리란 말이에요.

권리. 청구권, 청구권, 혁명권, 평등권, 참정권, 사회권. 탄핵권은 없어요.

자유권. 여기에 자유 나와, 안 나와? 국민의 5대 권리에 자유가 있어요. 여기 자유 있지? 이 자유가 몇 가지라고요? 자유 8가지. 8가지.

뭐예요? 언론, 출판, 집회, 결사, 종교, 사상, 표현, 양심. 이 8가지 자유가 우리가 주장할 수 있는 거야. 그게 이 자유야. 언론사 하려면 의무 지켜야 돼, 안 지켜야 돼? 지켜야죠.

자, 출판사 사업 자본은 내야지. 이게 다 의무에 들어가 있다. 표현, 양심까지. 양심의 자유도 의무에 들어가 있어요.

그래서 내 양심의 자유라고 해서 아, 뭐 북한을 찬양하면 일단 법에 걸려요. 국민의 3대 주권. 이거는 제일 중요한 거야. 주인으로서의 권리야? 거주의 자유.

근데 우리 팀 고문님이 기억력이 좋은 편인데, 이 저 아까 해마 이야기 했죠? 해마. 해마에 들어간 게 이게 무의식 속에 들어간 거. 제대로 찾아내야지. 이거 아는 사람이 그래? 하나도 없어? 투표권? 그거 저 박 회장님 하나 맞혔네.

투표권. 투표권. 참, 그게 참정권에 들어가는 거 아닌가요? 참정권이 투표권인데. 전체적인 거는 박 회장님이 말이 맞아요.

국민의 3대 주인의 권리는 주인으로서 대통령을 뽑아 안 뽑아? 그러니까 여기서는 뭐가 있냐면 제일 첫 번째가 투표권이야. 투표권. 박 회장님이 맞췄어요. 두 번째가 뭐예요? 하늘과 창고 나중고.

투표권 하나 나왔으면 줄줄이 나와야지. 하나만 나오고 왜 말아요? 저항권, 혁명권. 그러니까 탄핵권도 여기 들어있어요. 대통령을 투표로 해서 뽑기도 하고, 말 안 들으면 국민들이 나가라고 4.19, 5.16까지 저항할 수 있고.

그지? 이게 그걸 혁명을 해가지고 꺼집어내릴 수도 있다. 맞아요? 그러니까 우리가 주인을 뽑기도 하고, 마음에 안 들면 그 사람 정책을 해임해서 시청료 못 내겠다. 이렇게 국민들이 할 수 있어 없어? 저항할 수 있고. 저항하다가 그래도 마음에 안 들면 대통령을 혁명을 해서 꺼집어내린다.

국민 전체가 들고 일어나면 대통령은 물러난다. 그래요? 그래요? 이게 국민의 3대 우리 국민이 가지고 있는 주인으로서의 최고 권리야. 그 다음에 국민의 권리는 이거고. 생존권, 소유권, 행동권이 있으니까 내가 쌀이 떨어졌다.

그러면 국가에서 돈을 줘야 돼, 안 줘야 돼? 개인이 국가에 맡겨놓은 돈이 얼마라고요? 13억인데. 계산하기 나빠서 10억으로 해. 그냥 그래요. 청와대에 있는 건물도 5천만 분의 1이 내 거야.

맞아? 국가가 가진 주식도 내가 5천만 분의 1이야. 우리나라 국유지 땅에 5천만 분의 1이 허경영이니까 맞아? 그러면 여기 갓난아기하고 내가 재산이 똑같아? 전부 다 13억 정도의 재산이 돼. 우리나라 돈이 전체가 700경인데요. 700경 그러면 그 700경 나누기 5천만 분이 내 거야.

그럼 그게 13억이야. 그럼 이 13억을 개인들이 국가에 투자해 놓은 거야. 그게 5천만 명의 주주가 있는 거야. 맞아요? 맞아요.

그러니까 여기에 대한 국민들이 13억에 대해서 매년 국민들한테 배당금을 주나 안 주나? 안 줘요. 나는 대통령이 되면 주겠다는 거야. 그렇지. 주식회사 대한민국이야.

맞아? 맞아요. 주식회사 대한민국을 돈을 누가 다 가져가냐면 국회의원들하고 공무원이 다 닦아서 버려. 국민한테는 항상 모자란다는 거야.

아 그러면 대한민국은 회사 뭐하러 하노? 적자가 맨날 하는데. 절대 적지 않나요. 아니 국회의원 월급 하는데 군대 가서 밤새 보초서는 사람은 한 달 월급이 3만 원이야. 국회의원들은 맨날 노는데 거의 돈이 몇 천만 원이야 월급이.

몇 억이요? 연봉이 몇십억이야. 그러면 그것이 말이 되는 소리요? 걔들은 월급을 200만원 주지만 국회의원들은 월급을 안 줘도 돼. 서로 하겠다 그래요. 월급 안 주고 국회의원 할 사람 돈 안 받고 할 사람만 출마하셔 보면 전부 나 돈 안내겠다고 나 출마해.

월급 안 받겠다고 각서서시하면 다 월급 안 받고 그 사람만 출마시켜. 우리는 돈 쓸 데가 없어서 한 장 한 민족이야. 보장하는 데도. 줘, 뭐 비서한테도 줘, 운전사한테도 줘, 자동차 사줘, 기름값 줘.

돈 되게 많아. 지자체 의원들 3천 명 월급, 뭐 하여튼 우리가 나가는 비용에 끼면 우리나라 예산이 150조가 남아. 그럼 국민 5천만 명한테 배당금 줘야 돼, 안 줘야 돼? 그게 국가야. 국민 다 죽여놓고 어디 가서 썩은 광산 가서 유전 광산 하나 사놓고 천만 원짜리밖에 안 되는 걸 갖다가 1조를 주고 사놨어.

그래 가지고 이 국가의 예산 40조가 날아갔어. 걔들은 뭐가 있었겠지. 그런데 우리 국민은 이렇게 돈이 나가는 것도 몰랐어. 저거 맘대로야.

그러니까 예산이 모자란다 소리만 맨날 하는 거야. 내가 대통령 되면 그 예산권을 청와대가 몽땅 가져가. 그래야 전국 지방에서 집행하는 예산 없어. 예산은 청와대 중앙에서 총괄 집행해.

거기 진짜 살림꾼 그런 사람들이 앉아가지고 해야 될 거, 안 해야 될 걸 심의해. 국회의원들 믿을 수 있어, 없어? 걔들은 자기 지역에 그 돈 가져간다고 정신이 없어. 그냥 노다지 예산이 늘어나든 말든 가져가는 거야. 그러니까 나라가 망해가는 거야.

나라가 망하는 이유 그런데 맨날 돈이 없대. 허경영 당신은 무슨 돈이냐. 내가 20년 전에 결혼하면 1억, 아기 낳으면 3천만 원 줬으면 인구는 8천만 됐어, 안 됐어요? 국민 경제는 5만 불에서 10만 불 정도 돼서 안 됐어요? 그럼 우리나라는 세계 1위야. 근데 지금 세계에서 밑으로 내려가고 있어.

뭐 하는 사람들이야. 그런데 그때 내가 보고 미쳤다고 그랬어. 지금 노인이 급격히 늘고, 결혼하고 젊은 놈이 이렇게 내려와. 그럼 나중에 이 계획을 메꿀 수 있을 것 같아요? 그때는 이미 늦어.

때는 늦어. 그런데 옛날에 미쳤다고 할 때가 진짜 결혼하면 1억 주고 애 낳으면 3천만 원 줘야 될 때에요. 맞아요? 그래서 자유는 의무를 다한 사람만이 주장할 수 있는 권리. 방종은 뭐예요? 방종은 뭐라고? 의무를 다하지 않고 주장하는 행위.

주장하는 행위? 잘 들으세요. 법을 어기지 않는 한도에서 마음대로 하는 것이요. 마음대로 하는 행위야. 얼마나 기가 막혀.

그러니까 지하철에 탔다 이거야. 할머니가 올라와서 그런데 이거 보시오. 나도 요금 냈는데 할머니를 딱 쳐다봐. 그러면 법으로 잡아갈 수 있어 없어? 못 잡아가요.

법률적으로는 절대 불법이 아닌데 통제할 수 없는 것이기 때문에 지 마음대로 한다 이 소리에요. 이것이 방종이에요. 이제 이해가죠? 법으로 법을 어기지 않는 한도 내에서 지 마음대로 하는 것을 방종이라고 그래. 지 마음대로 하는 거예요.

그러니까 하나님이 우주를 만들었는데 나는 하나님 율법 10계명. 그거 안 지키겠어? 예를 들어서 자 봐요. 10계명이 있잖아. 열 번째 내 이웃의 집을 탐내지 마라.

아홉 번째 거짓말하지 마라. 여덟 번째 도둑질하지 마라. 일곱 번째 간음하지 마라. 여섯 번째 살인하지 마라.

다섯 번째 불효하지 말라. 네 번째 안식일 지켜라. 세 번째 하나님을 망령 때 일컫지 말라. 우상을 섬기지 말라.

나의 다른 신을 섬기지 말라. 이렇게 열 개가 있어. 그러면 이 열 개의 십계명을 어기지 않으리라..

이육사 시인의 ‘광야’에 담긴 민족의 운명과 초인의 도래

이육사 시인의 ‘광야’는 단순한 자연 묘사를 넘어 우리 민족의 역사와 미래를 예언하는 심오한 메시지를 담고 있습니다. 시는 하늘이 처음 열리고 닭 우는 소리가 들렸으랴는 구절로 시작하여, 천지창조 이후 한반도에 문명이 시작되었음을 암시합니다. 모든 산맥이 바다를 연모하여 휘둘릴 때도 이곳은 험하지 못하였으리라는 표현은 한반도가 강대국들의 침략에도 불구하고 결코 정복되지 않는다는 예언적 의미를 내포합니다.

끝없는 광음을 부지런한 계절이 피어선 지고라는 구절은 고조선부터 현재까지 한반도의 역사가 끊임없이 변화하고 발전해왔음을 나타냅니다. 지금 눈 내리고 매화 향기 홀로 아득하니는 일제강점기라는 암울한 시기에도 굴하지 않고 독립 정신을 지킨 이육사 시인의 모습을 상징합니다. 내 여기 가난한 노래의 씨를 뿌려라는 시인의 미래에 대한 희망과 인류의 희망을 담은 메시지를 전파하겠다는 의지를 표현합니다.

가장 중요한 구절은 천고의 뒤에 백마 타고 오는 초인이 있어 이 광야에서 목놓아 부르게 하리라입니다. 이는 오랜 세월이 지난 후, 타락한 세상(광야)에 메시아(초인)가 나타나 인류를 구원할 것이라는 예언입니다. 이 초인은 하늘에서 온 자, 즉 초월자를 의미하며, 모든 인류가 그를 목놓아 부를 때 도래할 것입니다.

이육사 시인은 대구은행 폭파 사건에 연루되어 17번 투옥되었고, 북경 감옥에서 혈서로 ‘광야’를 쓰고 순국했습니다. 그의 유언과 같은 이 시는 해방 한 달 전에 쓰여졌으며, 딸에 의해 세상에 알려지게 되었습니다. 이 시는 우리 민족의 독립 정신과 우리가 이 세상에 온 이유를 깨닫게 하는 중요한 메시지를 담고 있습니다.

인간이 저지르는 다섯 가지 큰 죄
인간이 저지르는 죄 중 가장 큰 다섯 가지 죄가 있습니다. 첫째, 알면서도 모르는 사람에게 알려주지 않는 죄입니다. 지식을 독점하고 타인에게 전파하지 않는 행위는 매우 큰 죄입니다. 둘째, 모르면서 알려고 하지 않는 죄입니다. 배우고 깨닫기를 게을리하는 행위는 하늘나라에 가서도 책임을 져야 할 죄입니다. 셋째, 가지고 있으면서 가난한 자에게 베풀지 않는 죄입니다. 재물을 소유하고도 어려운 이웃을 돕지 않는 행위는 큰 죄입니다. 넷째, 하늘보다 자식을 더 사랑한 죄입니다. 자식에게 분에 넘치는 재산을 물려주어 고생할 기회를 빼앗고, 형제간의 불화를 조장하는 행위는 복 짓는 것이 아닙니다. 고생은 자식에게 주는 큰 유산입니다. 마지막으로, 없으면서 겸손하지 않은 죄입니다. 자신의 처지를 망각하고 교만하게 행동하는 것은 전생의 업보를 이해하지 못하는 행위입니다.

양의 16가지 특징: 귀인의 본성
양은 12지 동물 중 유일하게 자기들끼리 싸우지 않는 짐승입니다. 양의 이러한 특징은 귀인의 특징과 일치하며, 귀인에게는 다음과 같은 16가지가 없습니다.

인간관계: 분쟁, 시기, 질투, 투기가 없습니다. 귀인들은 남과 다투지 않고 시기하지 않습니다.
정신 상태: 원망, 불평, 불만, 교만이 없습니다. 귀인들은 모든 것을 자기 탓으로 돌리며, 불평하거나 교만하지 않습니다.
물질관: 방탕, 낭비, 허비, 탐욕이 없습니다. 양은 먹이를 축적하지 않듯이, 귀인들은 물질에 대한 탐욕이 없습니다.
감정: 분노, 공포, 희비, 미래 염려가 없습니다. 귀인들은 감정의 흔들림이 적고, 고통을 올 것이 왔다고 받아들이며 이성적으로 대처합니다. 미래에 대한 염려 또한 적습니다.

이러한 양의 16가지 특징은 귀인들이 고통을 피하지 않고 받아들이며, 이를 통해 배우고 성장하는 태도를 보여줍니다.

죄와 죄악의 본질적 차이
죄와 죄악은 그 본질에서 차이가 있습니다. 죄는 인간의 마음속에 생기는 죄의 마음이나 한 번의 실수를 의미하며, 이는 하나님이 용서해 줄 수 있습니다. 종교를 믿든 믿지 않든, 죄는 사면되고 용서될 수 있습니다.

그러나 죄악은 죄를 상습적으로 반복하는 행위를 말합니다. 이는 하나님도 용서할 수 없으며, 본인이 끝까지 책임을 져야 합니다. 예를 들어, 빚을 갚지 않고 죽으면 다음 생에 그 고통을 감당해야 합니다. 진리 공부를 게을리하는 것도 상습적으로 반복되면 죄악에 해당합니다. 인간의 생존을 위해 일어나는 기본적인 죄는 용서되지만, 이를 상습적으로 행할 때는 본인이 그 책임을 져야 합니다.

자유와 방종의 경계: 의무와 권리
자유와 방종은 밀접하게 연결되어 있지만, 그 의미는 명확히 구분됩니다. 자유는 의무를 다한 사람만이 주장할 수 있는 권리입니다. 세금을 내야 사업을 할 수 있고, 병역 의무를 다해야 취업에 지장이 없는 것처럼, 언론, 출판, 집회, 결사, 종교, 사상, 표현, 양심의 자유는 모두 의무를 전제로 합니다. 국민의 3대 주권인 투표권, 저항권, 혁명권 또한 주인으로서의 의무를 다할 때 행사할 수 있는 권리입니다.

반면, 방종은 법을 어기지 않는 한도 내에서 자기 마음대로 하는 행위를 의미합니다. 이는 법적으로는 문제가 없지만, 사회적 통념이나 도덕적 의무를 무시하는 행위입니다. 예를 들어, 지하철에서 노인에게 자리를 양보하지 않는 행위는 법적으로 처벌받지 않지만, 방종에 해당합니다.

자본주의 사회에서는 소유권 절대 원칙, 계약 자유의 원칙, 과실 책임의 원칙이 중요합니다. 반면, 민주주의 사회에서는 행복 추구의 원칙, 인간 존엄의 원칙, 절대 공평의 원칙이 강조됩니다. 민주주의의 원칙을 지나치게 주장하여 자본주의의 원칙을 침해하면 사회 전체가 혼란에 빠질 수 있습니다. 의무를 다하지 않고 권리만을 주장하는 것은 방종이며, 이는 개인과 사회 모두에게 해를 끼칩니다.

뇌와 장기의 신비로운 연결: 해마의 역할
인간의 뇌 구조와 장기 구조는 놀랍도록 유사합니다. 특히 뇌의 해마는 위장과 같은 역할을 합니다. 해마는 하루 동안 보고 들은 모든 정보를 18시간 동안 저장하고, 밤 10시부터 새벽 4시까지 6시간 동안 이 정보를 대뇌와 소뇌로 보냅니다. 마치 위장이 음식을 소화하여 소장과 대장으로 보내는 과정과 같습니다.

충분한 수면을 취하지 못하면 해마가 기억을 옮기는 시간이 부족해져 기억이 헷갈리고 해마가 고장 날 수 있습니다. 이는 위장에 음식이 다 내려가지 않았는데 계속 밥을 먹는 것과 같습니다. 따라서 밤에 편안하게 잘 자는 것이 중요합니다. 해마를 통해 의식 세계의 정보는 잠재의식으로, 다시 무의식으로 옮겨집니다. 인간은 자신의 무의식과 잠재의식에 의해 움직이는 부분이 95%에 달하므로, 마음을 항상 비우고 어제의 미움이나 복잡한 생각을 내려놓아야 합니다.

순종 (Obedience): Voluntary Compliance
방종 (Indulgence): Unrestrained Self-Will
천고 (Ages Past): Eons
초인 (Superman): Transcendent Being
메시아 (Messiah): Redeemer
광음 (Vast Time): Immeasurable Span of Time
선지자 (Prophet): Seer
광야 (Wilderness): Moral Wasteland
양두구육 (Sheep’s Head, Dog’s Meat): Hypocrisy
업장 (Karmic Obstruction): Karmic Burden
해마 (Hippocampus): Memory Processing Center
아뢰야식(阿賴耶識) (Alaya-vijnana): Storehouse Consciousness
말라야식 (Manas-vijnana): Defiled Mind-Consciousness
원죄 (Original Sin): Inherited Transgression
죄악 (Habitual Sin): Persistent Transgression
사면 (Amnesty): Absolution
자유 (Liberty): Conscientious Autonomy
주권 (Sovereignty): Inherent Authority
참정권 (Suffrage): Political Participation
저항권 (Right to Resist): Right of Dissent
혁명권 (Right to Revolution): Right of Overthrow
국태민안 (National Prosperity and Public Peace): Societal Harmony
의기양양 (High Spirits): Exuberant Morale
양기충천 (Yang Energy Soaring): Ascendant Vitality
귀인 (Noble Person): Virtuous Individual
천한 자 (Base Person): Ignoble Individual

법을 어기지 않는 한도 내에서 자기 마음대로 하는 행위로, 이는 의무를 다한 후 주장하는 ‘자유’와는 다른 개념입니다.

허경영 강연 957회: 순종과 방종의 진리 요약

1. ‘광야’ 시(詩)에 담긴 한민족의 예언
   허경영 강사는 이육사 시인의 ‘광야’를 인용하며 한민족의 역사와 미래에 대한 깊은 통찰을 제시했습니다.

‘광야’ 시 소개 및 해석
이육사 시인의 ‘광야’는 하늘이 처음 열리고 천지창조가 시작된 이래, 한민족의 역사를 예언적으로 담고 있는 시입니다.
시의 구절들은 단순한 자연 현상이 아닌, 역사의 굴곡과 민족의 정신을 상징합니다.
특히 “하늘이 처음 열리고 어디 닭 우는 소리 들렸으랴”는 천지창조 이후 한민족의 시작을, “끝없는 광음을 이 부지런한 계절이 피어선 지고”는 고조선, 고구려, 고려, 조선, 대한제국, 일제강점기, 대한민국으로 이어지는 역사의 흐름을 의미합니다.
‘닭’의 상징성
강사는 ‘닭’이 한민족의 정체성과 깊이 연결되어 있다.
발효 식품(된장, 간장, 효소)에 ‘닭 육(酉)’자가 들어가는 것처럼, 닭은 우리 민족의 생활과 문화에 필수적인 요소입니다.
결혼식에 닭을 놓는 풍습은 조상이 닭의 눈을 통해 결혼식을 지켜본다는 믿음에서 비롯되었으며, 새벽 4시에 닭이 우는 것은 귀신이 물러나는 시간을 알리는 영적인 의미를 가집니다.
‘동방의 등불’로서의 한반도
인도의 시성 타고르가 한반도를 “동방의 등불”이라고 칭한 것은 한반도가 미래에 세계를 밝힐 중요한 역할을 할 것이라는 예언입니다.
‘광야’ 시의 “닭 우는 소리”는 이 동방의 등불이 켜지는 소리를 상징하며, 이는 곧 코리아를 의미합니다.
‘백마 탄 초인’의 도래
“천고의 뒤에 백마 타고 오는 초인이 있어 이 광야에서 목 놓아 부르게 하리라”는 구절은 오랜 세월이 지난 후 메시아적 존재, 즉 하늘에서 온 초월자가 나타나 인류를 구원할 것을 예고합니다.
이 초인은 모든 인류가 간절히 기다리며 부르는 존재로, 허경영 강사는 자신을 이 ‘백마 탄 초인’에 비유합니다.
한반도의 불패 신화
“모든 산맥들이 바다를 연모해 휘둘릴 때도 차마 이곳은 범하지 못하였으리라”는 구절은 한반도가 어떤 강대국도 완전히 지배할 수 없는 신성한 땅임을 의미합니다.
역사적으로 소련, 중국, 몽골, 일본 등 강대국들이 한반도를 침략했지만 결국 토해냈듯이, 한반도는 고슴도치나 성게처럼 스스로를 지키는 힘을 가지고 있습니다.
이육사 시인의 삶과 메시지
이육사 시인은 대구은행 폭파 사건에 연루되어 17번이나 투옥되었고, 북경 감옥에서 혈서로 ‘광야’ 시를 쓰고 순국했습니다.
그는 일제 식민지라는 암울한 현실 속에서 매화 향기처럼 꼿꼿한 정신으로 한민족에게 독립 정신과 미래에 대한 희망의 메시지를 전달했습니다.
“내 여기 가난한 노래의 씨를 뿌려라”는 구절은 시인이 미래의 한민족에게 예언의 씨앗을 던지는 행위를 의미합니다.
‘가난한 노래’의 의미
‘가난한 노래’는 단순히 물질적 가난을 넘어, 정신이 맑고 미래에 대한 희망을 담은 노래를 뜻합니다.
모든 것을 포기하고 영적인 에너지를 받아들일 준비가 된 가난한 마음에서 진정한 희망이 싹튼다는 의미입니다.

2. 인간의 5가지 큰 죄와 양의 16가지 특징
   허경영 강사는 인간이 저지르는 큰 죄와 양의 순수한 특징을 대비하며 올바른 삶의 자세.

인간의 5가지 큰 죄
알면서 모르는 사람에게 알려주지 않는 죄 : 무관심과 유사하며, 진리를 알면서도 타인에게 전하지 않는 것은 큰 죄입니다.
모르면서 알려고 하지 않는 죄 : 배우고 깨달으려는 노력을 하지 않는 것도 죄입니다.
가지고 있으면서 가난한 자에게 베풀지 않는 죄 : 재물을 소유하고도 어려운 이웃을 돕지 않는 죄입니다.
하늘보다 자식을 더 사랑한 죄 : 자식에게 분에 넘치는 재산을 물려주는 것은 오히려 자식에게 고생을 안겨주는 것이며, 형제간의 불화를 초래할 수 있습니다. 진정한 유산은 고생을 통해 얻는 깨달음입니다.
없으면서 겸손할 줄 모르는 죄 : 자신의 부족함을 인정하고 겸손하지 않는 태도는 큰 죄입니다. 없는 사람은 고난을 선생으로 삼아 겸손해져야 합니다.
양의 16가지 특징 (귀인의 특징)
양은 12지 동물 중 유일하게 자기들끼리 싸우지 않는 짐승입니다.
인간관계: 분쟁, 시기, 질투, 투기가 없습니다. 남과 다투지 않고 조화롭게 지냅니다.
정신 상태: 원망, 불평, 불만, 교만이 없습니다. 모든 것을 자기 탓으로 돌리고 겸손합니다.
물질관: 방탕, 낭비, 허비, 탐욕이 없습니다. 먹이를 축적하지 않고 필요한 만큼만 취합니다.
감정: 분노, 공포, 희비(기쁨과 슬픔)가 없습니다. 항상 평온하고 흔들림이 없습니다.
미래: 미래에 대한 염려가 없습니다.
이러한 양의 특징은 곧 귀인(貴人)의 특징과 일치하며, 고통을 긍정적으로 받아들이고 이성적으로 대처하는 자세를 가집니다.

3. 죄와 죄악의 차이 및 인간의 의식 구조
   강사는 기독교적 관점에서 죄와 죄악의 차이를 설명하고, 인간의 마음이 어떻게 움직이는지에 대한 심오한 통찰을 제시했습니다.

죄와 죄악의 구분
죄(罪): 인간의 원죄나 한 번의 실수로 저지르는 행위로, 예수님이나 종교를 통해 용서(사면)될 수 있습니다. 인간의 생존을 위해 일어나는 일은 하늘에서 봐줍니다.
죄악(罪惡): 상습적으로 반복되는 나쁜 행위로, 하나님도 사해줄 수 없는 것입니다. 죄악은 본인이 끝까지 책임져야 하며, 죽어서도 그 업보를 안고 다시 태어나 고초를 겪게 됩니다.
예를 들어, 빚을 갚지 않고 죽으면 그 빚은 다음 생으로 이어져 고통을 받게 됩니다. 진리 공부를 게을리하는 것도 상습적일 경우 죄악이 됩니다.
인간의 의식 구조와 마음의 작동 원리
마음의 움직임: 인간의 마음은 스스로 움직이는 것이 아니라, 95% 이상이 무의식과 잠재의식에 의해 움직입니다. 전생의 업보나 경험이 잠재의식에 저장되어 현재의 마음을 이끌어갑니다.
뇌와 장기의 유사성: 인간의 뇌 구조(대뇌, 소뇌, 해마)는 위장, 소장, 대장과 유사하게 작동합니다.
해마: 뇌의 위장과 같아서 하루 동안 보고 들은 모든 정보를 18시간 동안 임시 저장합니다.
기억의 이동: 밤 10시부터 새벽 4시까지 6시간 동안 해마에 저장된 정보가 대뇌와 소뇌로 옮겨져 영구 저장됩니다.
수면의 중요성: 충분한 수면(6시간 이상)을 취하지 않으면 해마가 기억을 제대로 옮기지 못해 기억력이 저하되고 뇌 기능에 문제가 생깁니다. 이는 위장이 음식을 다 소화하지 못했는데 계속 음식을 먹는 것과 같습니다.
마음을 비우는 것의 중요성: 어제 일을 오늘까지 복잡하게 생각하거나 미워하는 마음을 가지면 안 됩니다. 마음을 비우고 편안하게 잠을 자야 잠재의식에 좋은 것을 채울 수 있습니다.

4. 순종과 방종, 그리고 사회 시스템에 대한 비판
   강사는 순종과 방종의 개념을 명확히 정의하고, 이를 바탕으로 대한항공 ‘땅콩 회항’ 사건과 같은 사회 문제, 그리고 국가 운영 시스템에 대한 비판적 시각을 제시했습니다.

순종과 방종의 정의
순종: 양처럼 온순하고 겸손하게 하늘의 뜻이나 원칙에 따르는 태도입니다. 다윗 왕이 자신을 배신한 자들을 용서한 것처럼, 하나님의 뜻에 따르는 것이 순종입니다.
방종: 법을 어기지 않는 한도 내에서 자기 마음대로 하는 행위입니다. 이는 의무를 다하지 않고 권리만을 주장하는 것과 같습니다.
자유: 의무를 다한 사람만이 주장할 수 있는 권리입니다. 방종과 자유는 다릅니다.
대한항공 ‘땅콩 회항’ 사건 비판
강사는 대한항공 부사장의 행동을 옹호하며, 이를 비난하는 여론과 언론.
부사장은 스트레스로 인해 화를 낼 수 있으며, 재벌 자녀들은 오히려 더 엄격한 도덕 교육을 받으며 자란다.
오히려 당시 사무장과 조종사가 자본주의의 원칙을 이해하지 못하고 자신의 의무를 다하지 않았다고 지적했습니다. 기내에서 사무장은 경찰관과 같은 권한을 가지므로, 부사장의 부당한 지시를 거부하고 난동범으로 체포했어야 한다.
국민들이 재벌에 대한 열등감으로 똘똘 뭉쳐 비난하는 것은 나라 경제를 망치고, 기업들이 해외로 떠나게 만들 수 있다고 경고했습니다.
자본주의와 민주주의의 원칙
민주주의 3대 원칙: 행복 추구의 원칙, 인간 존엄의 원칙, 절대 공평의 원칙. (직원들이 주장하는 논리)
자본주의 3대 원칙: 소유권 절대 원칙, 계약 자유의 원칙, 과실 책임의 원칙. (경영자가 주장하는 논리)
강사는 민주주의 원칙을 지나치게 주장하면 자본주의가 망할 수 있으며, 우리는 자본주의 사회에 살고 있음.
국가 운영 시스템 비판
대한민국은 ‘주식회사 대한민국’과 같으며, 국민 한 사람당 약 13억 원의 국가 자산에 대한 지분을 가지고 있다.
하지만 국회의원과 공무원들이 예산을 낭비하고 국민에게는 배당금을 주지 않아 항상 예산이 부족하다고 말합니다.
강사는 자신이 대통령이 되면 예산권을 청와대가 총괄 집행하여 낭비를 막고, 국민에게 배당금을 지급하겠다고 공약했습니다.
또한, 20년 전 자신이 주장했던 결혼하면 1억, 출산하면 3천만 원 지급 공약을 당시에는 미쳤다고 했지만, 지금은 저출산 고령화 문제로 인해 그 필요성이 더욱 커졌다.

5. 허경영식 사자성어 및 양의 해 덕담
   강사는 2015년 양의 해를 맞아 기존 사자성어를 재해석하여 덕담을 건넸습니다.

의기양양(意氣揚揚) → 의기양양(義氣羊羊): 의로운 기운이 양처럼 순하고 가득하다는 의미로, 양의 해에 맞게 의로운 기상.
양기충천(陽氣沖天) → 양기충천(羊氣沖天): 양의 기운이 하늘에 가득 차다는 의미로, 좋은 기운이 충만하기를 기원했습니다.
국태민안(國泰民安) → 국태민양(國泰民羊): 나라가 태평하고 백성이 양처럼 평화롭다는 의미로, 국가의 평화와 국민의 안정을 염원했습니다.

허경영 강연에서 말하는 ‘방종’의 정확한 의미는? 법을 어기지 않는 한도 내에서 자기 마음대로 하는 행위입니다. 이는 의무를 다한 후 주장하는 ‘자유’와는 다른 개념입니다.

1. ‘광야’ 시 해석
   이육사 시인의 ‘광야’: 우리 민족의 독립정신과 미래를 예언한 시임.
   백마 탄 초인: 미래에 한반도에 나타나 세상을 구할 메시아를 의미함.
   한반도의 운명: 강대국들이 침범해도 결국 토해내는 고슴도치 같은 땅으로, 하늘이 정한 땅임.

2. 인간의 5가지 큰 죄
   알면서 알려주지 않는 죄: 무관심과 유사하며, 가장 큰 죄 중 하나임.
   모르면서 알려고 하지 않는 죄: 배우고 깨닫지 않으려는 태도도 큰 죄임.
   가난한 자에게 베풀지 않는 죄: 재물이 있으면서도 나누지 않는 것을 의미함.
   하늘보다 자식을 더 사랑한 죄: 자식에게 과도한 재산을 남겨 고생할 기회를 빼앗는 행위임.
   없으면서 겸손하지 않은 죄: 자신의 처지를 인정하지 않고 교만하게 행동하는 것을 의미함.

3. 순종과 방종의 진리
   순종: 양의 성품처럼 다윗이 자신을 배신한 자들을 용서한 것처럼, 하늘의 뜻에 따르는 것임.
   방종: 의무를 다하지 않고 자기 권리만 주장하는 행위로, 법을 어기지 않는 한도 내에서 마음대로 하는 것임.
   양의 특징: 12지 동물 중 유일하게 싸우지 않으며, 분쟁, 시기, 불만, 교만, 낭비, 탐욕, 분노, 공포, 희비, 미래 염려가 없는 귀인의 성격을 가짐.

4. 죄와 죄악의 차이
   죄: 인간의 원죄나 한 번의 실수는 용서받을 수 있음.
   죄악: 상습적으로 저지르는 나쁜 행위로, 하나님도 사해줄 수 없으며 본인이 책임져야 함.
   뇌와 기억: 뇌의 해마는 18시간 기억을 저장하고 6시간 동안 대뇌로 옮기므로, 충분한 수면으로 기억을 정리해야 함.

방종은 법을 어기지 않는 한도 내에서 마음대로 하는 행위를 뜻하며, 이는 의무를 다한 후 주장하는 권리인 ‘자유’와는 다른 개념입니다.

1. 이육사 시인의 ‘광야’ 해석
   이육사 시인의 ‘광야’는 우리 민족의 역사와 미래에 대한 예언적인 메시지를 담고 있으며, 특히 백마 탄 초인의 등장을 예고한다.

1.1. 이육사 시인의 ‘광야’와 민족정신
이육사 시인은 약 500개의 시를 외울 정도로 시에 능통했으며, 그의 시 ‘광야’는 특이하게도 시인 스스로가 천지창조를 명령하는 듯한 특징을 보인다.
‘광야’는 천고의 뒤에 백마 타고 오는 초인(메시아)이 나타나 이 광야에서 목놓아 부르게 할 것이라고 예언한다.
시의 첫 구절인 “하늘이 처음 열리고 어디 닭 우는 소리 들렸으랴”는 천지창조 이후 인간의 역사를 의미하며, 여기서 ‘닭’은 우리 민족의 특징과 깊이 연관되어 있다.
‘닭’은 발효 식품(된장, 간장, 효소)과 의술(의사) 등 우리 민족의 중요한 요소에 빠지지 않는 존재이다.
결혼식에 암탉과 수탉을 두는 것은 조상이 닭의 눈을 통해 결혼식을 본다고 믿었기 때문이다.
닭은 새벽 4시에 우는데, 이는 귀신이 나가는 시간으로, 닭이 귀신을 본다는 믿음과 연결된다.
인도의 시성 타골은 한반도를 “동방의 등불”이라고 칭하며, 한반도에서 불이 켜지면 세계가 빛날 것이라고 예언했는데, 이는 ‘닭 우는 소리’와 ‘동방의 등불’이 코리아를 의미한다.
‘광야’는 우리 민족이 앞으로 짊어져야 할 지구에 대한 책임감을 담고 있으며, 천지창조의 시작과 끝이 영원히 반복되는 ‘일시 무시일, 일종 무종일’의 개념을 표현한다.
이는 성경의 알파와 오메가(시작과 끝)와 동일한 의미로, 우리 민족의 영원성을 상징한다.
대종교의 마크는 시작과 끝이 없고 하늘과 땅이 통하며, 우리 민족이 그 중간의 핵임을 나타낸다.
시의 “모든 산맥들이 바다를 연모해 휘둘릴 때도 차마 이곳은 범하지 못하였으리라”는 한반도가 어떤 강대국도 함부로 침범할 수 없는 고슴도치 같은 땅임을 의미한다.
소련, 중국, 몽고, 일본, 미국 등 강대국들이 한반도를 점령하려 했으나 결국 토해냈듯이, 한반도는 하늘이 정한 땅이기에 누구도 먹을 수 없다.
이육사 시인은 대구은행을 폭파한 독립투사로, 북경 감옥에서 혈서로 ‘광야’를 쓰고 죽었으며, 그가 죽은 지 한 달 후 해방이 되었다.
그의 딸이 감옥 벽에 쓰인 이 시를 찾아 우리나라로 가져왔으며, 이는 우리 민족에게 전하는 유언이자 독립정신이다.

1.2. 인간의 5가지 큰 죄와 다윗의 순종
사람이 저지를 수 있는 5가지 큰 죄는 다음과 같다.
알면서 모르는 사람에게 알려주지 않는 죄: 무관심과 비슷하며, 이육사 시인은 우리 민족에게 정신 차리라고 알려준 선지자적인 인물이다.
모르면서 알려고 하지 않는 죄: 공부하지 않는 것도 큰 죄이다.
재물이 있으면서 가난한 자에게 베풀지 않는 죄.
하늘보다 자식을 더 사랑한 죄: 자식에게 분에 넘치는 재산을 남겨주는 것은 복 짓는 것이 아니며, 고생이 자식에게 주는 큰 유산이다.
없으면서 겸손할 줄 모르는 죄: 가난한 사람은 전생의 업보를 고난이 아닌 선생으로 여기고 겸손해야 한다.
대한항공 부사장 사건의 경우, 없는 사람들이 부자를 시기하고 열등감으로 비난하는 것은 잘못된 태도이다.
부자들은 엄격한 도덕 교육을 받으며, 스트레스를 받을 때 화를 낼 수 있다.
당시 사무장은 비행기 안에서 경찰관의 역할을 했으므로, 부사장의 부당한 요구에 단호하게 대처했어야 영웅이 될 수 있었다.
부자들을 비난하고 실업자를 만들면 그들은 해외로 떠나고 결국 국민 전체가 피해를 본다.
‘양질호피’와 ‘양두구육’은 순종과 방종을 비유한다.
양질호피(羊質虎皮): 껍데기는 호랑이 같지만 속은 양인 사람으로, 순종하는 자를 의미한다.
성경 속 다윗은 자신을 배신하고 욕한 시무이와 시바를 죽이지 않고 살려주었다.
이는 다윗이 하나님이 기름 부은 자들을 함부로 죽이지 않고 하늘에 순종하는 자였기 때문이다.
다윗은 자신에게 충성하는 척하며 압살롬에 대해 고자질하는 자는 죽였지만, 자신을 욕한 자는 살려주는 등 일반적인 사람들과 다른 원칙을 가지고 있었다.
다윗은 인간적인 죄를 지었지만, 하늘을 범하는 죄를 가장 큰 죄로 여겨 사울 왕을 죽이지 않았다.
양두구육(羊頭狗肉): 껍데기는 양이지만 속은 개인 사람으로, 방종하는 자를 의미한다.
개는 양을 지키는 존재이지만, 양과 개는 삼각관계로 개가 다니면 양은 도망간다.

1.3. 양의 특징과 귀인의 덕목
양은 의로움과 아름다움을 대변하며, 이는 하나님의 나라와 의를 구하라는 말씀과 연결된다.
양은 순종하면 임금처럼 살게 된다는 의미를 담고 있다.
양의 해에는 ‘의기양양(義氣洋洋)’을 ‘의기양양(義氣羊羊)’으로, ‘양기충천(陽氣衝天)’을 ‘양기충천(羊氣衝天)’으로, ‘국태민안(國泰民安)’을 ‘국태민안(國泰羊安)’으로 바꿔 쓰는 것이 좋다.
양은 12지 동물 중 유일하게 자기들끼리 싸우지 않는 짐승이다.
양은 음식이나 영토를 가지고 다툰 적이 없으며, 아무리 배가 고파도 서로 밀치지 않는다.
기독교에서 예수님을 목자라고 하는 것은 양의 이러한 성품을 표현하는 것이다.
염소는 새끼 때부터 싸움꾼이지만, 양은 염소와 완전히 다르다.
양이 하지 않는 16가지 특징은 귀인의 덕목과 일치한다.
인간관계: 분쟁, 시기, 질투, 투기를 하지 않는다.
정신 상태: 원망, 불평, 불만, 교만이 없다.
물질관: 방탕, 낭비, 허비, 탐욕이 없다. 양은 먹이를 축적하지 않는다.
감정: 분노, 공포, 희비(기쁨과 슬픔)가 없다.
귀인들은 흔들림이 없고, 고통이 와도 올 것이 왔다고 받아들이며 이성적으로 대처한다.
미래에 대한 염려가 없다.
일반 인간은 이 16가지 특징을 모두 가지고 있다.

1.4. 죄와 죄악의 차이 및 인간의 무의식
예수님이 사해준 죄와 인간이 책임져야 할 죄악은 다르다.
죄: 인간의 원죄나 마음속에 생기는 죄의 마음, 한 번의 실수는 용서(사면)된다.
죄악: 상습적으로 저지르는 나쁜 행위는 하나님이 용서해 줄 수 없으며, 본인이 끝까지 책임져야 한다.
예를 들어, 빚을 갚지 않고 죽으면 다음 생에 고초를 겪게 된다.
진리 공부를 게을리하는 것도 죄악에 해당한다.
인간의 마음은 스스로 움직이는 것이 아니라, 무의식과 잠재의식에 의해 95% 이상 움직인다.
전생의 기록이 무의식에 저장되어 현재의 마음을 이끌고 다닌다.
사람의 관상이나 운명은 무의식과 잠재의식에 의해 이미 정해져 있다.
인간의 뇌는 무한하며, 말라야식(저장식)과 아뢰야식(阿賴耶識)(잠재의식)이 마음을 지배한다.
뇌의 구조와 장기 구조는 유사하다.
뇌의 해마는 위장과 같은 모양으로, 하루 동안 보고 들은 모든 것을 18시간 저장한다.
밤 10시부터 새벽 4시까지 6시간 동안 해마의 기억은 대뇌와 소뇌로 옮겨진다.
이 과정은 위장이 음식을 소화하고 배출하는 시간과 일치한다.
잠을 늦게 자면 해마가 기억을 옮기는 시간이 부족해 기억이 헷갈리고 뇌 기능에 문제가 생긴다.
따라서 마음을 항상 비우고 어제 일을 미워하거나 복잡하게 생각하지 않아야 한다.

2. 순종과 방종의 진리
   순종은 의무를 다한 후 주장하는 권리인 자유와 연결되며, 방종은 법을 어기지 않는 한도 내에서 마음대로 하는 행위이다.

2.1. 방종과 자유의 차이
방종은 법을 어기지 않는 한도 내에서 마음대로 하는 행위를 뜻한다.
이는 법적으로는 문제가 없지만, 통제할 수 없는 자기 마음대로의 행동을 의미한다.
자유는 의무를 다한 사람만이 주장할 수 있는 권리이다.
세금을 내야 사업할 수 있듯이, 의무를 다해야 권리를 주장할 수 있다.
의무를 다하지 않고 권리만 주장하는 것은 노조의 문제점과 유사하다.

2.2. 자본주의와 민주주의의 원칙
대한항공 부사장 사건은 자본주의 원칙을 이해하지 못한 국민들의 비난에서 비롯되었다.
당시 사무장은 경찰관으로서 부사장의 부당한 요구에 단호하게 대처했어야 했다.
경영자의 마음을 헤아리지 않고 무릎 꿇고 사과하게 만든 것은 자본주의 원칙을 모르는 행동이다.
민주주의의 3대 원칙은 다음과 같다.
행복 추구의 원칙
인간 존엄의 원칙
절대 공평의 원칙
이러한 원칙을 지나치게 주장하면 자본주의가 망할 수 있다.
자본주의의 3대 원칙은 다음과 같다.
소유권의 절대 원칙: 돈 가진 사람이 우선이다.
계약 자유의 원칙: 마음에 안 들면 스스로 나가면 된다.
과실 책임의 원칙: 민형사상 책임을 물으면 된다.
이 원칙을 이해하지 못하고 국제적으로 나라 위신을 추락시키는 것은 잘못된 행동이다.

2.3. 국민의 권리와 국가 예산 문제
국민의 3대 주권은 주인으로서의 최고 권리이다.
투표권: 대통령을 뽑는 권리이다.
저항권: 대통령의 정책에 반대하고 시정을 요구할 수 있는 권리이다.
혁명권: 국민 전체가 들고일어나 대통령을 물러나게 할 수 있는 권리이다.
국민의 5대 권리는 다음과 같다.
청구권
혁명권
평등권
참정권
사회권
국민의 8가지 자유는 다음과 같다.
언론, 출판, 집회, 결사, 종교, 사상, 표현, 양심의 자유이다.
이 자유를 주장하려면 의무를 지켜야 한다.
대한민국은 주식회사와 같으며, 국민은 13억 원 정도의 재산을 국가에 투자한 주주이다.
국회의원과 공무원들이 국가 예산을 낭비하여 국민에게 돌아갈 배당금이 없다.
국회의원들은 월급을 받지 않아도 서로 하겠다고 할 것이며, 불필요한 비용을 줄이면 150조 원의 예산이 남는다.
국가 예산은 청와대 중앙에서 총괄 집행하여 낭비를 막아야 한다.
20년 전 결혼하면 1억, 아기 낳으면 3천만 원을 지급했더라면 인구는 8천만 명이 되고 경제는 세계 1위가 되었을 것이다.

2.4. 십계명과 방종의 관계
십계명은 하나님이 인간에게 주신 율법으로, 이를 어기지 않는 것.
방종은 십계명을 어기지 않는 한도 내에서 마음대로 하는 행위로, 법적인 제재는 없지만 도덕적으로 문제가 될 수 있다.

광음(光陰)-(광(光)-light, 음(陰)-shade)

천고(千古)-(천(千)-thousand, 고(古)-ancient)
초인(超人)-(초(超)-super, 인(人)-human)
백마(白馬)-(백(白)-white, 마(馬)-horse)
연모(戀慕)-(연(戀)-love, 모(慕)-admire)
선지자(先知者)-(선(先)-before, 지(知)-know, 자(者)-person)
광야(曠野)-(광(曠)-wide, 야(野)-field)
효소(酵素)-(효(酵)-ferment, 소(素)-element)
발효(醱酵)-(발(醱)-ferment, 효(酵)-ferment)
혼인(婚姻)-(혼(婚)-marriage, 인(姻)-marriage)
매절(맺을)-(매(맺을)-tie, 절(절)-cut)
시성(詩聖)-(시(詩)-poem, 성(聖)-saint)
민족(民族)-(민(民)-people, 족(族)-group)
대종교(大宗敎)-(대(大)-great, 종(宗)-religion, 교(敎)-teaching)
타골(泰戈爾)-(타(泰)-great, 골(戈)-spear, 이(爾)-you)
동방(東方)-(동(東)-east, 방(方)-direction)
등불(燈불)-(등(燈)-lamp, 불(불)-light)
산맥(山脈)-(산(山)-mountain, 맥(脈)-range)
고슴도치(고슴도치)-(고슴(고슴)-hedgehog, 도치(도치)-hedgehog)
성계(星界)-(성(星)-star, 계(界)-world)
광복(光復)-(광(光)-light, 복(復)-restore)
혈서(血書)-(혈(血)-blood, 서(書)-writing)
유고(遺稿)-(유(遺)-bequeathed, 고(稿)-manuscript)
선지자(先知者)-(선(先)-before, 지(知)-know, 자(者)-person)
무관심(無關心)-(무(無)-no, 관(關)-concern, 심(心)-heart)
상속(相續)-(상(相)-mutual, 속(續)-continue)
업장(業障)-(업(業)-karma, 장(障)-obstacle)
사무장(事務長)-(사(事)-affair, 무(務)-duty, 장(長)-chief)
조종사(操縱士)-(조(操)-operate, 종(縱)-control, 사(士)-person)
난동범(亂動犯)-(난(亂)-disorder, 동(動)-move, 범(犯)-criminal)
열등감(劣等感)-(열(劣)-inferior, 등(等)-rank, 감(感)-feeling)
식민지(植民地)-(식(植)-plant, 민(民)-people, 지(地)-land)
굴곡(屈曲)-(굴(屈)-bend, 곡(曲)-curve)
원자(原子)-(원(原)-original, 자(子)-particle)
방사선(放射線)-(방(放)-release, 사(射)-shoot, 선(線)-line)
중성자(中性子)-(중(中)-middle, 성(性)-nature, 자(子)-particle)
천지창조(天地創造)-(천(天)-heaven, 지(地)-earth, 창(創)-create, 조(造)-make)
고조선(古朝鮮)-(고(古)-old, 조선(朝鮮)-Joseon)
대한제국(大韓帝國)-(대(大)-great, 한(韓)-Korea, 제(帝)-emperor, 국(國)-country)
일제(日帝)-(일(日)-Japan, 제(帝)-empire)
친일파(親日派)-(친(親)-pro, 일(日)-Japan, 파(派)-faction)
만주벌판(滿洲벌판)-(만(滿)-Manchuria, 주(洲)-continent, 벌판(벌판)-plain)
메시아(메시아)-(메시아-Messiah)
강화문(光化門)-(광(光)-light, 화(化)-transform, 문(門)-gate)
관상(觀相)-(관(觀)-look, 상(相)-face)
무의식(無意識)-(무(無)-un, 의(意)-mind, 식(識)-consciousness)
잠재의식(潛在意識)-(잠(潛)-latent, 재(在)-exist, 의(意)-mind, 식(識)-consciousness)
해마(海馬)-(해(海)-sea, 마(馬)-horse)
대뇌(大腦)-(대(大)-large, 뇌(腦)-brain)
소뇌(小腦)-(소(小)-small, 뇌(腦)-brain)
위장(胃腸)-(위(胃)-stomach, 장(腸)-intestine)
대장(大腸)-(대(大)-large, 장(腸)-intestine)
소장(小腸)-(소(小)-small, 장(腸)-intestine)
순종(順從)-(순(順)-obey, 종(從)-follow)
방종(放縱)-(방(放)-release, 종(縱)-indulge)
양질호피(羊質虎皮)-(양(羊)-sheep, 질(質)-nature, 호(虎)-tiger, 피(皮)-skin)
양두구육(羊頭狗肉)-(양(羊)-sheep, 두(頭)-head, 구(狗)-dog, 육(肉)-meat)
의기양양(意氣揚揚)-(의(意)-spirit, 기(氣)-energy, 양(揚)-raise, 양(揚)-raise)
양기충천(陽氣衝天)-(양(陽)-yang, 기(氣)-energy, 충(衝)-rush, 천(天)-sky)
국태민안(國泰民安)-(국(國)-nation, 태(泰)-peaceful, 민(民)-people, 안(安)-safe)
목자(牧者)-(목(牧)-shepherd, 자(者)-person)
목사(牧師)-(목(牧)-shepherd, 사(師)-teacher)
귀인(貴人)-(귀(貴)-noble, 인(人)-person)
분쟁(紛爭)-(분(紛)-dispute, 쟁(爭)-contend)
시기(猜忌)-(시(猜)-jealous, 기(忌)-envy)
불만(不滿)-(불(不)-not, 만(滿)-satisfied)
교만(驕慢)-(교(驕)-arrogant, 만(慢)-proud)
투기(投機)-(투(投)-throw, 기(機)-opportunity)
원망(怨望)-(원(怨)-resent, 망(望)-hope)
불평(不平)-(불(不)-not, 평(平)-equal)
방탕(放蕩)-(방(放)-indulge, 탕(蕩)-dissipate)
낭비(浪費)-(낭(浪)-waste, 비(費)-expense)
탐욕(貪慾)-(탐(貪)-greedy, 욕(慾)-desire)
허비(虛費)-(허(虛)-empty, 비(費)-expense)
분노(憤怒)-(분(憤)-anger, 노(怒)-rage)
공포(恐怖)-(공(恐)-fear, 포(怖)-terror)
희비(喜悲)-(희(喜)-joy, 비(悲)-sorrow)
염려(念慮)-(염(念)-thought, 려(慮)-consider)
환란(患亂)-(환(患)-calamity, 란(亂)-disorder)
죄악(罪惡)-(죄(罪)-sin, 악(惡)-evil)
사면(赦免)-(사(赦)-pardon, 면(免)-exempt)
자유(自由)-(자(自)-self, 유(由)-reason)
의무(義務)-(의(義)-duty, 무(務)-task)
권리(權利)-(권(權)-right, 리(利)-benefit)
납세(納稅)-(납(納)-pay, 세(稅)-tax)
병역(兵役)-(병(兵)-military, 역(役)-service)
국방(國防)-(국(國)-nation, 방(防)-defense)
주권(主權)-(주(主)-master, 권(權)-right)
참정권(參政權)-(참(參)-participate, 정(政)-politics, 권(權)-right)
생존권(生存權)-(생(生)-life, 존(存)-exist, 권(權)-right)
소유권(所有權)-(소(所)-that which, 유(有)-have, 권(權)-right)
평등권(平等權)-(평(平)-equal, 등(等)-rank, 권(權)-right)
청구권(請求權)-(청(請)-request, 구(求)-seek, 권(權)-right)
혁명권(革命權)-(혁(革)-change, 명(命)-mandate, 권(權)-right)
사회권(社會權)-(사(社)-society, 회(會)-assembly, 권(權)-right)
탄핵권(彈劾權)-(탄(彈)-impeach, 핵(劾)-censure, 권(權)-right)
자유권(自由權)-(자(自)-self, 유(由)-reason, 권(權)-right)
언론(言論)-(언(言)-speech, 론(論)-discourse)
출판(出版)-(출(出)-publish, 판(版)-print)
집회(集會)-(집(集)-gather, 회(會)-meeting)
결사(結社)-(결(結)-form, 사(社)-association)
종교(宗敎)-(종(宗)-religion, 교(敎)-teaching)
사상(思想)-(사(思)-thought, 상(想)-idea)
표현(表現)-(표(表)-express, 현(現)-appear)
양심(良心)-(양(良)-good, 심(心)-heart)
투표권(投票權)-(투(投)-cast, 표(票)-ballot, 권(權)-right)
저항권(抵抗權)-(저(抵)-resist, 항(抗)-oppose, 권(權)-right)
국유지(國有地)-(국(國)-nation, 유(有)-possess, 지(地)-land)
예산(豫算)-(예(豫)-prepare, 산(算)-calculate)
공무원(公務員)-(공(公)-public, 무(務)-duty, 원(員)-member)
국회의원(國會議員)-(국(國)-nation, 회(會)-assembly, 의(議)-deliberate, 원(員)-member)
지자체(自治體)-(자(自)-self, 치(治)-govern, 체(體)-body)
인구(人口)-(인(人)-human, 구(口)-mouth)
경제(經濟)-(경(經)-manage, 제(濟)-aid)
자본주의(資本主義)-(자(資)-capital, 본(本)-root, 주(主)-main, 의(義)-principle)
공산주의(共産主義)-(공(共)-common, 산(産)-produce, 주(主)-main, 의(義)-principle)
민주주의(民主主義)-(민(民)-people, 주(主)-main, 의(義)-principle)
원칙(原則)-(원(原)-original, 칙(則)-rule)
과실(過失)-(과(過)-fault, 실(失)-lose)

허경영 강연 957회: 순종과 방종의 진리

본 기록물은 2015년 1월 3일 진행된 허경영 선생의 제957회 강연 ‘순종과 방종의 진리’를 정제한 것이다. 강연은 이육사 시인의 ‘광야’ 해석을 통해 우리 민족의 역사적 사명과 미래를 조명하고, 인간이 지닌 다섯 가지 큰 죄와 양의 16가지 특징을 설명하며 순종과 방종의 본질을 탐구한다. 또한, 민주주의와 자본주의의 원칙을 비교하며 사회 현상에 대한 깊이 있는 통찰을 제공한다.

제1장: 이육사 시인의 ‘광야’에 담긴 민족의 비전

• ‘광야’ 시의 심오한 의미
  허경영 선생은 이육사 시인의 ‘광야’가 단순한 문학 작품을 넘어 우리 민족의 역사와 미래를 예언하는 선지자적 메시지를 담고 있다. 특히 시의 독특한 특징으로 시인 자신이 자신에게 명령하고 천지창조를 행하는 듯한 주체적인 서술 방식을 언급하며, 이는 일반적인 시와는 다른 특이성을 지닌다.

• ‘백마 타고 오는 초인’의 도래
  강연자는 시에 등장하는 “천고의 뒤에 백마 타고 오는 초인”이라는 구절을 메시아의 도래로 해석한다. 여기서 ‘초인’은 하늘에서 온 초월자를 의미하며, 이 초인이 광야에서 목놓아 불리게 될 것이라는 예언은 모든 인류가 그를 기다리고 부르게 될 미래를 암시한다. 이는 시인이 스스로에게 명령하는 형식으로 표현되어, 그 예언의 확실성을 더한다.

• ‘닭 우는 소리’와 민족의 정체성
  “하늘이 처음 열리고 어디 닭 우는 소리 들렸으랴”라는 구절은 천지창조 이후 우리 민족의 시작을 상징한다. 허경영 선생은 ‘닭’이 우리 민족에게 매우 중요한 의미를 지니며, 발효 식품, 효소, 의술 등 생활 전반에 걸쳐 핵심적인 역할을 한다. 결혼식에 닭을 사용하는 전통은 조상이 닭의 눈을 통해 결혼식을 지켜본다는 믿음과 연결되며, 새벽 4시에 닭이 우는 것은 귀신이 물러나는 시간과 일치한다고 해석한다. 이는 우리 민족이 영험한 존재임을 나타내며, 인도의 시성 타고르가 한반도를 ‘동방의 등불’이라고 칭한 것과 연결된다. 타고르의 예언처럼, 한반도에서 등불이 켜지면 세계가 밝아질 것이라는 메시지는 우리 민족의 세계사적 사명.

• ‘광음’과 ‘계절’에 담긴 역사적 의미
  “끝없는 광음을 이 부지런한 계절이 피어선 지고”라는 구절은 자연의 행태가 아닌 우리 민족의 역사를 의미한다. ‘끝없는 광음’은 천지창조의 소리, 즉 하나님의 예언적인 메시지를 뜻하며, ‘부지런한 계절이 피어선 지고’는 고조선, 고구려, 고려, 조선, 대한제국, 일제강점기, 그리고 다시 한국으로 이어지는 역사의 굴곡을 상징한다. 이처럼 역사는 끊임없이 변화하고 발전해왔음을 시는 보여준다.

• ‘눈 내리고 매화 향기 홀로 아득하니’의 비극적 아름다움
  “지금 눈 내리고 매화 향기 홀로 아득하니”는 일제 식민지 시대를 배경으로 한다. 모두가 친일파가 되어 굴복할 때, 이육사 시인은 감옥에서 홀로 매화 향기처럼 꼿꼿이 정신을 지키고 있었음을 표현한다. 매화는 추운 겨울에 더욱 돋보이듯이, 시인은 고난 속에서도 굴하지 않는 민족 정신을 상징한다. 그러나 해방이 언제 올지 모르는 아득한 상황은 시인의 고독과 비애를 드러낸다.

• ‘가난한 노래의 씨를 뿌려라’와 희망의 메시지
  “내 여기 가난한 노래의 씨를 뿌려라”는 시인이 미래의 한민족에게 던지는 예언적 메시지이다. ‘가난한 노래’는 물질적 풍요가 아닌 정신적 맑음과 미래에 대한 희망을 담은 노래를 의미한다. 가난한 자들이 낙원을 꿈꾸듯이, 모든 것을 포기한 가난한 마음에는 영적인 에너지가 찾아온다. 이 희망의 씨앗이 열매를 맺으면 ‘백마 타고 오는 초인’이 나타나 광야 같은 세상에서 모든 인류가 그를 부르게 될 것이라는 희망을 담고 있다.

• ‘광야’의 시대적 의미와 ‘양두구육’의 현실
  시의 ‘광야’는 타락하고 황폐한 세상을 의미한다. 전갈, 독사, 살모사 같은 무서운 짐승들이 돌아다니는 곳처럼, 현재 사회는 총기 난사, 토막 살인 등 잔혹한 범죄가 만연한 시대이다. 허경영 선생은 이러한 시대를 ‘양두구육(羊頭狗肉)’의 시대. 겉으로는 양처럼 위장했지만 속은 개와 같은 사람들이 돌아다니는 세상에서, 백마 탄 초인이 와야만 낙원이 만들어질 것.

• 이육사 시인의 희생과 유언
  이육사 시인은 대구은행을 폭파하고 17번의 투옥 끝에 북경 감옥에서 혈서로 이 시를 쓰고 죽었다. 그의 죽음 한 달 후 해방이 되었고, 그의 딸이 감옥 벽에 쓰인 시를 발견하여 세상에 알려지게 되었다. 이 시는 우리 민족에게 정신을 차리고 일본에 저항해야 한다는 메시지를 전하는 유언이자 선지자적인 가르침이다.

제2장: 인간의 다섯 가지 큰 죄와 양의 16가지 특징

• 인간의 다섯 가지 큰 죄
  허경영 선생은 인간이 저지르는 가장 큰 다섯 가지 죄를 다음과 같이 설명한다.

알면서 모르는 사람에게 알려주지 않은 죄

이는 무관심과 유사하며, 진리를 알면서도 타인에게 전하지 않는 행위를 말한다.

모르면서 알려고 하지 않은 죄

공부하지 않고 깨달음을 얻으려 노력하지 않는 것도 큰 죄이다.

재물이 있으면서 가난한 자에게 베풀지 않은 죄

하늘보다 자식을 더 사랑한 죄

자식에게 분에 넘치는 재산을 남겨주는 것은 오히려 자식에게 고통을 주는 행위이다.

고생은 자식에게 줄 수 있는 가장 큰 유산이며, 부모가 남긴 재산 때문에 형제간에 원수가 되는 경우가 많다.

없으면서 겸손할 줄 모르는 죄

가난한 사람은 자신의 처지를 고난이 아닌 선생으로 여기고 겸손해야 한다.

없는 사람이 부자를 시기하고 비난하는 것은 열등감에서 비롯된 행위이다.

• 양의 16가지 특징: 귀인의 본보기
  허경영 선생은 양이 지닌 16가지 특징을 통해 ‘귀인’의 모습을 설명. 양은 12지 동물 중 유일하게 자기들끼리 싸우지 않는 짐승이다.

인간관계 (타인에 대한 태도)

분쟁하지 않음: 절대로 남과 다투지 않는다.

시기하지 않음: 타인을 시기하지 않는다.

질투하지 않음: 질투심이 없다.

투기하지 않음: 투기심이 없다.

원망하지 않음: 남을 원망하지 않고 모든 것을 자기 탓으로 돌린다.

불평하지 않음: 불평하지 않는다.

불만하지 않음: 불만이 없다.

교만하지 않음: 교만하지 않다.

물질관 (물질에 대한 태도)

방탕하지 않음: 방탕하지 않다.

낭비하지 않음: 낭비하지 않는다.

허비하지 않음: 허비하지 않는다.

탐욕이 없음: 탐욕이 없다.

양은 먹이를 축적하지 않는다.

감정 (내면의 상태)

분노하지 않음: 분노가 없다.

공포가 없음: 공포심이 없다.

희비가 없음: 기쁨과 슬픔에 크게 동요하지 않는다.

미래 염려가 없음: 미래에 대한 염려가 없다.

이러한 양의 특징은 귀인들이 지닌 덕목과 일치하며, 고통이 닥쳤을 때도 차분하게 받아들이고 대처하는 이성적인 태도를 보여준다.

제3장: 순종과 방종, 그리고 사회의 원칙

• 죄와 죄악의 구분
  허경영 선생은 예수님이 사해준 ‘죄’와 사해줄 수 없는 ‘죄악’을 구분한다.

죄 (용서 가능): 인간 마음속에 생기는 죄의 마음이나 한 번의 실수는 용서될 수 있다. 이는 인간의 생존 때문에 일어나는 일로, 하나님이 봐주는 영역이다.

죄악 (용서 불가): 상습적으로 저지르는 나쁜 행위는 죄악이며, 이는 하나님도 사해줄 수 없다. 죄악은 죽어서도 영원히 가지고 가며, 다음 생에 고통으로 이어진다.

• 순종과 방종의 진정한 의미
  강연자는 ‘순종’과 ‘방종’의 의미를 명확히 정의한다.

순종: 다윗 왕의 사례처럼, 자신을 배신한 자들을 용서하고 하늘의 뜻에 따르는 행위이다. 다윗은 겉으로는 호랑이 같지만 속은 양과 같이 순종하는 자였다.

방종: 법을 어기지 않는 한도 내에서 자기 마음대로 하는 행위이다. 이는 자유의 반대 개념으로, 의무를 다하지 않고 권리만을 주장하는 태도와 연결된다.

3.3. 민주주의와 자본주의의 원칙
허경영 선생은 민주주의와 자본주의의 원칙을 비교하며 사회 현상을 분석한다.

민주주의 3대 원칙:

행복 추구의 원칙: 개인의 행복을 추구할 권리.

인간 존엄의 원칙: 모든 인간은 존엄하다는 원칙.

절대 공평의 원칙: 모든 사람에게 공평해야 한다는 원칙.

이러한 원칙을 지나치게 주장하면 자본주의가 망할 수 있다.

자본주의 3대 원칙:

소유권 절대 원칙: 개인의 소유권은 절대적으로 보호된다.

계약 자유의 원칙: 계약은 자유롭게 체결하고 해지할 수 있다.

과실 책임의 원칙: 자신의 과실에 대한 책임은 본인이 진다.

대한항공 부사장 사건(원문 그대로)과 같은 논란은 자본주의 원칙에 대한 이해 부족에서 비롯된 것이라고 강연자는 지적한다.

• 국민의 3대 주권과 5대 권리
  국민은 국가의 주인으로서 다음과 같은 주권과 권리를 가진다.

국민의 3대 주권 (주인으로서의 권리):

투표권: 대통령을 선출할 권리.

저항권: 정부 정책에 반대하고 저항할 권리.

혁명권: 국민 전체가 들고일어나 대통령을 물러나게 할 권리.

국민의 5대 권리:

생존권: 국가로부터 생존을 보장받을 권리.

소유권: 재산을 소유할 권리.

평등권: 모든 국민이 평등할 권리.

참정권: 정치에 참여할 권리.

사회권: 사회적 보호를 받을 권리.

자유권: 언론, 출판, 집회, 결사, 종교, 사상, 표현, 양심의 자유를 포함한 8가지 자유. 이러한 자유는 의무를 다한 사람만이 주장할 수 있는 권리이다.

제4장: 뇌와 마음의 작동 원리

• 마음을 이끄는 무의식과 잠재의식
  허경영 선생은 마음이 스스로 움직이는 것이 아니라 잠재의식과 무의식에 의해 이끌린다. 인간의 의식적인 행동은 5% 미만이며, 95%는 무의식과 잠재의식의 지배를 받는다. 이는 전생의 업장이나 과거의 경험이 현재의 마음과 행동에 영향을 미친다는 의미이다.

• 뇌와 위장의 유사성
  강연자는 인간의 뇌 구조와 위장 구조가 놀랍도록 유사하다.

해마와 위장: 뇌의 해마는 위장과 같은 모양으로, 하루 동안 보고 들은 모든 정보를 18시간 동안 임시 저장한다.

기억의 이동: 밤 10시부터 새벽 4시까지 6시간 동안 해마에 저장된 정보는 대뇌와 소뇌로 옮겨진다. 이는 위장이 음식을 소장과 대장으로 보내는 과정과 유사하다.

수면의 중요성: 충분한 수면을 취하지 못하면 해마가 기억을 옮기는 시간이 부족해져 기억이 혼란스러워지고 뇌 기능에 문제가 발생한다. 이는 위장에 음식이 다 소화되지 않은 상태에서 계속 음식을 먹는 것과 같다.

• 마음 비우기의 중요성
  뇌와 위장의 유사성을 통해, 허경영 선생은 마음을 비우는 것의 중요성. 어제 일을 오늘까지 복잡하게 생각하거나 미워하는 마음을 가지고 있으면 안 된다. 마음을 비워야 영적인 에너지를 받아들이고 건강한 삶을 유지할 수 있다.

결론
허경영 선생은 강연을 마무리하며, 인간의 가장 큰 죄는 ‘알면서도 남에게 알려주지 않는 죄’라고 다시 한번 강조한다. 이는 전쟁터에서 죽어가는 아이들을 알면서도 구하지 않는 어른들의 죄와 같으며, 우리 모두가 진리를 알고도 전하지 않는 죄를 짓고 있음을 지적한다. 이 강연은 우리 민족의 역사적 사명과 개인의 도덕적 책임, 그리고 사회를 이해하는 깊은 통찰을 제공하며, 진정한 순종과 자유의 의미를 되새기게 한다.

요약 2

방종은 법을 어기지 않는 한도 내에서 마음대로 하는 행위를 뜻하며, 이는 의무를 다한 후 주장하는 권리인 ‘자유’와는 다른 개념입니다.

1. 이육사 시인의 ‘광야’ 해석
   이육사 시인의 ‘광야’는 우리 민족의 역사와 미래에 대한 예언적인 메시지를 담고 있으며, 특히 백마 탄 초인의 등장을 예고한다.

• 이육사 시인의 ‘광야’와 민족정신
  이육사 시인은 약 500개의 시를 외울 정도로 시에 능통했으며, 그의 시 ‘광야’는 특이하게도 시인 스스로가 천지창조를 명령하는 듯한 특징을 보인다.
  ‘광야’는 천고의 뒤에 백마 타고 오는 초인(메시아)이 나타나 이 광야에서 목놓아 부르게 할 것이라고 예언한다.
  시의 첫 구절인 “하늘이 처음 열리고 어디 닭 우는 소리 들렸으랴”는 천지창조 이후 인간의 역사를 의미하며, 여기서 ‘닭’은 우리 민족의 특징과 깊이 연관되어 있다.
  ‘닭’은 발효 식품(된장, 간장, 효소)과 의술(의사) 등 우리 민족의 중요한 요소에 빠지지 않는 존재이다.
  결혼식에 암탉과 수탉을 두는 것은 조상이 닭의 눈을 통해 결혼식을 본다고 믿었기 때문이다.
  닭은 새벽 4시에 우는데, 이는 귀신이 나가는 시간으로, 닭이 귀신을 본다는 믿음과 연결된다.
  인도의 시성 타골은 한반도를 “동방의 등불”이라고 칭하며, 한반도에서 불이 켜지면 세계가 빛날 것이라고 예언했는데, 이는 ‘닭 우는 소리’와 ‘동방의 등불’이 코리아를 의미한다.
  ‘광야’는 우리 민족이 앞으로 짊어져야 할 지구에 대한 책임감을 담고 있으며, 천지창조의 시작과 끝이 영원히 반복되는 ‘일시 무시일, 일종 무종일’의 개념을 표현한다.
  이는 성경의 알파와 오메가(시작과 끝)와 동일한 의미로, 우리 민족의 영원성을 상징한다.
  대종교의 마크는 시작과 끝이 없고 하늘과 땅이 통하며, 우리 민족이 그 중간의 핵임을 나타낸다.
  시의 “모든 산맥들이 바다를 연모해 휘둘릴 때도 차마 이곳은 범하지 못하였으리라”는 한반도가 어떤 강대국도 함부로 침범할 수 없는 고슴도치 같은 땅임을 의미한다.
  소련, 중국, 몽고, 일본, 미국 등 강대국들이 한반도를 점령하려 했으나 결국 토해냈듯이, 한반도는 하늘이 정한 땅이기에 누구도 먹을 수 없다.
  이육사 시인은 대구은행을 폭파한 독립투사로, 북경 감옥에서 혈서로 ‘광야’를 쓰고 죽었으며, 그가 죽은 지 한 달 후 해방이 되었다.
  그의 딸이 감옥 벽에 쓰인 이 시를 찾아 우리나라로 가져왔으며, 이는 우리 민족에게 전하는 유언이자 독립정신이다.

• 인간의 5가지 큰 죄와 다윗의 순종
  사람이 저지를 수 있는 5가지 큰 죄는 다음과 같다.
  알면서 모르는 사람에게 알려주지 않는 죄: 무관심과 비슷하며, 이육사 시인은 우리 민족에게 정신 차리라고 알려준 선지자적인 인물이다.
  모르면서 알려고 하지 않는 죄: 공부하지 않는 것도 큰 죄이다.
  재물이 있으면서 가난한 자에게 베풀지 않는 죄.
  하늘보다 자식을 더 사랑한 죄: 자식에게 분에 넘치는 재산을 남겨주는 것은 복 짓는 것이 아니며, 고생이 자식에게 주는 큰 유산이다.
  없으면서 겸손할 줄 모르는 죄: 가난한 사람은 전생의 업보를 고난이 아닌 선생으로 여기고 겸손해야 한다.
  대한항공 부사장 사건의 경우, 없는 사람들이 부자를 시기하고 열등감으로 비난하는 것은 잘못된 태도이다.
  부자들은 엄격한 도덕 교육을 받으며, 스트레스를 받을 때 화를 낼 수 있다.
  당시 사무장은 비행기 안에서 경찰관의 역할을 했으므로, 부사장의 부당한 요구에 단호하게 대처했어야 영웅이 될 수 있었다.
  부자들을 비난하고 실업자를 만들면 그들은 해외로 떠나고 결국 국민 전체가 피해를 본다.
  ‘양질호피’와 ‘양두구육’은 순종과 방종을 비유한다.
  양질호피(羊質虎皮): 껍데기는 호랑이 같지만 속은 양인 사람으로, 순종하는 자를 의미한다.
  성경 속 다윗은 자신을 배신하고 욕한 시무이와 시바를 죽이지 않고 살려주었다.
  이는 다윗이 하나님이 기름 부은 자들을 함부로 죽이지 않고 하늘에 순종하는 자였기 때문이다.
  다윗은 자신에게 충성하는 척하며 압살롬에 대해 고자질하는 자는 죽였지만, 자신을 욕한 자는 살려주는 등 일반적인 사람들과 다른 원칙을 가지고 있었다.
  다윗은 인간적인 죄를 지었지만, 하늘을 범하는 죄를 가장 큰 죄로 여겨 사울 왕을 죽이지 않았다.
  양두구육(羊頭狗肉): 껍데기는 양이지만 속은 개인 사람으로, 방종하는 자를 의미한다.
  개는 양을 지키는 존재이지만, 양과 개는 삼각관계로 개가 다니면 양은 도망간다.

• 양의 특징과 귀인의 덕목
  양은 의로움과 아름다움을 대변하며, 이는 하나님의 나라와 의를 구하라는 말씀과 연결된다.
  양은 순종하면 임금처럼 살게 된다는 의미를 담고 있다.
  양의 해에는 ‘의기양양(義氣洋洋)’을 ‘의기양양(義氣羊羊)’으로, ‘양기충천(陽氣衝天)’을 ‘양기충천(羊氣衝天)’으로, ‘국태민안(國泰民安)’을 ‘국태민안(國泰羊安)’으로 바꿔 쓰는 것이 좋다.
  양은 12지 동물 중 유일하게 자기들끼리 싸우지 않는 짐승이다.
  양은 음식이나 영토를 가지고 다툰 적이 없으며, 아무리 배가 고파도 서로 밀치지 않는다.
  기독교에서 예수님을 목자라고 하는 것은 양의 이러한 성품을 표현하는 것이다.
  염소는 새끼 때부터 싸움꾼이지만, 양은 염소와 완전히 다르다.
  양이 하지 않는 16가지 특징은 귀인의 덕목과 일치한다.
  인간관계: 분쟁, 시기, 질투, 투기를 하지 않는다.
  정신 상태: 원망, 불평, 불만, 교만이 없다.
  물질관: 방탕, 낭비, 허비, 탐욕이 없다. 양은 먹이를 축적하지 않는다.
  감정: 분노, 공포, 희비(기쁨과 슬픔)가 없다.
  귀인들은 흔들림이 없고, 고통이 와도 올 것이 왔다고 받아들이며 이성적으로 대처한다.
  미래에 대한 염려가 없다.
  일반 인간은 이 16가지 특징을 모두 가지고 있다.

• 죄와 죄악의 차이 및 인간의 무의식
  예수님이 사해준 죄와 인간이 책임져야 할 죄악은 다르다.
  죄: 인간의 원죄나 마음속에 생기는 죄의 마음, 한 번의 실수는 용서(사면)된다.
  죄악: 상습적으로 저지르는 나쁜 행위는 하나님이 용서해 줄 수 없으며, 본인이 끝까지 책임져야 한다.
  예를 들어, 빚을 갚지 않고 죽으면 다음 생에 고초를 겪게 된다.
  진리 공부를 게을리하는 것도 죄악에 해당한다.
  인간의 마음은 스스로 움직이는 것이 아니라, 무의식과 잠재의식에 의해 95% 이상 움직인다.
  전생의 기록이 무의식에 저장되어 현재의 마음을 이끌고 다닌다.
  사람의 관상이나 운명은 무의식과 잠재의식에 의해 이미 정해져 있다.
  인간의 뇌는 무한하며, 말라야식(저장식)과 아뢰야식(阿賴耶識)(잠재의식)이 마음을 지배한다.
  뇌의 구조와 장기 구조는 유사하다.
  뇌의 해마는 위장과 같은 모양으로, 하루 동안 보고 들은 모든 것을 18시간 저장한다.
  밤 10시부터 새벽 4시까지 6시간 동안 해마의 기억은 대뇌와 소뇌로 옮겨진다.
  이 과정은 위장이 음식을 소화하고 배출하는 시간과 일치한다.
  잠을 늦게 자면 해마가 기억을 옮기는 시간이 부족해 기억이 헷갈리고 뇌 기능에 문제가 생긴다.
  따라서 마음을 항상 비우고 어제 일을 미워하거나 복잡하게 생각하지 않아야 한다.

2. 순종과 방종의 진리
   순종은 의무를 다한 후 주장하는 권리인 자유와 연결되며, 방종은 법을 어기지 않는 한도 내에서 마음대로 하는 행위이다.

• 방종과 자유의 차이
  방종은 법을 어기지 않는 한도 내에서 마음대로 하는 행위를 뜻한다.
  이는 법적으로는 문제가 없지만, 통제할 수 없는 자기 마음대로의 행동을 의미한다.
  자유는 의무를 다한 사람만이 주장할 수 있는 권리이다.
  세금을 내야 사업할 수 있듯이, 의무를 다해야 권리를 주장할 수 있다.
  의무를 다하지 않고 권리만 주장하는 것은 노조의 문제점과 유사하다.

• 자본주의와 민주주의의 원칙
  대한항공 부사장 사건은 자본주의 원칙을 이해하지 못한 국민들의 비난에서 비롯되었다.
  당시 사무장은 경찰관으로서 부사장의 부당한 요구에 단호하게 대처했어야 했다.
  경영자의 마음을 헤아리지 않고 무릎 꿇고 사과하게 만든 것은 자본주의 원칙을 모르는 행동이다.
  민주주의의 3대 원칙은 다음과 같다.
  행복 추구의 원칙
  인간 존엄의 원칙
  절대 공평의 원칙
  이러한 원칙을 지나치게 주장하면 자본주의가 망할 수 있다.
  자본주의의 3대 원칙은 다음과 같다.
  소유권의 절대 원칙: 돈 가진 사람이 우선이다.
  계약 자유의 원칙: 마음에 안 들면 스스로 나가면 된다.
  과실 책임의 원칙: 민형사상 책임을 물으면 된다.
  이 원칙을 이해하지 못하고 국제적으로 나라 위신을 추락시키는 것은 잘못된 행동이다.

• 국민의 권리와 국가 예산 문제
  국민의 3대 주권은 주인으로서의 최고 권리이다.
  투표권: 대통령을 뽑는 권리이다.
  저항권: 대통령의 정책에 반대하고 시정을 요구할 수 있는 권리이다.
  혁명권: 국민 전체가 들고일어나 대통령을 물러나게 할 수 있는 권리이다.
  국민의 5대 권리는 다음과 같다.
  청구권
  혁명권
  평등권
  참정권
  사회권
  국민의 8가지 자유는 다음과 같다.
  언론, 출판, 집회, 결사, 종교, 사상, 표현, 양심의 자유이다.
  이 자유를 주장하려면 의무를 지켜야 한다.
  대한민국은 주식회사와 같으며, 국민은 13억 원 정도의 재산을 국가에 투자한 주주이다.
  국회의원과 공무원들이 국가 예산을 낭비하여 국민에게 돌아갈 배당금이 없다.
  국회의원들은 월급을 받지 않아도 서로 하겠다고 할 것이며, 불필요한 비용을 줄이면 150조 원의 예산이 남는다.
  국가 예산은 청와대 중앙에서 총괄 집행하여 낭비를 막아야 한다.
  20년 전 결혼하면 1억, 아기 낳으면 3천만 원을 지급했더라면 인구는 8천만 명이 되고 경제는 세계 1위가 되었을 것이다.

• 십계명과 방종의 관계
  십계명은 하나님이 인간에게 주신 율법으로, 이를 어기지 않는 것.
  방종은 십계명을 어기지 않는 한도 내에서 마음대로 하는 행위로, 법적인 제재는 없지만 도덕적으로 문제가 될 수 있다.

1. 민족의 시와 선지자적 메시지

하늘이 처음 열리고 닭 우는 소리가 들렸으랴. 모든 산맥들이 바다를 연모하여 휘둘릴 때도 차마 이곳은 험하지 못하였으리라. 이 시는 화자가 자기 자신에게 명령하고 천지 창조를 하는 특이한 특징을 가지고 있습니다.

2. 백마 탄 초인과 민족의 예언
   천고의 뒤에 백마 타고 오는 초인이 있어 이 광야에서 목 놓아 부르게 하리라. 여기서 ‘천고’는 천년의 세월을 의미하며, ‘백마 탄 초인’은 하늘에서 온 메시아, 즉 초월자를 상징합니다. 이 시는 초인이 광야에서 모든 인류가 목 놓아 부를 때 나타날 것이라는 예언적 메시지를 담고 있습니다.

3. 닭 우는 소리의 상징성과 민족의 정체성
   하늘이 처음 열리고 닭 우는 소리가 들렸으랴는 천지 창조 이후 우리 민족의 시작을 의미합니다. 닭은 발효, 효소, 의술, 장류 등 우리 민족의 삶과 깊이 연관되어 있으며, 결혼식에서도 조상을 맞이하는 중요한 역할을 합니다. 닭은 귀신을 보고 새벽에 우는 영적인 존재로, 우리 민족의 영험함을 상징합니다. 인도의 시성 타고르가 한반도를 ‘동방의 등불’이라고 칭한 것도 닭 우는 소리가 나는 곳이 동방의 등불 자리이기 때문입니다.

4. 이육사 시인의 ‘광야’ 해석과 민족의 책임감
   이 시를 쓴 이육사 시인은 우리 민족이 앞으로 짊어져야 할 지구에 대한 책임감을 담고 있습니다. ‘하늘이 처음 열리고’는 천지 창조의 시작을, ‘끝없는 광음을 이 부지런한 계절이 피어선 지고’는 고조선, 고구려, 고려, 조선, 대한제국, 일제강점기, 한국으로 이어지는 역사의 굴곡을 의미합니다. ‘지금 눈 내리고 매화 향기 홀로 아득하니’는 일제 식민지 시대의 고난 속에서도 꼿꼿이 정신을 지킨 이육사 시인의 모습을 상징합니다. ‘내 여기 가난한 노래의 씨를 뿌려라’는 미래의 한민족에게 희망의 메시지를 던지는 예언적 행위입니다.

5. 한반도의 운명과 강대국의 침탈
   ‘모든 산맥들이 바다를 연모해 기다린대도 차마 이곳은 범하지 못하였으리라’는 한반도가 어떤 강대국도 완전히 지배할 수 없는 고슴도치와 같은 땅임을 의미합니다. 소련, 중국, 몽골, 일본, 미국 등 강대국들이 한반도를 침략했지만 결국 토해낼 수밖에 없었던 역사를 통해, 한반도는 하늘이 정한 땅임.

6. 이육사 시인의 희생과 유언
   이육사 시인은 대구은행을 폭파하고 17번의 투옥 끝에 북경 감옥에서 혈서로 이 시를 쓰고 순국했습니다. 그의 죽음 한 달 후 해방이 되었으며, 이 시는 우리 민족에게 남긴 유언이자 독립정신을 일깨우는 메시지입니다. 젊은 세대는 이 시를 통해 우리가 왜 이 세상에 왔는지를 깨달아야 합니다.

7. 인간의 다섯 가지 큰 죄
   인간에게는 다섯 가지 큰 죄가 있습니다.

알면서 모르는 사람에게 알려주지 않은 죄

이는 무관심과 유사하며, 선지자적인 인물인 이육사 시인은 우리 민족에게 정신 차리라고 알려주었습니다.

모르면서 알려고 하지 않은 죄

공부하지 않는 것은 하늘나라에서 책임을 묻는 큰 죄입니다.

시간이 있으면서 가난한 자에게 베풀지 않은 죄

하늘보다 자식을 더 사랑한 죄

자식에게 분에 넘치는 재산을 남겨주는 것은 복 짓는 것이 아니며, 오히려 고생이 큰 유산이 됩니다.

어중간한 유산은 형제간의 불화를 초래할 수 있습니다.

없으면서 겸손할 줄 모르는 죄

없는 사람은 자신의 처지를 고난이 아닌 선생으로 여기고 겸손해야 합니다.

8. 대한항공 사건과 열등감
   대한항공 부사장 사건은 없는 사람들이 부자들에 대한 열등감으로 인해 발생한 일입니다. 비행기 안에서 사무장은 경찰관의 역할을 하므로, 부사장의 부당한 요구에 단호히 대처했어야 합니다. 재벌 딸은 엄격한 교육을 받으며 자라 스트레스를 받을 수 있으며, 이를 이해하지 못하고 비난하는 것은 열등감의 발로입니다. 이러한 열등감은 우리 민족을 식민지 노릇을 하게 만들었던 원인 중 하나입니다.

9. ‘광야’ 시의 역사적 해석
   ‘끝없는 광음을 이 부지런한 계절이 피어선 지고’는 자연의 행태가 아닌 우리 민족의 역사를 의미합니다. 천지 창조의 소리인 하나님의 메시지에 의해 고조선부터 한국까지 역사가 반복되는 과정을 나타냅니다. ‘지금 눈 내리고’는 일제 식민지 시대를, ‘매화 향기 홀로 아득하니’는 감옥에서도 꼿꼿이 정신을 지킨 이육사 시인의 모습을 상징합니다. ‘내 여기 가난한 노래의 씨를 뿌려라’는 미래의 한민족에게 예언의 메시지를 던지는 행위이며, 이 씨가 열매를 맺으면 초인이 올 것입니다.

10. 백마 탄 초인과 광야의 의미
    ‘백마 타고 오는 초인’은 하나님의 말씀을 가지고 온 자를 의미하며, ‘광야’는 타락하고 황폐한 세상을 상징합니다. 전갈, 독사, 살모사 같은 짐승들이 돌아다니는 광야는 사람들이 서로를 해치는 무서운 시대입니다. ‘양두구육(羊頭狗肉)’은 머리는 양이지만 몸은 개처럼 위장한 뱀 같은 존재들이 돌아다니는 지금 시대를 나타냅니다. 백마 탄 초인이 와야만 이 광야가 낙원으로 변할 수 있습니다.

11. ‘가난한 노래’의 희망적 의미
    ‘가난한 노래’는 미래의 희망, 우리 민족과 인류의 희망을 의미합니다. 부자의 노래에는 미래가 없지만, 가난한 자가 부르는 노래는 나라가 잘 되고 부자 되는 미래의 희망을 이야기합니다. 모든 것을 포기한 가난한 마음에는 영적인 에너지가 찾아오며, 그때 비로소 하나님이 보입니다. 이 희망의 씨를 뿌리면 천고의 뒤에 백마 탄 초인이 와서 모든 사람들이 목 놓아 부르게 될 것입니다.

12. 순종과 방종의 진리
    순종

양은 순종을 상징하며, 다윗은 자신을 배신한 자들을 용서하고 살려주며 하늘에 순종하는 모습을 보였습니다.

‘양질호피(羊質虎皮)’는 겉은 호랑이 같지만 속은 양처럼 순종하는 자를 의미합니다.

양은 의로움과 아름다움을 대변하며, 하나님의 나라와 그 의를 구하라는 말씀과 연결됩니다.

방종

‘양두구육(羊頭狗肉)’은 겉은 양이지만 속은 개처럼 방종하는 자를 의미합니다.

개는 양을 지키는 존재이지만, 양과 개는 삼각 관계이며 개가 다니면 양은 도망갑니다.

13. 양의 12가지 특징과 귀인의 성격
    양은 12가지 동물 중 유일하게 자기들끼리 싸우지 않는 짐승입니다. 음식이나 영토를 가지고 다투지 않으며, 겨울에는 떨어져 자고 여름에는 붙어 자는 특이한 습성이 있습니다. 양은 싸움 적이 없으며, 이는 예수님이 목자라고 불리는 이유와 연결됩니다.

귀인의 네 가지 특징은 양의 성격과 유사합니다.

인간관계

분쟁, 시기, 질투, 투기를 하지 않습니다.

정신 상태

원망, 불평, 불만, 교만이 없습니다. 모든 것을 자기 탓으로 돌립니다.

물질관

방탕, 낭비, 허비, 탐욕이 없습니다. 양은 먹이를 축적하지 않습니다.

감정

분노, 공포, 희비가 없습니다. 항상 유연하고 흔들림이 없습니다.

미래 염려

미래에 대한 염려가 별로 없습니다.

이러한 양의 16가지 특징은 귀인들의 바른 자세를 보여줍니다. 고통이 오면 올 것이 왔다고 받아들이고, 이를 통해 성장하는 기회로 삼아야 합니다.

14. 죄와 죄악의 차이
    예수님이 인간의 죄를 사했다고 하지만, 모든 죄가 사해지는 것은 아닙니다.

죄

인간 마음속에 죄의 마음이 생기는 것, 한 번 정도의 실수는 용서가 됩니다.

이는 사면(赦免) 또는 용서(容恕)에 해당합니다.

죄악

상습적으로 죄를 짓는 행위는 죄악이며, 하나님이 사해 줄 수 없습니다.

죄악은 죽을 때까지 가지고 가며, 다음 생에 고초를 겪게 됩니다.

진리 공부를 게을리하는 것도 죄악에 해당하며, 후손에게도 영향을 미칩니다.

15. 마음의 움직임과 잠재의식
    마음은 눈, 귀, 코, 입 등 오감뿐만 아니라 잠재의식과 무의식에 의해 움직입니다. 인간의 의식적인 움직임은 5%에 불과하며, 95%는 무의식과 잠재의식의 지배를 받습니다. 전생의 업보나 조상의 영향이 무의식에 기록되어 현재의 마음을 이끌고 다닙니다.

16. 뇌와 장기의 구조적 유사성
    인간의 뇌 구조와 장기 구조는 유사합니다. 뇌의 해마는 위장과 같이 하루 동안의 기억을 18시간 저장하고, 6시간 동안 대뇌로 보냅니다. 이는 위장이 음식을 소화하고 배출하는 과정과 같습니다. 밤에 충분히 잠을 자야 해마가 기억을 제대로 옮길 수 있으며, 그렇지 않으면 기억이 혼란스러워지고 해마가 고장 날 수 있습니다. 따라서 마음을 항상 비우고 어제의 미움이나 복잡한 생각을 버려야 합니다.

17. 자유와 방종의 구분
    자유

모든 의무를 다한 사람만이 주장할 수 있는 권리입니다.

세금 납부, 병역 의무, 교육 의무, 국방 의무 등을 다해야 자유를 누릴 수 있습니다.

방종

법을 어기지 않는 한도 내에서 자기 마음대로 하는 행위입니다.

의무를 다하지 않고 권리만을 주장하는 행위는 방종에 해당합니다.

18. 민주주의와 자본주의의 원칙
    대한항공 사건은 민주주의와 자본주의 원칙에 대한 이해 부족에서 비롯된 것입니다.

민주주의 3대 원칙

행복 추구의 원칙

인간 존엄의 원칙

절대 공평의 원칙

이러한 원칙을 지나치게 주장하면 자본주의가 망할 수 있습니다.

자본주의 3대 원칙

소유권의 절대 원칙

계약 자유의 원칙

과실 책임의 원칙

자본주의 사회에서는 돈 가진 사람의 소유권이 존중되며, 계약에 따라 자유롭게 행동하고 과실에 대한 책임을 져야 합니다.

19. 국민의 주권과 권리
    국민의 3대 주권

투표권: 대통령을 뽑는 권리

저항권: 정부 정책에 반대하고 시정 요구하는 권리

혁명권: 국민 전체가 들고일어나 대통령을 물러나게 할 수 있는 권리

국민의 5대 권리

청구권, 혁명권, 평등권, 참정권, 사회권

자유 8가지

언론, 출판, 집회, 결사, 종교, 사상, 표현, 양심의 자유

20. 주식회사 대한민국과 예산 문제
    대한민국은 국민 개개인이 13억 원 정도의 재산을 투자한 주식회사와 같습니다. 그러나 국회의원과 공무원들이 예산을 낭비하고 국민에게 배당금을 주지 않아 항상 예산이 부족하다고 말합니다. 대통령이 되면 예산권을 청와대가 총괄 집행하여 낭비를 막고 국민에게 배당금을 지급해야 합니다. 20년 전 결혼하면 1억, 아기 낳으면 3천만 원을 지급했더라면 인구는 8천만 명이 되고 경제는 세계 1위가 되었을 것입니다.

2015.01.03 957 The Truth of Obedience and Indulgence(순종(順從)과 방종(放縱)의 진리)

The truth of obedience and indulgence: Unveiling the Prophetic Meaning of “The Wilderness” and the 16 Characteristics of a Noble Person in Huh Kyung-young’s Teachings

Huh Kyung-young Lecture 957: The Truth of Obedience and Indulgence1. Keyword Frequency

• 양 (sheep): 47
• 죄 (sin): 36
• 국민 (people/nation): 25
• 마음 (mind/heart): 19
• 자유 (freedom): 17
• 사람 (person/people): 16
• 하늘 (heaven): 15
• 초인 (superhuman): 10
• 민족 (nation/ethnic group): 10
• 광야 (wilderness): 9
• 의무 (duty): 8
• 권리 (right): 8
• 대한민국 (Republic of Korea): 7
• 예수님 (Jesus): 7
• 돈 (money): 72. Today’s Central Metaphor The central metaphor is comparing human virtues and vices to the characteristics of sheep and goats, with sheep representing obedience, peace, and noble qualities, while goats symbolize conflict and negative traits.3. Lecture in Numbers
• 500: Number of poems Mr. Huh claims to have memorized.
• 10 minutes: Time it takes Mr. Huh to recite the longest poem.
• 264: Refers to the poet Yuksa, implying a number or code.
• 17: Number of times the poet Yuksa was imprisoned.
• 1 month: Time between Yuksa’s death and Korea’s liberation.
• 5: Number of “greatest sins” identified by the speaker.
• 3: Number of neutrons released when an atom splits.
• 10 years: Duration Korea’s economy has been stuck at $20,000 GDP per capita.
• 11 years: Duration Korea’s economy has been stuck at $20,000 GDP per capita.
• 4 AM: Time when roosters crow, believed to be when ghosts depart.
• 16: Number of characteristics that sheep do not exhibit, also attributed to “noble people.”
• 12: Number of zodiac animals.
• 10 billion won (10억): An example amount of debt.
• 5%: The portion of the mind controlled by conscious thought.
• 95%: The portion of the mind controlled by unconscious and subconscious thought.
• 18 hours: Duration the hippocampus can store daily memories.
• 6 hours: Time it takes for the hippocampus to transfer memories to the cerebrum and cerebellum (10 PM to 4 AM).
• 10: Number of commandments.
• 8: Number of freedoms (speech, press, assembly, association, religion, thought, expression, conscience).
• 3: Number of fundamental rights of citizens (voting, resistance, revolution).
• 13 billion won (13억): Estimated individual share of national wealth in Korea.
• 700 quadrillion won (700경): Total national wealth of Korea.
• 50 million (5천만): Population of Korea.
• 150 trillion won (150조): Amount of national budget that would be saved if government spending was optimized.
• 40 trillion won (40조): Amount of national budget lost due to corrupt overseas resource development projects.
• 20 years: Time since Mr. Huh proposed policies like giving 100 million won for marriage and 30 million won for childbirth.
• 100 million won (1억): Proposed amount for marriage.
• 30 million won (3천만 원): Proposed amount for childbirth.
• 80 million (8천만): Projected population if His policies were implemented.
• 50,000 to 100,000 dollars: Projected GDP per capita if His policies were implemented.
• 3: Number of principles of democracy (pursuit of happiness, human dignity, absolute equality).
• 3: Number of principles of capitalism (absolute right to property, freedom of contract, principle of fault liability).
• 5: Number of fundamental rights of citizens (right to claim, right to revolution, right to equality, right to participate in government, social rights).4. Signature Sentence “천고의 뒤에 백마 타고 오는 초인이 있어.” (After a thousand ages, there will be a superhuman riding a white horse.)5. Concise Summary & Highlights This lecture interprets a Korean independence poem, linking it to national destiny, spiritual principles, and societal critique.
• The poem by Yuksa foretells a “superhuman on a white horse” who will bring hope to Korea.
• Korea is described as a “porcupine” or “sea urchin” that cannot be conquered by foreign powers.
• He identifies five major sins, including not sharing knowledge and loving children more than heaven.
• Sheep are presented as a metaphor for noble human qualities, such as not fighting over food or territory.
• The lecture distinguishes between “sin” (forgivable) and “wickedness” (unforgivable, carrying karmic consequences).
• It critiques modern society’s focus on individual rights without fulfilling duties, leading to “indulgence.”
• He advocates for a re-evaluation of national economic policies and leadership.6. Scriptural / Religious Citations
• Bible (implied Old Testament/Christianity):
  • “하늘이 처음 열리고, 이게 기독교하고 많이 경영관성이 있어요” (When heaven first opened, this has a lot of connection with Christianity)
  • “백마 타고 오는 초인, 초인이라는 건 우리가 일반적으로 초인이라는 건 이 초월자지 하늘에서 온 자, 백마 타고 오는 초인이 있어” (A superhuman riding a white horse, a superhuman is generally a transcendent being, one who comes from heaven, a superhuman riding a white horse) – Interpreted as the Messiah.
  • “천고의 뒤에 백마 타고는 초인이 있어 이 광야에서 목 놓아 부르게 하리라” (After a thousand ages, there will be a superhuman riding a white horse, who will make all humanity cry out in this wilderness) – Linked to the Alpha and Omega, beginning and end.
  • “성경에 보면 예수도 광야에서 시험을 겪었는데” (In the Bible, Jesus also underwent trials in the wilderness)
  • “예수가 뭐라고 그랬어요? 네 눈에 대들보는 안 보고 남의 눈에 티끌 찾는 데만 너네들이 열중하다가 한평생 망친다고요” (What did Jesus say? You ruin your whole life by focusing on finding specks in others’ eyes while ignoring the log in your own)
  • Book of Samuel (implied): “성경에 보면 사무엘상 19절에 보면 나와” (It appears in 1 Samuel chapter 19 in the Bible) – Refers to David’s actions regarding Shimei and Absalom.
  • Ten Commandments: Referenced as “하나님 율법 10계명” (God’s law, the 10 commandments) – Specific commandments mentioned include not coveting, not lying, not stealing, not committing adultery, not killing, honoring parents, keeping the Sabbath, not misusing God’s name, not worshipping idols, and having no other gods.7. Historical & Epochal Context The lecture is situated in the context of modern Korea, reflecting on its colonial past under Japan, its struggle for independence, and its current socio-economic challenges. It touches upon the nation’s perceived spiritual destiny as the “Light of the East” and critiques contemporary societal issues such as economic stagnation, political corruption, and a decline in moral values, exemplified by the “nut rage” incident and the perceived “wilderness” of modern society. He also references historical periods like Gojoseon, Goryeo, Goguryeo, Joseon, and the Japanese colonial era, framing them as cycles of history.8. Key Figures & Events Referenced
• Yuksa (이육사): A Korean independence activist and poet, whose poem “The Wilderness” is the central subject of the lecture. He was imprisoned 17 times and died in a Beijing prison, writing the poem in blood on a wall.
• Rabindranath Tagore (타골): Indian poet and Nobel laureate, who called Korea the “Lamp of the East.”
• Jesus (예수님): Referenced in the context of trials in the wilderness and forgiveness of sins.
• David (다윗): Biblical king, used as an example of obedience to God, particularly in his refusal to harm those who betrayed him (Shimei, Absalom, Saul).
• Saul (사울): Biblical king, whom David refused to kill despite Saul’s attempts on David’s life.
• Shimei (시무이): A person who cursed David, but David spared his life.
• Absalom (압살롬): David’s son who rebelled against him, but David still showed mercy.
• Cho Hyun-ah (조현아): Former Korean Air executive, whose “nut rage” incident is used as an example of societal indulgence and public overreaction.
• Lee Jung-jae (이정재): Korean actor, whose relationship with Lim Se-ryung is mentioned as an example of how people’s destinies are predetermined by their subconscious.
• Lim Se-ryung (임세령): A chaebol daughter, whose relationship with Lee Jung-jae is discussed.
• Ahn Dae-hee (안대희): Former Supreme Court Justice, whose political downfall was allegedly predicted by the speaker.
• Lee Kun-hee (이건희): Former Samsung chairman, whose illness was allegedly predicted by the speaker.
• Go-Chosun, Goguryeo, Goryeo, Joseon, Japanese Empire, Daehan Empire, Korea: Historical periods and names of the Korean nation, used to illustrate the cyclical nature of history.9. Core Concept Definitions
• 천고 (Cheongo): Literally “thousand ages,” referring to an immense period of time.
• 초인 (Choin): “Superhuman” or “transcendent being,” one who comes from heaven, often associated with the Messiah.
• 닭 우는 소리 (Dak Uneun Sori): “Sound of a rooster crowing,” interpreted as a prophetic symbol for the Korean people, representing their unique characteristics related to fermentation (효소, 발효) and their spiritual significance.
• 동방의 등불 (Dongbangui Deungbul): “Lamp of the East,” a phrase used by Rabindranath Tagore to describe Korea, signifying its future role in illuminating the world.
• 일시 무시일 (Ilsi Musiil): A concept from Korean traditional religion (Daejonggyo), meaning “one beginning, no beginning,” implying that the beginning is not a fixed point but an eternal state.
• 일종 무종일 (Iljong Mujongil): A concept meaning “one end, no end,” implying that the end is not a cessation but a return to the beginning, forming an eternal cycle.
• 대종교 (Daejonggyo): A Korean traditional religion, also known as Dangungyo, whose symbol represents the eternal nature of the Korean people and the connection between heaven and earth.
• 다섯 가지 죄 (Daseot Gaji Joe): Five major sins:
  • Knowing but not informing others.
  • Not knowing but not trying to know.
  • Having time but not helping the poor.
  • Loving one’s children more than heaven.
  • Lacking humility despite having nothing.
• 광야 (Gwangya): “Wilderness,” metaphorically representing a fallen, dangerous, and chaotic world filled with “vipers” and “wolves,” where people are suffering.
• 가난한 노래 (Gananhan Norae): “Poor song,” interpreted as a song of hope for the future of the nation and humanity, sung by those who have nothing left but spiritual energy.
• 순종 (Sunjong): “Obedience,” exemplified by the characteristics of sheep and figures like King David, who submit to divine will and show mercy.
• 양두구육 (Yangduguyuk): “Sheep’s head, dog’s meat,” meaning someone who appears gentle but is vicious inside, representing indulgence.
• 귀인 (Gwiin): “Noble person,” characterized by the absence of 16 negative traits, mirroring the characteristics of sheep.
• 죄 (Joe) vs. 죄악 (Joeak):
  • 죄 (Joe): “Sin,” a one-time mistake or a basic human failing that can be forgiven by God.
  • 죄악 (Joeak): “Wickedness,” habitual or repeated sin, which God cannot forgive and carries karmic consequences into future lives.
• 아뢰야식(阿賴耶識) (Arayasik) / 말라야식 (Mallayasik): Concepts from Buddhist philosophy, referring to the storehouse consciousness (Alaya-vijnana) and defiled mind consciousness (Manas-vijnana), which govern the subconscious and unconscious mind, influencing human actions and destiny.
• 해마 (Haema): “Hippocampus,” described as the “brain’s stomach” that temporarily stores memories for 18 hours before transferring them to the cerebrum and cerebellum during 6 hours of sleep.
• 자유 (Jayu): “Freedom,” defined as a right that can only be claimed by those who have fulfilled their duties.
• 방종 (Bangjong): “Indulgence,” defined as acting as one pleases within the bounds of the law, but without regard for duty or moral obligation, often leading to societal problems.
• 자본주의 3대 원칙 (Jabonjuui Samdae Wonchik): Three principles of capitalism:
  • Absolute right to property.
  • Freedom of contract.
  • Principle of fault liability.
• 민주주의 3대 원칙 (Minjujuui Samdae Wonchik): Three principles of democracy:
  • Principle of the pursuit of happiness.
  • Principle of human dignity.
  • Principle of absolute equality.
• 국민의 3대 주권 (Gungminui Samdae Jukwon): Three supreme rights of the people as owners of the nation:
  • Right to vote.
  • Right to resist.
  • Right to revolution. 10. Central Questions & Answers
• Central Question: How can individuals and the Korean nation achieve their destined greatness and overcome current societal and spiritual challenges?
• Speaker’s Answer:
  • By understanding and embodying the principles of “obedience” (순종) like sheep, characterized by humility, lack of conflict, and self-reflection.
  • By avoiding “indulgence” (방종), which is acting without fulfilling duties, even if within legal bounds.
  • By recognizing and fulfilling one’s spiritual duties, such as sharing knowledge, seeking truth, and prioritizing heavenly values over worldly attachments.
  • By reforming national leadership and economic policies to ensure equitable distribution of national wealth and foster a society that values spiritual growth over material gain.
  • By recognizing the prophetic destiny of Korea as the “Lamp of the East” and preparing for the arrival of a “superhuman” who will guide humanity.11. Conclusion & Strategic / Philosophical Implications The lecture concludes with a call for individuals to cultivate a clear mind, free from hatred and past burdens, and to understand the profound difference between “freedom” (a right earned through duty) and “indulgence” (acting without duty). The philosophical implication is that true societal progress and individual enlightenment come from spiritual discipline, humility, and a deep understanding of one’s place in the cosmic order, rather than from unchecked self-interest or material pursuits. Strategically, Mr. Huh advocates for a radical shift in national governance, proposing that the government should act as a responsible corporation distributing dividends to its citizen-shareholders, and that leaders should prioritize the nation’s spiritual and long-term well-being over short-sighted political gains.12. Cross-Referencing
• Biblical Narratives: The lecture frequently references Christian concepts such as creation, the Messiah, Jesus’s trials in the wilderness, and the forgiveness of sins. It also draws parallels with King David’s life, particularly his mercy towards his enemies, to illustrate the concept of obedience.
• Buddhist Philosophy: Concepts like Alaya-vijnana (아뢰야식(阿賴耶識)) and Manas-vijnana (말라야식) are mentioned to explain the subconscious and unconscious mind’s influence on human actions and destiny.
• Korean Traditional Religion (Daejonggyo/Dangungyo): The lecture references the symbols and philosophical concepts of Daejonggyo, such as “Ilsi Musiil” and “Iljong Mujongil,” to explain the eternal nature of the universe and the Korean people.
• Rabindranath Tagore’s “Lamp of the East”: This widely known phrase is used to frame Korea’s prophetic destiny.
• Korean Independence Movement: The poem by Yuksa and his life story are central to the lecture, connecting to the broader historical context of Korea’s struggle for independence from Japanese colonial rule.
• Modern Korean Society: The “nut rage” incident involving a Korean Air executive is used as a contemporary example to critique societal issues related to class, duty, and indulgence.13. Content Gaps & Unaddressed Areas
• Specifics of Yuksa’s Poem: While the poem is central, only fragments are quoted, and a full recitation or detailed line-by-line analysis of its entirety is not provided, which could deepen the understanding of its prophetic nature.
• Evidence for Predictions: He claims to have accurately predicted various events (e.g., Lee Kun-hee’s illness, Ahn Dae-hee’s downfall), but no verifiable evidence or specific dates for these predictions are offered within the transcript.
• Mechanism of “Superhuman’s” Arrival: The concept of a “superhuman on a white horse” is presented as a prophecy, but the practical or spiritual mechanism of their arrival and how they will specifically guide humanity is not elaborated upon.
• Practical Application of “Noble Person” Traits: While 16 traits of a “noble person” (귀인) are listed, concrete, actionable steps for individuals to cultivate these traits in daily life are not extensively discussed beyond general advice to avoid negative behaviors.
• Economic Policy Details: He proposes radical economic policies (e.g., 100 million won for marriage, 30 million won for childbirth, national dividend), but the detailed financial models, implementation strategies, and potential economic impacts are not explained.
• Reconciliation of Religious Concepts: The lecture blends concepts from Christianity, Buddhism, and Korean traditional religion. While connections are drawn, a deeper theological or philosophical framework for how these diverse ideas are harmonized is not fully articulated.
• Definition of “Heaven”: The concept of “heaven” is frequently mentioned, particularly in the context of “loving children more than heaven,” but its precise definition or nature within His cosmology is not explicitly detailed.14. Future Predictions & Prophetic Statements
• Arrival of a Superhuman: “After a thousand ages, there will be a superhuman riding a white horse.” This superhuman is expected to come to the “wilderness” (the fallen world) and be called upon by all humanity.
• Korea as the “Lamp of the East”: Rabindranath Tagore’s prophecy that “the Korean Peninsula is the lamp of the East” and that “when the light is lit here, the world will be illuminated because of the Korean Peninsula” is presented as a future destiny.
• Korea’s Invincibility: Korea is prophesied to be like a “porcupine” or “sea urchin” that cannot be truly conquered by any powerful nation (e.g., US, Soviet Union, China, Mongolia, Japan), implying that any conqueror will eventually “vomit it out.”
• Societal Awakening through Hardship: He predicts that the Korean people will only “come to their senses” when they all become unemployed, suggesting a future economic crisis as a catalyst for spiritual awakening.
• Speaker’s Presidential Vision: if he becomes president, he will unify the world and erect a statue of Yuksa in Gwanghwamun, fulfilling the poet’s “will.”
• Personal Prophecies: He claims to have accurately predicted the downfall of Ahn Dae-hee and the illness of Lee Kun-hee, implying a prophetic ability to foresee individual destinies. He also claims to know the future of Lee Jung-jae and Lim Se-ryung’s relationship.
• Economic Prosperity with Speaker’s Policies: if his policies (100 million won for marriage, 30 million won for childbirth) had been implemented 20 years ago, Korea’s population would be 80 million and its economy would be $50,000 to $100,000 GDP per capita, making it a world leader. He implies that without these policies, Korea will continue to decline. Executive Insight This lecture by Huh Kyung-young offers a multifaceted critique of modern Korean society, interwoven with spiritual teachings and nationalistic prophecies. It challenges listeners to transcend material pursuits and embrace a life of “obedience” and humility, drawing parallels with the gentle nature of sheep and the principled actions of biblical figures like King David. He distinguishes between forgivable “sins” and unforgivable “wickedness,” emphasizing the karmic consequences of habitual wrongdoing. He advocates for a radical re-evaluation of national governance, proposing a system where the government acts as a corporation distributing dividends to its citizens, and critiques the current political and economic landscape as being marred by “indulgence” and a lack of duty. The core takeaway is a call for a spiritual awakening and a return to fundamental virtues, which Mr. Huh believes will unlock Korea’s destiny as the “Lamp of the East” and lead to a more just and prosperous society.

What is the difference between sin and evil? Sin is a one-time mistake that God forgives, but evil is habitual wrongdoing that one must take responsibility for.

1. Interpretation of a Korean Poem
   A Korean poem is interpreted as a prophecy about Korea’s destiny, the arrival of a savior, and the nation’s resilience against foreign powers.

1.1. Prophetic Poem and the Coming of a “Superman”

1. The poem, “When the sky first opened, where was the sound of a rooster crowing?”, is deeply connected to Christianity and the creation of the heavens.

2. He has memorized about 500 poems, including very long ones.

3. The poem is unique because the author commands himself and creates the universe within the poem.

4. The poem speaks of a “superman” coming on a white horse after a long time, which refers to a Messiah or a transcendent being from heaven.

5. The “superman” will make everyone in this wilderness cry out for him.

6. The term “superman” refers to a transcendent being.

1.2. The Significance of the Rooster’s Crow and Korea’s Destiny

1. The phrase “where was the sound of a rooster crowing?” signifies the creation of heaven and earth and represents the Korean people.

2. The rooster is crucial in Korean culture, appearing in words like fermentation (발효), enzyme (효소), and doctor (의사).

3. The rooster is also central to traditional Korean weddings, where a rooster and hen are present because ancestors are believed to watch the ceremony through the rooster’s eyes.

4. Roosters crow at 4 AM, the time when spirits depart, suggesting they see ghosts and announce the arrival of morning.

5. The Indian poet Tagore, a Nobel laureate, called Korea the “Lamp of the East,” predicting that when its light shines, it will illuminate the world.

6. The poem’s author, Yi Yuk-sa (referred to as 264), was a prophet who foresaw Korea’s future and its global responsibility.

7. The poem’s opening, “When the sky first opened,” aligns with the concept of creation and the idea that beginnings are eternal.

8. The “superman” who comes on a white horse will be called out by all humanity in this “wilderness,” signifying a time of great need.

9. The poem’s themes of beginning and end (Alpha and Omega) suggest that while there are starts and finishes, they are ultimately endless, reflecting the eternal nature of existence.

10. The symbol of the Daejonggyo religion (Dangunism) represents this eternal cycle and the connection between heaven and earth, with the Korean people as the central “nucleus”.

11. Tagore’s prophecy about Korea becoming the “Lamp of the East” implies that Korea will save the world.

12. Korea is described as a porcupine or sea urchin, meaning that any powerful nation that tries to conquer it will eventually be forced to release it.

13. Historically, empires like the Soviet Union, China, Mongolia, and Japan have all tried to control Korea but ultimately failed.

14. This suggests that Korea is a land chosen by heaven, which no one can truly possess.

15. The author of the poem, Yi Yuk-sa, was an independence activist who bombed a Japanese bank in Daegu and was imprisoned 17 times.

16. He wrote this poem in his own blood on a prison wall in Beijing shortly before his death and Korea’s liberation.

17. His daughter later retrieved the poem, which became a testament to the spirit of Korean independence.

18. The Five Great Sins and the Nature of Sheep
    He outlines five major sins, emphasizing the importance of knowledge, generosity, and humility, and then contrasts the peaceful nature of sheep with the aggressive tendencies of goats.

2.1. The Five Great Sins

1. The first great sin is knowing something important but not sharing it with those who don’t know.

2. This is similar to indifference and includes the sin of not trying to learn when one is ignorant.

3. Not studying is also a sin, as people are sent to Earth to learn and gain wisdom.

4. The second great sin is having resources but not sharing them with the poor.

5. The third great sin is loving one’s children more than heaven.

6. This means leaving excessive wealth to children instead of helping the less fortunate.

7. He believes that hardship is a great inheritance for children, as too much money can turn siblings into enemies.

8. The fourth great sin is lacking humility when one has nothing.

9. Those who are poor should see their struggles as a teacher and become humble.

10. He criticizes those who are poor but act arrogantly, citing the Korean Air “nut rage” incident as an example of people with less power trying to bring down those with more.

11. the wealthy daughter in the incident was under stress and that the crew should have handled the situation with more respect for the company’s image.

12. He believes that the public’s criticism of the wealthy is driven by inferiority complex and could harm the economy.

13. He suggests that the wealthy are born into their circumstances due to their own merits and should not be envied.

2.2. The Nature of Sheep and Noble People

1. Obedience (순종) is associated with sheep, while indulgence (방종) is associated with humans.

2. The phrase “sheep’s skin, tiger’s heart” (양질호피) describes someone who appears gentle but is fierce inside, like King David.

3. David, despite being a powerful king, showed mercy to those who betrayed him, including Shimei and Absalom, because he believed they were anointed by God.

4. In contrast, “sheep’s head, dog’s body” (양두구육) describes someone who appears good but is corrupt inside, representing those who are indulgent.

5. Dogs are meant to protect sheep, but in this context, they represent those who harm them.

6. The character for righteousness (의) in Korean includes the character for sheep (양), symbolizing beauty and righteousness, which connects to seeking God’s kingdom and righteousness.

7. The year of the sheep (2015) is a time to reflect on these qualities.

8. A sheep’s nature is like a king; if a person lives humbly like a sheep, they will live like a king.

9. The Korean character for sheep (양) visually represents a sheep with its legs, horns, and tail.

10. He reinterprets traditional Korean idioms to incorporate the positive qualities of sheep for the year of the sheep.

11. “Eui-gi-yang-yang” (의기양양), meaning “elated,” should be written with the sheep character to mean “righteous spirit soaring”.

12. “Yang-gi-chung-cheon” (양기충천), meaning “masculine energy filling the sky,” should be written with the sheep character to mean “sheep’s energy filling the sky”.

13. “Guk-tae-min-an” (국태민안), meaning “peaceful nation, tranquil people,” should be written to mean “the nation is peaceful, and the people are as peaceful as sheep”.

14. Sheep are unique among the 12 zodiac animals because they never fight among themselves, even when food is scarce.

15. This peaceful nature is why Jesus is called the shepherd in Christianity.

16. In contrast, goats are known for fighting constantly.

17. Characteristics of Noble People and the Distinction Between Sin and Evil
    He outlines 16 characteristics of noble people, which are all qualities of sheep, and then clarifies the difference between “sin” (forgivable) and “evil” (unforgivable) in a religious context.

3.1. 16 Characteristics of Noble People (Qualities of Sheep)

1. Noble people (귀인) possess four key characteristics, all mirroring the nature of sheep :

2. They do not engage in disputes (분쟁).

3. They do not harbor jealousy (시기).

4. They do not feel resentment (원망).

5. They do not exhibit arrogance (교만).

6. Eight additional characteristics of noble people:

7. They do not engage in envy (투기).

8. They do not complain (불평).

9. They do not have dissatisfaction (불만).

10. They do not indulge in extravagance (방탕).

11. They do not waste (낭비).

12. They do not squander (허비).

13. They do not have greed (탐욕).

14. Sheep do not hoard food.

15. They do not experience strong emotions like joy or sorrow.

16. Wealthy individuals, often considered noble, tend to have stable temperaments.

17. Four more characteristics of noble people:

18. They do not feel anger (분노).

19. They do not experience fear (공포).

20. They do not worry about the future (미래 염려).

21. They accept suffering as a teacher and a means to prevent future hardships for their descendants.

3.2. The Difference Between Sin and Evil

1. In Christianity, Jesus is said to have atoned for all human sins, but this does not cover all wrongdoings.

2. Sin (죄) refers to a one-time mistake that God can forgive.

3. Evil (죄악) refers to habitual wrongdoing that one must take responsibility for.

4. For example, not studying once is a sin, but consistently being lazy and not learning becomes evil.

5. The 16 characteristics of “ignoble” or “common” people are the opposite of the noble qualities, and these actions constitute evil that Jesus did not atone for.

6. Common people are prone to disputes, jealousy, envy, and resentment.

7. Their mental state is characterized by resentment, complaints, dissatisfaction, and arrogance.

8. Their material relations are marked by extravagance, waste, squandering, and greed.

9. Their emotions are filled with anger, fear, and constant worry.

10. The Mind, Subconscious, and the Concept of Indulgence
    He explains how the mind is influenced by the subconscious and unconscious, defines “indulgence” in contrast to “freedom,” and discusses the principles of capitalism versus democracy.

4.1. The Mind and Subconscious Influence

1. The mind is not entirely free; it is largely driven by the subconscious and unconscious, which hold records of past actions and experiences.

2. He claims to be able to predict people’s fates by observing their faces, citing examples of political and business figures.

3. He also claims to know the underlying motivations and future outcomes of relationships, such as that of actor Lee Jung-jae and Lim Se-ryeong.

4. The human brain’s structure is similar to the digestive system.

5. The hippocampus (해마), shaped like a stomach, temporarily stores 18 hours of daily memories.

6. During 6 hours of sleep (from 10 PM to 4 AM), these memories are transferred to the cerebrum and cerebellum.

7. Insufficient sleep hinders this transfer, leading to memory confusion and hippocampus malfunction, similar to overeating when the stomach hasn’t emptied.

8. Therefore, it is crucial to empty the mind of past worries and grudges to allow for proper mental processing and spiritual growth.

4.2. Defining Indulgence and Freedom

1. Indulgence (방종) is defined as acting as one pleases within the bounds of the law, without fulfilling one’s duties.

2. This is contrasted with freedom (자유), which is a right that can only be claimed by those who have fulfilled their duties.

3. Examples of duties include paying taxes, military service, and education.

4. He criticizes those who demand rights without fulfilling duties, comparing them to labor unions that prioritize rights over responsibilities.

5. He uses the Korean Air “nut rage” incident again, arguing that the crew members were wrong to challenge the vice president, as they failed to uphold their duties and instead caused national embarrassment.

6. the crew should have respectfully managed the situation rather than escalating it.

7. He distinguishes between the three principles of democracy and the three principles of capitalism.

8. Democratic principles (which he attributes to North Korea) include:

9. The right to pursue happiness (행복 추구의 원칙).

10. The principle of human dignity (인간 존엄의 원칙).

11. The principle of absolute equality (절대 공평의 원칙).

12. Capitalist principles (which he supports) include:

13. The principle of absolute ownership (소유권의 절대 원칙).

14. The principle of freedom of contract (계약 자유의 원칙).

15. The principle of fault liability (과실 책임의 원칙).

16. excessive adherence to democratic principles can undermine capitalism.

17. The three sovereign rights of the people (국민의 3대 주권) are:

18. The right to vote (투표권).

19. The right to resist (저항권).

20. The right to revolution (혁명권).

21. The three rights of the people (국민의 3대 권리) are:

22. The right to survival (생존권).

23. The right to ownership (소유권).

24. The right to equality (평등권).

25. The five rights of the people (국민의 5대 권리) include:

26. The right to claim (청구권).

27. The right to revolution (혁명권).

28. The right to equality (평등권).

29. The right to participate in government (참정권).

30. The right to social welfare (사회권).

31. The eight freedoms (자유 8가지) are:

32. Freedom of speech (언론).

33. Freedom of the press (출판).

34. Freedom of assembly (집회).

35. Freedom of association (결사).

36. Freedom of religion (종교).

37. Freedom of thought (사상).

38. Freedom of expression (표현).

39. Freedom of conscience (양심).
    These freedoms also come with duties.

4.3. Critique of Government Spending and Economic Policy

1. each Korean citizen effectively owns about 1.3 billion won (approximately $1 million USD) of national assets, making the country a “Republic of Korea Co., Ltd.”.

2. He criticizes the government for not distributing annual dividends to its citizens, instead allowing politicians and civil servants to mismanage funds.

3. He points out the disparity between the low wages of soldiers and the high salaries of politicians.

4. if he were president, he would centralize budget authority in the Blue House (presidential office) to prevent wasteful spending by local governments and politicians.

5. if his policies of giving 100 million won for marriage and 30 million won per child had been implemented 20 years ago, Korea’s population would be 80 million, and its economy would be the world’s largest.

6. He warns that the current demographic trends of an aging population and declining birth rates will lead to an irreversible crisis.

4.4. The Ten Commandments and Indulgence

1. He concludes by referencing the Ten Commandments as divine laws that humans should follow.
2. He implies that indulgence is acting as one pleases even within legal boundaries, but without adhering to these fundamental moral and spiritual laws.

The Truth of Obedience and Indulgence

1. The Prophetic Poem and the Korean Destiny
   I will now delve into a profound poem, one that I have memorized among hundreds, a poem so long it takes me ten minutes to recite. This particular poem, “The Wilderness,” is truly exceptional, its author a prophet for our nation. It is a testament to the spirit of independence within our people. The poem begins, “When the heavens first opened, was there heard the cry of a rooster?” This line resonates deeply with Christian theology, referencing the creation of the universe. It speaks of a time when all mountains yearned for the sea, yet this land, Korea, remained inviolable. This peninsula, our homeland, is like a porcupine or a lion; any powerful nation that tries to consume it will inevitably regurgitate it. History proves this: the Soviets, Chinese, Mongols, and Japanese all tried and failed, and even America, which appears to hold sway now, will eventually release its grip. Korea is a land destined never to be conquered, a land chosen by Heaven itself.

The author of this prophetic poem, Yi Yuksa, was a national hero, a man who bombed the Daegu Bank during the Japanese colonial period, enduring seventeen imprisonments. In his final incarceration in a Beijing prison, he wrote this poem in his own blood on the wall, a month before Korea’s liberation. It was his last will and testament to our people, a message of defiance and hope. His daughter later retrieved this single poem, which became a beacon of our nation’s independent spirit. Our youth must understand this poem, its meaning, and our purpose in this world.

The poem continues, “After a thousand ages, a superman on a white horse will come.” This “superman” is a transcendent being, an angel from Heaven, a Messiah. The white horse symbolizes a divine messenger, one who carries the Word of God. This figure will arrive in “this wilderness,” a term frequently found in the Bible, signifying a fallen world filled with venomous creatures and desolation. It is a time when people are like vipers, a chaotic era where the weak are preyed upon. In this desolate wilderness, the hungry and desperate will cry out for salvation, and that is when the superman will appear. This era, I call it the “Age of Wolves in Sheep’s Clothing,” where those who appear harmless are, in fact, dangerous.

The poem’s lines, “Endless light and shadow, diligent seasons bloom and fall,” do not refer to nature but to the tumultuous history of our nation. It speaks of the rise and fall of kingdoms—Gojoseon, Goguryeo, Goryeo, Joseon—and the periods of Japanese colonial rule, followed by the re-establishment of Korea. “Now snow falls, and the scent of plum blossoms drifts alone in the distance” refers to the Japanese colonial period, where Yi Yuksa, imprisoned, remained steadfast like a plum blossom blooming in winter’s harshness. While others became collaborators, he stood firm, his spirit a solitary fragrance in the vast, snowy plains of Manchuria. The “distant” scent signifies the uncertainty of liberation, a future he could only yearn for. He then declares, “Here I sow the seeds of a poor song,” a command to himself, a prophecy for the future of the Korean people. This “poor song” is not one of poverty but of pure spirit, a song of hope for a brighter future, a vision of paradise that the downtrodden often dream of. It is a song of spiritual energy that emerges when all worldly possessions and hopes are abandoned, allowing one to perceive the divine. This “poor song” represents the hope for our nation and all humanity.

The poem concludes with the arrival of the superman on a white horse, in this wilderness, where all people will cry out for him. This signifies the beginning and the end, the Alpha and Omega, a concept mirroring biblical teachings. Our nation, therefore, embodies this Alpha and Omega, a cycle of existence without a true beginning or end. This is reflected in the symbol of Daejonggyo, or Dangun-gyo, which represents the eternal nature of our people and the connection between Heaven and Earth, with our nation as its core.

2. The Five Great Sins and the Nature of Obedience
   I have observed that the most terrifying of human transgressions are fivefold, distinct from the sins described in Christianity or Buddhism. The greatest sin is knowing the truth but failing to share it with others. This is akin to indifference. The second great sin is not knowing and not seeking to know. Those who merely eat and sleep on Earth, failing to learn and grow, will face judgment in the afterlife. The third sin is having time and resources but not sharing with the poor. The fourth, and a profoundly significant one, is loving one’s children more than Heaven. This manifests as bequeathing excessive wealth to one’s offspring, rather than allowing them to experience hardship, which is a greater inheritance. Such actions often lead to familial strife and resentment. Prioritizing children over Heaven is a grave offense. Finally, the fifth sin is lacking humility when one has nothing. Those who are without should view their struggles not as suffering but as a teacher, fostering humility.

I have observed a pervasive sense of inferiority among our people, which leads to resentment towards the wealthy. This is a dangerous mindset that hinders national progress. For instance, the recent incident involving a Korean Air executive’s daughter, where the public’s outrage was disproportionate. While her behavior may have been inappropriate, the crew’s response was also flawed. In an aircraft, the chief purser acts as a police officer and should have asserted authority, rather than succumbing to pressure. This incident, amplified by the media, brought international shame upon our nation. Wealthy individuals, often raised with stricter moral education, also experience stress and are not immune to anger. Instead of condemning them, we should understand that their actions, while sometimes flawed, are part of a larger system. This constant criticism of the wealthy, fueled by inferiority, only serves to undermine our nation’s potential.

3. The Qualities of a Noble Person and the Distinction Between Sin and Transgression
   I will now discuss the nature of obedience and indulgence. A sheep is a creature of pure obedience. In contrast, humans often exhibit indulgence, acting without restraint. The phrase “a wolf in sheep’s clothing” describes someone who appears gentle but is inwardly predatory. Conversely, a “sheep in wolf’s clothing” is someone who appears fierce but is gentle at heart, like King David. David, despite his power, consistently spared those who betrayed him, even King Saul, because they were anointed by God. He was a man of obedience to Heaven, never taking revenge.

The sheep is a remarkable animal, embodying qualities of beauty and righteousness. It is unique among the twelve zodiac animals for never fighting among its own kind, even when food is scarce. This peaceful nature is why Jesus is often referred to as the Shepherd. Unlike other animals, sheep do not contend over food or territory.

I have identified sixteen characteristics that sheep do not possess, which are also the hallmarks of a noble person (귀인). These are categorized into four areas:

• Interpersonal Relationships :

  • They do not engage in disputes (분쟁).
  • They do not harbor jealousy (시기).
  • They do not express resentment (원망).
  • They do not complain or show dissatisfaction (불평, 불만).
  • They are not arrogant (교만).

• Mental State :

  • They do not experience anger (분노).
  • They do not feel fear (공포).
  • They do not exhibit extreme joy or sorrow (희비).
  • They do not harbor worry (염려) about the future.

• Material Perspective :

  • They are not extravagant (방탕).
  • They are not wasteful (낭비).
  • They are not greedy (탐욕).
  • They do not hoard (모으는가) possessions.

• Emotional Control :

  • They do not engage in fighting (싸움).
  • They do not harbor hatred (증오).
  • They do not hold grudges (후치).
    A noble person remains calm in the face of both good fortune and adversity, accepting what comes as a lesson. They view suffering as a teacher, a means to prevent greater hardship later in life or for their descendants.

I must clarify the distinction between sin (죄) and transgression (죄악). In Christianity, it is said that Jesus atoned for all human sins, particularly original sin. However, the sins committed in this world are not automatically forgiven. If one dies with debts, those debts must be repaid in a future life, enduring immense suffering. Sin refers to a one-time mistake or a momentary lapse, which can be forgiven by Heaven. It is an act that arises from human existence. However, transgression is a habitual, repeated act of wrongdoing. For instance, if one repeatedly cheats others out of money, it becomes a transgression. Neglecting to study or being habitually lazy also constitutes a transgression, affecting not only oneself but also one’s descendants. Heaven cannot interfere with transgressions; they are the individual’s responsibility, carried across lifetimes.

4. The Mind, Consciousness, and the Principles of Society
   I will now explain the workings of the mind. The mind is not entirely autonomous; it is heavily influenced by the subconscious (잠재의식) and unconscious (무의식). Our conscious actions account for less than 5% of our behavior, while the remaining 95% is driven by these deeper levels of consciousness. These subconscious and unconscious realms hold records of past actions, influencing our present choices.

The human brain’s structure mirrors that of the digestive system. The hippocampus (해마), resembling the stomach, temporarily stores daily experiences for about eighteen hours. During sleep, typically from 10 PM to 4 AM, these memories are transferred to the cerebrum (대뇌) and cerebellum (소뇌). If one sleeps late, this transfer process is incomplete, leading to confusion and memory issues. Just as the stomach needs to be emptied, the mind needs to clear its daily memories to function optimally. Therefore, it is crucial to sleep well and to let go of grudges and complex thoughts from the previous day.

I will now clarify the concepts of freedom (자유) and indulgence (방종). Freedom is a right that can only be claimed by those who have fulfilled their duties. For example, one must pay taxes to conduct business. Conversely, indulgence is the act of doing as one pleases, as long as it does not violate the law. It is behavior that, while not illegal, is beyond societal control.

Our society operates on different principles. Democracy emphasizes three core principles: the right to pursue happiness (행복 추구의 원칙), the principle of human dignity (인간 존엄의 원칙), and the principle of absolute equality (절대 공평의 원칙). However, an excessive emphasis on these democratic principles can undermine capitalism. Capitalism, in turn, has its own three principles: the absolute principle of ownership (소유권의 절대 원칙), the principle of freedom of contract (계약 자유의 원칙), and the principle of fault liability (과실 책임의 원칙). In a capitalist society, those with capital have rights, and individuals are free to enter or exit contracts. If a dispute arises, it should be resolved through civil or criminal liability, not by publicly shaming individuals and damaging the nation’s reputation.

Finally, I will address the three sovereign rights of the people (국민의 3대 주권). These are the ultimate rights of citizens as owners of the nation:

• The right to vote (투표권).
• The right to resist (저항권).
• The right to revolution (혁명권).
  These rights allow citizens to elect their leaders, resist unjust policies, and even overthrow a government that fails to serve them. Beyond these, citizens also possess five fundamental rights (국민의 5대 권리): the right to existence, ownership, equality, claim, and social welfare. Furthermore, there are eight freedoms (자유 8가지): freedom of speech, press, assembly, association, religion, thought, expression, and conscience. Each of these freedoms comes with corresponding duties.

I believe that every citizen is a shareholder in the nation, with an equal stake in its assets. Therefore, the government should distribute dividends to its citizens, rather than allowing politicians and bureaucrats to squander national resources. If I were president, I would centralize budget authority in the Blue House to ensure responsible spending and prevent waste. My vision, proposed decades ago, of providing financial incentives for marriage and childbirth would have led to a population of 80 million and a world-leading economy. It is time for our nation to awaken to these truths.

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The core difference between obedience and indulgence lies in freedom versus responsibility. True freedom is a right earned by fulfilling one’s duties, while indulgence is acting without regard for those duties, even if not explicitly breaking the law.

1. Interpretation of “The Wilderness” Poem
   The poem “The Wilderness” by Yi Yuk-sa is interpreted as a prophetic message about Korea’s history, its resilience against foreign powers, and the eventual arrival of a spiritual leader.

1.1. Prophetic Nature of the Poem

1. The poem “The Wilderness” is deeply connected to Christian themes, particularly the creation of heaven and earth.
2. The phrase “Did you hear the sound of a rooster crowing?” is a central prophetic element.
3. The rooster symbolizes the Korean people, representing concepts like fermentation (hyo in Korean, which sounds like rooster) and enzymes, which are vital for life and digestion.
4. The rooster also represents the connection to ancestors, as a rooster’s crow at 4 AM (when spirits depart) was traditionally believed to allow ancestors to witness weddings through the rooster’s eyes.
5. This “sound of a rooster crowing” signifies that the Korean people opened the heavens, implying a spiritual awakening or a new era initiated by them.
6. The poem speaks of a “superhuman riding a white horse” who will appear after a long time, symbolizing a messiah or a transcendent being from heaven.
7. The poem’s structure, with its self-commanding tone, suggests the author’s role in creation and prophecy.

1.2. Korea’s Role as the “Lamp of the East”

1. The Indian poet Rabindranath Tagore prophesied that Korea would be the “Lamp of the East”.

2. He stated that when this lamp ignites, the world will be illuminated by Korea.

3. This prophecy aligns with the poem’s theme of the “sound of a rooster crowing” as the ignition of the lamp.

4. The poem describes Korea as a land that cannot be conquered, comparing it to a hedgehog or a lion that foreign powers cannot swallow.

5. Historically, powerful nations like the Soviet Union, China, Mongolia, Japan, and the United States have attempted to control Korea but have ultimately been forced to release it.

6. This resilience indicates that the Korean Peninsula is a divinely appointed land that will never be truly subjugated.

7. The Author, Yi Yuk-sa, and His Legacy
   The author of “The Wilderness,” Yi Yuk-sa, was a Korean independence activist who wrote the poem as his dying testament, emphasizing the importance of national spirit and the grave sin of withholding knowledge.

2.1. Yi Yuk-sa’s Life and Sacrifice

1. Yi Yuk-sa was an independence activist who bombed the Daegu Bank, leading to his arrest and imprisonment 17 times.
2. He wrote “The Wilderness” in his own blood on a prison wall in Beijing shortly before his death.
3. This poem served as his last will and testament to the Korean people.
4. He died a month before Korea’s liberation, and his daughter later retrieved the poem from the prison, as his remains could not be found.
5. The poem is a symbol of Korea’s independence spirit, urging young Koreans to understand their purpose in the world.

2.2. The Five Great Sins

1. The greatest sin is knowing the truth but not sharing it with others, which is akin to indifference.

2. This sin is exemplified by those who fail to educate others about the national spirit and the need for resistance.

3. The second great sin is not seeking knowledge when one is ignorant.

4. This includes neglecting one’s studies, as one will be questioned in the afterlife about what they learned on Earth.

5. The third great sin is not helping the poor when one has the means to do so.

6. The fourth great sin is loving one’s children more than heaven.

7. This involves giving excessive inheritance to children, which can lead to conflict among siblings and prevent children from experiencing necessary hardships that build character.

8. Hardship is considered a valuable inheritance.

9. The fifth great sin is lacking humility when one has nothing.

10. Those who are poor should view their struggles as a lesson and become humble.

11. This contrasts with individuals who, despite having little, harbor resentment and envy towards the wealthy, as seen in the example of the Korean Air incident.

12. The Korean Air Incident and Societal Issues
    The Korean Air “nut rage” incident is used to illustrate societal issues of envy, lack of humility, and misunderstanding of capitalist principles, arguing that the public’s condemnation of the wealthy executive was misplaced.

3.1. Misplaced Blame in the Korean Air Incident

1. The incident involving the Korean Air executive, where she verbally abused flight attendants over a serving of nuts, is presented as an example of societal misunderstanding.
2. The flight attendant, acting as a police officer on board, should have asserted authority and arrested the executive for disruptive behavior, rather than allowing the plane to return.
3. The public’s outrage and the media’s portrayal of the executive as entirely at fault are seen as driven by inferiority complex and envy towards the wealthy.
4. The executive, despite her actions, is seen as having committed no crime, as she was under stress and wealthy individuals often face immense pressure.
5. Wealthy individuals often receive stricter moral education and face significant stress, which can lead to outbursts.
6. The public’s condemnation is viewed as an overreaction that could drive wealthy individuals to leave the country, harming the economy.

3.2. Societal Envy and Economic Stagnation

1. He criticizes the public’s inferiority complex and envy towards the wealthy, suggesting it stems from a lack of understanding of their own karma.

2. This envy is seen as a reason why Korea has historically suffered from colonization.

3. labor unions, driven by similar sentiments, hinder economic growth, keeping Korea at a $20,000 per capita income for over a decade, instead of reaching $100,000.

4. Deeper Meaning of the Poem’s Imagery
   The poem’s imagery, such as “endless light and shade” and “diligent seasons,” is interpreted as a historical narrative of Korea’s struggles and resilience, with the “plum blossom” symbolizing the unwavering spirit of independence activists.

4.1. Historical Interpretation of Natural Imagery

1. The phrase “endless light and shade, diligent seasons bloom and fall” does not refer to natural phenomena but to the cycles of Korean history.
2. “Endless light and shade” refers to the creation of the universe through sound, specifically the prophetic “sound of a rooster crowing”.
3. “Diligent seasons bloom and fall” represents the rise and fall of Korean dynasties (Gojoseon, Joseon, Goguryeo, Goryeo, Joseon) and the changes in national identity, including periods under Japanese rule (Daehan Jeguk to Daeilbon Jeguk and back to Korea).
4. The poem’s opening, “When heaven first opened, did you hear the sound of a rooster crowing?”, signifies the beginning of creation and the unfolding of history.

4.2. Symbolism of Plum Blossoms and the Poet’s Message

1. “Now snow falls, and the scent of plum blossoms drifts alone” symbolizes the Japanese colonial period.

2. The plum blossom, which blooms in winter, represents the unwavering spirit of independence activists like Yi Yuk-sa, who remained steadfast amidst the harsh realities of Japanese rule and widespread collaboration.

3. The “drifting alone” aspect reflects the isolation and uncertainty of the independence movement, with no one knowing when liberation would come.

4. “Here I sow the seeds of a poor song” is the poet’s self-command, indicating his mission to plant the seeds of hope and prophecy for the future of the Korean people.

5. This “poor song” represents a song of hope and a clear spirit, contrasting with the “rich song” that lacks a future.

6. It signifies the dreams of the poor for a better future and a spiritual awakening that comes when one has lost everything.

7. The “Wilderness” as a Metaphor for a Corrupt World
   The “wilderness” in the poem is interpreted as a metaphor for a fallen, dangerous world filled with deceit and moral decay, where a spiritual leader is needed to bring about a new paradise.

5.1. The Wilderness as a Fallen World

1. The “superhuman riding a white horse” is interpreted as a spiritual leader who will come when humanity cries out for salvation in this “wilderness”.
2. The wilderness is a biblical metaphor for a fallen, corrupt world, full of dangers like scorpions, vipers, and wolves.
3. It represents a desolate land where people are like vipers, driven by hunger and desperation.
4. This aligns with the biblical narrative of Jesus being tested in the wilderness.

5.2. Society as a “Wolf in Sheep’s Clothing”

1. The current era is described as a “wilderness” where violence and moral decay are rampant, with innocent people being harmed.

2. Society is characterized by “wolves in sheep’s clothing,” meaning people who appear harmless but are inwardly corrupt and dangerous.

3. This signifies a time when people are easily deceived and harmed, making it a “sheep-eating zone”.

4. The Poet’s Intent and the Nature of Prophecy
   The poet’s act of writing the poem in blood is seen as a divinely inspired act, a direct message from heaven, and the “poor song” represents the hope for humanity’s future.

6.1. Divine Inspiration and the “Poor Song”

1. The poet’s act of writing the poem in blood on a prison wall is interpreted as a divinely inspired act, not merely a personal expression.

2. The line “Here I sow the seeds of a poor song” is a command from heaven, indicating that the poet was chosen to deliver this message to the world.

3. The “poor song” symbolizes the hope for humanity’s future.

4. It represents the clear spirit of the poor, who dream of paradise and a better future, unlike the “rich song” that lacks such hope.

5. This hope is a spiritual energy that emerges when individuals have lost everything, allowing them to perceive the divine and the spiritual realm.

6. The poem’s message is that the “superhuman riding a white horse” will come when people universally call out for this hope in the “wilderness”.

7. The Distinction Between Obedience and Indulgence
   Obedience is defined as fulfilling one’s duties and respecting divine authority, exemplified by King David, while indulgence is acting without regard for these duties, even if not explicitly breaking the law.

7.1. Obedience as a Virtue

1. Obedience is contrasted with indulgence, with sheep symbolizing obedience and humans often exhibiting indulgence.

2. The story of King David is used to illustrate true obedience.

3. David, despite being betrayed and insulted by figures like Shimei and Sheba, refused to kill them, believing that those anointed by God should not be harmed, even if they were once his enemies.

4. He even protected those who had served his rebellious son Absalom, demonstrating his unwavering respect for divine anointing and his commitment to forgiveness.

5. David’s actions, though seemingly contradictory to his subjects, showed his absolute obedience to heaven, prioritizing God’s will over personal revenge.

6. David’s character is described as a “sheep in a tiger’s skin,” meaning he possessed the strength of a tiger but the gentle, obedient nature of a sheep.

7. This contrasts with a “dog in a sheep’s head,” which represents indulgence and a destructive nature.

8. Characteristics of Sheep and Noble Individuals
   Sheep are presented as symbols of righteousness, beauty, and noble character, possessing 16 distinct traits that define a “귀인” (noble person), including absence of conflict, envy, and fear.

8.1. Sheep as Symbols of Nobility

1. Sheep are associated with righteousness and beauty, as seen in the Chinese characters for “righteousness” (義) and “beauty” (美), both containing the character for sheep (羊).
2. This aligns with the biblical teaching to seek God’s kingdom and righteousness.
3. The character for sheep (羊) can also be interpreted as a king with horns, symbolizing that a person who is as gentle and obedient as a sheep will live like a king, free from torment.
4. The year of the sheep is an opportunity to embody these qualities, such as “eui-gi-yang-yang” (righteous spirit soaring) and “yang-gi-chung-cheon” (sheep’s energy filling the heavens), promoting peace and stability.

8.2. 16 Characteristics of Sheep (Noble Individuals)

1. Absence of Conflict: Sheep never fight among themselves, even when food is scarce, and they do not dispute territory.

2. This contrasts with other animals and humans who fight over resources.

3. This characteristic is why Jesus is referred to as the “shepherd” in Christianity.

4. Absence of Negative Human Relations: Noble individuals (귀인) do not engage in:

5. Conflict (분쟁)

6. Envy (시기)

7. Resentment (원망)

8. Complaints (불평)

9. Dissatisfaction (불만)

10. Arrogance (교만)

11. Absence of Materialistic Flaws: Noble individuals do not exhibit:

12. Extravagance (방탕)

13. Wastefulness (낭비)

14. Greed (탐욕)

15. Sheep do not hoard food; they simply graze.

16. Absence of Negative Emotions: Noble individuals do not experience:

17. Anger (분노)

18. Fear (공포)

19. Extreme joy or sorrow (희비)

20. They maintain emotional stability, approaching challenges with rationality rather than panic.

21. Absence of Worry: Noble individuals have little anxiety about the future (미래 염려).

22. They calmly accept difficulties as lessons, believing that enduring hardship now prevents it from affecting their descendants.

23. They view suffering as a valuable teacher and a timely experience.

24. The Nature of Sin and Karma
    He distinguishes between “sin” (죄), which can be forgiven, and “evil deeds” (죄악), which are habitual actions that incur personal karma and cannot be forgiven by divine intervention.

9.1. Forgivable Sin vs. Unforgivable Evil Deeds

1. In Christianity, Jesus is said to have atoned for all human sins, but this does not cover all wrongdoings.

2. He differentiates between sin (죄) and evil deeds (죄악).

3. Sin refers to a one-time mistake or a momentary lapse, which can be forgiven by God or society.

4. Evil deeds are habitual, intentional wrongdoings that one is fully responsible for and cannot be forgiven by divine intervention.

5. These evil deeds accumulate as karma (업장) that one carries into future lives, leading to suffering.

6. The five great sins discussed earlier (not sharing knowledge, not seeking knowledge, not helping the poor, loving children more than heaven, lacking humility) are considered evil deeds that incur personal responsibility.

7. Neglecting one’s studies habitually, for example, is an evil deed that affects both oneself and one’s descendants.

8. The Mind, Consciousness, and Memory
   The mind is primarily driven by unconscious and subconscious influences, which are shaped by past actions and memories stored in the brain’s hippocampus, emphasizing the importance of clearing the mind daily.

10.1. The Mind’s Control by Unconscious and Subconscious

1. The mind is not entirely self-controlled; it is largely influenced by the subconscious (아뢰야식, Malaya-consciousness) and unconscious (무의식).
2. These deeper levels of consciousness store records of past actions and experiences, which then guide the mind’s present actions.
3. Only about 5% of the mind’s actions are conscious, while 95% are driven by the unconscious and subconscious.
4. He claims to be able to predict people’s futures by observing their faces, as these deeper influences are reflected in their appearance and actions.
5. Examples include predicting political downfalls and health issues of public figures.
6. Even relationships, like that of Lee Jung-jae and Lim Se-ryung, are seen as predetermined by their unconscious and subconscious desires.
7. Despite teaching about the mind’s structure (six senses, eight precepts, eightfold path), people often fail to develop spiritual insight.

10.2. The Brain’s Memory System and Daily Reset

1. The human brain’s structure, particularly the hippocampus, is compared to the digestive system (stomach, small intestine, large intestine).

2. The hippocampus acts as the brain’s “stomach,” temporarily storing up to 18 hours of daily experiences and learning.

3. From 10 PM to 4 AM (6 hours), the hippocampus transfers these memories to the cerebellum and cerebrum for long-term storage, effectively “emptying” itself for the next day.

4. Insufficient sleep (e.g., sleeping at 11 PM or 12 AM) disrupts this memory transfer process, leading to confusion and brain malfunction, similar to overeating when the stomach is not empty.

5. Therefore, it is crucial to empty the mind daily, letting go of past thoughts and emotions like hatred, to allow for proper mental function and spiritual clarity.

6. Defining Indulgence and the Principles of Society
   Indulgence is defined as acting freely within legal bounds but without fulfilling one’s duties, contrasting with true freedom, which is earned through responsibility. This distinction is applied to the Korean Air incident and the principles of capitalism versus democracy.

11.1. Indulgence vs. Freedom

1. Indulgence (방종) is defined as acting as one pleases within the bounds of the law, without fulfilling one’s duties.
2. It is the opposite of freedom (자유).
3. Freedom is a right that can only be claimed by those who have fulfilled their duties.
4. Examples of duties include paying taxes, military service, and education.
5. He criticizes labor unions and individuals who demand rights without fulfilling their responsibilities.

11.2. Capitalist vs. Democratic Principles

1. The Korean Air incident is re-examined through the lens of capitalist and democratic principles.

2. Democratic principles (often mistakenly applied in a capitalist context) include:

3. The right to pursue happiness (행복 추구의 원칙)

4. The principle of human dignity (인간 존엄의 원칙)

5. The principle of absolute equality (절대 공평의 원칙)

6. Over-emphasizing these principles can harm capitalism, as they are more aligned with communist ideologies.

7. Capitalist principles (which should govern a capitalist society) include:

8. The absolute principle of ownership (소유권 절대 원칙)

9. The principle of freedom of contract (계약 자유의 원칙)

10. The principle of liability for negligence (과실 책임의 원칙)

11. In a capitalist society, if one is dissatisfied, they are free to leave rather than cause disruption.

12. Legal recourse for damages should be pursued through civil and criminal law, not by publicly shaming individuals and damaging national reputation.

13. National Rights and Economic Mismanagement
    He outlines the three sovereign rights of citizens and criticizes the government’s economic mismanagement, arguing that national wealth is unfairly distributed and that past policy recommendations were ignored.

12.1. Three Sovereign Rights of Citizens

1. The three sovereign rights (주권) of citizens, as owners of the nation, are:
2. Voting rights (투표권)
3. Right to resist (저항권)
4. Right to revolution (혁명권)
5. These rights allow citizens to elect leaders, protest policies, and even overthrow a government if necessary.
6. These are distinct from the five citizen’s rights (권리), which include the right to life, property, equality, claim, and social welfare.
7. The five citizen’s rights also include eight types of freedom (자유): speech, press, assembly, association, religion, thought, expression, and conscience.
8. These freedoms come with corresponding duties, such as obtaining business licenses for publishing or adhering to legal boundaries for freedom of conscience.

12.2. Government Mismanagement of National Wealth

1. Each Korean citizen is an investor in the nation, with an estimated share of 1.3 billion won (approximately $1 million USD) in national assets.
2. This national wealth, totaling 700 quadrillion won, is not distributed as dividends to citizens.
3. Instead, it is allegedly siphoned off by politicians and civil servants, leading to a perpetual deficit narrative.
4. He proposes that if elected president, he would centralize budget execution in the Blue House to prevent corruption and ensure efficient spending.
5. He criticizes the disparity in salaries between soldiers and politicians, suggesting that politicians should serve without pay.
6. He highlights past policy recommendations, such as providing 100 million won for marriage and 30 million won per child, which were dismissed as “crazy” but would have boosted population and economic growth.
7. Ignoring these policies has led to a declining population and economic stagnation.

What is the difference between freedom and license? Freedom is a right earned by fulfilling duties, while license is acting as one pleases within legal bounds, disregarding social norms.

1. Overview of Huh Kyung-young’s Lecture
   This tutorial aims to explain Huh Kyung-young’s views on humanity’s five major sins, the 16 characteristics of sheep, and the difference between freedom and license, based on his 957th lecture, “The Truth of Obedience and License,” given on January 3, 2015.

2. Interpretation of Lee Yuk-sa’s Poem ‘The Wilderness’
   Lee Yuk-sa’s poem ‘The Wilderness’ is interpreted as a prophecy about the history and future of the Korean people, not just a description of nature.

2.1. Meaning of the Poem’s Verses

1. “When the sky first opened, where would the sound of a rooster crowing have been heard?”: This line means that civilization began on the Korean Peninsula after the creation of heaven and earth.
2. “Even when all mountain ranges yearned for the sea and swayed, this place could not have been harsh”: This line prophesies that the Korean Peninsula will never be conquered, despite invasions from powerful nations.
3. “Endless light and sound, diligent seasons bloom and fall”: This line shows that the history of the Korean Peninsula, from Gojoseon to the present, has continuously changed and developed.
4. “Now snow falls, and the scent of plum blossoms is faintly distant alone”: This line symbolizes the poet Lee Yuk-sa’s spirit of independence, which remained unyielding even during the dark period of Japanese colonial rule.
5. “Here I sow the seeds of a poor song”: This line expresses the poet’s will to spread a message of hope for the future and for humanity.
6. “After a thousand years, a superman on a white horse will come and make them sing loudly in this wilderness”: This line prophesies that after a long time, a Messiah (superman) will appear in a corrupt world (wilderness) to save humanity.

2.2. Lee Yuk-sa’s Life

1. Lee Yuk-sa was imprisoned 17 times for his involvement in the Daegu Bank bombing incident.

2. He wrote ‘The Wilderness’ in his own blood in a Beijing prison and died there.

3. This poem, like his last will, was written a month before Korea’s liberation and was revealed to the world by his daughter.

4. Human Sins and Characteristics of a Noble Person
   Huh Kyung-young discusses five major human sins and 16 characteristics of sheep, which he equates with the traits of a noble person.

3.1. Five Major Sins of Humanity

1. The sin of knowing but not telling those who don’t know: This is the act of monopolizing knowledge and not sharing it with others.
2. The sin of not trying to know when ignorant: This is the act of being lazy in learning and gaining understanding.
3. The sin of having but not giving to the poor: This is the act of owning wealth but not helping those in need.
4. The sin of loving children more than heaven: This is the act of giving excessive wealth to children, taking away their chance to experience hardship, and causing conflict among siblings.
5. The sin of not being humble when having nothing: This is the act of forgetting one’s situation and acting arrogantly.

3.2. Sixteen Characteristics of Sheep (Characteristics of a Noble Person)

1. Sheep are the only animals among the 12 zodiac animals that do not fight among themselves.

2. The characteristics of sheep match those of a noble person and include the absence of the following 16 traits:

3. Human relationships: No conflict, envy, jealousy, or speculation.

4. Mental state: No resentment, complaints, dissatisfaction, or arrogance.

5. View on material things: No debauchery, waste, extravagance, or greed.

6. Emotions: No anger, fear, joy, sorrow, or worry about the future.

7. Attitude towards suffering: A noble person does not avoid suffering but accepts it as something that was meant to happen, learning and growing through it.

8. Difference Between Sin and Wickedness
   There is a distinction between a single sin and repeated wicked acts.

4.1. Sin

1. A sinful thought in a person’s heart or a single mistake can be forgiven by God.

4.2. Wickedness

1. Wickedness is the act of habitually repeating sins, which even God cannot forgive, and the person must bear the responsibility until the end.

2. For example, if someone dies without repaying a debt, they must endure that suffering in the next life.

3. Being lazy in studying the truth is also considered wickedness.

4. Difference Between Freedom and License
   Freedom is a right earned by fulfilling duties, while license is acting as one pleases within legal bounds, disregarding social norms.

5.1. Freedom

1. Freedom is a right that only those who have fulfilled their duties can claim.
2. For example, one must pay taxes to operate a business, and fulfilling military service ensures no disadvantages in employment.
3. Freedoms such as speech, press, assembly, association, religion, thought, expression, and conscience are all based on the premise of fulfilling duties.

5.2. License

1. License is acting as one pleases as long as it doesn’t break the law.

2. This means that while there may be no legal problem, it ignores social norms or moral obligations.

3. Key Terms and Concepts
   Several important terms are defined to understand the lecture’s context.

4. Superman: Refers to the Messiah who comes on a white horse, meaning a savior from heaven.

5. Wilderness: A metaphor for a desolate and corrupt world where creatures like scorpions, vipers, and adders roam.

6. Yangduguyu (羊頭狗肉): Literally “sheep’s head, dog’s meat,” it describes someone who pretends to be obedient but is actually licentious.

7. Hippocampus: This part of the brain acts like the stomach, storing daily memories for 18 hours and then sending them to the cerebrum and cerebellum for 6 hours.

8. Insufficient sleep can disrupt this memory storage and transfer process, leading to confused memories.

9. Additional Information
   The lecture also includes other useful information, such as the symbolism of the year of the sheep and important principles.

10. 2015: The Year of the Sheep: The sheep symbolizes obedience, righteousness, and beauty, and is the only animal that does not fight among its own kind.

11. Idioms: It is suggested to change certain idioms to incorporate the character for sheep (羊), such as:

12. ‘Uigiyangyang (意氣揚揚)’ (full of spirit) to ‘Uigiyangyang (義氣揚揚)’ (righteous spirit).

13. ‘Yanggichungcheon (陽氣沖天)’ (positive energy soaring to the sky) to ‘Yanggichungcheon (羊氣沖天)’ (sheep’s energy soaring to the sky).

14. ‘Guktaeminan (國泰民安)’ (peace and prosperity for the nation and people) to ‘Guktaeminyang (國泰民羊)’ (peace and prosperity for the nation and sheep).

15. Three Major Rights of the People: Voting rights, right to resist, and right to revolution.

16. Three Principles of Capitalism: Principle of absolute ownership, principle of freedom of contract, and principle of liability for fault.

17. Three Principles of Democracy: Principle of the pursuit of happiness, principle of human dignity, and principle of absolute fairness.

1. The Prophetic Poem “Wilderness” by Lee Yuk Sa

The poem “Wilderness” by Lee Yuk Sa is not merely a description of nature; it is interpreted as a prophecy for the history and future of the Korean people.

• “When the heavens first opened, was there heard the crowing of a rooster?”

  • This line signifies the dawn of civilization on the Korean Peninsula after the creation of the universe.
  • The rooster, or “dak” in Korean, is deeply embedded in Korean culture and language, appearing in words like “fermentation” (발효, balhyo) and “enzyme” (효소, hyoso).
  • It also plays a role in traditional Korean wedding ceremonies, where a rooster and hen are present to symbolize ancestral blessings.
  • Roosters are believed to crow at 4 AM, the time when spirits depart, suggesting they perceive the spiritual realm.
  • Rabindranath Tagore, the Indian poet and Nobel laureate, once referred to Korea as “the Lamp of the East,” predicting that when its light shines, the world will be illuminated. This aligns with the poem’s opening, hinting at Korea’s significant role.

• “Even when all mountain ranges yearned for the sea and swayed, this place remained unviolated.”

  • This line prophesies that the Korean Peninsula, despite numerous invasions by powerful nations, will never be truly conquered.
  • Korea is likened to a porcupine or a sea urchin, impossible for even a tiger or lion to swallow.
  • Historically, empires like the Soviet Union, China, Mongolia, and Japan have attempted to subjugate Korea but ultimately had to relinquish their hold. He suggests the same will eventually happen with the United States.

• “Endless eons, diligent seasons bloom and fall.”

  • This represents the continuous transformation and development of Korean history, from Gojoseon through various dynasties to the present.
  • The “diligent seasons” symbolize the dynamic and persistent flow of historical change.

• “Now snow falls, and the scent of plum blossoms drifts faintly alone.”

  • This imagery evokes the dark period of Japanese colonial rule, with the snow symbolizing the harsh oppression.
  • The plum blossom, blooming in winter, symbolizes Lee Yuk Sa’s unwavering spirit of independence, standing firm even in the bleakest times, like a lone flower in a Manchurian prison.
  • The “faintly alone” aspect reflects the poet’s isolation and uncertainty about when liberation would come.

• “Here I sow the seeds of a poor song.”

  • This line expresses the poet’s resolve to spread a message of hope for the future of the Korean people and humanity.
  • A “poor song” is interpreted not as lacking, but as a song of pure spirit, filled with hope for a better future, prosperity, and a dream of paradise.
  • It suggests that when one loses everything and is in a state of spiritual poverty, divine energy and spiritual insight become accessible.

• “After a thousand ages, a superhuman being on a white horse will come and make all cry out in this wilderness.”

  • This is a prophecy that after a long period, a superhuman being (초인, cho-in), a messiah from heaven, will appear in this fallen world (광야, gwangya) and save humanity.
  • The wilderness (광야, gwangya) symbolizes a desolate and corrupt world, filled with dangerous “vipers” and “wolves” (people who are deceitful and harmful). It is a time of great hardship, where people are driven by hunger and desperation.
  • The “superhuman being on a white horse” is interpreted as a figure who carries the word of God, akin to a messiah.

• Lee Yuk Sa’s Life:

  • Lee Yuk Sa was involved in the Daegu Bank bombing incident, was imprisoned 17 times, and ultimately died in a Beijing prison after writing “Wilderness” in his own blood on a wall.
  • This poem, his dying testament, was written a month before Korea’s liberation and was brought to light by his daughter.

2. The Five Great Sins of Humanity
   Huh Kyung-young outlines five significant sins, distinct from religious doctrines, that he believes are the gravest.

• The Sin of Knowing but Not Informing Others:

  • This refers to the act of hoarding knowledge and failing to share it with those who are unaware.
  • It is likened to knowing children are dying in a war zone but doing nothing to save them.

• The Sin of Not Seeking Knowledge When Unaware:

  • This is the sin of being ignorant and making no effort to learn or gain understanding.
  • Neglecting to study or learn is considered a serious offense in the spiritual realm.

• The Sin of Possessing but Not Giving to the Poor:

  • This involves having wealth or resources but failing to share them with those in need.

• The Sin of Loving One’s Children More Than Heaven:

  • This sin manifests when parents leave excessive wealth to their children, depriving them of the opportunity to experience hardship and growth.
  • Such actions can also lead to conflict and animosity among siblings.
  • Hardship is considered a valuable inheritance.

• The Sin of Lacking but Not Being Humble:

  • This is the sin of acting arrogantly despite one’s humble circumstances.
  • Those who are less fortunate should view their difficulties as lessons and cultivate humility.
  • He criticizes the public’s reaction to the “nut rage” incident involving a Korean Air executive, arguing that those with less should be humble and not excessively criticize the wealthy, who also face stress and strict upbringing. He suggests that such criticism stems from an inferiority complex.

3. The Sixteen Virtues of a Noble Person, Exemplified by Sheep
   Sheep are unique among the twelve zodiac animals for their peaceful nature. They never fight among themselves, even when food is scarce. This characteristic makes them a symbol of noble qualities.

• Interpersonal Relationships: Noble individuals do not engage in:

  • Conflict: They avoid disputes.
  • Envy: They do not harbor jealousy.
  • Spite: They are free from malice.
  • Greed: They do not covet what others have.

• Mental State: Noble individuals are free from:

  • Resentment: They do not blame others.
  • Complaining: They do not express dissatisfaction.
  • Discontent: They are not easily displeased.
  • Arrogance: They are not conceited.

• Material Perspective: Noble individuals do not exhibit:

  • Profligacy: They are not wasteful.
  • Extravagance: They do not spend excessively.
  • Squandering: They do not carelessly waste resources.
  • Avarice: They are not excessively greedy for wealth.

• Emotions: Noble individuals are free from:

  • Anger: They do not easily become enraged.
  • Fear: They do not live in apprehension.
  • Extreme Joy or Sorrow: They maintain emotional stability, not being overly ecstatic or despondent.
  • Future Worry: They do not excessively fret about what is to come.

• Attitude Towards Suffering:

  • Noble individuals do not avoid suffering; instead, they accept it as an inevitable part of life, viewing it as an opportunity for learning and growth.
  • They believe that enduring hardship now prevents it from affecting their descendants.

4. The Distinction Between Sin and Transgression
   There is a crucial difference between “sin” and “transgression” in His philosophy.

• Sin (죄, **joe**):

  • This refers to a momentary lapse or a single mistake that arises from the human heart.
  • Such sins can be forgiven by God.
  • For example, a simple error or a one-time misstep is generally overlooked.

• Transgression (죄악, **joe-ak**):

  • This denotes the habitual and repeated commission of sins.
  • Transgressions cannot be forgiven by God, and the individual must bear full responsibility for them, even in future lives.
  • For instance, if one dies without repaying a debt, they will suffer the consequences in their next life.
  • Neglecting to study truth is also considered a transgression if done habitually.

5. The Difference Between Freedom and Indulgence
   He draws a clear line between true freedom and mere indulgence.

• Freedom (자유, **jayu**):

  • Freedom is a right that can only be claimed by those who have fulfilled their duties and obligations.
  • For example, one must pay taxes to operate a business or fulfill military service to avoid employment disadvantages.
  • Fundamental freedoms such as speech, press, assembly, association, religion, thought, expression, and conscience are all predicated on the fulfillment of duties.

• Indulgence (방종, **bangjong**):

  • Indulgence is the act of doing as one pleases within the bounds of the law, but without regard for social norms or moral obligations.
  • It is behavior that is not illegal but is socially unacceptable or disrespectful.
  • An example given is a young person refusing to give up a seat to an elderly person on the subway, as it is not legally prohibited, but it disregards social etiquette.
  • Indulgence is also characterized by claiming rights without fulfilling corresponding duties, as seen in some labor union behaviors.

6. Key Concepts and Terms

• Superhuman Being (초인, **cho-in**):

  • Refers to a messianic figure who arrives on a white horse, a savior sent from heaven.

• Wilderness (광야, **gwangya**):

  • A metaphor for a desolate and corrupt world, inhabited by dangerous creatures like scorpions, vipers, and venomous snakes, symbolizing morally depraved people.

• Sheep’s Head, Dog’s Meat (양두구육, **yangdugoyuk**):

  • An idiom meaning “to hang out a sheep’s head and sell dog’s meat,” referring to someone who pretends to be obedient but is actually indulgent.
  • King David is presented as an example of true obedience, as he spared those who betrayed him, including Shimei and Sheba, and even his rebellious son Absalom, because they were anointed by God. David’s principle was that one should not harm those whom God has chosen.

• Hippocampus (해마, **haema**):

  • Described as the “stomach of the brain,” the hippocampus temporarily stores daily memories for 18 hours.
  • These memories are then transferred to the cerebrum and cerebellum during 6 hours of sleep (from 10 PM to 4 AM).
  • Insufficient sleep can disrupt this process, leading to memory confusion and hippocampal dysfunction.
  • This analogy emphasizes the importance of emptying one’s mind of daily worries before sleep, just as the stomach empties its contents.

7. Additional Insights

• The Year of the Sheep (2015):

  • The sheep symbolizes obedience, righteousness, and beauty.
  • It is the only animal among the twelve zodiac signs that never fights with its own kind.

• Reimagined Four-Character Idioms:

  • He proposes new interpretations of traditional idioms to reflect the virtues of the sheep:
  • “High Spirits” (의기양양, **uigi-yangyang**) becomes “Righteous Spirit of the Sheep” (의기양양, **uigi-yangyang**).
  • “Yang Energy Soaring to Heaven” (양기충천, **yanggi-chungcheon**) becomes “Sheep’s Energy Filling Heaven” (양기충천, **yanggi-chungcheon**).
  • “Peaceful Nation, Tranquil People” (국태민안, **guktae-minan**) becomes “Peaceful Nation, Sheep-like People” (국태민양, **guktae-minyang**).

• Three Sovereign Rights of the People:

  • Right to Vote: The power to elect leaders.
  • Right to Resist: The power to oppose unjust policies or leaders.
  • Right to Revolution: The ultimate power to overthrow a government if it fails to serve the people.

• Three Principles of Capitalism:

  • Absolute Principle of Ownership: The right to private property is inviolable.
  • Principle of Freedom of Contract: Individuals are free to enter into agreements.
  • Principle of Liability for Fault: Individuals are responsible for the consequences of their actions.

• Three Principles of Democracy:

  • Principle of the Pursuit of Happiness: Individuals have the right to seek happiness.
  • Principle of Human Dignity: All individuals possess inherent worth and respect.
  • Principle of Absolute Equality: All individuals are equal before the law.
  • He warns that an excessive emphasis on democratic principles without understanding capitalist principles can lead to economic decline.

1. The Prophetic Poem and the Dawn of Korea

The lecture begins with a recitation of a profound poem, a work so intricate and insightful that its author is deemed a prophet. This poem, consisting of approximately 500 verses, is a cornerstone of Korean literature, with the longest section taking about ten minutes to recite. Its unique characteristic lies in its self-referential nature, where the author commands himself and orchestrates the creation of heaven and earth.

The most crucial part of this poem speaks of a superhuman (초인: choin) arriving on a white horse (백마: baekma) after an immense span of time, referred to as “a thousand ages” (천고: cheongo), meaning a thousand years. This superhuman (초인: choin) is not an ordinary being but a transcendent one (초월자: chowolja), an angel (천사: chunsa) from heaven, akin to a Messiah. The poem declares that this superhuman (초인: choin) will cause all humanity to cry out in the wilderness.

The phrase “When heaven first opened, was there any sound of a crowing rooster?” (하늘이 처음 열리고 어디 닭 우는 소리 들렸으랴) is deeply symbolic. The rooster (닭: dak) represents the Korean people. He emphasizes the significance of the rooster in Korean culture, appearing in words like fermentation (발효: balhyo) and enzyme (효소: hyoso), highlighting its essential role in human life and traditional Korean foods like soybean paste (된장: doenjang) and soy sauce (간장: ganjang). Even in the term for doctor (의사: uisa), the character for rooster is present.

The rooster also plays a vital role in traditional Korean wedding ceremonies, where a live rooster and hen are placed to symbolize the ancestors witnessing the union. The rooster’s crow at 4 AM, the time when spirits depart, signifies its ability to perceive the spiritual realm. This prophetic imagery connects to Rabindranath Tagore, the Indian poet and Nobel laureate, who famously called Korea “the lamp of the East” (동방의 등불: dongbangui deungbul). Tagore predicted that when this lamp ignites, it will illuminate the entire world. The poem’s author, referred to as “264” (육사: yuksa), is seen as embodying this prophetic vision for Korea’s global responsibility.

2. The Cyclical Nature of History and the Korean Peninsula’s Destiny
   The poem’s opening, “When heaven first opened,” (하늘이 처음 열리고) aligns with the concept of “beginning without beginning” (일시 무시일: ilsi musihil), suggesting that creation is not a singular event but an eternal process. Similarly, the phrase “end without end” (일종 무종일: iljong mujongil) implies that the end is not a cessation but a return to the beginning, forming a continuous cycle. This philosophical interpretation of beginning and end, as having no definitive points, is reflected in the symbol of the Daejonggyo (대종교: daejonggyo) religion, also known as Dangunkyo (단군교: dangungyo), which represents the eternal nature of the Korean people and the connection between heaven and earth.

The poem also describes the Korean Peninsula as a land that no foreign power can truly conquer. It is likened to a hedgehog (고슴도치: goseumdochi) or a sea urchin (성게: seonggye), implying that any powerful nation that attempts to consume it will eventually be forced to regurgitate it. Historical examples, such as the Soviet Union, China, Mongolia, and Japan, are cited as having temporarily occupied Korea only to eventually withdraw. This resilience is attributed to Korea being a land ordained by heaven.

The author of this prophetic poem, “264,” was a historical figure who bombed the Daegu Bank during the Japanese colonial period. He was imprisoned seventeen times, and during his final incarceration in a Beijing prison, he wrote this poem in his own blood on the wall before his death. His death occurred just one month before Korea’s liberation, making the poem his final testament to the Korean people. His daughter later retrieved the poem from the prison, bringing this powerful message of independence and national spirit to Korea.

3. The Five Great Sins and the Path to Spiritual Awakening
   He identifies five great sins, distinct from those found in Christianity or Buddhism.

• The sin of knowing but not informing others: This is considered a grave offense, akin to witnessing someone in danger and failing to warn them. The poet “264” is praised for fulfilling this duty by awakening the Korean people to resist Japanese oppression.
• The sin of not seeking knowledge when ignorant: This emphasizes the importance of continuous learning and spiritual growth. Neglecting to learn is seen as a waste of one’s earthly existence.
• The sin of having resources but not sharing with the poor: This highlights the responsibility of those with wealth to practice charity.
• The sin of loving one’s children more than heaven: This refers to the act of leaving excessive wealth to one’s children, which can lead to conflict among siblings and prevent them from experiencing the valuable lessons of hardship. hardship (고생: gosaeng) is the greatest inheritance.
• The sin of lacking humility when one has nothing: This emphasizes the importance of humility, especially for those who are less fortunate. Poverty should be viewed as a teacher, leading to self-improvement and inner nobility.
  He then critiques the public’s reaction to a recent incident involving a wealthy airline executive’s daughter, suggesting that the public’s outrage stems from inferiority complex (열등감: yeoldeunggam). the executive’s daughter, despite her outburst, was under immense stress and that the employees should have handled the situation with more grace and professionalism, upholding their duties as “police officers” within the aircraft. He warns that such public condemnation could drive wealthy individuals and businesses away, leading to widespread unemployment.

4. The Meaning of “Poor Song” and the Hope for Humanity
   The phrase “now snow falls, and the fragrance of plum blossoms is faintly distant” (지금 눈 내리고 매화 향기 홀로 아득하니) symbolizes the harsh period of Japanese colonial rule, with the plum blossom representing the unwavering spirit of the poet “264” in his prison cell. His act of “sowing the seeds of a poor song” (가난한 노래의 씨를 뿌려라) is interpreted as a prophetic message for the future of the Korean people, a message that will eventually bear fruit with the arrival of the superhuman (초인: choin).

He reveals that he is the one who understands and interprets this poem, implying his own role as the superhuman (초인: choin). He connects his name, which contains the character for horse (말: mal), to the image of the white horse (백마: baekma). The wilderness (광야: gwangya) mentioned in the poem is interpreted as a fallen world, filled with dangerous “vipers” (살모사: salmosa) and “wild dogs” (들개: deulgae), representing a society where people are consumed by hunger and violence. This wilderness (광야: gwangya) is a time of great tribulation, where only the superhuman (초인: choin) can bring about a paradise (낙원: nagwon).

The “poor song” (가난한 노래: gananhan norae) is not a song of poverty but a song of hope (희망: huimang) for the future. It represents the spiritual clarity and aspiration for a better world that arises when one has nothing left to lose. When all worldly possessions and attachments are stripped away, a spiritual energy emerges, allowing one to perceive the divine. This “poor song” is the message of hope that the superhuman (초인: choin) will bring to humanity in this wilderness (광야: gwangya).

5. Obedience, Indulgence, and the Nature of the Sheep
   The lecture then delves into the concepts of obedience (순종: sunjong) and indulgence (방종: bangjong). Obedience (순종: sunjong) is likened to the nature of a sheep (양: yang), while indulgence (방종: bangjong) is characteristic of humans. He introduces the idiom “a sheep in tiger’s skin” (양질호피: yangjilhophi), meaning someone who appears fierce but is gentle at heart, contrasting it with “a sheep’s head and a dog’s body” (양두구육: yangduguyu), which describes someone who appears gentle but is malicious within.

King David from the Bible is presented as an example of obedience (순종: sunjong). Despite being betrayed and insulted by many, including Shimei and Absalom, David chose to spare their lives, believing that those anointed by God should not be harmed. This act of forgiveness, even towards his enemies, demonstrates his profound obedience (순종: sunjong) to divine will. In contrast, his son Solomon later executed those who had betrayed David, highlighting the difference between David’s obedience (순종: sunjong) and Solomon’s actions.

The sheep (양: yang) is presented as a symbol of virtue. The character for righteousness (의: ui) contains the character for sheep (양: yang), signifying beauty and righteousness. He then reinterprets several Korean idioms to reflect the positive attributes of the sheep (양: yang) for the year of the sheep.

• “High spirits” (의기양양: uigiyangyang) is rephrased as “righteous spirit of the sheep” (의기양양: uigiyangyang).
• “The energy of the sun fills the sky” (양기충천: yanggichungcheon) is reinterpreted as “the energy of the sheep fills the sky” (양기충천: yanggichungcheon).
• “The nation is peaceful and the people are secure” (국태민안: guktaeminan) becomes “the nation is peaceful and the people are as calm as sheep” (국태민안: guktaeminan).
  The sheep (양: yang) possesses twelve unique characteristics, the most notable being its absolute lack of conflict. Unlike other animals, sheep (양: yang) never fight over food or territory, even when thousands are gathered. This peaceful nature is why Jesus is referred to as the shepherd (목자: mokja) in Christianity. He, whose birth year is the year of the ox (소: so), also connects himself to the shepherd (목자: mokja) figure, implying a similar role in guiding humanity.

6. The Sixteen Virtues of a Noble Person and the Distinction Between Sin and Transgression
   He outlines sixteen virtues that characterize a noble person (귀인: gwiin), all of which are embodied by the sheep (양: yang). These virtues are categorized into four groups:

• Interpersonal Relationships:
  • Absence of conflict (분쟁: bunjaeng)
  • Absence of jealousy (시기: sigi)
  • Absence of envy (질투: jiltu)
  • Absence of speculation (투기: tugi)
• Mental State:
  • Absence of resentment (원망: wonmang)
  • Absence of complaint (불평: bulpyeong)
  • Absence of dissatisfaction (불만: bulman)
  • Absence of arrogance (교만: gyoman)
• Material Perspective:
  • Absence of profligacy (방탕: bangtang)
  • Absence of waste (낭비: nangbi)
  • Absence of extravagance (허비: heobi)
  • Absence of greed (탐욕: tamnyok)
• Emotional State:
  • Absence of anger (분노: bunno)
  • Absence of fear (공포: gongpo)
  • Absence of extreme joy or sorrow (희비: huibi)
  • Absence of worry about the future (미래 염려: mirae yeomnyeo)
    A noble person (귀인: gwiin) remains calm and rational even in the face of adversity, accepting challenges as opportunities for growth. They take responsibility for their circumstances and do not harbor resentment or complaints. They also understand that the wealthy’s spending benefits the economy, dispelling the misconception that their spending is wasteful.

He then clarifies the distinction between sin (죄: joe) and transgression (죄악: joeak). Sin (죄: joe) refers to a single instance of wrongdoing, which God can forgive. However, transgression (죄악: joeak) refers to habitual or repeated wrongdoing, which God cannot forgive. For example, failing to attend a lecture once is a sin (죄: joe), but consistently neglecting one’s studies is a transgression (죄악: joeak). This transgression (죄악: joeak) carries over into future lives, where one must endure the consequences.

7. The Unconscious Mind and the Structure of the Brain
   The mind is not entirely autonomous; it is heavily influenced by the subconscious (잠재의식: jamjaeuisik) and unconscious (무의식: muuisik). Only about 5% of our actions are driven by conscious thought, while 95% are governed by these deeper layers of the mind, which carry the imprints of past actions and karmic records. He claims to be able to discern a person’s future and destiny by observing their countenance, citing examples of his accurate predictions regarding public figures.

The human brain’s structure is compared to the digestive system. The hippocampus (해마: haema), shaped like a stomach, temporarily stores memories for 18 hours. During sleep, specifically between 10 PM and 4 AM, these memories are transferred to the cerebrum (대뇌: daenoe) and cerebellum (소뇌: sonoe). Just as the stomach needs to empty its contents, the hippocampus (해마: haema) clears its temporary storage each morning. Insufficient sleep disrupts this transfer process, leading to memory confusion and cognitive impairment. Therefore, it is crucial to empty the mind of daily worries and resentments before sleeping, allowing for proper mental processing and spiritual clarity.

8. The True Meaning of Indulgence and the Principles of Society
   The lecture concludes by defining indulgence (방종: bangjong) as acting freely within the bounds of the law, but without regard for moral or ethical considerations. It is the opposite of freedom (자유: jayu), which is a right earned by fulfilling one’s duties. For example, a person who refuses to give up their seat to an elderly person on the subway is acting with indulgence (방종: bangjong) because, while not illegal, it disregards social norms.

He then contrasts the three principles of democracy (민주주의: minjujuui) with the three principles of capitalism (자본주의: jabonjuui).

• Democratic Principles:
  • Principle of the pursuit of happiness (행복 추구의 원칙: haengbok chuguui wonchik)
  • Principle of human dignity (인간 존엄의 원칙: ingan jonumui wonchik)
  • Principle of absolute equality (절대 공평의 원칙: jeoldae gongpyeongui wonchik)
• Capitalist Principles:
  • Principle of absolute ownership (소유권의 절대 원칙: soyugwonui jeoldae wonchik)
  • Principle of freedom of contract (계약 자유의 원칙: gyeyak jayuui wonchik)
  • Principle of fault liability (과실 책임의 원칙: gwashil chaegimui wonchik)
    an overemphasis on democratic principles can undermine capitalism (자본주의: jabonjuui). He criticizes the public’s reaction to the airline executive’s daughter, stating that the employees, as “judicial police officers” within the aircraft, should have upheld their duties and enforced the rules, rather than allowing the situation to escalate and damage the nation’s reputation.

He also outlines the three sovereign rights of the people and the five fundamental rights of citizens.

• Three Sovereign Rights of the People:
  • Right to vote (투표권: tupyo-gwon)
  • Right to resist (저항권: jeohanggwon)
  • Right to revolution (혁명권: hyeokmyeonggwon)
• Five Fundamental Rights of Citizens:
  • Right to claim (청구권: cheonggugwon)
  • Right to revolution (혁명권: hyeokmyeonggwon)
  • Right to equality (평등권: pyeongdeunggwon)
  • Right to participate in government (참정권: chamjeonggwon)
  • Social rights (사회권: sahoegwon)
    He also lists eight types of freedom (자유: jayu): freedom of speech (언론: eollon), press (출판: chulpan), assembly (집회: jiphoe), association (결사: gyeolsa), religion (종교: jonggyo), thought (사상: sasang), expression (표현: pyohyeon), and conscience (양심: yangsim). Each of these freedoms comes with corresponding duties.

the nation’s budget is often mismanaged by politicians and officials, leading to a perpetual shortage of funds for the public. He proposes that if he were president, he would centralize budget control in the Blue House, ensuring efficient allocation and providing dividends to all citizens, who are essentially shareholders of “Republic of Korea Inc.”. He laments the missed opportunity to boost the population and economy by not implementing his policies of providing financial incentives for marriage and childbirth decades ago.

Huh Kyung-young Lecture 957: The Truth of Obedience and Indulgence

Ⅰ. Meeting Overview

Category	Details
Date	January 3, 2015
Title	Huh Kyung-young Lecture 957: The Truth of Obedience and Indulgence
Source	YouTube Video
Channel	Huh Kyung-young Bonjwa Studio
Description	This video is a re-upload of previously divided files of Huh Kyung-young’s 957th lecture.

Ⅱ. Meeting Discussion
The meeting discussion section is not applicable as the provided document is a re-upload of a lecture and does not contain meeting discussions.

Ⅲ. Action Items

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• For video production team inquiries, email 1000337@naver.com.
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• For Bonjwa Youth Association inquiries, contact 010-4775-6995.
• For interviews or collaborations with Huh Kyung-young, contact Assistant Kim Hyo-geun at 1000337@naver.com or 010-5589-1128.

1. Character Profiles

• Mr. Huh | Speaker | A spiritual leader and interpreter of poetry and religious texts, who emphasizes moral conduct and societal responsibility. He claims to have prophetic abilities and a deep understanding of spiritual and historical matters.
• Lee Yuk-sa | Poet, Independence Activist | A historical figure who wrote the poem “The Wide Plain” (광야). He was imprisoned 17 times by the Japanese and died in a Beijing prison, leaving behind his poem as a will for the Korean people.
• Tagore | Indian Poet, Nobel Laureate | An Indian poet who received the first Nobel Prize in Literature in Asia. He prophesied that Korea would be the “Lamp of the East.”
• David | Biblical King | A figure from the Bible known for his obedience to God, even when wronged by others.
• Shimei | Biblical Figure | A person who betrayed King David.
• Sheba | Biblical Figure | A person who betrayed King David.
• Absalom | Biblical Figure | David’s son who rebelled against him.
• Solomon | Biblical King | David’s son who became king and executed those who had wronged his father.
• Korean Air Vice President’s Daughter | Business Executive | A wealthy individual who caused a disturbance on a Korean Air flight, which Mr. Huh uses as an example of societal issues.
• Lee Kun-hee | Business Magnate | Former chairman of Samsung Group, mentioned in the context of Mr. Huh’s prophecies.
• Ahn Dae-hee | Public Official | A former public official, mentioned in the context of Mr. Huh’s prophecies.
• Lee Jung-jae | Actor | A South Korean actor, mentioned in the context of his relationship with a chaebol daughter.
• Lim Se-ryung | Business Executive | A chaebol daughter, mentioned in the context of her relationship with Lee Jung-jae.

3. Scene-by-Scene Summary

1 (00:00:00) 1. Introduction to a Prophetic Poem

• He introduces a poem, stating it has a deep connection to Christianity and the creation of heaven.
• He recites a line about the opening of heaven and the sound of a rooster crowing.
• He claims to have memorized nearly all Korean poems, with the longest taking 10 minutes.
• He praises the poet’s ability to write such a profound poem, calling him a prophet.
• The poet is identified as an independence activist for the Korean people.
• The poem’s characteristic is that the poet commands himself and performs creation.

2 (00:02:09) 2. Interpretation of “The Wide Plain”

• He emphasizes the line “After a thousand ages, a superman riding a white horse will come”.
• He interprets the “white horse” as a heavenly angel or Messiah, and “superman” as a transcendent being from heaven.
• He connects the “crowing sound” (닭는 소리) to the Korean people, linking it to fermentation (발효) and enzymes (효소).
• He explains that the character for doctor (의사) includes the rooster radical, signifying its importance.
• traditional Korean foods like doenjang and ganjang, which involve fermentation, are characteristic of the Korean people.
• He explains that roosters were present at traditional Korean weddings because their eyes were believed to allow ancestors to witness the ceremony.
• Roosters crow at 4 AM, the time when spirits depart, suggesting they see ghosts.
• He mentions Tagore’s prophecy that “Korea is the lamp of the East,” which will illuminate the world.
• He identifies the poet as Lee Yuk-sa, whose name means “No. 264,” and whose poem reflects Korea’s responsibility to the world.
• The poem’s opening, “When heaven first opened,” is likened to the creation of heaven and earth, aligning with the concept of “Il-si-mu-si-il” (일시무시일), meaning “one beginning, no beginning”.
• He explains that the beginning is not truly a beginning, as it has always existed, and the end is not truly an end, as it leads back to the beginning, representing the alpha and omega of the Korean people.
• He connects this concept to the symbol of Daejonggyo (대종교), a Korean religion, which represents the eternal nature of the Korean people and the connection between heaven and earth.
• the “crowing sound” signifies the Korean people opening heaven.
• He interprets “all mountain ranges” as the entire world, waiting for Korea, which no power can conquer.
• Korea is described as a “hedgehog” or “lion,” impossible for other nations to swallow, citing historical examples of foreign powers failing to colonize it permanently.
• Korea is a land chosen by heaven.

3 (00:13:20) 3. The Poet’s Life and Legacy

• He reveals that Lee Yuk-sa bombed the Daegu Bank, was imprisoned 17 times, and died in a Beijing prison.
• Lee Yuk-sa wrote the poem in his own blood on a prison wall a month before Korea’s liberation, making it his will for the Korean people.
• His daughter found the poem but not his remains, as the Japanese had buried them.
• He stresses the importance for young Koreans to understand this poem and their purpose.

4 (00:15:00) 4. The Five Great Sins

• He outlines five great sins, distinct from Christian or Buddhist sins.
• The first great sin is knowing the truth but not sharing it with others.
• The second is not trying to know when ignorant.
• The third is having time but not helping the poor.
• The fourth is loving one’s children more than heaven, giving them excessive inheritance instead of letting them experience hardship.
• The fifth is lacking humility when one has nothing.

5 (00:21:00) 5. Critique of Societal Behavior

• He criticizes the public’s reaction to the Korean Air vice president’s daughter’s incident, arguing that the flight attendant should have asserted authority as a police officer on board.
• He suggests that the public’s criticism stems from an inferiority complex.
• children of wealthy families receive stricter moral education and experience stress, which can lead to outbursts.
• He warns that if wealthy individuals leave the country due to such criticism, many Koreans will become unemployed.
• the Korean Air vice president’s daughter committed no sin from his perspective.
• He criticizes labor unions for hindering Korea’s economic growth due to their excessive demands.

6 (00:26:00) 6. Deeper Interpretation of “The Wide Plain”

• He interprets “endless light and shade, diligent seasons bloom and fall” as referring to historical cycles, not natural phenomena.
• He connects “endless light and shade” to the sound of creation, the prophetic voice of God.
• The “diligent seasons” represent the rise and fall of Korean dynasties and the changing of national names, such as from Joseon to the Japanese Empire and back to Korea.
• “Now snow falls” symbolizes the Japanese colonial period.
• “Plum blossoms’ fragrance alone is distant” represents Lee Yuk-sa’s unwavering spirit in prison during the harsh colonial era, when others became pro-Japanese.
• “I will sow the seeds of poor songs here” signifies Lee Yuk-sa’s prophetic message for the future of the Korean people.
• He claims to be the one who understands and interprets this poem, implying he is the “superman riding a white horse”.
• He interprets “the wide plain” (광야) as a fallen world filled with dangers, where people are like vipers.
• The “wide plain” is a desolate place where hungry people cry out for salvation, and the “superman” will come at that time.
• The current era is described as a “wide plain” where violence and chaos prevail, with people acting like wolves in sheep’s clothing.
• The “superman riding a white horse” will bring paradise to this “wide plain”.
• He explains that “poor songs” (가난한 노래) refer to songs of hope for the future of the nation and humanity, as the poor often dream of paradise.
• when one loses everything, spiritual energy emerges, allowing one to see God and experience the spiritual realm.
• The “poor song” is a song of hope for the future of the Korean people and humanity.

7 (00:45:00) 7. Obedience and Indulgence

• He introduces the concepts of obedience (순종) and indulgence (방종).
• He explains “yangjil-hopi” (양질호피), meaning “sheep’s quality, tiger’s skin,” referring to someone who appears fierce but is gentle inside, like David.
• David, despite being betrayed and insulted, forgave his enemies because he was obedient to God.
• David’s son, Solomon, later executed those who had wronged his father, but David himself never did.
• He contrasts this with “Hypocrisy” (양두구육), meaning “sheep’s head, dog’s meat,” referring to someone who appears gentle but is vicious inside.
• Sheep are described as representing beauty and righteousness.
• He explains that the character for sheep (양) symbolizes an emperor with horns, meaning that if one lives as gently as a sheep, they will live like a king.
• He suggests changing common idioms to reflect the Year of the Sheep, such as “eui-gi-yang-yang” (의기양양)Triumphant Sheep Spirit (의기양양): and “yang-gi-chung-cheon” (양기충천) to “Sheep Energy Filling the Sky (양기충천).
• He also proposes “guk-tae-in-han” (국태인한) to “Peaceful Nation, Sheep-like People (국태민양), meaning “the nation is peaceful and the people are as peaceful as sheep”.

8 (00:55:00) 8. Characteristics of Sheep and Noble People

• He highlights that sheep are unique among the 12 zodiac animals for never fighting among themselves, even over food or territory.
• He contrasts this with other animals and humans who fight over resources.
• This characteristic is why Jesus is called a shepherd in Christianity.
• He notes that goats, unlike sheep, are aggressive and constantly fight.
• He lists 16 characteristics that sheep do not possess, which are also traits of noble people (귀인).
• Four characteristics of noble people (and sheep) that are absent:
  • 1. Conflict (분쟁)
  • 2. Envy (시기)
  • 3. Dissatisfaction (불만)
  • 4. Arrogance (교만)
• Eight characteristics (including the above) that are absent:
  • 1. Conflict (싸움)
  • 2. Thought (생각)
  • 3. Hatred (증오)
  • 4. Regret (후치)
  • 5. Resentment (원한)
  • 6. Complaint (불평)
  • 7. Dissatisfaction (불만)
  • 8. Arrogance (교만)
• Material-related characteristics that are absent:
  • 1. Greed (탐욕)
  • 2. Extravagance (폭주)
  • 3. Wastefulness (낭비)
  • 4. Poverty (빈곤)
• Emotional characteristics that are absent:
  • 1. Anger (분노)
  • 2. Fear (공포)
  • 3. Extreme joy or sorrow (희비)
  • 4. Worry about the future (미래 염려)
• Noble people remain calm and rational in difficult situations, accepting hardship as a teacher.
• They attribute problems to themselves and avoid complaining or being arrogant.
• They are not wasteful and understand that the wealthy spending money benefits the economy.
• He advises listeners to accept difficulties calmly, viewing them as opportunities for growth.

9 (01:10:00) 9. The Difference Between Sin and Evil

• He asks if Jesus forgave all sins, including debts and physical abuse.
• He explains that Jesus forgave original sin, but not the sins committed by individuals in their lifetime.
• Individual sins, like debt, must be repaid in this life or the next.
• He differentiates between “sin” (죄) and “evil” (죄악).
• Sin is a one-time mistake that can be forgiven.
• Evil is habitual wrongdoing, which God cannot forgive and for which individuals bear full responsibility.
• Neglecting to study or being lazy habitually is considered evil.

10 (01:19:00) 10. The Mind, Consciousness, and Memory

• He explains that the mind is influenced by unconscious and subconscious thoughts, which are shaped by past actions.
• He claims to be able to predict the future of individuals by observing their faces and backgrounds.
• He uses examples of public figures like Ahn Dae-hee, Lee Kun-hee, Lee Jung-jae, and Lim Se-ryung to illustrate his prophetic abilities.
• He describes the brain’s memory process, comparing the hippocampus to the stomach, storing 18 hours of daily information and transferring it to the cerebrum and cerebellum during 6 hours of sleep.
• Insufficient sleep hinders this transfer, leading to memory issues.
• He emphasizes the importance of emptying the mind of negative thoughts and grudges daily.

11 (01:30:00) 11. Freedom vs. Indulgence

• the greatest sin is knowing the truth but not teaching it to others.
• He defines “freedom” (자유) as a right earned by fulfilling one’s duties.
• He criticizes those who demand rights without fulfilling their duties, comparing them to labor unions.
• the Korean Air incident was caused by employees not fulfilling their duties and demanding rights excessively.
• the flight attendant, as a judicial police officer, should have asserted authority over the vice president’s daughter.
• He defines “indulgence” (방종) as acting as one pleases within the bounds of the law, without violating it.
• He lists the Ten Commandments as examples of laws that, if not broken, allow for indulgence.

12 (01:38:00) 12. Principles of Democracy and Capitalism

• He discusses the three principles of democracy: the right to pursue happiness, human dignity, and absolute equality.
• excessively asserting these principles can harm capitalism.
• He then outlines the three principles of capitalism: absolute right of ownership, freedom of contract, and principle of fault liability.
• He criticizes the public for damaging Korea’s international reputation by publicizing the Korean Air incident.
• He lists the three sovereign rights of citizens: the right to vote, the right to resist, and the right to revolution.
• He also mentions the five rights of citizens: the right to claim, the right to revolution, the right to equality, the right to participate, and social rights.
• He explains that the eight freedoms (speech, press, assembly, association, religion, thought, expression, conscience) are also part of citizens’ rights.
• each Korean citizen has an average of 1.3 billion won invested in the country, but this money is misused by politicians and public officials.
• He proposes that if he were president, he would centralize budget control and distribute dividends to citizens.
• He criticizes past government policies for failing to address declining birth rates and economic stagnation.

4. Other Useful Information

5. The Five Great Sins

• Knowing but not sharing: The most severe sin is possessing knowledge but failing to impart it to others.
• Ignorance without effort: Not seeking knowledge when one is ignorant.
• Having time but not giving to the poor: Possessing resources (time) but not using them to help those in need.
• Loving children more than heaven: Prioritizing one’s children over spiritual principles, often manifested by giving excessive inheritance.
• Lack of humility when poor: Failing to be humble when one has nothing.

2. Characteristics of Noble People (and Sheep)

• Human Relations:
  • No conflict (분쟁)
  • No envy (시기)
  • No hatred (증오)
  • No regret (후치)
  • No resentment (원한)
  • No complaint (불평)
• Mental State:
  • No dissatisfaction (불만)
  • No arrogance (교만)
• Material View:
  • No greed (탐욕)
  • No extravagance (폭주)
  • No wastefulness (낭비)
  • No poverty (빈곤)
• Emotions:
  • No anger (분노)
  • No fear (공포)
  • No extreme joy or sorrow (희비)
  • No worry about the future (미래 염려)

3. Distinction Between Sin and Evil

• Sin (죄): A one-time mistake or transgression that can be forgiven, often by religious belief or societal pardon. It refers to the initial thought or intention of wrongdoing.
• Evil (죄악): Habitual or repeated wrongdoing that God cannot forgive, and for which individuals bear full responsibility. It is a persistent pattern of negative actions.

4. Principles of Governance and Economy

• Three principles of Democracy:
  • Right to pursue happiness (행복 추구의 원칙)
  • Human dignity (인간 존엄의 원칙)
  • Absolute equality (절대 공평의 원칙)
• Three principles of Capitalism:
  • Absolute right of ownership (소유권의 절대 원칙)
  • Freedom of contract (계약 자유의 원칙)
  • Principle of fault liability (과실 책임의 원칙)
• Three Sovereign Rights of Citizens:
  • Right to vote (투표권)
  • Right to resist (저항권)
  • Right to revolution (혁명권)

Meeting Minutes: The Truth of Obedience and Indulgence

Ⅰ. Meeting Overview

Category	Details
Date	March 17, 2026
Location	Online (YouTube Video)
Participants	Mr. Huh (Speaker), Audience
Agenda	Interpretation of the poem “Wilderness” by Lee Yuk-sa, discussion on the five great sins, and the characteristics of obedience, indulgence, and noble individuals.

Ⅱ. Meeting Discussion

• Interpretation of Lee Yuk-sa’s Poem “Wilderness”

  • The poem “Wilderness” is interpreted as a prophetic message for the Korean people, symbolizing the nation’s history and future.
  • The phrase “When the sky first opened, did anyone hear the sound of a rooster?” refers to the creation of the universe and the Korean people as a “rooster nation”.
  • The “sound of a rooster” is also linked to the concept of fermentation and enzymes, which are characteristic of Korean culture.
  • The rooster is significant in traditional Korean wedding ceremonies, symbolizing the presence of ancestors.
  • The poem’s line “A superman riding a white horse will come after a thousand years” is interpreted as the arrival of a messiah or a transcendent being.
  • The “wilderness” in the poem represents a fallen, chaotic world filled with dangerous individuals, where people are suffering and crying out for salvation.
  • The phrase “endless light and shade, diligent seasons bloom and fall” describes the cyclical nature of history and the nation’s struggles, including the Japanese colonial period.
  • “Snow falling and plum blossoms faintly fragrant alone” symbolizes the resilience and unwavering spirit of patriots like Lee Yuk-sa during difficult times.
  • The poem’s ending, “I will sow the seeds of a poor song here,” signifies the poet’s mission to plant hope for the future of the Korean people.
  • The “poor song” represents a song of hope for the future, sung by those who have nothing left but spiritual energy.

• The Five Great Sins

  • The most significant sin is knowing the truth but failing to share it with others.
  • The second sin is not seeking knowledge when ignorant.
  • The third sin is not helping the poor when one has the means.
  • The fourth sin is loving one’s children more than heaven, which includes giving excessive inheritance that may harm them.
  • The fifth sin is lacking humility when one has nothing.

• Characteristics of Noble Individuals (Sheep-like Qualities)

  • Noble individuals do not engage in conflict, envy, dissatisfaction, or arrogance.
  • They do not harbor resentment, complaints, or pride.
  • They do not indulge in extravagance, waste, or greed regarding material possessions.
  • They are free from anger, fear, and extreme emotions of joy or sorrow.
  • They do not worry excessively about the future.
  • These 16 characteristics are also the traits of sheep, which are known for their peaceful and non-confrontational nature.

• obedience vs. indulgence

  • obedience is exemplified by figures like David, who, despite being wronged, chose not to seek revenge on those anointed by God. This is likened to a “sheep in a tiger’s skin,” appearing strong but having a gentle nature.
  • indulgence is defined as acting according to one’s desires without violating the law, but without fulfilling one’s duties. It is contrasted with freedom, which is a right earned by fulfilling one’s obligations.
  • He criticizes the “nut rage” incident at Korean Air, arguing that the employee’s actions, while not illegal, were an act of indulgence that harmed the nation’s reputation.
  • The incident is also used to highlight the difference between the three principles of democracy (pursuit of happiness, human dignity, absolute equality) and the three principles of capitalism (absolute right of ownership, freedom of contract, principle of fault liability).

• The Nature of Sin and Evil

  • Jesus forgave original sin, but not the “evil” (죄악) committed by individuals in their lifetime.
  • “Sin” (죄) refers to a one-time mistake that can be forgiven, while “evil” (죄악) refers to habitual wrongdoing.
  • Actions like neglecting one’s studies or habitually cheating others are considered “evil”.

• The Human Mind and Memory

  • The mind is primarily driven by the unconscious (무의식) and subconscious (잠재의식), which hold records of past actions and experiences.
  • The brain’s hippocampus acts like a temporary storage for daily memories, transferring them to the cerebrum and cerebellum during sleep.
  • Insufficient sleep can hinder this process, leading to memory confusion and brain malfunction.
  • Therefore, it is crucial to clear one’s mind of negative thoughts and emotions from the previous day to ensure proper mental function.

• National Economy and Governance

  • He criticizes the current economic system, where national wealth is not distributed to citizens, and government officials receive excessive salaries.
  • He proposes that if he were president, he would centralize budget execution in the Blue House to prevent waste and ensure fair distribution of national dividends to citizens.
  • He also reiterates his long-standing policy proposals of providing 100 million won for marriage and 30 million won for childbirth to boost the population and economy.

Ⅲ. Action Items

• Audience: Reflect on the five great sins and strive to avoid them in daily life.
• Audience: Cultivate the 16 characteristics of noble individuals, embodying the peaceful and non-confrontational nature of sheep.
• Audience: Understand the distinction between sin and evil, and take responsibility for one’s habitual wrongdoings.
• Audience: Prioritize sufficient sleep and mental clarity to ensure optimal brain function and memory.
• Audience: Understand the difference between freedom and indulgence, and fulfill one’s duties before claiming rights.

The Prophetic Poem and the Dawn of a New Era

This lecture begins with a profound exploration of a prophetic poem, a work of immense significance to the Korean people. The poem, which Huh Kyung-young has memorized along with approximately 500 others, is unique in its self-referential nature, where the author commands himself and even orchestrates the creation of heaven and earth. This characteristic marks the author as a prophet for the Korean nation.

The poem opens with the line, “When heaven first opened, could the sound of a rooster be heard?”. This imagery is deeply connected to the concept of creation (천지창조) and holds significant parallels with Christian theology. The rooster’s crow is not merely an auditory detail but a powerful prophetic symbol. It represents the Korean people, a “white-clad nation” (백인 민족). The rooster (닭 육자) is fundamental to Korean culture, appearing in words like fermentation (발효), enzyme (효소), and even the character for doctor (의사). Without the rooster, many essential aspects of Korean life and well-being would be impossible. Even in traditional Korean weddings, a rooster and a hen are present, symbolizing the union of ancestral spirits. The rooster’s crow at 4 AM, the time when spirits are believed to depart, signifies its ability to perceive the spiritual realm.

The poem continues, “After countless eons, a superhuman (초인) riding a white horse will come”. This superhuman (초인) is a transcendent being (초월자), a messiah (메시아) sent from heaven. The phrase “countless eons” (천고) refers to an immense span of time, thousands of years. This superhuman (초인) will “cry out loudly in this wilderness”. This is a command, a self-issued prophecy by the author.

The poem’s author, known as Yi Yuk-sa (이육사), was a freedom fighter who bombed a Japanese bank in Daegu and was imprisoned 17 times. He wrote this poem in his own blood on a prison wall in Beijing shortly before his death, a month before Korea’s liberation. This poem is his last will and testament (유언), a message to the Korean people.

2. The Eternal Cycle of History and the Spirit of Korea
   The poem’s lines, “Endless time (광음) and diligent seasons bloom and fade” do not describe natural phenomena but rather the unfolding of history. This refers to the cycles of Korean history (역사의 굴곡), from Gojoseon to Goryeo, Joseon, and eventually the Korean Empire (대한제국). The “diligent seasons” represent the rapid changes in national identity, such as the shift to the Japanese Empire (대일본제국) and then back to Korea.

“Now snow falls, and the scent of plum blossoms (매화 향기) is faintly distant”. The falling snow symbolizes the Japanese colonial period (일제 식민지). The plum blossom, which blooms in winter, represents Yi Yuk-sa himself, steadfast and unyielding in the face of hardship, like a plum blossom blooming alone in the vast, snowy plains of a Manchurian prison. The “faintly distant” scent signifies the uncertainty of liberation, a distant hope.

“Here I sow the seeds of a poor song”. This is Yi Yuk-sa commanding himself, fulfilling a divine mission to sow the seeds of prophecy for the future of the Korean people. A “poor song” (가난한 노래) is not a song of poverty but a song of hope for the future (미래의 희망), a song of a clear and pure spirit. It is the song of those who, having lost everything, find spiritual energy and glimpse the divine.

The poem concludes with the return of the superhuman (초인) on a white horse, who will make all humanity cry out in the wilderness (광야). The wilderness (광야) is not a literal desert but a fallen world (타락한 세상), a place filled with danger and suffering, like a desert teeming with scorpions and vipers. It is a time of moral decay, where people are like “sheep’s head, dog’s meat” (양두구육), appearing virtuous but acting like beasts. In this desolate wilderness (광야), the hungry will cry out for the superhuman (초인) to come.

3. The Five Great Sins and the Path to Spiritual Awakening
   Huh Kyung-young outlines five major sins, distinct from those found in Christianity or Buddhism.

The sin of knowing but not informing others. This is a grave sin, akin to indifference. Yi Yuk-sa, by writing his poem, fulfilled his duty to inform his people.
The sin of not seeking knowledge when ignorant. This implies that neglecting one’s studies will have consequences in the afterlife.
The sin of not giving to the poor when one has abundance.
The sin of loving one’s children more than heaven. This manifests as leaving excessive wealth to children, which can lead to conflict and prevent them from experiencing the valuable lessons of hardship. Hardship (고생) is a great inheritance.
The sin of lacking humility when one has nothing. Those who are poor should view their struggles as a teacher and cultivate humility.

4. The Nature of Obedience and the Characteristics of a Noble Person
   Obedience (순종) is exemplified by the sheep, a creature that never fights among its own kind, even when food or territory is at stake. This contrasts with goats, which are inherently quarrelsome. The Bible refers to Jesus as a shepherd, highlighting the virtues of the sheep.

A noble person (귀인) possesses sixteen characteristics, all mirroring the nature of a sheep. These include:

Absence of conflict, envy, jealousy, and covetousness.
Absence of resentment, complaint, dissatisfaction, and arrogance. Noble individuals attribute everything to themselves.
Absence of profligacy, waste, extravagance, and greed. Sheep do not hoard food.
Absence of anger, fear, and extreme joy or sorrow. Noble individuals remain calm and rational even in difficult situations.
Absence of worry about the future.

These sixteen traits define a noble person (귀인), who accepts challenges as opportunities for growth and learning.

5. The Distinction Between Sin and Transgression
   In Christianity, it is often said that Jesus atoned for all human sins. However, Huh Kyung-young clarifies a crucial distinction between sin (죄) and transgression (죄악).

Sin (죄) refers to a single mistake or a momentary lapse, which can be forgiven. God forgives the basic human inclination to sin.
Transgression (죄악) refers to habitual, repeated wrongdoing. These are actions that God cannot intervene in, and individuals must bear the consequences in this life and the next. For example, consistently neglecting one’s studies is a transgression (죄악).

6. The Mind, Consciousness, and the Importance of Mental Hygiene
   The mind is not entirely autonomous; it is heavily influenced by the subconscious (잠재의식) and unconscious (무의식). These deeper levels of consciousness, shaped by past actions and experiences, guide our thoughts and behaviors.

The human brain’s structure, particularly the hippocampus (해마), mirrors the digestive system. The hippocampus (해마) acts as a temporary storage for daily memories, holding them for 18 hours before transferring them to the cerebrum (대뇌) and cerebellum (소뇌) during 6 hours of sleep, typically from 10 PM to 4 AM. Just as the stomach needs to empty before the next meal, the hippocampus (해마) needs to clear its memories for optimal brain function. Insufficient sleep disrupts this process, leading to memory confusion and mental fatigue.

Therefore, it is crucial to empty the mind (마음을 비워야 된다) of negative thoughts and emotions from the previous day. Holding onto resentment or complex thoughts hinders the mind’s ability to function properly.

7. Freedom, License, and the Principles of Society
   License (방종) is often confused with freedom (자유). However, freedom (자유) is a right that can only be claimed by those who have fulfilled their duties. For example, one must pay taxes to operate a business.

License (방종), on the other hand, is the act of doing as one pleases within the bounds of the law, without regard for duty or consideration for others. An example is a person who refuses to give up their seat to an elderly person on the subway, as it is not legally prohibited, but it demonstrates a lack of consideration.

Society operates on various principles:

Three Principles of Democracy (민주주의의 3대 원칙):
Principle of the Pursuit of Happiness (행복 추구의 원칙).
Principle of Human Dignity (인간 존엄의 원칙).
Principle of Absolute Equality (절대 공평의 원칙).
While these are important, an excessive emphasis on them can undermine capitalism.

Three Principles of Capitalism (자본주의의 3대 원칙):
Principle of Absolute Ownership (소유권의 절대 원칙).
Principle of Freedom of Contract (계약 자유의 원칙).
Principle of Fault Liability (과실 책임의 원칙).

Three Sovereign Rights of the People (국민의 3대 주권):
Right to Vote (투표권).
Right to Resist (저항권).
Right to Revolution (혁명권). These are the ultimate rights of the people as owners of the nation.

The nation is like a corporation, “Korea Co., Ltd.” (주식회사 대한민국), where each citizen is a shareholder with an equal stake. However, the profits are often squandered by politicians and civil servants, leaving the citizens with nothing. If Huh Kyung-young were president, he would ensure that these dividends are distributed to the people. He also advocates for centralizing budget authority in the Blue House (청와대) to prevent local politicians from misusing funds.

This excerpt is from a lecture by Huh Kyung-young, titled “The Truth of Obedience and Indulgence,” delivered on January 3, 2015. In this lecture, Huh Kyung-young interprets a poem by Lee Yuk-sa, “The Wide Field,” as a prophecy for the Korean people and the arrival of a “superhuman.” He also discusses the five greatest sins, the characteristics of a “noble person” (귀인), and the distinction between “sin” and “iniquity,” as well as “freedom” and “indulgence.”

Prophecy for Korea and the Arrival of a Superhuman

Lee Yuk-sa’s “The Wide Field” as a Prophecy
Huh Kyung-young interprets Lee Yuk-sa’s poem “The Wide Field” not merely as a literary work but as a prophetic message for the Korean people and the world. He sees the poem as foretelling Korea’s destiny and the advent of a savior. This perspective is striking because it elevates a nationalistic poem to a universal prophecy, suggesting a divine blueprint for Korea’s role in global salvation and the emergence of a messianic figure.

천고의 뒤에 백마 타고 오는 초인이 있어 이 광야에서 목놓아 부르게 하리라.
After a thousand ages, there will be a superhuman riding a white horse, who will make people cry out in this wilderness.

이 시는 말이에요, 자기가 자기 자신을 보고 명령을 해. 특징이 자기가 자기 자신을 명령하고 자기가 천지 창조를 하고 다 하는 거예요, 전부 다. 그러니까 좀 특이한 시예요.
This poem, you see, the author commands himself. Its characteristic is that he commands himself, and he creates heaven and earth, everything. So it’s a rather unique poem.

하늘이 처음 열리고 어디 닭 우는 소리 들렸으랴. 이거는 하늘이 천지 창조가 되고 나서 이 인간이 우리 닭 우는 소리. 이건 우리 백인 민족이지.
When heaven first opened, where was the sound of a rooster crowing? This means that after heaven and earth were created, this human, our sound of a rooster crowing, this is our white-clad nation.

인도의 타골, 인도의 시성, 노벨 문학상 아시아에서 처음으로 받은 사람이야. 그 사람이 뭐라고 하세요? “한반도가 동방의 등불이다.” 그 말 했어요. 동방의 등불에 반드시 앞으로 불이 켜지면 세계가 한반도 때문에 세계 빛이 불이 켜질 것이다.
Rabindranath Tagore of India, the poet laureate of India, the first Asian to receive the Nobel Prize in Literature. What did he say? “The Korean Peninsula is the lamp of the East.” He said that. When the light of the East is lit, the world will be illuminated because of the Korean Peninsula.

Korea’s Indomitable Spirit and Global Role
Korea’s unique resilience and its destined role as a global leader. He portrays Korea as a “hedgehog” or “sea urchin” that cannot be truly conquered by any superpower, destined to survive and ultimately illuminate the world. This perspective instills a sense of national pride and a grand vision for Korea’s future, positioning it as a spiritual and cultural beacon for humanity.

우리 한반도는 미국이, 소련이 오든 먹은 놈은 다 토해내게 되어 있어요. 우리나라가 고슴도치야.
Whether America or the Soviet Union comes, any nation that tries to swallow the Korean Peninsula will eventually spit it out. Our country is a hedgehog.

성계니까 호랑이 아니라 사자가 목구멍에 넘길 수가 없어요. 그러니까 소련이 우리나라를 먹었다가 토해냈어요. 중국이 먹었다가 수도 없이 토해냈어요. 몽고가 먹었다가 토해냈어요. 일본이 먹었다가 토해냈어요. 미국이 지금 먹은 것 같잖아. 그러다 미국이 또 이제 토해낼 날이 오겠지.
Because it’s a sea urchin, not even a tiger or a lion can swallow it. So the Soviet Union swallowed our country and then spit it out. China swallowed it countless times and spit it out. Mongolia swallowed it and spit it out. Japan swallowed it and spit it out. America seems to have swallowed it now. But the day will come when America will also spit it out.

우리나라는 전 세계 강대국이 차례 들어와서 입에다 집어넣었다가 다시 토해내는 걸 반복하는 거야. 그렇게 살아남아요.
Our country is a place where the world’s superpowers repeatedly put us in their mouths and then spit us out. That’s how we survive.

The Five Greatest Sins and the Path to Spiritual Growth

The Five Sins
Huh Kyung-young outlines five fundamental sins that hinder spiritual growth and societal well-being. These sins go beyond conventional religious transgressions, focusing on ignorance, inaction, and misplaced priorities. This framework challenges listeners to reflect on their responsibilities to themselves, others, and a higher power, emphasizing the importance of knowledge, compassion, and humility.

사람의 죄가, 사람이 제일 무서운 죄가 다섯 가지가 있어요. 뭐 기독교나 불교에는 죄가 있지만 그거하고 다른 게 제일 큰 죄가 알면서 모르는 사람한테 알려주지 않은 죄.
There are five most terrifying sins a person can commit. While Christianity and Buddhism have their sins, the greatest sin, different from those, is knowing something but not telling those who don’t know.

모르면서 알려고 하지 않은 죄.
The sin of not trying to know when ignorant.

시간 세 번째 있으면서 가난한 자리에 베풀지 않은 죄.
The third sin is having time but not giving to the poor.

하늘보다 자식을 더 사랑한 죄.
The sin of loving one’s children more than heaven.

없으면서 겸손한 걸 모르는 죄야.
The sin of not knowing humility despite having nothing.

The Importance of Humility and Self-Reflection
Huh Kyung-young stresses the virtue of humility, especially for those who are less fortunate. poverty can be a teacher, leading to self-improvement and a deeper understanding of life. This perspective encourages individuals to embrace their circumstances as opportunities for growth rather than succumbing to envy or resentment, promoting a mindset of acceptance and continuous learning.

없는 것이 전생에 자기 업장이 있을 거 아니에요. 그래서 없는 사람은 그것을 고난으로 생각하지 말고, 이걸 선생으로 생각해야 돼. 그래서 겸손해지면 지절로 사람이 되는 거지.
Those who have nothing must have accumulated karma in their past lives. those who have nothing should not see it as hardship, but as a teacher. If they become humble, they will naturally become better people.

없는 사람은 겸손해야 돼. 전생에 업보가 있으니까 그렇지. 왜 태어날 때 그럼 부잣집에서 태어나지. 그냥 부잣집에서 태어난 게 아니다 이 말이오. 그 사람은 그 사람 나름대로의 복덕이 있으니까 부잣집에서 태어난 거야. 왜 그걸 배합하냐.
Those who have nothing should be humble. It’s because of karma from a past life. Why weren’t they born into a rich family then? It’s not that they were just born into a rich family. That person was born into a rich family because they had their own merits and blessings. Why combine that?

The Nature of Sin, Iniquity, Freedom, and Indulgence

Distinguishing Sin from Iniquity
Huh Kyung-young draws a crucial distinction between “sin” (죄) and “iniquity” (죄악), asserting that God forgives sins but not iniquities. Sins are seen as one-time mistakes or actions driven by human survival, while iniquities are habitual transgressions. This differentiation provides a nuanced understanding of divine judgment and personal responsibility, highlighting the consequences of repeated negative actions and the importance of breaking harmful patterns.

죄는, 예수님을 믿거나 종교를 가진 자들에게, 죄는, 종교를 가지든 안 가지든, 죄는 사해죠. 죄는 사해진다. 이게 사면이 되는 거예요. 이걸 사면이라고 해. 그래서 이걸 다른 말로 뭐라고 해요? 용서. 용서가 되지. 죄는 용서가 되는데, 이거는 용서야. 이거는 사면이고, 그런데 죄악은 절대로 하나님이 건드릴 수가 없는 거예요.
Sin, for those who believe in Jesus or have a religion, sin, whether they have a religion or not, sin is forgiven. Sin is forgiven. This is called amnesty. So what else is this called? Forgiveness. Sin is forgiven, this is forgiveness, this is amnesty, but iniquity is something God can never touch.

죄는 한 번 죄 지르는 걸 죄고, 계속적으로 죄악 행하는 것, 나쁜 일을 죄하는 것이 죄악입니다. 이 하나님이 용서해 준 것은 인간 마음속에 죄의 마음이 생기는 것, 거기까지는 용서를 해.
Sin is committing a sin once, and continuously committing evil acts, doing bad things, that is iniquity. What God has forgiven is the emergence of a sinful heart within humans; up to that point, it is forgiven.

Freedom vs. Indulgence
Huh Kyung-young clarifies the difference between “freedom” and “indulgence,” stating that true freedom comes with fulfilled duties, while indulgence is acting without regard for obligations. This distinction is vital for understanding responsible citizenship and ethical behavior. It challenges the notion of unbridled liberty, emphasizing that rights are intrinsically linked to responsibilities, and that neglecting duties leads to societal decay.

방종의 반대는 순종이 아니에요. 자유예요. 순종으로 볼 때 방종은 반대가 되는데, 진리를 볼 때는 원래 방종의 반대를 뜻으로 다질 때는 자유의 반대야.
The opposite of indulgence is not obedience. It’s freedom. When viewed through obedience, indulgence is the opposite, but when viewed through truth, the original opposite of indulgence, in terms of meaning, is the opposite of freedom.

자유는 모든 것을 다 행한 후에 보는 것이 자유고, 모든 것을 다 행하는 걸 방종이라고 그래.
Freedom is seeing everything after having done everything, and doing everything without restraint is called indulgence.

자유는 의무를 다한 사람만이 의무, 의무를 다한 사람만이 주장할 수 있는 권리야.
Freedom is a right that only those who have fulfilled their duties can claim. It’s a right that only those who have fulfilled their duties can assert.

법을 어기지 않는 한도에서 마음대로 하는 것이요. 마음대로 하는 행위야.
It is doing as one pleases within the bounds of not breaking the law. It is an act of doing as one pleases.

The Profound Truths of Obedience and Indulgence: A Lecture by Huh Kyung-young

Huh Kyung-young’s lecture delves into a rich tapestry of poetry, history, spirituality, and societal critique, all woven together to illuminate profound truths about human existence and the future of humanity. He begins by referencing a powerful poem, “The Wide Field” (광야), by Lee Yuk-sa, a Korean independence activist. This poem, written in a Beijing prison, speaks of a time when the heavens first opened, a period of creation, and foretells the arrival of a “superhuman on a white horse” (백마 타고 오는 초인). This superhuman is interpreted not merely as a physical being but as a messianic figure, a transcendent being from the heavens, whose coming will be heralded by all humanity. The poem’s imagery of “the sound of a crowing rooster” (닭 우는 소리) is uniquely interpreted as a prophetic symbol of the Korean people, linking it to essential elements like fermentation (발효), enzymes (효소), and even the traditional Korean wedding ceremony where roosters symbolize ancestral presence. This connection highlights the Korean people’s spiritual and historical significance as the “light of the East” (동방의 등불), a prophecy also echoed by the Indian poet Rabindranath Tagore.

The lecture then expands on the philosophical concepts embedded in the poem, particularly the idea of “endless time” (끝없는 광음) and the cyclical nature of history, where seasons bloom and fade, mirroring the rise and fall of nations like Gojoseon, Goryeo, and Joseon, eventually leading to the Japanese colonial period. The “snow falling” (눈 내리고) symbolizes the harshness of colonial rule, while the “fragrance of plum blossoms” (매화 향기) represents the unwavering spirit of patriots like Lee Yuk-sa, who, even in the bleakest of times, maintained their resolve. The “poor song” (가난한 노래) mentioned in the poem is not about material poverty but about a clear, hopeful spirit that dreams of a better future for the nation and humanity. This hope is what ultimately calls forth the superhuman on a white horse, who will bring about a new paradise from the current “wilderness” (광야) – a world filled with scorpions, vipers, and metaphorical “wolves” (늑대) representing a fallen, dangerous society.

Huh Kyung-young transitions to a critique of human behavior, outlining five major sins. The first is the sin of knowing but not sharing knowledge with those who are ignorant. The second is the sin of not seeking knowledge when ignorant. The third is the sin of not helping the poor when one has the means. The fourth, and particularly emphasized, is the sin of loving one’s children more than heaven. This involves leaving excessive wealth to children, which can lead to conflict and prevent them from experiencing the valuable lessons of hardship, considered the greatest inheritance. The fifth sin is the lack of humility in the face of poverty. He illustrates this with a sharp critique of the “nut rage” incident involving a Korean Air executive, arguing that the employees’ reaction stemmed from an inferiority complex rather than a proper understanding of societal roles and responsibilities. the wealthy, despite public perception, often receive stricter moral education and that their spending benefits the economy.

The lecture then introduces the concepts of “obedience” (순종) and “indulgence” (방종), using the symbolism of the sheep. Sheep are characterized by 16 virtues, including never fighting, envying, complaining, or being arrogant. They do not hoard food, waste, or succumb to greed, and they are free from anger, fear, sorrow, joy, and future worries. These 16 traits define a “noble person” (귀인). In contrast, ordinary humans exhibit the opposite of these traits, engaging in conflict, envy, jealousy, greed, resentment, dissatisfaction, arrogance, anger, fear, and constant worry.

A crucial distinction is made between “sin” (죄) and “evil” (죄악). Sin, such as a one-time mistake, can be forgiven by God, but evil, which is habitual wrongdoing, cannot be forgiven and must be accounted for in future lives. This leads to a discussion of the mind’s control, explaining that only 5% of our actions are conscious, while 95% are driven by the unconscious and subconscious (아뢰야식, 말라야식). The brain’s hippocampus, like the stomach, processes daily experiences for 18 hours and then transfers them to the cerebrum and cerebellum during 6 hours of sleep, emphasizing the importance of restful sleep for mental clarity and emotional well-being.

Finally, Huh Kyung-young defines indulgence not as the opposite of obedience, but as the opposite of freedom (자유). True freedom is a right earned only by fulfilling one’s duties. Indulgence, conversely, is acting as one pleases within legal boundaries, without regard for duty or consideration for others. He criticizes those who prioritize democratic principles like the pursuit of happiness, human dignity, and absolute equality (민주주의의 3대 원칙) over the principles of capitalism, such as absolute ownership, freedom of contract, and responsibility for negligence (자본주의의 3대 원칙). He concludes by asserting that the Korean people, as shareholders of “Republic of Korea Inc.” (주식회사 대한민국), are entitled to dividends from the nation’s vast wealth, which he pledges to distribute if elected president.

In essence, Huh Kyung-young’s lecture passionately advocates for a return to spiritual virtues, emphasizing the profound impact of individual actions on one’s destiny and the collective future, while offering a unique vision for national and global transformation rooted in ancient wisdom and contemporary critique.

the poet who wrote “The Wide Field” (광야) was imprisoned in a Beijing prison and wrote the poem on the wall with his own blood as a final message to the Korean people. This poet was also known for bombing the Daegu Bank, which was a Japanese bank at the time. What was the poet’s name or number mentioned in the lecture?

(264, The lecture refers to the poet as “264,” implying it’s a number or a pseudonym, not a traditional name. A common misconception might be that the poet’s actual name was given, but the lecture only uses this numerical identifier.)

O/X: the Korean people are characterized by their use of fermented foods like doenjang, ganjang, and various enzymes, all of which are symbolically linked to the character for “chicken” (닭 육자).
(O, He connects the character for “chicken” (닭 육자) to various essential elements of Korean culture, including fermented foods (효소, 발효), and even the concept of a doctor (의사), suggesting a deep, almost prophetic, link to the Korean people’s identity. A common misconception might be that this is a literal linguistic connection, but it’s presented as a symbolic and cultural one.)

Fill-in-the-blank: The lecture describes “The Wide Field” (광야) as a poem that foretells the coming of a “superhuman” (초인) who rides a white horse, symbolizing a __.
(Messiah, The “superhuman” (초인) riding a white horse is explicitly identified as a “Messiah” (메시아) or an angel from heaven, signifying a savior figure. A common misconception might be to interpret “superhuman” literally as just a powerful individual, rather than a spiritual or prophetic figure.)

Multiple-choice: Which of the following is NOT one of the five major sins mentioned in the lecture?
① Knowing something but not telling those who don’t know.
② Not knowing something but not trying to learn it.
③ Not sharing wealth with the poor when one has time and resources.
④ Prioritizing one’s own children over the heavens.
⑤ Accumulating wealth for future generations.
(⑤ Accumulating wealth for future generations, The lecture explicitly states that leaving excessive wealth to children is not a blessing but can cause suffering and conflict among them, implying it’s not a virtue but rather a potential pitfall, contrasting with the other options which are presented as clear sins. A common misconception might be that providing for one’s children is always good, but the lecture emphasizes the potential negative consequences of excessive inheritance.)

Intermediate
O/X: the Korean peninsula has historically been conquered and held by various powerful nations, indicating its vulnerability.
(X, The lecture asserts that the Korean peninsula is like a “hedgehog” or “sea urchin” (성게), meaning any powerful nation that tries to conquer it will eventually “vomit it out.” It cites examples like the Soviet Union, China, Mongolia, and Japan, suggesting Korea is destined to remain unconquered. A common misconception is that Korea’s history of invasions implies vulnerability, but the lecture reframes it as an inherent resilience.)

Short-answer: Explain the difference between “sin” (죄) and “evil/wickedness” (죄악) as described in the lecture, particularly in the context of divine forgiveness.
(The lecture explains that “sin” (죄) refers to a one-time mistake or a basic human error, which God can forgive or pardon. “Evil/wickedness” (죄악), however, refers to habitual or repeated wrongdoing, especially when done intentionally or for personal gain, and this is something God cannot forgive; individuals must bear the consequences themselves. A common misconception is that all wrongdoings are equally forgivable, but the lecture differentiates based on intent and repetition.)

Multiple-choice: What is the primary characteristic that distinguishes sheep from other animals, according to the lecture, and is also a trait of “noble people” (귀인)?
① Their ability to survive in harsh environments.
② Their strong leadership within the flock.
③ Their complete absence of fighting or conflict among themselves.
④ Their intelligence and problem-solving skills.
(③ Their complete absence of fighting or conflict among themselves, The lecture highlights that sheep are unique among the 12 zodiac animals for never fighting among themselves, even over food or territory. This non-confrontational nature is then directly linked to the characteristics of “noble people” (귀인). A common misconception might be that sheep are simply docile, but the lecture emphasizes their absolute lack of internal conflict.)

Short-answer: The lecture discusses the concept of “The Wide Field” (광야) as a metaphor for the current state of the world. Describe what the “Wide Field” represents in this context and what kind of beings inhabit it.
(The “Wide Field” (광야) is described as a metaphor for a fallen, desolate, and dangerous world, much like a desert. It is inhabited by “snakes” (살모사) and “wild dogs” (들개), symbolizing people who are predatory, dangerous, and morally corrupt, preying on the weak. A common misconception might be to interpret “wide field” literally as an open space, but it signifies a morally barren and perilous societal landscape.)

Advanced
Short-answer: Explain the lecture’s interpretation of the phrase “I will sow the seeds of poor songs here” (내 여기 가난한 노래의 씨를 뿌려라) from the poem “The Wide Field” (광야). What does “poor songs” symbolize?
(The lecture interprets “poor songs” (가난한 노래) not as songs of poverty, but as songs of hope for the future, especially for those who are suffering or have lost everything. It suggests that when people are in a state of “spiritual poverty” (가난한 마음), having given up all worldly attachments, they become open to spiritual energy and hope for a better future or a Messiah. A common misconception might be to interpret “poor songs” as lamentations or songs of despair, but the lecture redefines it as a symbol of profound hope and spiritual awakening.)

Multiple-choice: what is the fundamental difference between “freedom” (자유) and “indulgence/license” (방종)?
① Freedom is a right, while indulgence is a privilege.
② Freedom is granted by society, while indulgence is a personal choice.
③ Freedom is a right earned by fulfilling duties, while indulgence is acting without fulfilling duties, even if not explicitly illegal.
④ Freedom is about individual expression, while indulgence is about societal rebellion.
(③ Freedom is a right earned by fulfilling duties, while indulgence is acting without fulfilling duties, even if not explicitly illegal, The lecture explicitly defines “freedom” as a right that can only be claimed by those who have fulfilled their duties (의무를 다한 사람만이 주장할 수 있는 권리). In contrast, “indulgence” (방종) is defined as acting according to one’s own will within the bounds of the law, but without fulfilling one’s duties or considering others, essentially doing as one pleases without legal consequence but lacking moral responsibility (법을 어기지 않는 한도 내에서 마음대로 하는 행위). A common misconception is that “indulgence” is simply breaking rules, but the lecture emphasizes acting within legal bounds but without moral obligation.)

Short-answer: The lecture draws a parallel between the structure of the human brain (specifically the hippocampus, cerebrum, and cerebellum) and the human digestive system (stomach, small intestine, and large intestine). Explain the functional analogy presented.
(The lecture posits that the hippocampus acts like the “brain’s stomach” (뇌 위장), temporarily storing daily memories for about 18 hours, similar to how the stomach holds food. Then, during sleep (from 10 PM to 4 AM), these memories are transferred to the cerebrum and cerebellum for long-term storage, much like food is processed and moved from the stomach to the small and large intestines. This analogy emphasizes the importance of adequate sleep for memory consolidation, as insufficient sleep hinders this transfer process, leading to memory issues. A common misconception might be that memory storage is a continuous, undifferentiated process, but the lecture highlights distinct stages and locations.)

Fill-in-the-blank: The lecture identifies 16 characteristics of “noble people” (귀인) that are also traits of sheep. These characteristics are categorized into four groups: human relations (e.g., no conflict or envy), mental state (e.g., no resentment or arrogance), material views (e.g., no extravagance or greed), and emotions (e.g., no anger or fear). What is the final emotional characteristic that noble people and sheep lack?
(Worry about the future, noble people and sheep lack “future worry” (미래 염려). This completes the emotional characteristics, indicating a state of calm acceptance and lack of anxiety about what is to come. A common misconception might be that they are simply carefree, but it’s presented as a profound absence of anxiety and a focus on the present.)

순종 (Obedience to Divine Will): The act of aligning one’s actions and will with a higher, divine authority, often implying a humble and accepting posture towards universal laws or spiritual guidance.

방종 (Unrestrained Self-Indulgence): Behavior characterized by acting solely on one’s desires without regard for moral obligations, societal norms, or the consequences for others, often stemming from a lack of self-discipline or an inflated sense of entitlement.
초인 (Transcendent Being): An individual who possesses extraordinary abilities or insights, often implying a spiritual or divine origin, capable of leading humanity towards a higher state of existence.
광음 (Eternal Flow of Time): A philosophical concept referring to the boundless and ceaseless progression of time, often used to describe historical epochs or the grand sweep of cosmic events.
선지자 (Prophet/Visionary): An individual endowed with the ability to foresee future events or to deliver divine messages, guiding people towards truth and righteousness.
천고 (Immemorial Ages): A term denoting an extremely long period of time, often millennia, emphasizing the vastness of history or the enduring nature of certain truths.
백마 (White Horse of Deliverance): A symbolic representation, often found in prophecies and spiritual texts, of a savior or messianic figure who arrives to bring salvation, justice, or a new era.
광야 (Spiritual Wilderness/Fallen World): A metaphorical landscape representing a state of moral decay, spiritual desolation, or societal chaos, where humanity struggles amidst hardship and danger.
양두구육 (Hypocrisy/Deception): Literally “sheep’s head, dog’s meat,” this idiom describes someone who presents a virtuous or benevolent facade while harboring malicious or self-serving intentions.
양질호피 (Benevolent Authority/Inner Goodness): Literally “sheep’s nature, tiger’s skin,” this idiom describes a leader or individual who, despite possessing formidable power or a stern exterior, maintains a gentle, compassionate, and righteous inner character.
죄 (Transgression/Sin): A singular act of wrongdoing or a deviation from moral or divine law, which can be forgiven or absolved.
죄악 (Habitual Sin/Systemic Evil): A persistent pattern of wrongdoing, often deeply ingrained in one’s character or societal structures, which carries lasting consequences and cannot be easily absolved.
자유 (Righteous Liberty): The state of being able to act without undue restraint, but only after fulfilling one’s duties and obligations, implying a responsible and morally grounded form of freedom.
해마 (Hippocampus/Memory Center): In the context of the lecture, this refers to the brain’s region responsible for memory formation and storage, used as an analogy for how experiences are processed and retained.
아뢰야식(阿賴耶識) (Storehouse Consciousness): A Buddhist concept referring to the deepest layer of consciousness where all experiences, karmic seeds, and latent tendencies are stored, influencing future actions and perceptions.
말라야식 (Defiled Mind-Consciousness): A Buddhist concept referring to the consciousness that clings to the “storehouse consciousness” (Arayashik) as a self, leading to ego-centric views and defilements.

The Truth of Obedience and Indulgence

1. The Prophetic Poem and the Korean Peninsula’s Destiny
   The universe began with a sound, a prophetic utterance from the divine. This is deeply connected to the Christian narrative of creation. A poem, which I have memorized along with some 500 others, speaks of this beginning: “When the heavens first opened, was there heard the crowing of a rooster? When all mountains yearned for the sea and swayed, even this place could not be violated.” This particular poem is unique because it is a self-command, a declaration of self-creation, a testament to the poet’s prophetic nature. This prophet, a freedom fighter for our nation, wrote, “Endless eons, this diligent season blooms and fades. Now snow falls, and the fragrance of plum blossoms is faintly distant. Here I sow the seeds of a humble song.” This poem is a command the poet issues to himself, a declaration of his own divine creative power.

The most crucial part of this poem states: “After a thousand ages, a Transcendental Being arrives on a white horse.” This Transcendental Being is a Messiah, an Angel from heaven. The white horse symbolizes a divine messenger. This Transcendental Being will “cry out with a loud voice in this wilderness.” This, too, is a command, a self-issued decree. The “crowing of a rooster” in the poem is a prophecy. The rooster, or “dak” in Korean, is central to our culture, appearing in words like “fermentation” (발효), “enzyme” (효소), and even “doctor” (의사). Without the rooster, nothing is complete. It is present in traditional Korean foods like doenjang (fermented soybean paste) and ganjang (soy sauce). The rooster’s cry is deeply symbolic, representing our nation’s unique characteristics. In traditional Korean weddings, a rooster and a hen are placed to symbolize the union of ancestral spirits. The rooster’s eyes are believed to allow ancestors to witness the ceremony. Roosters do not crow at night; they crow at 4 AM, the time when spirits depart, signifying the end of a night tormented by ghosts. This indicates the rooster’s ability to perceive spirits.

The Indian poet Rabindranath Tagore, the first Asian Nobel laureate, called Korea “the Lamp of the East.” He prophesied that when this lamp is lit, the world will be illuminated by Korea. The place where the rooster crows, the “Lamp of the East,” is indeed Korea. The poet, known as Yi Yuk-sa (meaning “264”), was a freedom fighter who understood our nation’s responsibility to the world. His poem, “The Wilderness,” reflects the creation of heaven and earth, aligning with the concept of “Il-si Mu-si-il” (Beginning, No Beginning), meaning that creation has no true starting point but has always existed. The poem’s ending, “After a thousand ages, a Transcendental Being arrives on a white horse, crying out with a loud voice in this wilderness,” signifies humanity’s collective call for this Transcendental Being‘s arrival. This represents the Alpha and Omega, the beginning and the end, yet a beginning without end and an end without end, reflecting the eternal nature of our nation. The symbol of Daejonggyo, an ancient Korean religion, represents this eternal cycle and the connection between heaven and earth, with our nation at its core.

Tagore’s prophecy that Korea would be the “Lamp of the East” and save the world is profound. He was a spiritual figure, akin to Buddha, who foresaw a person coming from the Korean Peninsula to light this lamp. The phrase “was there heard the crowing of a rooster” refers to the lighting of this lamp. Our nation opened the heavens, and though all the world’s mountains might yearn for the sea, they could not violate this land. Korea is like a hedgehog, or a sea urchin, impossible for any great power to swallow. Empires like the Soviet Union, China, Mongolia, and Japan have tried to conquer us, but all have eventually regurgitated us. Even America, which seems to control us now, will eventually release its grip. Our nation endures by being repeatedly swallowed and then spit out by powerful nations. This land is divinely ordained.

Yi Yuk-sa, the poet, was a revolutionary who bombed a Japanese bank in Daegu. He was imprisoned 17 times, and in a Beijing prison, he wrote this poem in blood on the wall before he died. A month after his death, Korea was liberated. This poem was his dying testament to our people. His daughter later retrieved the poem from the prison wall. This poem embodies our spirit of independence, and every young Korean should understand its meaning and our purpose in this world.

2. The Five Great Sins and the Path to Spiritual Awakening
   There are five great sins, distinct from those in Christianity or Buddhism. The first is the sin of knowing the truth but failing to inform those who do not know. Yi Yuk-sa, for example, informed our people to resist the Japanese. He was a prophet. The second is the sin of not seeking knowledge when one is ignorant. Not studying is a grave sin in the eyes of heaven. The third is the sin of not sharing one’s wealth with the poor. The fourth is the sin of loving one’s children more than heaven, leaving them excessive wealth that hinders their growth. Hardship is a greater inheritance than material riches. Leaving too much money often turns siblings into enemies. The fifth sin is lacking humility when one has nothing. Those who are poor should be humble, recognizing their past karma. Humility transforms suffering into a teacher, leading to self-improvement.

The recent incident involving the daughter of a Korean Air executive, where she caused a disturbance on a plane, highlights a societal issue. The flight attendant, acting as a police officer on board, should have asserted authority. Instead, the crew succumbed to the executive’s demands, demonstrating a lack of backbone. This reflects an inferiority complex in society, where people target the wealthy out of envy. Wealthy individuals often receive stricter moral education and experience stress like anyone else. Criticizing them excessively, as the public and media did, is detrimental to our nation’s economy. If the wealthy leave, we will all become unemployed. Those who have nothing should be humble, understanding that their current circumstances are due to past karma.

The poem’s line, “Endless eons, this diligent season blooms and fades,” refers not to nature but to history. It speaks of the cycles of our nation’s history: Gojoseon, Goguryeo, Goryeo, Joseon, and then the Japanese colonial period. “Now snow falls” symbolizes the Japanese occupation, while “the fragrance of plum blossoms is faintly distant” represents Yi Yuk-sa, who, like a plum blossom in winter, maintained his spirit in the harsh prison, even when others became pro-Japanese collaborators. His hope for liberation was distant and uncertain. “Here I sow the seeds of a humble song” is his self-command, a prophetic message for the future of the Korean people, a seed that will bear fruit with the arrival of the Messiah, the Transcendental Being. When I become president, I will erect a statue of him in Gwanghwamun.

The “wilderness” mentioned in the poem is not a literal desert but a fallen world, full of scorpions, vipers, and people who behave like vipers. It is a desolate land where hungry wolves roam. The Transcendental Being on a white horse will come when humanity cries out in this desolate world. This era, marked by violence and senseless acts, is indeed a wilderness. My book describes this as the “era of sheep’s head, dog’s meat” (양두구육), where people appear gentle but are inwardly vicious. The Transcendental Being is needed to transform this wilderness into paradise.

The “humble song” is not a song of poverty but a song of hope for the future of our nation and humanity. When one loses everything, when all hope is abandoned, that is when spiritual energy emerges. When one sheds the ego and all worldly attachments, the divine becomes visible. This “humble song” is a song of hope, and the one who brings this hope is the Transcendental Being on a white horse, whom all people will call out for in this wilderness.

3. Obedience, Indulgence, and the Nature of Humanity
   The year of the sheep, 2015, teaches us about obedience (순종) and indulgence (방종). Sheep are obedient, while humans often indulge. We should not be less than animals. The phrase “sheep’s skin, tiger’s heart” (양질호피) refers to someone who appears gentle but is fierce inside. Conversely, “sheep’s head, dog’s meat” (양두구육) describes someone who appears gentle but is inwardly like a dog, indulging in their desires.

King David in the Bible exemplifies obedience. Despite being betrayed by Shimei and others, David refused to kill them, even when his subordinates urged him to. He believed that those anointed by God should not be harmed, even if they opposed him. He spared his enemies, demonstrating his obedience to heaven. His son Solomon, however, later executed David’s enemies. David, though a warrior, did not easily take lives, especially those once chosen by God. He even executed those who slandered his rebellious son Absalom, showing his unique principles. David’s actions, though seemingly contradictory to human eyes, were rooted in his unwavering obedience to God. He understood that violating heaven’s will was the greatest sin.

The character for “sheep” (양) is found in words like “righteousness” (의) and “beauty” (미), connecting sheep to divine righteousness and beauty. The sheep’s nature is to be an “emperor” within, a king with horns, meaning that if one is as gentle as a sheep, despite having power, no one will trouble them. Living humbly like a sheep leads to a king-like existence. The character for sheep depicts its four legs, horns, and tail. Thus, phrases like “exuberant spirit” (의기양양) should be understood as “righteous spirit of the sheep” (의기양양), and “heaven-filling energy” (양기충천) as “sheep’s energy filling the heavens” (양기충천). “Peaceful nation, tranquil people” (국태민안) should be “peaceful nation, sheep-like people” (국태민안).

Sheep are unique among the twelve zodiac animals because they never fight among themselves, even in large flocks. They do not fight over food or territory. This is why Jesus is called the Shepherd. Humans, who constantly fight over food and land, should learn from the sheep. Goats, in contrast, are always fighting.

There are 16 characteristics that sheep do not possess, which are also the characteristics of a noble person (귀인).

• Interpersonal Relations:
  • No disputes (분쟁).
  • No jealousy (시기).
  • No envy (질투).
  • No covetousness (투기).
• Mental State:
  • No resentment (원망).
  • No complaints (불평).
  • No dissatisfaction (불만).
  • No arrogance (교만).
• Material View:
  • No profligacy (방탕).
  • No wastefulness (낭비).
  • No extravagance (허비).
  • No greed (탐욕). Sheep do not hoard food.
• Emotions:
  • No anger (분노).
  • No fear (공포).
  • No extreme joy or sorrow (희비). Noble people, like the wealthy, tend to have stable temperaments, accepting challenges calmly rather than panicking.
  • No worry about the future (미래 염려).
    These 16 traits define a noble person. When difficulties arise, a noble person accepts them, viewing suffering as a teacher and a blessing in disguise.

Regarding sin, Jesus forgave humanity’s original sin. However, individual sins committed in this life, such as unpaid debts or harming others, are not automatically forgiven. These are “sins of action” (죄악) that one must account for in future lives. “Sin” (죄) refers to a one-time mistake, which God may forgive. But “sins of action” (죄악) are habitual wrongdoings, which one must bear the full responsibility for. For example, habitually neglecting one’s studies is a sin of action.

The mind is influenced by the subconscious and unconscious. Our past actions and karma are stored in the unconscious, guiding our present thoughts and behaviors. The brain’s structure, particularly the hippocampus, functions like a temporary storage for daily experiences, transferring them to the cerebrum and cerebellum during sleep. This process is similar to how the stomach digests food. If we do not get enough sleep, this transfer is incomplete, leading to memory issues and mental fatigue. Therefore, it is crucial to clear our minds of yesterday’s worries and resentments before sleeping.

The greatest sin is knowing the truth but failing to share it, allowing others to suffer when one could have helped. This is a collective sin that we, as a nation, are committing.

Indulgence (방종) is not the opposite of obedience (순종); it is the opposite of freedom (자유). Freedom is a right earned by fulfilling one’s duties. Indulgence, however, is acting as one pleases within the bounds of the law, without fulfilling one’s duties. For example, a young person refusing to give up a seat to an elder on the subway is indulgent because, while not illegal, it disregards social duty.

The incident with the Korean Air executive’s daughter also illustrates this. The employees, by excessively publicizing the incident, undermined the nation’s reputation. While they might invoke democratic principles like the right to happiness, human dignity, and absolute equality, these, when taken to an extreme, can destroy capitalism. Capitalism operates on principles of absolute property rights, freedom of contract, and responsibility for one’s actions. The employees, if dissatisfied, could have resigned rather than publicly shaming the company and the nation. The executive’s daughter, though perhaps rude, was acting within her rights as an owner, and the employees, as public servants, should have handled the situation professionally.

The three sovereign rights of the people are the right to vote, the right to resist, and the right to revolution. These are the ultimate powers of the people. Beyond these, there are five fundamental rights: the right to life, property, equality, participation, and social welfare. And within these, there are eight freedoms: speech, press, assembly, association, religion, thought, expression, and conscience. All these freedoms come with duties.

Our nation, “Republic of Korea Inc.,” is owned by its 50 million citizens, each with an estimated 1.3 billion won in assets. Yet, this wealth is often squandered by politicians and bureaucrats, while the public receives no dividends. If I were president, I would centralize budget authority in the Haneulgung to ensure efficient use of national resources and distribute dividends to the people. Our nation’s declining birthrate and economic stagnation are consequences of past leaders’ shortsightedness. My proposals, once deemed radical, are now recognized as necessary.

Indulgence is acting as one pleases without violating the law, but without fulfilling one’s duties. It is the opposite of freedom, which is the right earned by fulfilling one’s duties. This distinction is crucial for understanding obedience and the path to a truly enlightened society.

The Prophetic Poem and the Korean Peninsula’s Destiny

The lecture begins with a profound poem, which the speaker, Huh Kyung-young, states he has memorized along with approximately 500 other poems. This particular poem, he explains, is unique because it speaks with a commanding voice, as if the author himself is orchestrating creation. He identifies the author, a historical figure known as “264” (Yuksa), as a prophet and an independence activist from the Korean nation.

The poem’s opening lines, “When the heavens first opened, was there heard the crowing of a rooster?”, are interpreted as a prophetic statement about the Korean people. The rooster, or “dak” in Korean, is linked to various essential elements of Korean culture and well-being, such as fermentation (효소, 효), traditional sauces (된장, 간장), and even the concept of a doctor (의사). In traditional Korean wedding ceremonies, live roosters and hens are present, symbolizing the ancestors’ presence and blessings. The rooster’s crow at dawn, specifically around 4 AM, is believed to signal the departure of spirits, suggesting the rooster’s ability to perceive the spiritual realm.

This imagery connects to Rabindranath Tagore, the Indian Nobel laureate, who famously called Korea “the Lamp of the East.” Tagore prophesied that when this lamp is lit, its light will illuminate the entire world. The “crowing of a rooster” in the poem is thus seen as a metaphor for the awakening of Korea, the “Lamp of the East.”

The poem further describes the Korean Peninsula as a land that no powerful nation can truly conquer. It is likened to a porcupine or a sea urchin, which, though seemingly vulnerable, cannot be swallowed by predators. Historically, various powerful nations, including the Soviet Union, China, Mongolia, and Japan, have attempted to dominate Korea but ultimately “vomited it out.” This resilience, Mr. Huh asserts, signifies that Korea is a land ordained by Heaven.

The author of this prophetic poem, “264,” was an independence fighter who, after bombing a Japanese bank in Daegu, was imprisoned in Beijing. He wrote this poem in blood on the prison wall shortly before his death, just a month before Korea’s liberation. This poem, therefore, serves as his dying testament and a message to the Korean people, urging them to awaken their national spirit and resist oppression.

2. The Five Gravest Sins and the Path to Spiritual Awakening
   Huh Kyung-young outlines five grave sins, distinct from those typically found in religious doctrines, that he believes are most detrimental to humanity.

The Sin of Withholding Knowledge: The first and gravest sin is knowing the truth but failing to share it with those who are ignorant. This is akin to seeing someone in danger but not warning them. The poet “264” exemplified the opposite, sharing his prophetic message with his people.
The Sin of Ignorance: The second sin is being ignorant and making no effort to seek knowledge. This implies a lack of intellectual and spiritual curiosity, which, will be questioned in the afterlife.
The Sin of Avarice: The third sin is possessing wealth but not using it to help the poor and needy.
The Sin of Familial Idolatry: The fourth sin is loving one’s children more than Heaven itself. This manifests as leaving excessive wealth to one’s offspring, which, paradoxically, can lead to suffering and conflict among them. True inheritance, he suggests, is the experience of hardship, which builds character.
The Sin of Arrogance in Poverty: The fifth sin is lacking material possessions yet failing to cultivate humility. Those who are poor but arrogant are seen as having a karmic burden from past lives. Humility, in this context, is a path to self-improvement and spiritual growth.

He criticizes the public’s reaction to a recent incident involving a wealthy airline executive’s daughter, suggesting that the public’s outrage stems from an “inferiority complex” and a lack of understanding of the principles of capitalism. the wealthy, despite their flaws, often receive stricter moral education and that their spending benefits the economy. He also implies that the employees involved in the incident failed to uphold their duties and responsibilities, leading to the escalation of the situation.

3. The Symbolism of the Sheep and the Qualities of a Noble Person
   The year of the lecture is the Year of the Sheep, prompting Huh Kyung-young to delve into the symbolism of the sheep and its connection to noble character.

Sheep as a Symbol of Obedience: The sheep is presented as a creature of absolute obedience, in contrast to the “profligacy” of humans. He introduces the concept of “Yangjil Hopyi” (羊質虎皮), meaning “a sheep’s nature with a tiger’s skin,” which describes someone who appears fierce but is gentle at heart. King David from the Bible is cited as an example, as he spared those who betrayed him, demonstrating obedience to divine will.
The Contrast with “Yangdu Guyuk”: This is contrasted with “Yangdu Guyuk” (羊頭狗肉), meaning “a sheep’s head with a dog’s body,” which describes someone who appears gentle but is malicious within. Such individuals are characterized by profligacy.
The Sheep’s Unique Qualities:
Non-Confrontational: Sheep are unique among the twelve zodiac animals for never fighting among themselves, even when food or territory is involved. This peaceful nature is why Jesus is often referred to as the “shepherd.”
Absence of Negative Traits: Noble individuals, like sheep, exhibit an absence of sixteen negative traits:
Interpersonal: No conflict, envy, jealousy, or covetousness.
Mental State: No resentment, complaint, dissatisfaction, or arrogance.
Materialism: No extravagance, wastefulness, squandering, or greed.
Emotions: No anger, fear, excessive joy, or sorrow.
Acceptance of Suffering: Noble individuals accept suffering as a teacher and a means of growth, believing that enduring hardship now prevents it from affecting their descendants. They face challenges with calmness and rationality, rather than panic.

4. The Distinction Between Sin and Transgression
   Huh Kyung-young clarifies the difference between “sin” (죄) and “transgression” (죄악), particularly in the context of religious forgiveness.

Sin (죄): This refers to a one-time mistake or a momentary lapse in judgment. According to him, God or religious figures like Jesus can forgive these sins. It’s about the intention or the initial thought of wrongdoing.
Transgression (죄악): This refers to habitual or repeated wrongdoing. These transgressions, he asserts, cannot be forgiven by God or anyone else; individuals must bear the consequences themselves, often in future lives. Examples include repeatedly defaulting on debts or consistently neglecting one’s duties.

while the “original sin” of humanity might be forgiven, individual “transgressions” accumulated through repeated negative actions are not. These actions create a karmic burden that follows an individual into subsequent existences.

5. The Mind, Consciousness, and the Importance of Mental Purity
   The lecture then delves into the workings of the human mind and consciousness, drawing parallels between brain structures and bodily organs.

The Mind’s Drivers: The mind is not entirely autonomous; it is primarily driven by the unconscious and subconscious (95%), with only a small fraction (5%) influenced by conscious thought. These deeper levels of consciousness are shaped by past experiences and karmic records.
The Brain-Gut Connection: He draws a direct analogy between the brain’s structure (cerebrum, cerebellum, hippocampus) and the digestive system (stomach, small intestine, large intestine).
The hippocampus, shaped like a stomach, temporarily stores daily experiences for 18 hours.
During sleep (10 PM to 4 AM), these memories are transferred to the cerebrum and cerebellum over 6 hours.
Just as the stomach empties its contents into the intestines, the hippocampus clears its temporary storage for new memories.
The Importance of Sleep and Mental Cleansing: Insufficient sleep disrupts this memory transfer process, leading to confusion and mental fatigue. Therefore, it is crucial to sleep well and to mentally “empty” oneself of negative emotions and past grievances daily. Holding onto anger or resentment from the previous day hinders this natural cleansing process.

6. The True Meaning of Freedom and the Principles of Society
   Finally, Huh Kyung-young clarifies the concepts of “obedience,” “profligacy,” and “freedom,” and discusses the principles governing society.

Freedom vs. Profligacy:
Freedom: True freedom is a right earned only after fulfilling one’s duties and obligations. It is not an unrestrained license to do anything.
Profligacy: This is defined as acting according to one’s will within the bounds of the law, but without fulfilling one’s duties or considering the consequences. It is doing as one pleases, even if it is not illegal, but without responsibility.
Societal Principles:
Democratic Principles: He identifies three democratic principles often invoked by the public: the right to pursue happiness, human dignity, and absolute equality. an excessive emphasis on these principles can undermine capitalism.
Capitalist Principles: In contrast, he outlines three core capitalist principles: the absolute right to private property, freedom of contract, and the principle of fault-based liability. He suggests that these principles are often overlooked by those who criticize the wealthy.
Citizens’ Sovereign Rights: The three supreme rights of citizens as “owners” of the nation are:
The Right to Vote: To elect leaders.
The Right to Resist: To oppose government policies.
The Right to Revolution: To overthrow a government that fails to serve the people.
Citizens’ Rights: Other fundamental rights include the right to life, property, and equality.
Freedoms: Eight specific freedoms are mentioned: speech, press, assembly, association, religion, thought, expression, and conscience. Each of these freedoms comes with corresponding duties.

He concludes by reiterating that the nation is like a corporation, “Republic of Korea Inc.,” where every citizen is a shareholder. He criticizes the current system where politicians and civil servants consume the national budget, leaving citizens with nothing, and proposes that if he were president, he would distribute dividends to the people. He also laments the public’s short-sightedness regarding national policies, citing his past proposals for marriage and childbirth incentives that were dismissed but are now recognized as necessary

Title: Huh Kyung-young Lecture 957: ‘The Truth of Obedience and Indulgence’

• Speaker: Huh Kyung-young

• Date: January 3, 2015

• Key Sacred Text: “Wilderness” by Lee Yuk-sa

  One-Sentence Takeaway
  True freedom comes from fulfilling one’s duties, while indulgence is acting without regard for responsibility, and genuine spiritual growth requires humility, self-reflection, and a commitment to collective well-being, as exemplified by the virtues of the lamb and the wisdom of ancient poetry.

📝 Key Points

1. The Prophetic Poem “Wilderness” by Lee Yuk-sa

• Quoted Verses: “When the sky first opened, could the sound of a crowing rooster be heard? Even when all mountains longed for the sea and swayed, this place remained unviolated.” “After ages, a superhuman on a white horse will come and make people cry out in this wilderness.”
• Narrative Summary: He interprets Lee Yuk-sa’s poem “Wilderness” as a prophecy about Korea’s spiritual destiny and the arrival of a messianic figure. The “crowing rooster” symbolizes the Korean people’s unique cultural traits, such as fermented foods and traditional marriage customs, and represents Korea as the “Lamp of the East” foretold by Tagore. The poem describes Korea’s resilience against foreign invaders, likening it to a porcupine or a sea urchin that cannot be swallowed by larger predators. The “superhuman on a white horse” is identified as a spiritual leader who will bring hope to a “wilderness-like” world filled with moral decay and suffering.
• Key Message: Lee Yuk-sa’s “Wilderness” is a profound prophecy of Korea’s role as a spiritual beacon and the coming of a savior to a world in moral decline.

2. Five Great Sins

• Narrative Summary: He outlines five significant sins that hinder spiritual growth and societal well-being. These include:
• Key Message: These five sins highlight the importance of knowledge, compassion, humility, and prioritizing spiritual values over material and familial attachments.

3. The Virtues of the Lamb and the Nature of a Noble Person

• Narrative Summary: The year of the lamb (sheep) is discussed, emphasizing the lamb’s unique characteristics: it never fights with other sheep, even over food or territory. This peaceful nature is contrasted with other animals and humans, who often squabble over resources. The lamb’s qualities are presented as a model for “noble people” (귀인), who exhibit 16 virtues, including:
  • Absence of conflict: No disputes, envy, jealousy, or covetousness.
  • Positive mental state: No resentment, complaints, dissatisfaction, or arrogance.
  • Prudent material conduct: No extravagance, waste, squandering, or greed.
  • Emotional stability: No anger, fear, excessive joy, or sorrow.
  • Lack of future worry: No anxiety about what is to come.
• Key Message: The lamb symbolizes ultimate peace and selflessness, embodying the 16 virtues that define a truly noble person who lives without conflict, negative emotions, material excess, or worry.

4. Distinction Between Sin and Transgression (죄와 죄악)

• Narrative Summary: He differentiates between “sin” (죄) and “transgression” (죄악). Sin refers to individual wrongdoings that can be forgiven by God or through religious practice. Transgression, however, refers to habitual or repeated sins that accumulate as karma and cannot be forgiven, requiring the individual to bear the consequences in this life or the next. For example, a one-time mistake is a sin, but repeatedly defrauding someone is a transgression.
• Key Message: While individual sins can be forgiven, habitual transgressions create karmic debt that must be personally repaid, emphasizing the importance of consistent moral conduct.

5. Obedience vs. Indulgence (순종과 방종)

• Narrative Summary: He defines “freedom” as a right earned by fulfilling one’s duties, contrasting it with “indulgence,” which is acting without fulfilling obligations. Indulgence is further clarified as acting as one pleases within the bounds of the law, even if it lacks moral consideration or respect for others. This concept is applied to the “nut rage” incident involving a Korean Air executive, arguing that while her actions might not have been illegal, the employees’ response, driven by democratic principles (happiness, human dignity, equality) rather than capitalist principles (property rights, freedom of contract, liability for negligence), was an indulgence that harmed the nation’s reputation.
• Key Message: True freedom is a right earned through duty, whereas indulgence is acting without responsibility, often within legal limits but without moral consideration, and can be detrimental to society.

💬 Key Quotes and Illustrations

• Lee Yuk-sa’s “Wilderness”: The poem is a central illustration, with its verses about the “crowing rooster” symbolizing Korea’s unique spiritual role and the “superhuman on a white horse” representing a future savior.
• The Porcupine/Sea Urchin Analogy: Korea is likened to a porcupine or sea urchin that cannot be permanently conquered by foreign powers, as any nation that tries to “eat” it will eventually “spit it out”.
• The Lamb’s Nature: The lamb’s inability to fight over food or territory is a powerful illustration of humility and non-contention, serving as a model for human behavior.
• David’s Forgiveness: King David’s act of forgiving those who betrayed him, even when his subordinates wanted to kill them, illustrates true obedience to God’s will and a refusal to seek personal revenge.
• The Brain’s Memory System: The brain’s hippocampus is compared to a “brain stomach” that temporarily stores memories for 18 hours before transferring them to the cerebrum and cerebellum during 6 hours of sleep, emphasizing the importance of adequate rest for mental clarity and emotional processing.

🛠️ Application and Practice

• This week, let’s practice:

  • Sharing Knowledge: If you know something that could help someone, share it rather than withholding it.
  • Cultivating Humility: When facing hardship, view it as a teacher and strive for humility, rather than succumbing to pride or resentment.
  • Emulating the Lamb: Observe your interactions and try to avoid conflict, envy, and excessive emotional reactions, especially over material possessions or status.

  Reflection Questions

• Q1: Which of the five great sins do I find most challenging to overcome in my own life, and why?

• Q2: How can I better distinguish between “sin” and “transgression” in my daily actions, and what specific habits do I need to change to avoid accumulating karmic debt?

• Q3: In what areas of my life am I exercising “indulgence” rather than “freedom,” and how can I align my actions more closely with my duties and responsibilities?

ℹ️ Other Useful Information

• Huh Kyung-young’s Birthday: The lecture was given on His lunar birthday, which was close to his solar birthday due to a leap month.
• The “Wilderness” Poet: Lee Yuk-sa (이육사) was a Korean independence activist who wrote the poem “Wilderness” in a Beijing prison, using his own blood, as a testament to the Korean spirit.
• Korean National Identity: Korea is a nation chosen by Heaven, destined to be a “Lamp of the East” that will illuminate the world.
• Brain and Organ Structure: The structure of the human brain (hippocampus, cerebrum, cerebellum) is compared to the digestive system (stomach, small intestine, large intestine), highlighting the importance of emptying the mind and body for optimal function.
• National Budget and Citizen’s Share: each Korean citizen has an estimated 1.3 billion won (approximately 1.3 million USD) invested in the national assets, and advocates for a system where citizens receive dividends from this national wealth.

The Truth of Obedience and Indulgence

1. The Prophetic Poem and the Dawn of Korea
   The lecture begins with a profound exploration of a prophetic poem, which Huh Kyung-young states holds deep connections to the opening of the heavens and Christian theology. He recounts memorizing over 500 poems, some taking up to ten minutes to recite due to their immense length. This particular poem, he explains, is a testament to the profound insight of its author, whom he identifies as a prophet and a Korean independence activist. The poem’s unique characteristic lies in its self-commanding nature, where the author dictates the creation of the universe.

A pivotal line from the poem, “After countless eons, a superhuman will arrive on a white horse,” is then analyzed. Huh Kyung-young interprets the “white horse” as a symbol of a heavenly angel or Messiah, and the “superhuman” as a transcendent being from the heavens. This superhuman is destined to “cry out with a loud voice in this wilderness”. The phrase “where did the sound of a crowing rooster echo when the heavens first opened?” is presented as a prophetic statement. He connects the rooster to the Korean people, emphasizing its significance in traditional Korean culture, from fermentation (發酵, balhyo) and enzymes (酵素, hyoso) to traditional sauces (醬, jang). The rooster’s crow at 4 AM, the time when spirits depart, signifies its ability to perceive the spiritual realm, thus linking it to the spiritual essence of the Korean nation.

Huh Kyung-young references Rabindranath Tagore, the Indian poet and first Asian Nobel laureate, who proclaimed Korea as “the Lamp of the East”. Tagore prophesied that when this lamp ignites, its light will illuminate the entire world. The “sound of a crowing rooster” is thus identified as the sound emanating from this “Lamp of the East,” Korea. The author of this prophetic poem, referred to as “264” (육사, Yuksa), is described as a figure who understood Korea’s global responsibility.

2. The Cosmic Cycle and Korea’s Destiny
   Huh Kyung-young delves into the poem’s cosmic implications, linking “the heavens first opened” to the creation of the universe (天地創造, cheonji changjo). He introduces the concept of “일시 무시일” (ilsi musihil), meaning “the beginning is not a beginning,” suggesting that creation is an eternal process without a true starting point. This aligns with the idea of “알파와 오메가” (alpha wa omega), the beginning and the end, which he states are ultimately interconnected, forming a continuous cycle. He illustrates this with the symbol of the Daejonggyo (大倧敎) religion, which represents the eternal nature of the Korean people and the connection between heaven and earth. The Korean people, he explains, are the central “nucleus” (核, haek) connecting these realms.

The “Lamp of the East” prophecy by Tagore is reiterated, emphasizing Korea’s role in illuminating the world. Korea, despite its size, is destined to save the world, a prophecy made by a spiritual figure akin to Buddha. The poem’s line, “Even when all mountain ranges longed for the sea and swayed, they could not violate this place,” refers to the Korean Peninsula’s invincibility. He describes Korea as a “hedgehog” (고슴도치, goseumdochi) or “sea urchin” (성게, seonggye), implying that no powerful nation, be it the Soviet Union, China, Mongolia, Japan, or the United States, can truly conquer and hold it. They may attempt to consume it, but they will inevitably “vomit it out”. This, he states, is a land ordained by heaven.

The author of the poem, Yuksa, is revealed to be an independence activist who bombed a Japanese bank in Daegu. He was imprisoned 17 times, and in a Beijing prison, he wrote this poem in blood on the wall as his dying testament. He passed away a month before Korea’s liberation, leaving this message for the Korean people. His daughter later retrieved the poem from the prison, bringing his legacy to Korea. Huh Kyung-young stresses the importance for young Koreans to understand this poem, its interpretation, and their purpose in the world.

3. The Five Great Sins and the Path to Humility
   Huh Kyung-young outlines five significant sins, distinct from those found in Christianity or Buddhism. The first is the sin of knowing the truth but failing to inform those who are ignorant. He praises Yuksa for fulfilling this duty by awakening the Korean people to resist Japanese oppression. The second sin is the failure to seek knowledge when one is ignorant. He suggests that those who neglect learning will face consequences in the afterlife, being questioned about their purpose on Earth.

The third sin is possessing resources but failing to share with the poor. The fourth, and critically important, is loving one’s children more than heaven. This manifests as leaving excessive wealth to children, which he argues is not a blessing but a source of future suffering and conflict among siblings. hardship (고생, gosaeng) is a greater inheritance than material wealth. The fifth sin is lacking resources yet failing to be humble. He explains that those who are poor should view their struggles not as misfortune but as a teacher, leading them to humility.

He criticizes those who, despite their lack, harbor resentment and envy towards the wealthy, citing the example of the Korean Air incident. the flight attendant should have asserted authority as the “police officer” (경찰관, gyeongchalgwan) of the aircraft, rather than succumbing to the vice president’s demands. He views the public’s outrage as a manifestation of an inferiority complex (열등감, yeoldeunggam). He contends that children of wealthy families often receive stricter moral education and experience stress, making their outbursts understandable. He warns that such public condemnation could drive wealthy individuals to leave the country, leading to widespread unemployment. He concludes that those who lack should be humble, recognizing that their circumstances are a result of past karma (업보, eopbo).

4. The Historical Cycles and the Song of Hope
   Huh Kyung-young continues his interpretation of the poem, focusing on the lines “endless light and shadow, diligent seasons bloom and fade”. these lines do not describe natural phenomena but rather the cyclical nature of history (역사, yeoksa). He draws an analogy to atomic radiation therapy (원자 치료, wonja chiryo) for cancer, where energy applied to an atom releases neutrons, one of which is radiation used to destroy cancer cells. Similarly, the universe was created by “sound” (소리, sori), a prophetic sound from God.

The “diligent seasons blooming and fading” represent the rise and fall of Korean dynasties: Gojoseon, Goguryeo, Goryeo, Joseon, and eventually the transition to the Japanese colonial period (일제 식민지, ilje sikminji) and then back to Korea. The line “now snow falls” symbolizes the Japanese colonial era. “Plum blossoms’ fragrance, alone, is distant” refers to Yuksa, who, in the harsh winter of Japanese rule, remained steadfast in prison like a plum blossom, which thrives in the cold. His hope for liberation was distant and unknown.

“Here I sow the seeds of a poor song” is interpreted as Yuksa’s self-command to prophesy the future of the Korean people. This “poor song” (가난한 노래, gananhan norae) is not a song of poverty but a song of hope (희망, huimang) for the future, a clear and spiritual song that envisions a paradise. He explains that when individuals lose everything and are stripped of their ego, they become receptive to spiritual energy and divine messages. This “poor song” is the hope for humanity, and its seeds will eventually bring forth the “superhuman on a white horse”. Huh Kyung-young expresses his intention to erect a statue of Yuksa in Gwanghwamun if he becomes president, honoring his unfulfilled legacy.

5. The Wilderness of Modernity and the Nature of Sins
   Huh Kyung-young interprets the “wilderness” (광야, gwangya) in the poem as a fallen, chaotic world, filled with dangers like scorpions and vipers, symbolizing people who have become like venomous snakes. This wilderness is a barren land where hungry “wolves” (늑대, neukdae) roam, representing a society where people are desperate and cry out for salvation. He notes that even Jesus faced trials in the wilderness, signifying a difficult and dangerous era. He describes the current age as a “wilderness” where violence and senseless acts occur, such as the dismemberment of innocent women.

He introduces the concept of “양두구육” (yangduguyu), meaning “a sheep’s head with a dog’s body,” which he explains as people who appear gentle like sheep but are inwardly vicious like dogs. This, he states, is the era of “yangduguyu,” where deceptive individuals roam. He then transitions to the concepts of “순종” (sunjong, obedience) and “방종” (bangjong, indulgence). sheep embody obedience, while humans often exhibit indulgence.

He contrasts “양질호피” (yangjilhopil), meaning “a sheep’s quality with a tiger’s skin,” with “yangduguyu”. He explains that “yangjilhopil” represents someone who appears fierce like a tiger but is gentle and obedient like a sheep, citing King David as an example. David, despite being betrayed and insulted, chose to spare his enemies, demonstrating his obedience to God’s will. David believed that those anointed by God should not be harmed, even if they were his adversaries. He even executed those who slandered his rebellious son, Absalom, showing his unwavering principles. David’s actions, though seemingly contradictory, were rooted in his obedience to heaven, which he considered the greatest principle.

6. The Virtues of the Sheep and the Nature of True Nobility
   Huh Kyung-young elaborates on the symbolism of the sheep, stating that it represents righteousness (義, ui) and beauty (美, mi). He connects this to the biblical teaching of seeking God’s kingdom and righteousness. He explains that the character for “sheep” (羊, yang) in Chinese characters depicts a sheep’s horns, legs, and tail, symbolizing a gentle yet regal nature. He suggests reinterpreting traditional idioms for the Year of the Sheep (羊의 해, yangui hae). For instance, “의기양양” (uigiyangyang), meaning “elated,” should be understood as “the spirit of the sheep is soaring”. Similarly, “양기충천” (yanggichungcheon), meaning “masculine energy filling the sky,” should be interpreted as “the energy of the sheep fills the heavens”. He also proposes “국태민안” (guktaeminan), meaning “the nation is peaceful and the people are secure,” to be understood as “the nation is peaceful and the people are as calm as sheep”.

He highlights a unique characteristic of sheep: they never fight among themselves, even when thousands are gathered. Unlike other animals that compete for food, sheep never push or shove. This peaceful nature is why Jesus is referred to as the “shepherd” (목자, mokja) in Christianity. He contrasts this with goats, which are inherently quarrelsome.

Huh Kyung-young then lists 16 characteristics that sheep do not possess, which he equates to the virtues of a noble person (貴人, gwiin). These include:

• Absence of conflict: No disputes (분쟁, bunjaeng), envy (시기, sigi), jealousy (질투, jiltu), or covetousness (투기, tugi).
• Mental tranquility: No resentment (원망, wonmang), complaints (불평, bulpyeong), dissatisfaction (불만, bulman), or arrogance (교만, gyoman). Noble individuals attribute everything to themselves.
• Prudent material conduct: No profligacy (방탕, bangtang), waste (낭비, nangbi), extravagance (허비, heobi), or greed (탐욕, tamyok). Sheep do not hoard food.
• Emotional stability: No anger (분노, bunno), fear (공포, gongpo), or extreme joy or sorrow (희비, huibi). Noble individuals remain calm and rational even in adversity, accepting challenges as lessons.
• Absence of future anxiety: No worry (염려, yeomnyeo) about the future.
  these 16 traits define a noble person, regardless of gender. He encourages listeners to cultivate these qualities, viewing hardships as valuable teachers.

7. The Distinction Between Sin and Transgression
   Huh Kyung-young addresses a theological question: if Jesus atoned for all human sins, what happens to debts or wrongs committed by individuals? while Christianity claims all sins are forgiven, personal transgressions (죄악, joeak) are not. He explains that personal debts must be repaid before death, otherwise, one will face immense suffering in their next life. He differentiates between “sin” (죄, joe) and “transgression” (죄악, joeak). Sin, he explains, refers to a one-time mistake or a momentary evil thought, which God can forgive. This is akin to “pardon” (사면, samyeon) or “forgiveness” (용서, yongseo).

However, “transgression” refers to habitual or repeated wrongdoing. God cannot intervene with transgressions, which are carried into the next life. For example, if someone repeatedly defrauds others, it becomes a transgression. Similarly, neglecting to study truth (진리 공부, jinri gongbu) out of laziness becomes a transgression, affecting not only oneself but also future generations.

He then discusses the mechanisms of the mind, explaining that the conscious mind is only responsible for about 5% of actions, while 95% are driven by the subconscious (잠재의식, jamjaeuisik) and unconscious (무의식, muuisik). He illustrates this with examples of public figures, whose destinies he claims to foresee based on their underlying consciousness. He laments that despite extensive study, many fail to open their spiritual eyes.

8. The Brain’s Memory System and the Importance of Mental Purity
   Huh Kyung-young explains the brain’s memory system, comparing the hippocampus (해마, haema) to a “brain stomach” (뇌 위장, noe wijang). The hippocampus temporarily stores 18 hours of daily experiences and learning. During sleep, specifically between 10 PM and 4 AM, this information is transferred to the cerebrum (대뇌, daenoe) and cerebellum (소뇌, sonoe) over six hours. This process is analogous to transferring video footage from a camera to a computer.

He draws a parallel between the brain’s structure and the digestive system, where the stomach (위장, wijang) processes food before it moves to the small intestine (소장, sojang) and large intestine (대장, daejang). Just as the stomach needs to be emptied, the hippocampus clears its memory each morning. If one sleeps late, the transfer process is incomplete, leading to memory confusion and hippocampal malfunction, similar to continuously eating without proper digestion. Therefore, he emphasizes the importance of peaceful sleep for mental clarity.

He concludes that the mind must always be emptied of negative thoughts and emotions, such as hatred or resentment from the previous day. He reiterates the greatest sin: knowing the truth but failing to share it with others, especially when children are suffering.

9. The True Meaning of Indulgence and the Principles of Society
   Huh Kyung-young clarifies the meaning of “방종” (bangjong, indulgence). the opposite of indulgence is not obedience (순종, sunjong) but “freedom” (자유, jayu). He defines freedom as the right (권리, gwolli) that can only be claimed by those who have fulfilled their duties (의무, uimu). Indulgence, conversely, is the act of doing as one pleases within the bounds of the law, without fulfilling one’s duties. He gives the example of someone refusing to give up a seat to an elder on the subway; while not illegal, it is an act of indulgence.

He criticizes those who demand rights without fulfilling obligations, citing labor unions (노조, nojo) as an example. He lists fundamental duties such as military service (병력 의무, byeongnyeok uimu), taxation (납세, napse), and education (교육, gyoyuk). He then discusses the three principles of democracy (민주주의, minjujuui): the principle of the pursuit of happiness (행복 추구의 원칙, haengbok chuguui wonchik), the principle of human dignity (인간 존엄의 원칙, ingan jon-eomui wonchik), and the principle of absolute equality (절대 공평의 원칙, jeoldae gongpyeongui wonchik). an excessive emphasis on these democratic principles can undermine capitalism (자본주의, jabonjuui).

He then outlines the three principles of capitalism: the principle of absolute ownership (소유권 절대 원칙, soyugwon jeoldae wonchik), the principle of freedom of contract (계약 자유의 원칙, gyeyak jayuui wonchik), and the principle of liability for negligence (과실 책임의 원칙, gwasil chaegimui wonchik). in a capitalist society, property rights are absolute, and individuals have the freedom to enter or exit contracts. He criticizes the public’s reaction to the Korean Air incident, stating that the employees should have understood these capitalist principles and handled the situation professionally, rather than causing national embarrassment.

He also lists the three sovereign rights (주권, jukwon) of citizens: the right to vote (투표권, tupyo-gwon), the right to resist (저항권, jeohanggwon), and the right to revolution (혁명권, hyeongmyeonggwon). He explains that citizens have the right to elect leaders, resist unjust policies, and even overthrow a government through revolution if necessary. He concludes by stating that the nation’s wealth, which belongs to all citizens, is often mismanaged by politicians and civil servants, leading to a perpetual shortage of funds for the people. He advocates for a system where the presidential office controls the national budget to ensure proper allocation and prevent waste.

Lecture Information

• Lecture Number/Title/Date: 957th Lecture, ‘The Truth of Obedience and Indulgence,’ January 3, 2015
• Main Topic: Interpretation of a prophetic poem by Yi Yuk-sa, the characteristics of a ‘sheep’ (obedience) versus ‘goat’ (indulgence), and a critique of societal issues through the lens of spiritual principles and Huh Kyung-young’s proposed solutions.

Core Messages

• The Five Great Sins: The most significant sins include knowing but not informing others, not seeking knowledge when ignorant, not helping the poor when capable, loving one’s children more than Heaven, and lacking humility when poor.
• The Nature of Sheep (Obedience): Sheep embody virtues like non-contention, lack of envy, absence of complaints, and humility, representing the ideal characteristics of a noble person.
• The Distinction Between Sin and Transgression (Sin and Sinfulness): While sin (a one-time mistake) can be forgiven, habitual transgression (sinfulness) cannot be forgiven by Heaven and carries karmic consequences.
• The Definition of Indulgence: Indulgence is defined as acting as one pleases within the bounds of the law, without regard for moral or social obligations, contrasting with true freedom which is earned by fulfilling duties.
• The Importance of Emptying the Mind: Continuously holding onto negative emotions like hatred or complex thoughts prevents spiritual clarity and hinders the mind’s natural processing.

Summary of Key Contents

Interpretation of Yi Yuk-sa’s ‘The Wide Field’ (Gwangya) Poem

• Heaven’s Opening and the Rooster’s Crow: The poem’s opening line, “When Heaven first opened, did anyone hear the rooster crow?” signifies the creation of the universe and the prophetic role of the Korean people. The rooster symbolizes the Korean nation’s unique characteristics, including its traditional fermented foods (like doenjang and ganjang) and its spiritual significance in rituals like weddings, where roosters are believed to allow ancestors to witness the ceremony.
• The Prophecy of the White Horse Rider: The line “After a thousand ages, a superman on a white horse will come” refers to the arrival of a Messiah or a transcendent being from Heaven, who will call out in the wilderness. This “white horse” is interpreted as a symbol of Huh Kyung-young himself, carrying the words of Heaven.
• The Concept of Alpha and Omega: The poem’s structure, moving from the beginning of Heaven to the arrival of the superman, mirrors the biblical concepts of Alpha and Omega, representing an eternal cycle without true beginning or end. This reflects the Korean people’s eternal nature.
• Korea as the ‘Lamp of the East’: The poem aligns with Rabindranath Tagore’s prophecy that Korea is the “Lamp of the East,” destined to illuminate the world. The “rooster’s crow” is the sound of this lamp being lit.
• Korea’s Invincibility: The poem suggests that Korea, like a hedgehog or a starfish, cannot be truly conquered by any powerful nation, as history shows invaders eventually retreat.
• Yi Yuk-sa’s Sacrifice: The poet, Yi Yuk-sa, wrote this poem in blood on a prison wall in Beijing before his death, a month before Korea’s liberation, as a final message to his people.
• The Meaning of ‘Endless Light’ and ‘Diligent Seasons’: “Endless light” refers to the divine, prophetic sound of God, and “diligent seasons” represent the continuous, dynamic flow of Korean history, marked by changes in national identity (e.g., from Joseon to Daehan Empire, then to Japanese colonial rule, and back to Korea).
• ‘Snow Falling’ and ‘Plum Blossom Scent’: “Snow falling” symbolizes the harsh period of Japanese colonial rule, while the “plum blossom scent” represents Yi Yuk-sa’s unwavering spirit and patriotism, blooming alone in the cold winter of oppression.
• ‘Poor Song’: The “poor song” signifies a song of hope for the future and the spiritual clarity that comes from abandoning worldly attachments, allowing one to perceive spiritual truths.
• The ‘Wilderness’ (Gwangya): The “wilderness” represents a chaotic, fallen world filled with danger and moral decay, where people act like “wolves” or “vipers.” It is a time when humanity desperately calls for a savior.

The Five Great Sins

• Knowing but Not Informing: The greatest sin is to possess knowledge but fail to share it with those who are ignorant.
• Not Seeking Knowledge: The second sin is to remain ignorant and not strive to learn.
• Not Helping the Poor: The third sin is to have resources but not share them with the needy.
• Loving Children More Than Heaven: The fourth sin is prioritizing one’s children over divine principles, often manifested by leaving excessive wealth that causes family strife rather than allowing them to experience the valuable “inheritance” of hardship.
• Lack of Humility in Poverty: The fifth sin is to be poor but lack humility, instead harboring resentment or envy towards the wealthy.

The Characteristics of Noble Persons (Guiin) and Common People

• The Nature of Sheep: Sheep are unique among the 12 zodiac animals for never fighting among themselves, even over food or territory. They symbolize obedience and peaceful coexistence.
• 16 Characteristics of Noble Persons (Guiin): These traits are analogous to the nature of sheep.
• Contrast with Common People: Common people exhibit the opposite of these 16 traits, frequently engaging in conflict, harboring negative emotions, being materialistic, and experiencing constant fear and worry.

The Difference Between Sin and Transgression (Sin and Sinfulness)

• Sin (One-time Mistake): This refers to a single error or a momentary lapse, which can be forgiven by Heaven.
• Transgression (Habitual Sinfulness): This refers to repeated, habitual wrongdoing. Heaven does not forgive transgressions, and individuals must bear the karmic consequences in this life or the next. For example, failing to study once is a sin, but habitually neglecting study is a transgression.

The Mind, Consciousness, and Brain Structure

• The Mind’s Drivers: The mind is not entirely self-directed; it is largely influenced by the subconscious (Malaya-consciousness) and unconscious (Alaya-consciousness), which store past experiences and karma.
• Brain and Digestive System Analogy: The brain’s structure (cerebrum, cerebellum, hippocampus) is likened to the digestive system (stomach, small intestine, large intestine). The hippocampus acts as the brain’s “stomach,” temporarily storing 18 hours of daily memories before transferring them to the cerebrum and cerebellum during 6 hours of sleep (from 10 PM to 4 AM).
• Importance of Sleep: Adequate sleep is crucial for the brain to process and store memories effectively. Insufficient sleep leads to memory confusion and brain malfunction, similar to overeating when the stomach is not empty.
• Emptying the Mind: Just as the digestive system needs to be emptied, the mind must be cleared of daily complexities, hatred, and worries to maintain spiritual health.

Key Policies and Proposals

• National Dividend System: Huh Kyung-young proposes that every citizen, as a shareholder of “Republic of Korea Inc.,” should receive an annual dividend from the national wealth. He calculates that each citizen owns approximately 1.3 billion KRW of national assets.
• Marriage and Childbirth Incentives: He previously advocated for 100 million KRW for marriage and 30 million KRW for childbirth, arguing that such policies would have boosted the population to 80 million and the per capita GDP to $50,000-$100,000, making Korea a global leader.
• Centralized Budget Control: To prevent waste and corruption by local governments and politicians, Huh Kyung-young suggests centralizing all budget execution under the presidential office.
• Elimination of Politician Salaries: He proposes that politicians should not receive salaries, as many would still volunteer for the position, saving significant national funds.

Philosophical and Cosmic Insights

• Eternal Cycle: The universe operates on an eternal cycle, where beginnings are not true beginnings and endings are not true endings, reflecting a continuous flow of existence.
• Spiritual Energy from Poverty: When individuals lose everything and are stripped of worldly attachments, they become receptive to spiritual energy, experiencing divine voices and visions of higher dimensions.
• Heaven’s Laws vs. Human Sins: While human sins like adultery or murder are serious, the greatest sin is to transgress Heaven’s laws. God forgives human “sins” (one-time mistakes) but not “transgressions” (habitual wrongdoing), which carry karmic consequences.
• Infinite Human Potential: The human brain has infinite potential, not limited by perceived boundaries.

Critique of Reality and Alternatives

• Critique of the “Nut Rage” Incident: Huh Kyung-young criticizes the public’s reaction to the Korean Air “nut rage” incident, viewing it as an example of inferiority complex and a misunderstanding of societal roles. He suggests the flight attendant should have asserted authority as a “police officer” within the aircraft, and the public’s outrage was disproportionate, harming the nation’s image and economy. He also notes that children of the wealthy often receive stricter moral education.
• Societal Decay: The current era is described as a “wilderness” where violence and moral degradation are rampant, with innocent people suffering.
• Critique of Labor Unions: He attributes Korea’s stagnant economy (stuck at $20,000 GDP per capita for 10-11 years) partly to excessive demands and lack of responsibility from labor unions, which he sees as prioritizing rights over duties.
• Misunderstanding of Capitalism and Democracy: He points out that many misunderstand the principles of capitalism and democracy.
  • Democratic Principles: Happiness, human dignity, and absolute equality.
  • Capitalist Principles: Absolute right to private property, freedom of contract, and principle of fault liability.
  • overemphasizing democratic principles without understanding capitalist ones can lead to economic decline, as seen in the “nut rage” incident where employees prioritized their “happiness” and “dignity” over the company’s “property rights” and “freedom of contract.”
• National Sovereignty: He outlines the three core rights of a sovereign people: the right to vote, the right to resist, and the right to revolution (including impeachment).

Practical Implications

• Self-Reflection and Knowledge: Citizens should understand their nation’s history and purpose, and actively seek knowledge rather than remaining ignorant.
• Humility and Acceptance: The poor should be humble, and everyone should accept hardships as valuable lessons, viewing suffering as a teacher.
• Embrace the ‘Sheep’ Mentality: Individuals should strive to embody the characteristics of a sheep – peaceful, non-contentious, humble, and free from negative emotions – to live a noble life.
• Clear the Mind: Regularly empty the mind of negative thoughts and past grievances to maintain spiritual and mental well-being.
• Understand True Freedom: True freedom is a right earned by fulfilling one’s duties, not an excuse for indulgence (acting as one pleases within legal bounds but without moral consideration).

One-Sentence Core Summary
Huh Kyung-young’s lecture systematically interprets Yi Yuk-sa’s prophetic poem, highlighting Korea’s spiritual destiny and the arrival of a Messiah, while contrasting the virtues of obedience (sheep) with the pitfalls of indulgence. He critiques societal issues like the “nut rage” incident and union excesses through the lens of spiritual principles and proposes policies like national dividends and centralized budget control, urging citizens to embrace humility, knowledge, and a clear mind for national and personal prosperity.

선지자(先知者)-(선(先)-before, 지(知)-know, 자(者)-person)

A prophet or one who foresees the future, referring to a person who provided guidance to the Korean people.

광음(光陰)-(광(光)-light, 음(陰)-shadow)
Time, specifically referring to the passage of time or history.

천고(千古)-(천(千)-thousand, 고(古)-ancient)
A long, vast period of time, often thousands of years.

초인(超人)-(초(超)-super, 인(人)-human)
A superhuman or transcendent being, often referring to a messianic figure who rides a white horse.

백마(白馬)-(백(白)-white, 마(馬)-horse)
A white horse, symbolizing a heavenly messenger or messiah.

메시아(메시아)-(메시아-Messiah)
A savior figure, often associated with the “superhuman” who comes on a white horse.

천지창조(天地創造)-(천(天)-heaven, 지(地)-earth, 창(創)-create, 조(造)-make)
The creation of heaven and earth, referring to the beginning of the universe.

효소(酵素)-(효(酵)-ferment, 소(素)-element)
Enzymes, essential for bodily functions like digestion.

발효(醱酵)-(발(醱)-ferment, 효(酵)-ferment)
Fermentation, a process central to traditional Korean foods.

혼인(婚姻)-(혼(婚)-marriage, 인(姻)-marriage)
Marriage, specifically referring to the modern term for wedding.

조상(祖上)-(조(祖)-ancestor, 상(上)-above)
Ancestors, whose presence is traditionally invoked during marriage ceremonies.

시성(詩聖)-(시(詩)-poem, 성(聖)-saint)
A saintly poet, referring to Rabindranath Tagore, who called Korea the “Lamp of the East.”

동방의 등불(東方의 등불)-(동(東)-east, 방(方)-direction, 등불-lamp)
“Lamp of the East,” a prophetic term for Korea, signifying its future role in illuminating the world.

알파와 오메가(알파와 오메가)-(알파-Alpha, 오메가-Omega)
The beginning and the end, symbolizing the eternal nature of existence and the Korean people.

대종교(大倧敎)-(대(大)-great, 종(倧)-ancestor, 교(敎)-religion)
A Korean national religion, also known as Dangunkyo, emphasizing the eternal nature of the Korean people.

단군교(檀君敎)-(단(檀)-sandalwood, 군(君)-ruler, 교(敎)-religion)
Dangunkyo, another name for Daejonggyo, a religion centered on Dangun, the mythical founder of Korea.

독립투사(獨立鬪士)-(독립(獨立)-independence, 투(鬪)-fight, 사(士)-person)
An independence fighter, referring to a historical figure who resisted Japanese colonial rule.

혈서(血書)-(혈(血)-blood, 서(書)-writing)
A letter written in blood, symbolizing a desperate and profound message.

선생(先生)-(선(先)-before, 생(生)-birth)
Teacher, referring to the idea that hardship and suffering can be a teacher.

업장(業障)-(업(業)-karma, 장(障)-obstacle)
Karmic obstacles or burdens from past lives.

사무장(事務長)-(사무(事務)-affairs, 장(長)-chief)
A chief attendant or manager, specifically referring to a flight attendant in charge.

열등감(劣等感)-(열등(劣等)-inferiority, 감(感)-feeling)
Inferiority complex, described as a negative emotion that can lead to societal problems.

친일파(親日派)-(친(親)-pro, 일(日)-Japan, 파(派)-faction)
Pro-Japanese faction, referring to Koreans who collaborated with the Japanese colonial government.

메시지(메시지)-(메시지-message)
A message, often divine or prophetic, conveyed through a poem or speech.

광야(曠野)-(광(曠)-vast, 야(野)-field)
Wilderness or wasteland, symbolizing a chaotic and morally corrupt world.

양두구육(羊頭狗肉)-(양(羊)-sheep, 두(頭)-head, 구(狗)-dog, 육(肉)-meat)
“Sheep’s head, dog’s meat,” meaning hypocrisy or deception, where appearance belies reality.

순종(順從)-(순(順)-obey, 종(從)-follow)
Obedience or submission, particularly to divine will.

방종(放縱)-(방(放)-release, 종(縱)-indulge)
Indulgence or license, acting without restraint, often in contrast to obedience.

양질호피(羊質虎皮)-(양(羊)-sheep, 질(質)-nature, 호(虎)-tiger, 피(皮)-skin)
“Sheep’s nature, tiger’s skin,” meaning someone who appears fierce but is gentle inside.

목자(牧者)-(목(牧)-shepherd, 자(者)-person)
Shepherd, referring to Jesus in Christianity, symbolizing guidance and care.

귀인(貴人)-(귀(貴)-noble, 인(人)-person)
A noble or distinguished person, characterized by virtues like lack of conflict, envy, or arrogance.

분쟁(紛爭)-(분(紛)-dispute, 쟁(爭)-contend)
Conflict or dispute, a characteristic that noble people (귀인) avoid.

시기(猜忌)-(시(猜)-envy, 기(忌)-jealousy)
Envy or jealousy, another trait absent in noble individuals.

불만(不滿)-(불(不)-not, 만(滿)-full)
Dissatisfaction or complaint, not found in noble people.

교만(驕慢)-(교(驕)-arrogant, 만(慢)-proud)
Arrogance or pride, a characteristic that noble people do not possess.

탐욕(貪慾)-(탐(貪)-greedy, 욕(慾)-desire)
Greed or avarice, a material desire that noble people avoid.

분노(憤怒)-(분(憤)-anger, 노(怒)-rage)
Anger or rage, an emotion that noble people do not exhibit.

공포(恐怖)-(공(恐)-fear, 포(怖)-fear)
Fear or terror, an emotion that noble people are free from.

희비(喜悲)-(희(喜)-joy, 비(悲)-sorrow)
Joy and sorrow, emotions that noble people experience with equanimity.

죄악(罪惡)-(죄(罪)-sin, 악(惡)-evil)
Sinful acts or habitual wrongdoing, which God does not forgive, unlike simple “sins.”

원죄(原罪)-(원(原)-original, 죄(罪)-sin)
Original sin, which Christianity teaches Jesus atoned for.

자유(自由)-(자(自)-self, 유(由)-reason)
Freedom, defined as a right earned by fulfilling duties, distinct from indulgence.

의무(義務)-(의(義)-duty, 무(務)-task)
Duty or obligation, which must be fulfilled before claiming rights like freedom.

권리(權利)-(권(權)-right, 리(利)-benefit)

Key Philosophical and Strategic Terms from Huh Kyung-young’s Teachings
천고 (千古): Eons, Antiquity, Immemorial Ages
The term refers to an immense span of time, specifically “a thousand years” or “ancient times,” emphasizing a profound historical depth or a distant future.
초인 (超人): Transcendent Being, Superman, Overman
This term describes a being who transcends ordinary human capabilities, often implying a messianic or divinely appointed figure with extraordinary powers or insights.
광음 (光陰): Time, Passage of Time, Fleeting Moments
Literally “light and shadow,” it poetically represents the relentless and continuous flow of time, often with a sense of its vastness and the historical unfolding within it.
선지자 (先知者): Prophet, Seer, Oracle
A person who foresees future events or speaks on behalf of a divine will, guiding people with profound wisdom and foresight.
광야 (曠野): Wilderness, Desolate Land, Spiritual Wasteland
Refers to a barren, uncultivated land, often used metaphorically to describe a chaotic, dangerous, or spiritually impoverished world where people struggle.
양두구육 (羊頭狗肉): Hypocrisy, Deception, False Pretenses
Literally “sheep’s head, dog’s meat,” this idiom describes someone who presents a virtuous or harmless facade while harboring malicious or base intentions.
순종 (順從): Obedience, Compliance, Submission
The act of willingly following commands or authority, often implying a humble and accepting attitude towards a higher power or principle.
방종 (放縱): Indulgence, License, Unrestrained Behavior
Refers to acting without restraint or regard for rules, often implying self-serving actions that disregard moral or social obligations, particularly when not explicitly forbidden by law.
죄악 (罪惡): Transgression, Heinous Sin, Persistent Wrongdoing
This term denotes a grave and habitual sin or wrongdoing that goes beyond a simple mistake, implying a deep-seated moral failing that cannot be easily forgiven.
아뢰야식(阿賴耶識) (阿賴耶識): Storehouse Consciousness, Alaya-vijnana, Subconscious Mind
In Buddhist philosophy, this is the fundamental consciousness that stores all karmic seeds and impressions, influencing one’s present and future existence. It represents the deepest layer of the mind, encompassing both the subconscious and unconscious.
말라야식 (末那識): Defiled Mind-Consciousness, Manas-vijnana, Ego-Consciousness
This consciousness is responsible for the sense of self and ego, often clinging to the “storehouse consciousness” (Alaya-vijnana) and creating a sense of individual identity, which can lead to attachment and delusion.

초인(超人)-(Superman, Transcendent being)
Here, it refers to a superhuman or transcendent being who comes on a white horse, like a messiah, to save the world.

천고(千古)-(Ages, Eternity)
Here, it means a very long period of time, specifically “a thousand years” or “ancient times.”

백마(白馬)-(White horse)
Here, it symbolizes a heavenly messenger or messiah who arrives to bring salvation.

광음(光陰)-(Time, Passage of time)
Here, it refers to endless time or the passage of history, often in a grand, cosmic sense.

선지자(先知者)-(Prophet, Seer)
Here, it describes someone who foresees the future and delivers a message, like the poet Yuksa.

광야(曠野)-(Wilderness, Desert)
Here, it represents a corrupt, desolate, and dangerous world or society, full of “vipers” and “wolves.”

천지창조(天地創造)-(Creation of heaven and earth, Genesis)
Here, it refers to the creation of the universe by a divine power.

민족(民族)-(Nation, Ethnic group)
Here, it refers to the Korean people and their unique characteristics and destiny.

동방(東方)-(The East, Orient)
Here, it specifically refers to Korea as the “Light of the East,” a beacon for the world.

등불(燈불)-(Lamp, Light)
Here, it symbolizes hope, guidance, and enlightenment, particularly for Korea’s role in the world.

상속(相續)-(Inheritance, Succession)
Here, it refers to the transfer of wealth or property from parents to children.

죄(罪)-(Sin, Crime)
Here, it refers to moral transgressions or wrongdoings, categorized into different types, including those that can be forgiven and those that cannot.

무관심(無關心)-(Indifference, Apathy)
Here, it refers to the lack of concern or interest in others’ well-being or in sharing knowledge.

겸손(謙遜)-(Humility, Modesty)
Here, it refers to the quality of being humble, especially for those who lack material possessions.

방종(放縱)-(Indulgence, Licentiousness)
Here, it refers to acting without restraint or discipline, especially when one has not fulfilled their duties or obligations.

순종(順從)-(Obedience, Submission)
Here, it refers to acting in accordance with rules or divine will, exemplified by figures like David.

양질호피(羊質虎皮)-(Sheep’s nature, tiger’s skin)
Here, it describes someone who appears fierce or powerful (like a tiger) but is gentle and submissive (like a sheep) inside, referring to David.

양두구육(羊頭狗肉)-(Sheep’s head, dog’s meat)
Here, it describes someone who appears gentle (like a sheep) but is vicious or untrustworthy (like a dog) inside, representing those who are undisciplined or “licentious.”

목자(牧者)-(Shepherd, Pastor)
Here, it refers to a spiritual leader or guide, like Jesus, who cares for his flock (people).

분쟁(紛爭)-(Dispute, Conflict)
Here, it refers to quarrels or disagreements, which “noble people” (귀인) avoid.

시기(猜忌)-(Jealousy, Envy)
Here, it refers to feeling resentful or envious of others, another trait that “noble people” (귀인) do not possess.

불만(不滿)-(Dissatisfaction, Complaint)
Here, it refers to discontent or unhappiness, which “noble people” (귀인) do not harbor.

교만(驕慢)-(Arrogance, Haughtiness)
Here, it refers to excessive pride or self-importance, which “noble people” (귀인) avoid.

탐욕(貪慾)-(Greed, Avarice)
Here, it refers to excessive desire for wealth or possessions, which “noble people” (귀인) do not exhibit.

분노(憤怒)-(Anger, Rage)
Here, it refers to strong displeasure or hostility, which “noble people” (귀인) do not typically display.

공포(恐怖)-(Fear, Terror)
Here, it refers to a feeling of dread or anxiety, which “noble people” (귀인) are free from.

희비(喜悲)-(Joy and sorrow)
Here, it refers to the fluctuations of happiness and sadness, which “noble people” (귀인) experience with composure.

염려(念慮)-(Worry, Concern)
Here, it refers to anxiety about the future, which “noble people” (귀인) do not have.

자유(自由)-(Freedom, Liberty)
Here, it is defined as a right that can only be claimed by those who have fulfilled their duties and obligations, contrasting with “indulgence” (방종).

의무(義務)-(Duty, Obligation)
Here, it refers to responsibilities or tasks that one is required to perform, which must precede the claiming of “freedom” (자유).

The Truth of Obedience and Indulgence

1. Basic Information

• Lecture session and date: Huh Kyung-young Lecture 957th, ‘The Truth of Obedience and Indulgence,’ 2015.01.03
• One-sentence main theme or title summary: This lecture explores the profound meanings embedded in a Korean independence activist’s poem, connecting it to the destiny of the Korean people, the nature of sin, and the principles of obedience versus indulgence, all within the context of divine law and human responsibility.
• Location: Not specified in the source material.
• Key Segments:
  • Interpretation of Lee Yuk-sa’s “The Wide Field”: A deep dive into the prophetic poem, linking its imagery to Korea’s historical struggles and future role as the “Light of the East.”
  • The Five Great Sins: Huh Kyung-young outlines five significant transgressions, emphasizing the importance of knowledge, effort, generosity, and prioritizing the divine over worldly attachments.
  • The Nature of Sheep and Noble Persons: An exploration of the characteristics of sheep as symbols of obedience, contrasting them with human indulgence and outlining 16 traits of a “noble person.”
  • Distinction Between Sin and Transgression (죄 and 죄악): A theological clarification on what types of wrongdoings are forgiven by God and which carry personal, inescapable consequences.
  • The Principles of Freedom vs. Indulgence: Defining true freedom as a right earned through fulfilling duties, in contrast to indulgence, which is acting without regard for duty or law.

2. Core Messages
3. “The greatest sin is knowing the truth but not sharing it with those who don’t know.”

• Explanation: This highlights the moral imperative to educate and guide others, especially when one possesses crucial knowledge that could prevent suffering or lead to enlightenment. It emphasizes active compassion and responsibility.

2. “Obedience is like a sheep, while indulgence is a human trait.”

• Explanation: This draws a parallel between the inherent peacefulness and non-confrontational nature of sheep and the ideal human state of obedience to divine principles, contrasting it with humanity’s tendency towards self-serving actions without restraint.

3. “God forgives ‘sin’ (죄), but ‘transgression’ (죄악) is something God cannot touch; it must be borne by the individual.”

• Explanation: This distinguishes between minor, often unintentional wrongdoings that can be forgiven, and habitual, intentional acts of harm or neglect that accumulate as karma, requiring personal atonement in this life or the next.

4. “True freedom is a right that can only be claimed by those who have fulfilled their duties; indulgence is acting as one pleases without fulfilling duties.”

• Explanation: This defines freedom not as an absolute license, but as a privilege earned through responsibility and adherence to obligations, contrasting it with reckless behavior that disregards duties.

3. Detailed Summary

• Topic: The Prophetic Poem of Lee Yuk-sa and Korea’s Destiny

  • Main Assertions: Huh Kyung-young interprets Lee Yuk-sa’s poem “The Wide Field” as a profound prophecy for the Korean people. the poem’s imagery, such as “the sky first opening” and “the sound of a crowing rooster,” signifies Korea’s divine origin and its future role as the “Light of the East.” The “superhuman riding a white horse” is identified as a messianic figure who will bring about a new era.
  • Analogies/Examples:
  • “Crowing rooster” (닭 우는 소리): Linked to the Korean people’s unique characteristics, including fermented foods (효소, 발효), and the symbolic role of chickens in traditional Korean weddings for ancestral blessings.
  • “Light of the East”: Citing Rabindranath Tagore’s prophecy about Korea, emphasizing its spiritual significance for global enlightenment.
  • “Porcupine” (고슴도치): Korea is likened to a porcupine or a sea urchin (성게), implying that no powerful nation can truly conquer or digest it, as evidenced by historical invasions by Russia, China, Mongolia, Japan, and the US.
  • Practical Message: The audience is encouraged to understand their national identity and destiny, recognizing Korea’s unique spiritual role in the world.

• Topic: The Five Great Sins and Human Responsibility

  • Main Assertions: Huh Kyung-young outlines five major sins that humans commit, emphasizing that these are not merely religious transgressions but fundamental failures of human responsibility. These include failing to share knowledge, neglecting self-improvement, not helping the poor, prioritizing children over divine principles, and lacking humility in poverty.
  • Analogies/Examples:
  • “Not knowing but not trying to know”: Compared to wasting one’s life on Earth without learning or growing.
  • “Loving children more than heaven”: Illustrated by parents leaving excessive wealth to children, which can lead to conflict and prevent the children from experiencing necessary hardship.
  • Practical Message: Individuals should actively seek knowledge, strive for self-improvement, practice generosity, prioritize spiritual values, and cultivate humility, recognizing that hardship can be a valuable inheritance.

• Topic: The Characteristics of Sheep and Noble Persons

  • Main Assertions: Sheep are presented as symbols of obedience and ideal behavior, contrasting with human indulgence. Huh Kyung-young identifies 16 characteristics of sheep that mirror the qualities of a “noble person” (귀인).
  • Analogies/Examples:
  • David: Portrayed as a “sheep in a tiger’s skin,” demonstrating obedience to God by sparing his enemies, even those who betrayed him.
  • Sheep’s non-confrontational nature: Unlike other animals, sheep never fight over food or territory, symbolizing peace and harmony.
  • 16 Characteristics of Noble Persons (양의 16가지 특징):
  • Interpersonal: No conflict, envy, jealousy, or covetousness.
  • Mental State: No resentment, complaints, dissatisfaction, or arrogance.
  • Material View: No profligacy, waste, extravagance, or greed. Sheep do not hoard food.
  • Emotional State: No anger, fear, or extreme joy/sorrow. Noble persons remain calm and rational in adversity.
  • Future Outlook: No excessive worry about the future.
  • Practical Message: Strive to embody the characteristics of sheep – peacefulness, humility, lack of greed, and emotional stability – to become a noble person and live a life free from internal and external conflict.

• Topic: Sin (죄) vs. Transgression (죄악) and the Afterlife

  • Main Assertions: Huh Kyung-young clarifies that while Jesus forgave “sin” (죄), which refers to basic human errors or original sin, “transgression” (죄악) – habitual, intentional wrongdoings – is not forgiven and must be personally accounted for. These transgressions carry over into future lives.
  • Analogies/Examples:
  • Unpaid debts: If one dies with unpaid debts or having harmed others, these “transgressions” are not forgiven and will lead to suffering in the next life.
  • Habitual laziness: Consistently neglecting one’s duties or studies is a “transgression” that impacts oneself and future generations.
  • Practical Message: Individuals must take responsibility for their actions, especially habitual wrongdoings, and strive to rectify them in this life to avoid carrying the burden into future existences.

• Topic: Freedom vs. Indulgence and Societal Principles

  • Main Assertions: True freedom is a right earned by fulfilling duties, whereas indulgence is acting without regard for duties or laws. He critiques modern society’s misunderstanding of these concepts, particularly in the context of labor disputes and social justice.
  • Analogies/Examples:
  • Labor unions: Often prioritize rights without fulfilling duties, leading to economic stagnation.
  • Korean Air ‘nut rage’ incident: Used as an example of employees misinterpreting their rights (based on democratic principles like human dignity and equality) while neglecting their duties and the principles of capitalism (absolute ownership, freedom of contract, responsibility for negligence).
  • Subway passenger: A young person refusing to give up a seat to an elderly person, legally permissible but an act of indulgence.
  • Practical Message: Society needs to understand the distinction between freedom and indulgence, emphasizing the importance of fulfilling duties before claiming rights. This applies to individuals, workers, and citizens for a healthy society and economy.

• Topic: The Mind, Subconscious, and Brain Structure

  • Main Assertions: The mind is not entirely self-directed but is heavily influenced by the subconscious and unconscious (아뢰야식(阿賴耶識), 말라야식), which store past experiences and karmic records. The brain’s structure, particularly the hippocampus, functions like a digestive system for memories, requiring proper rest to process and store information.
  • Analogies/Examples:
  • Hippocampus as “brain’s stomach”: Stores 18 hours of daily memories and transfers them to the cerebrum and cerebellum during 6 hours of sleep (10 PM to 4 AM), similar to how the stomach processes food.
  • Lack of sleep: Prevents proper memory transfer, leading to confusion and brain malfunction, akin to continuously eating without digesting.
  • Practical Message: To maintain mental clarity and spiritual well-being, one must manage their subconscious by consciously choosing what to store and by ensuring adequate rest. Letting go of negative emotions and past grievances is crucial for a clear mind.

4. Key Quotes Collection

• “The greatest sin is knowing the truth but not sharing it with those who don’t know.” (During explanation of the five great sins.)
• “The sin of loving children more than heaven.” (When discussing the pitfalls of excessive inheritance.)
• “The sin of not knowing humility when one has nothing.” (As the fifth great sin, emphasizing the importance of modesty.)
• “Obedience is like a sheep, while indulgence is a human trait.” (Introducing the core theme of obedience vs. indulgence.)
• “If a person lives humbly like a sheep, they will live like a king.” (Explaining the spiritual meaning of the character for “sheep” (羊).)
• “Among the twelve zodiac animals, only sheep never fight among themselves.” (Highlighting the unique peaceful nature of sheep.)
• “Sheep have no worry about the future.” (Describing a characteristic of noble persons.)
• “God forgives ‘sin’ (죄), but ‘transgression’ (죄악) is something God cannot touch; it must be borne by the individual.” (Clarifying the distinction between different types of wrongdoings.)
• “Sin is a one-time mistake, but transgression is a continuous, habitual wrongdoing.” (Further defining the difference between sin and transgression.)
• “True freedom is a right that can only be claimed by those who have fulfilled their duties.” (Defining freedom in contrast to indulgence.)
• “Indulgence is acting as one pleases without fulfilling duties.” (Defining indulgence in the context of societal principles.)
• “Indulgence is doing as one pleases within the bounds of not breaking the law.” (Providing a precise definition of indulgence with an example.)

5. Mindmap Structure

• Core theme of today’s lecture by Huh Kyung-young: The Path to Spiritual Enlightenment through Obedience and Responsibility
  • I. Prophetic Destiny of Korea
  • A. Interpretation of Lee Yuk-sa’s “The Wide Field”
  • 1. “Sky first opening” & “Crowing rooster”: Divine origin, Korean identity
  • 2. “Superhuman on a white horse”: Messianic figure
  • 3. “Light of the East”: Tagore’s prophecy, global spiritual role
  • 4. “Porcupine/Sea urchin”: Korea’s invincibility against foreign powers
  • B. Historical Cycles: “Diligent seasons bloom and fall”
  • II. The Nature of Sin and Transgression
  • A. The Five Great Sins
  • 1. Knowing but not sharing
  • 2. Not knowing but not seeking to know
  • 3. Having but not giving to the poor
  • 4. Loving children more than Heaven
  • 5. Having nothing but lacking humility
  • B. Distinction: Sin (죄) vs. Transgression (죄악)
  • 1. Sin: Forgivable, one-time mistake
  • 2. Transgression: Unforgivable, habitual, carries over to next life
  • III. Obedience (순종) vs. Indulgence (방종)
  • A. The Qualities of Sheep (양) as a Model for Noble Persons (귀인)
  • 1. No fighting over food or territory
  • 2. David as an example of obedience (sheep in tiger’s skin)
  • 3. 16 Characteristics of Noble Persons
  • a. Interpersonal: No conflict, envy, jealousy, covetousness
  • b. Mental: No resentment, complaints, dissatisfaction, arrogance
  • c. Material: No profligacy, waste, extravagance, greed
  • d. Emotional: No anger, fear, extreme joy/sorrow
  • e. Future: No excessive worry
  • B. Defining Freedom (자유) and Indulgence (방종)
  • 1. Freedom: Right earned by fulfilling duties
  • 2. Indulgence: Acting without fulfilling duties, or doing as one pleases within legal bounds but without moral consideration
  • 3. Critique of modern society’s misunderstanding (e.g., Korean Air incident)
  • IV. The Mind, Subconscious, and Brain Function
  • A. Influence of Subconscious (아뢰야식(阿賴耶識)) and Unconscious (말라야식) on Mind
  • B. Brain as a Memory Processor: Hippocampus (해마) as “brain’s stomach”
  • 1. Memory storage and transfer during sleep
  • 2. Importance of rest for mental clarity
  • C. Practical Application: Emptying the mind of negative emotions

6. Historical / Doctrinal Connections
   This lecture by Huh Kyung-young deeply connects to and builds upon his established teachings, particularly his emphasis on Korea’s divine destiny, the importance of spiritual awakening, and a critical view of human behavior in contrast to divine principles.

• Divine Destiny of Korea: The interpretation of Lee Yuk-sa’s poem as a prophecy for Korea’s role as the “Light of the East” directly aligns with Huh Kyung-young’s long-standing doctrine of Korea as a spiritually chosen nation. This reinforces his “divine-human theory,” where Korea is destined to produce a messianic figure (the “superhuman on a white horse”) who will lead the world. The idea of Korea being unconquerable (“porcupine”) also ties into his nationalistic and divinely protected view of the country.

• Critique of Human Sin and Indulgence: The detailed exposition of the “five great sins” and the distinction between “sin” (죄) and “transgression” (죄악) are fundamental to his moral and spiritual teachings. This reinforces his consistent message that human beings are often misguided by their ego and worldly desires, leading to suffering and karmic debt. His emphasis on personal responsibility for “transgressions” (죄악) is a core aspect of his spiritual accountability doctrine, suggesting that not all wrongdoings are simply forgiven but require personal atonement.

• The Ideal of the “Noble Person” and Obedience: The extensive discussion of the characteristics of sheep as a model for “noble persons” (귀인) directly relates to his teachings on cultivating a higher consciousness and living in harmony with divine law. This concept of obedience (순종) is central to his philosophy, contrasting it sharply with human indulgence (방종) and self-serving behavior. The 16 traits of a noble person serve as a practical guide for spiritual development, echoing his calls for self-improvement and ethical conduct.

• Societal Critique and Capitalist Principles: His critique of the Korean Air ‘nut rage’ incident and the broader misunderstanding of freedom versus indulgence in society connects to his “33 policies” and his vision for a just and prosperous nation. He often emphasizes the importance of understanding fundamental economic and social principles (like the three principles of capitalism: absolute ownership, freedom of contract, and responsibility for negligence) as divinely ordained structures for societal well-being, contrasting them with what he perceives as misguided democratic or socialist ideals that lead to chaos.

• Mind and Consciousness: The explanation of the brain’s function, particularly the hippocampus, as a “memory processor” and the influence of the subconscious, aligns with his broader teachings on the power of the mind and the importance of spiritual discipline. He frequently stresses that human actions and destinies are shaped by deeper, often unconscious, patterns, and that true change requires understanding and purifying these inner realms.
  Newly Emphasized Points:

• Detailed breakdown of “sin” vs. “transgression”: While the concept of karma and accountability is always present, this lecture provides a particularly clear and detailed theological distinction between what God forgives and what individuals must bear, offering a nuanced understanding of spiritual debt.

• The 16 characteristics of sheep/noble persons: This is a highly specific and comprehensive list, providing a new, structured framework for understanding and cultivating ideal human qualities, directly linking animal behavior to spiritual virtues.

• Precise definitions of freedom and indulgence: The lecture offers very specific, almost legalistic, definitions of these terms, particularly in the context of societal duties and rights, which is a more explicit and detailed articulation than in many previous lectures.

7. Action Items & Blessing Guidance
   Based on this lecture, here are concrete actions and guidance for elevating one’s blessing level and applying Huh Kyung-young’s words:

8. Seek and Share Knowledge: Actively learn about the profound truths and prophecies concerning Korea and humanity. Once understood, share this knowledge with others who are unaware, fulfilling the duty to enlighten and guide.

9. Cultivate Humility and Generosity: Recognize that hardship can be a valuable teacher and that true wealth lies in spiritual growth. Practice humility, especially when lacking material possessions, and be generous to those in need, avoiding the sin of prioritizing worldly attachments over compassion.

10. Embody the Qualities of a “Noble Person”: Strive to develop the 16 characteristics of sheep: avoid conflict, envy, resentment, arrogance, waste, greed, anger, fear, and excessive worry. Maintain emotional stability and a peaceful demeanor in all circumstances.

11. Take Responsibility for Actions: Understand the difference between “sin” (죄) and “transgression” (죄악). Actively work to rectify habitual wrongdoings and fulfill all duties to avoid accumulating karmic debt that carries over into future lives.

12. Practice Mental Hygiene and Rest: Ensure adequate sleep (especially between 10 PM and 4 AM) to allow the brain to process and store memories effectively. Consciously empty the mind of negative emotions, grudges, and past worries to maintain mental clarity and spiritual receptivity.

13. One-Sentence Overall Summary
    Huh Kyung-young’s lecture, through the lens of a prophetic Korean poem, unveils humanity’s spiritual destiny, delineates the profound difference between forgivable sin and inescapable transgression, and urges individuals to cultivate the 16 virtues of a noble person—characterized by the peaceful obedience of a sheep—while understanding that true freedom is earned through duty, not indulgence, all to prepare for a future messianic era and elevate one’s spiritual state.

This lecture delves into the profound meaning of “obedience” (순종) and “indulgence” (방종), contrasting them with “freedom” (자유). It reveals that true freedom comes from fulfilling one’s duties, while indulgence is acting as one pleases within legal bounds but without regard for duty or others.He also interprets a poem by Lee Yuk-sa, “Wilderness,” as a prophecy for Korea’s future, highlighting the nation’s resilience and the coming of a “superhuman” to lead humanity.

1. Interpretation of Lee Yuk-sa’s Poem “Wilderness”
   He interprets Lee Yuk-sa’s poem “Wilderness” as a prophecy for Korea’s future, highlighting the nation’s resilience and the coming of a “superhuman” to lead humanity.

1.1. Prophetic Elements in “Wilderness”

1. He, who has memorized about 500 poems, notes that “Wilderness” is a unique poem where the author commands himself and acts as the creator of heaven and earth.
2. The poem describes the opening of heaven and the absence of a “crowing sound,” which Mr. Huh interprets as a reference to the Korean people (백인 민족).
3. The “crowing sound” (닭 우는 소리) is symbolic of the Korean people’s unique characteristics, such as their traditional fermented foods like doenjang (된장) and ganjang (간장), and the importance of enzymes (효소) in their diet.
4. The presence of a chicken (닭) is also crucial in traditional Korean customs, such as wedding ceremonies, where a rooster and hen are placed to allow ancestors to witness the event through the chickens’ eyes.
5. Chickens are believed to crow at 4 AM, the time when spirits depart, indicating their ability to perceive the spiritual realm.
6. This “crowing sound” is linked to Rabindranath Tagore’s prophecy that Korea would be the “Lamp of the East,” illuminating the world.
7. The poem’s line, “After a thousand ages, a superhuman (초인) riding a white horse will come,” refers to a messiah or a transcendent being from heaven.
8. The “superhuman” is a transcendent being (초월자) who comes from heaven.
9. He connects this “superhuman” to himself, implying he is the one who will come riding a white horse with the word of God.
10. The phrase “make them cry out with all their might in this wilderness” (이 광야에서 목놓아 부르게 하리라) signifies that all humanity will call out for this superhuman’s arrival.
11. The “wilderness” (광야) represents a corrupt and desolate world, filled with dangerous “vipers” (살모사) and “wolves” (늑대).
12. This “wilderness” is a time of great hardship, similar to the trials Jesus faced in the wilderness, where violence and injustice are rampant.
13. He refers to this era as the “age of Yangduguyu” (양두구육), meaning “sheep’s head, dog’s meat,” where people appear harmless but are inwardly malicious.
14. The poem suggests that only with the arrival of the white-horse-riding superhuman will this wilderness transform into a paradise.
15. The poem’s structure, moving from the “opening of heaven” (하늘이 처음 열리고) to the “superhuman’s arrival,” mirrors the Alpha and Omega (알파와 오메가) concept, representing the beginning and end, which are ultimately interconnected and endless.
16. This concept is also reflected in the symbol of Daejonggyo (대종교), an ancient Korean religion, which depicts a continuous circle representing eternity and the connection between heaven and earth, with the Korean people as the central “nucleus.”
17. The phrase “endless time, diligent seasons bloom and fall” (끝없는 광음을 이 부지런한 계절이 피어선 지고) refers to the cyclical nature of Korean history, with dynasties rising and falling, including periods of Japanese colonial rule.
18. The “crowing sound” (광음) is interpreted as a prophetic message from God, guiding this historical process.
19. “Now snow falls, and the scent of plum blossoms is faintly distant” (지금 눈 내리고 매화 향기 홀로 아득하니) symbolizes the Japanese colonial period (일제 식민지).
20. The plum blossom (매화) represents the unwavering spirit of Lee Yuk-sa, who, like a plum blossom blooming in winter, maintained his integrity amidst the pro-Japanese collaborators.
21. The “faintly distant” (아득하니) scent reflects the uncertainty of liberation and the loneliness of his struggle.
22. “Here I sow the seeds of a poor song” (내 여기 가난한 노래의 시를 뿌려라) is a self-command by the poet to spread a message of hope for the future of the Korean people.
23. A “poor song” (가난한 노래) signifies a song of hope for the future, as those who are “poor” often dream of paradise and spiritual fulfillment, unlike the “rich” who may lack such aspirations.
24. This “poor song” represents a clear and spiritual message, as a “poor mind” (가난한 마음) is open to receiving spiritual energy and divine messages.

1.2. Lee Yuk-sa’s Life and Legacy

1. Lee Yuk-sa was a Korean independence activist who bombed the Daegu Bank, a Japanese institution, and was imprisoned 17 times.

2. He wrote “Wilderness” in blood on a prison wall in Beijing during his 17th imprisonment, a month before Korea’s liberation, and died there.

3. His daughter later retrieved the poem from the prison.

4. He believes that if he becomes president, he will erect a statue of Lee Yuk-sa in Gwanghwamun to honor his spirit and sacrifice.

5. Five Great Sins
   He outlines five major sins, emphasizing the importance of sharing knowledge, seeking understanding, generosity, prioritizing heaven over earthly desires, and humility.

2.1. The Five Sins

1. The sin of knowing but not informing others (알면서 모르는 사람한테 알려주지 않은 죄): This is considered a very serious sin, akin to seeing someone in danger and not helping.

2. Lee Yuk-sa, by writing his prophetic poem, fulfilled his duty to inform his people.

3. The sin of not trying to know when ignorant (모르면서 알려고 하지 않은 죄): This emphasizes the importance of seeking knowledge and understanding.

4. He warns that those who do not study will be questioned in the afterlife about their purpose on Earth.

5. The sin of not being generous to the poor when one has time and resources (시간 있으면서 가난한 자리에 베풀지 않은 죄): This highlights the importance of charity and helping those in need.

6. The sin of loving one’s children more than heaven (하늘보다 자식을 더 사랑한 죄): This refers to prioritizing earthly family over spiritual principles, such as excessively bequeathing wealth to children.

7. Leaving excessive wealth to children is not considered a blessing, as it can lead to conflict among siblings and prevent children from experiencing the valuable lessons of hardship.

8. Hardship (고생) is considered a great inheritance (큰 유산).

9. The sin of lacking humility when one has nothing (없으면서 겸손한 걸 모르는 죄): This emphasizes the importance of humility, especially for those who are not wealthy.

10. Those who are poor should view their difficulties as teachers, leading them to humility and self-improvement.

11. He criticizes the public’s negative reaction to the Korean Air “nut rage” incident, arguing that the employee’s actions stemmed from a lack of humility and an “inferiority complex” (열등감) towards the wealthy.

12. He suggests that the employee should have asserted their authority as a “police officer” (경찰관) on the plane, rather than succumbing to the vice president’s demands.

13. He believes that the vice president, as a wealthy individual, likely received strict moral education and was simply expressing stress, which is common in public service.

14. He warns that such public criticism could drive wealthy individuals and businesses out of the country, leading to widespread unemployment.

15. the wealthy are born into their circumstances due to their own “merit” (복덕) from past lives, and it is wrong to resent them.

16. He criticizes the public’s “inferiority complex” (열등감) and “shriveled hearts” (속이 말라 비틀어) for contributing to Korea’s past colonization.

17. He also criticizes labor unions for hindering economic growth by excessively demanding rights without fulfilling duties.

18. The Nature of Sheep and Noble People
    He discusses the characteristics of sheep, contrasting them with goats, and connects these traits to the qualities of “noble people” (귀인).

3.1. Characteristics of Sheep

1. Sheep are characterized by obedience (순종).
2. He uses the biblical example of King David, who, despite being betrayed and insulted, chose to spare his enemies, demonstrating his obedience to God’s will.
3. David’s actions, though seemingly contradictory to human nature (killing loyal followers while sparing enemies), were rooted in his principle of not harming those God had “anointed” (기름 부은 자).
4. This is likened to “a sheep in a tiger’s skin” (양질호피), meaning someone who appears fierce but is gentle inside.
5. In contrast, “sheep’s head, dog’s meat” (양두구육) describes someone who appears gentle but is inwardly malicious and indulgent (방종).
6. He explains that the character for “righteousness” (의) in Korean contains the character for “sheep” (양), signifying that sheep represent beauty and righteousness, aligning with seeking God’s kingdom and righteousness.
7. The character for “king” (왕) can be derived from the character for “sheep” by removing its head and tail, implying that a gentle, sheep-like person can live like a king.
8. He reinterprets traditional idioms for the Year of the Sheep:
9. “Eui-gi-yang-yang” (의기양양 – “full of spirit”) should be written with the “sheep” character (양) to mean “righteous spirit abounds.”
10. “Yang-gi-chung-cheon” (양기충천 – “yang energy fills the sky”) should be written with the “sheep” character to mean “the spirit of the sheep fills the sky.”
11. “Guk-tae-min-an” (국태민안 – “peaceful nation, tranquil people”) should be written to mean “the nation is peaceful, and the people are as peaceful as sheep.”
12. Sheep are unique among the 12 zodiac animals for never fighting among themselves, even when food is scarce.
13. They do not fight over food or territory.
14. This peaceful nature is why Jesus is referred to as the “shepherd” (목자) in Christianity.
15. In contrast, goats (염소) are known to fight constantly from a young age.
16. He, whose zodiac sign is the ox (소), notes that while oxen can sometimes fight over food or territory, they are still led by the “shepherd” (목자), representing God.

3.2. Four Characteristics of Noble People (귀인)

1. Noble people possess 16 qualities that are absent in ordinary individuals, mirroring the characteristics of sheep.

2. Absence of conflict and negative emotions towards others:

3. No disputes (분쟁).

4. No envy (시기).

5. No jealousy (질투).

6. No greed (투기).

7. Absence of negative mental states:

8. No resentment (원망).

9. No complaints (불평).

10. No dissatisfaction (불만).

11. No arrogance (교만).

12. Noble people take responsibility for their own circumstances rather than blaming others.

13. Absence of material excesses:

14. No profligacy (방탕).

15. No wastefulness (낭비).

16. No extravagance (허비).

17. No avarice (탐욕).

18. Sheep do not hoard food, symbolizing the absence of these traits.

19. wealthy people’s spending actually benefits the economy, and their perceived “wastefulness” is often a misjudgment by others.

20. Absence of negative emotions and worries:

21. No anger (분노).

22. No fear (공포).

23. No extreme joy or sorrow (희비).

24. Noble people, like wealthy individuals, tend to have stable temperaments and remain calm even in difficult situations, accepting challenges as part of life.

25. No future worries (미래 염려).

26. These 16 characteristics define a “noble person” (귀인), whether male or female.

27. In contrast, ordinary people exhibit the opposite of these 16 traits, engaging in conflict, envy, resentment, extravagance, anger, and fear.

28. The Nature of Sin and Human Consciousness
    He differentiates between “sin” (죄) and “wickedness” (죄악), explaining how human consciousness and subconscious influence actions, and the importance of mental clarity.

4.1. Sin vs. Wickedness

1. while Christianity teaches that Jesus atoned for all human “sins” (죄), this refers to original sin and minor transgressions, which can be forgiven.
2. However, “wickedness” (죄악) refers to habitual or intentional wrongdoing, such as unpaid debts or repeated harmful actions, which cannot be forgiven by God and must be accounted for by the individual in this life or the next.
3. For example, a single mistake might be forgiven, but repeatedly cheating someone out of money becomes “wickedness.”
4. Similarly, consistently neglecting one’s duties, like studying, becomes “wickedness” that affects both the individual and their descendants.

4.2. The Influence of Consciousness

1. Human actions are primarily driven by the subconscious (잠재의식) and unconscious (무의식), which account for 95% of behavior, while conscious thought accounts for less than 5%.

2. This means that past actions and experiences (업장) stored in the subconscious influence present behavior.

3. He claims to be able to predict people’s fates by observing their faces, as he has a deep understanding of these underlying influences.

4. The brain’s structure (뇌 구조) is analogous to the digestive system (내장 구조).

5. The hippocampus (해마) acts as the “brain’s stomach” (뇌 위장), temporarily storing 18 hours of daily memories.

6. During sleep (from 10 PM to 4 AM), these memories are transferred to the cerebrum (대뇌) and cerebellum (소뇌) over 6 hours, similar to how food moves through the intestines.

7. Insufficient sleep disrupts this process, leading to memory confusion and brain malfunction, just as continuously eating without proper digestion harms the stomach.

8. Therefore, it is crucial to empty one’s mind (마음을 비워야 된다) and let go of past thoughts and negative emotions, such as hatred, to maintain mental clarity and health.

9. Understanding Freedom and Indulgence
   He defines “freedom” (자유) as a right earned through fulfilling duties, contrasting it with “indulgence” (방종), which is acting as one pleases within legal bounds but without regard for duty or others.

5.1. Freedom vs. Indulgence

1. Indulgence (방종) is defined as acting as one pleases within legal boundaries, without fulfilling one’s duties or considering others.
2. For example, refusing to give up a seat to an elderly person on the subway is legally permissible but an act of indulgence.
3. Freedom (자유) is the opposite of indulgence, representing a right that can only be claimed by those who have fulfilled their duties.
4. This includes civic duties such as paying taxes, military service, education, and national defense.
5. He criticizes those who demand rights without fulfilling their duties, citing labor unions as an example.
6. The eight types of freedom (자유 8가지) include freedom of speech, press, assembly, association, religion, thought, expression, and conscience.
7. These freedoms also come with responsibilities; for instance, freedom of conscience does not permit praising North Korea, as it violates the law.

5.2. Principles of Society

1. He distinguishes between the three principles of democracy (민주주의의 3대 원칙) and the three principles of capitalism (자본주의의 3대 원칙).
2. Democratic principles:
3. Principle of the pursuit of happiness (행복 추구의 원칙).
4. Principle of human dignity (인간 존엄의 원칙).
5. Principle of absolute equality (절대 공평의 원칙).
6. excessively emphasizing these democratic principles can harm capitalism, suggesting they are more suited for communist societies like North Korea.
7. Capitalist principles:
8. Principle of absolute ownership (소유권의 절대 원칙): Property rights cannot be arbitrarily infringed upon, even by the president.
9. Principle of freedom of contract (계약 자유의 원칙): Individuals are free to enter or leave contracts, implying that employees who are dissatisfied can leave rather than cause disputes.
10. Principle of fault liability (과실 책임의 원칙): Individuals are responsible for their own mistakes, and legal action should be taken if necessary, rather than public shaming.
11. He criticizes the public’s reaction to the Korean Air incident for violating these capitalist principles and damaging the nation’s reputation.
12. Three sovereign rights of the people (국민의 3대 주권): These are the highest rights held by citizens as owners of the nation.
13. Right to vote (투표권).
14. Right to resist (저항권).
15. Right to revolution (혁명권).
16. Three rights of the people (국민의 3대 권리):
17. Right to survival (생존권).
18. Right to ownership (소유권).
19. Right to equality (평등권).
20. each citizen effectively owns approximately 1.3 billion won of national assets (based on 700 quadrillion won of national wealth divided by 50 million people).
21. He proposes that if he were president, he would distribute these “dividends” to the people, as the current system allows politicians and bureaucrats to mismanage national funds.
22. He also criticizes the government’s failure to implement policies like giving 100 million won for marriage and 30 million won per child, which he proposed 20 years ago, leading to demographic and economic crises.

This lecture delves into the profound meaning of “obedience” (순종) and “indulgence” (방종), contrasting them with “freedom” (자유). It reveals that true freedom comes from fulfilling one’s duties, while indulgence is acting as one pleases within legal bounds but without regard for duty or others.He also interprets a poem by Lee Yuk-sa, “Wilderness,” as a prophecy for Korea’s future, highlighting the nation’s resilience and the coming of a “superhuman” to lead humanity.

1. Interpretation of Lee Yuk-sa’s Poem “Wilderness”
   He interprets Lee Yuk-sa’s poem “Wilderness” as a prophecy for Korea’s future, highlighting the nation’s resilience and the coming of a “superhuman” to lead humanity.

1.1. Prophetic Elements in “Wilderness”

1. He, who has memorized about 500 poems, notes that “Wilderness” is a unique poem where the author commands himself and acts as the creator of heaven and earth.
2. The poem describes the opening of heaven and the absence of a “crowing sound,” which Mr. Huh interprets as a reference to the Korean people (백인 민족).
3. The “crowing sound” (닭 우는 소리) is symbolic of the Korean people’s unique characteristics, such as their traditional fermented foods like doenjang (된장) and ganjang (간장), and the importance of enzymes (효소) in their diet.
4. The presence of a chicken (닭) is also crucial in traditional Korean customs, such as wedding ceremonies, where a rooster and hen are placed to allow ancestors to witness the event through the chickens’ eyes.
5. Chickens are believed to crow at 4 AM, the time when spirits depart, indicating their ability to perceive the spiritual realm.
6. This “crowing sound” is linked to Rabindranath Tagore’s prophecy that Korea would be the “Lamp of the East,” illuminating the world.
7. The poem’s line, “After a thousand ages, a superhuman (초인) riding a white horse will come,” refers to a messiah or a transcendent being from heaven.
8. The “superhuman” is a transcendent being (초월자) who comes from heaven.
9. He connects this “superhuman” to himself, implying he is the one who will come riding a white horse with the word of God.
10. The phrase “make them cry out with all their might in this wilderness” (이 광야에서 목놓아 부르게 하리라) signifies that all humanity will call out for this superhuman’s arrival.
11. The “wilderness” (광야) represents a corrupt and desolate world, filled with dangerous “vipers” (살모사) and “wolves” (늑대).
12. This “wilderness” is a time of great hardship, similar to the trials Jesus faced in the wilderness, where violence and injustice are rampant.
13. He refers to this era as the “age of Yangduguyu” (양두구육), meaning “sheep’s head, dog’s meat,” where people appear harmless but are inwardly malicious.
14. The poem suggests that only with the arrival of the white-horse-riding superhuman will this wilderness transform into a paradise.
15. The poem’s structure, moving from the “opening of heaven” (하늘이 처음 열리고) to the “superhuman’s arrival,” mirrors the Alpha and Omega (알파와 오메가) concept, representing the beginning and end, which are ultimately interconnected and endless.
16. This concept is also reflected in the symbol of Daejonggyo (대종교), an ancient Korean religion, which depicts a continuous circle representing eternity and the connection between heaven and earth, with the Korean people as the central “nucleus.”
17. The phrase “endless time, diligent seasons bloom and fall” (끝없는 광음을 이 부지런한 계절이 피어선 지고) refers to the cyclical nature of Korean history, with dynasties rising and falling, including periods of Japanese colonial rule.
18. The “crowing sound” (광음) is interpreted as a prophetic message from God, guiding this historical process.
19. “Now snow falls, and the scent of plum blossoms is faintly distant” (지금 눈 내리고 매화 향기 홀로 아득하니) symbolizes the Japanese colonial period (일제 식민지).
20. The plum blossom (매화) represents the unwavering spirit of Lee Yuk-sa, who, like a plum blossom blooming in winter, maintained his integrity amidst the pro-Japanese collaborators.
21. The “faintly distant” (아득하니) scent reflects the uncertainty of liberation and the loneliness of his struggle.
22. “Here I sow the seeds of a poor song” (내 여기 가난한 노래의 시를 뿌려라) is a self-command by the poet to spread a message of hope for the future of the Korean people.
23. A “poor song” (가난한 노래) signifies a song of hope for the future, as those who are “poor” often dream of paradise and spiritual fulfillment, unlike the “rich” who may lack such aspirations.
24. This “poor song” represents a clear and spiritual message, as a “poor mind” (가난한 마음) is open to receiving spiritual energy and divine messages.

1.2. Lee Yuk-sa’s Life and Legacy

1. Lee Yuk-sa was a Korean independence activist who bombed the Daegu Bank, a Japanese institution, and was imprisoned 17 times.

2. He wrote “Wilderness” in blood on a prison wall in Beijing during his 17th imprisonment, a month before Korea’s liberation, and died there.

3. His daughter later retrieved the poem from the prison.

4. He believes that if he becomes president, he will erect a statue of Lee Yuk-sa in Gwanghwamun to honor his spirit and sacrifice.

5. Five Great Sins
   He outlines five major sins, emphasizing the importance of sharing knowledge, seeking understanding, generosity, prioritizing heaven over earthly desires, and humility.

2.1. The Five Sins

1. The sin of knowing but not informing others (알면서 모르는 사람한테 알려주지 않은 죄): This is considered a very serious sin, akin to seeing someone in danger and not helping.

2. Lee Yuk-sa, by writing his prophetic poem, fulfilled his duty to inform his people.

3. The sin of not trying to know when ignorant (모르면서 알려고 하지 않은 죄): This emphasizes the importance of seeking knowledge and understanding.

4. He warns that those who do not study will be questioned in the afterlife about their purpose on Earth.

5. The sin of not being generous to the poor when one has time and resources (시간 있으면서 가난한 자리에 베풀지 않은 죄): This highlights the importance of charity and helping those in need.

6. The sin of loving one’s children more than heaven (하늘보다 자식을 더 사랑한 죄): This refers to prioritizing earthly family over spiritual principles, such as excessively bequeathing wealth to children.

7. Leaving excessive wealth to children is not considered a blessing, as it can lead to conflict among siblings and prevent children from experiencing the valuable lessons of hardship.

8. Hardship (고생) is considered a great inheritance (큰 유산).

9. The sin of lacking humility when one has nothing (없으면서 겸손한 걸 모르는 죄): This emphasizes the importance of humility, especially for those who are not wealthy.

10. Those who are poor should view their difficulties as teachers, leading them to humility and self-improvement.

11. He criticizes the public’s negative reaction to the Korean Air “nut rage” incident, arguing that the employee’s actions stemmed from a lack of humility and an “inferiority complex” (열등감) towards the wealthy.

12. He suggests that the employee should have asserted their authority as a “police officer” (경찰관) on the plane, rather than succumbing to the vice president’s demands.

13. He believes that the vice president, as a wealthy individual, likely received strict moral education and was simply expressing stress, which is common in public service.

14. He warns that such public criticism could drive wealthy individuals and businesses out of the country, leading to widespread unemployment.

15. the wealthy are born into their circumstances due to their own “merit” (복덕) from past lives, and it is wrong to resent them.

16. He criticizes the public’s “inferiority complex” (열등감) and “shriveled hearts” (속이 말라 비틀어) for contributing to Korea’s past colonization.

17. He also criticizes labor unions for hindering economic growth by excessively demanding rights without fulfilling duties.

18. The Nature of Sheep and Noble People
    He discusses the characteristics of sheep, contrasting them with goats, and connects these traits to the qualities of “noble people” (귀인).

3.1. Characteristics of Sheep

1. Sheep are characterized by obedience (순종).
2. He uses the biblical example of King David, who, despite being betrayed and insulted, chose to spare his enemies, demonstrating his obedience to God’s will.
3. David’s actions, though seemingly contradictory to human nature (killing loyal followers while sparing enemies), were rooted in his principle of not harming those God had “anointed” (기름 부은 자).
4. This is likened to “a sheep in a tiger’s skin” (양질호피), meaning someone who appears fierce but is gentle inside.
5. In contrast, “sheep’s head, dog’s meat” (양두구육) describes someone who appears gentle but is inwardly malicious and indulgent (방종).
6. He explains that the character for “righteousness” (의) in Korean contains the character for “sheep” (양), signifying that sheep represent beauty and righteousness, aligning with seeking God’s kingdom and righteousness.
7. The character for “king” (왕) can be derived from the character for “sheep” by removing its head and tail, implying that a gentle, sheep-like person can live like a king.
8. He reinterprets traditional idioms for the Year of the Sheep:
9. “Eui-gi-yang-yang” (의기양양 – “full of spirit”) should be written with the “sheep” character (양) to mean “righteous spirit abounds.”
10. “Yang-gi-chung-cheon” (양기충천 – “yang energy fills the sky”) should be written with the “sheep” character to mean “the spirit of the sheep fills the sky.”
11. “Guk-tae-min-an” (국태민안 – “peaceful nation, tranquil people”) should be written to mean “the nation is peaceful, and the people are as peaceful as sheep.”
12. Sheep are unique among the 12 zodiac animals for never fighting among themselves, even when food is scarce.
13. They do not fight over food or territory.
14. This peaceful nature is why Jesus is referred to as the “shepherd” (목자) in Christianity.
15. In contrast, goats (염소) are known to fight constantly from a young age.
16. He, whose zodiac sign is the ox (소), notes that while oxen can sometimes fight over food or territory, they are still led by the “shepherd” (목자), representing God.

3.2. Four Characteristics of Noble People (귀인)

1. Noble people possess 16 qualities that are absent in ordinary individuals, mirroring the characteristics of sheep.

2. Absence of conflict and negative emotions towards others:

3. No disputes (분쟁).

4. No envy (시기).

5. No jealousy (질투).

6. No greed (투기).

7. Absence of negative mental states:

8. No resentment (원망).

9. No complaints (불평).

10. No dissatisfaction (불만).

11. No arrogance (교만).

12. Noble people take responsibility for their own circumstances rather than blaming others.

13. Absence of material excesses:

14. No profligacy (방탕).

15. No wastefulness (낭비).

16. No extravagance (허비).

17. No avarice (탐욕).

18. Sheep do not hoard food, symbolizing the absence of these traits.

19. wealthy people’s spending actually benefits the economy, and their perceived “wastefulness” is often a misjudgment by others.

20. Absence of negative emotions and worries:

21. No anger (분노).

22. No fear (공포).

23. No extreme joy or sorrow (희비).

24. Noble people, like wealthy individuals, tend to have stable temperaments and remain calm even in difficult situations, accepting challenges as part of life.

25. No future worries (미래 염려).

26. These 16 characteristics define a “noble person” (귀인), whether male or female.

27. In contrast, ordinary people exhibit the opposite of these 16 traits, engaging in conflict, envy, resentment, extravagance, anger, and fear.

28. The Nature of Sin and Human Consciousness
    He differentiates between “sin” (죄) and “wickedness” (죄악), explaining how human consciousness and subconscious influence actions, and the importance of mental clarity.

4.1. Sin vs. Wickedness

1. while Christianity teaches that Jesus atoned for all human “sins” (죄), this refers to original sin and minor transgressions, which can be forgiven.
2. However, “wickedness” (죄악) refers to habitual or intentional wrongdoing, such as unpaid debts or repeated harmful actions, which cannot be forgiven by God and must be accounted for by the individual in this life or the next.
3. For example, a single mistake might be forgiven, but repeatedly cheating someone out of money becomes “wickedness.”
4. Similarly, consistently neglecting one’s duties, like studying, becomes “wickedness” that affects both the individual and their descendants.

4.2. The Influence of Consciousness

1. Human actions are primarily driven by the subconscious (잠재의식) and unconscious (무의식), which account for 95% of behavior, while conscious thought accounts for less than 5%.

2. This means that past actions and experiences (업장) stored in the subconscious influence present behavior.

3. He claims to be able to predict people’s fates by observing their faces, as he has a deep understanding of these underlying influences.

4. The brain’s structure (뇌 구조) is analogous to the digestive system (내장 구조).

5. The hippocampus (해마) acts as the “brain’s stomach” (뇌 위장), temporarily storing 18 hours of daily memories.

6. During sleep (from 10 PM to 4 AM), these memories are transferred to the cerebrum (대뇌) and cerebellum (소뇌) over 6 hours, similar to how food moves through the intestines.

7. Insufficient sleep disrupts this process, leading to memory confusion and brain malfunction, just as continuously eating without proper digestion harms the stomach.

8. Therefore, it is crucial to empty one’s mind (마음을 비워야 된다) and let go of past thoughts and negative emotions, such as hatred, to maintain mental clarity and health.

9. Understanding Freedom and Indulgence
   He defines “freedom” (자유) as a right earned through fulfilling duties, contrasting it with “indulgence” (방종), which is acting as one pleases within legal bounds but without regard for duty or others.

5.1. Freedom vs. Indulgence

1. Indulgence (방종) is defined as acting as one pleases within legal boundaries, without fulfilling one’s duties or considering others.
2. For example, refusing to give up a seat to an elderly person on the subway is legally permissible but an act of indulgence.
3. Freedom (자유) is the opposite of indulgence, representing a right that can only be claimed by those who have fulfilled their duties.
4. This includes civic duties such as paying taxes, military service, education, and national defense.
5. He criticizes those who demand rights without fulfilling their duties, citing labor unions as an example.
6. The eight types of freedom (자유 8가지) include freedom of speech, press, assembly, association, religion, thought, expression, and conscience.
7. These freedoms also come with responsibilities; for instance, freedom of conscience does not permit praising North Korea, as it violates the law.

5.2. Principles of Society

1. He distinguishes between the three principles of democracy (민주주의의 3대 원칙) and the three principles of capitalism (자본주의의 3대 원칙).
2. Democratic principles:
3. Principle of the pursuit of happiness (행복 추구의 원칙).
4. Principle of human dignity (인간 존엄의 원칙).
5. Principle of absolute equality (절대 공평의 원칙).
6. excessively emphasizing these democratic principles can harm capitalism, suggesting they are more suited for communist societies like North Korea.
7. Capitalist principles:
8. Principle of absolute ownership (소유권의 절대 원칙): Property rights cannot be arbitrarily infringed upon, even by the president.
9. Principle of freedom of contract (계약 자유의 원칙): Individuals are free to enter or leave contracts, implying that employees who are dissatisfied can leave rather than cause disputes.
10. Principle of fault liability (과실 책임의 원칙): Individuals are responsible for their own mistakes, and legal action should be taken if necessary, rather than public shaming.
11. He criticizes the public’s reaction to the Korean Air incident for violating these capitalist principles and damaging the nation’s reputation.
12. Three sovereign rights of the people (국민의 3대 주권): These are the highest rights held by citizens as owners of the nation.
13. Right to vote (투표권).
14. Right to resist (저항권).
15. Right to revolution (혁명권).
16. Three rights of the people (국민의 3대 권리):
17. Right to survival (생존권).
18. Right to ownership (소유권).
19. Right to equality (평등권).
20. each citizen effectively owns approximately 1.3 billion won of national assets (based on 700 quadrillion won of national wealth divided by 50 million people).
21. He proposes that if he were president, he would distribute these “dividends” to the people, as the current system allows politicians and bureaucrats to mismanage national funds.
22. He also criticizes the government’s failure to implement policies like giving 100 million won for marriage and 30 million won per child, which he proposed 20 years ago, leading to demographic and economic crises.