6501310961 The Truth of Love and Hatred – Mr.Huh Lecture # Plot

Five Blessings (O-bok), Five Virtues (O-rye), Love, Hatred, Hormones, Filial Piety

Character Profiles

Huh Kyung Young (허경영) | Speaker | Delivers a lecture on the truths of love and hatred, emphasizing self-reflection and active giving over passive reception.
Video Recorder | Unnamed | Records the lecture and occasionally interacts with Huh Kyung Young, providing technical assistance and confirming information.
Lecture Participant (Kim Oh-bok) | Audience Member | Introduces himself as Kim Oh-bok, whose name means “five blessings,” and shares his past involvement in Huh Kyung Young’s presidential campaign.
Lecture Participant (Park) | Audience Member | Referred to as “Park Chairman” and “Madam Park,” she is a participant in the lecture, whose husband is also mentioned.
Lecture Participant (Jo) | Audience Member | Referred to as “Professor Jo,” he is an audience member who is asked to manage the post-lecture meal.

Scene-by-Scene Summary

#1 (00:02)

Huh Kyung Young discusses the characteristics of people who receive blessings .
He explains that those who don’t receive blessings often judge others .
Such individuals will never receive blessings .
Blessed people, however, actively show kindness and love to others .
People often monitor whether others love them, which is God’s role, not theirs .
Individuals should focus on what they can do for others, like a wife for her husband, rather than what they receive .
God evaluates actions and decides blessings .
People lack the authority to judge others .
He uses Ahn Jung-geun as an example, stating Ahn Jung-geun sought to be righteous for future generations, not for public evaluation .

#2 (01:54)

Huh Kyung Young emphasizes that Ahn Jung-geun’s concern was how he would be perceived by descendants, not public opinion .
He advises against judging others and instead focusing on one’s own righteousness .
He stresses the importance of showing respect to others, rather than expecting it .
Those who complain about others not showing them respect will live unhappy lives .
Humans are inherently imperfect, and mistaking them for perfect beings leads to conflict .
People often project their own responsibilities onto others, leading to arguments .
He cites historical conflicts, like the religious wars between Catholics and Protestants, which caused more deaths than world wars, as examples of internal strife .
He criticizes modern Christianity for focusing on receiving love rather than giving it, leading to its failure as a hope for humanity .
He suggests that people misuse Jesus’ teachings, turning churches into “chaebol churches” that prioritize wealth .
He criticizes the church for favoring the wealthy and neglecting the poor .
He advocates for actively seeking ways to help others with wisdom, rather than blaming others for one’s own misfortunes .
He advises adopting an active mindset, as a passive approach always brings unhappiness .
He introduces the concept of “Orye” (five virtues) as essential for receiving “Obok” (five blessings) .

#3 (04:48)

Huh Kyung Young states that no human can be fully trusted due to their inherent imperfection .
He illustrates this with an example of lending money, where unforeseen events can lead to financial loss .
He mentions the case of Kim Woo-joong, where a large sum was lent based on trust, but without sufficient collateral, resulting in a loss .
He emphasizes that true trust comes from being a trustworthy person oneself, not from evaluating others’ trustworthiness .
He explains that God tests individuals like Abraham and Job to assess their faith .
He clarifies that God does not force entry into human minds but requires individuals to open their “doors” through free will .
He uses the analogy of a father not entering his married child’s room without permission to explain God’s non-coercive nature .
He refutes the idea that God controls human belief or disbelief, stating that such claims are false .
He explains that “Obok” (five blessings) are a reward from heaven, given based on one’s actions .
He reiterates that individuals must be trustworthy themselves, rather than seeking trustworthiness in others, as this is the essence of “Inuiyejisin” (benevolence, righteousness, propriety, wisdom, trustworthiness) .
He stresses the importance of understanding “Orye” (five virtues) .
He criticizes the common misconception of “trust” as trusting others, instead emphasizing the need to act in a way that makes oneself trustworthy .
He warns that judging others’ trustworthiness leads to unhappiness .
He criticizes religious figures who act as judges, usurping God’s role .
He emphasizes that God grants humans complete free will, making them equal to God in this aspect .

#4 (10:30)

The video recorder asks Huh Kyung Young to lower his foot to avoid light reflection on the video .
Huh Kyung Young complies and mentions that the Cheong Wa Dae (Blue House) is visible from their location .
He reiterates that “Obok” (five blessings) come from active, not passive, behavior .
He advises against forcing belief on imperfect humans and instead encourages individuals to act in a trustworthy manner .
He explains that if one acts trustworthily, others will not betray them .
A lecture participant thanks Huh Kyung Young for teaching about “Obok” .
Kim Oh-bok introduces himself, stating his name means “five blessings” .
Huh Kyung Young acknowledges Kim Oh-bok’s past support in his presidential campaign .
Kim Oh-bok mentions that Huh Kyung Young’s ideas appeared in Lee Myung-bak’s memoir .
He explains that Lee Myung-bak rejected the suggestion to implement Huh Kyung Young’s policies .
Huh Kyung Young notes that his ideas are being adopted by politicians like Park Geun-hye, citing the example of the elderly allowance .
He criticizes the 200,000 won allowance as insufficient and a mere gesture, not a genuine living expense .
He argues that such policies are deceptive and fail to truly support the elderly .
He suggests that redirecting funds from a single road construction project could provide substantial support for elderly parents, encouraging family care .
He explains that such support would also help young, unemployed individuals by providing a stable income through caring for their parents .
He criticizes the government’s approach to elderly allowances as a misunderstanding of their true purpose .
He calls such policies “fraud” and “empty gestures,” asserting that politicians who implement them will face consequences .

#5 (16:32)

Huh Kyung Young asks for the meaning of “Hyo” (filial piety) .
He explains that “Hyo” means being able to “see” and “hear” one’s parents even when they are not physically present .
He emphasizes that “Hyo” is about having a parent’s heart as one’s own .
He states that a child should always carry the parent’s mindset, regardless of their own age .
He criticizes those who prioritize their own enjoyment over their parents’ concerns .
He claims to be the only one in the East who correctly interprets “Hyo” .
He reiterates that “Hyo” involves feeling a parent’s presence and concerns even from a distance .
He suggests that children should feel a sense of responsibility for their parents’ sacrifices .
A participant argues that modern parents don’t command respect, making “Hyo” difficult .
Huh Kyung Young counters that children still listen to his teachings about adopting a parent’s mindset .
He advises children to always consider their parents’ perspective before acting .
He acknowledges that parents, despite their flaws, often show good qualities to their children and worry about their well-being .
He states that those who focus on parents’ good qualities will be among the 1% who succeed .
He warns against dwelling on parents’ negative aspects, as this leads to failure .
He reiterates that “Inuiyejisin” (benevolence, righteousness, propriety, wisdom, trustworthiness) and “Hyo” (filial piety) should be applied to oneself, not used to judge others .
He emphasizes self-reflection on one’s own “Hyo” rather than labeling others as disloyal .
He claims that those who attend his lectures directly receive immense blessings .

#6 (24:05)

Huh Kyung Young asks Kim Oh-bok about the “Obok” (five blessings) .
He explains that “Obok” can be expanded to “Palbok” (eight blessings), which include “Cheongwon” (heavenly power), “Cheonjae” (heavenly talent), “Cheongwan” (heavenly office), “Cheonsu” (heavenly longevity), and “Cheonmun” (heavenly wisdom) .
He clarifies that “Gwi” (nobility) in “Obok” encompasses power, nobility, and office .
He distinguishes between “Bok” (blessings) and “Deok” (virtue), stating that they are separate .
He explains that “Bok” relates to past and present lives, while “Deok” builds blessings for the next life .
He mentions “Cheondeok” (heavenly virtue) .
He identifies three types of “Deok”: “Eumdeok” (hidden virtue), “Eundeok” (graceful virtue), and “Gongdeok” (public virtue) .
He emphasizes that “Eumdeok” is the highest form of virtue, where one’s good deeds are unknown even to oneself .
He recounts the biblical story of the Good Samaritan to illustrate the importance of practical love over religious adherence .
He criticizes religious people for judging others’ faith while neglecting to act with faith themselves .
He condemns churches for prioritizing building construction and overseas missions over helping the suffering within their own country .
He points out that Korea has the highest rates of suicide, low birth rates, youth suicide, and youth unemployment .
He criticizes religious individuals for applying “Orye” (five virtues) to others rather than to themselves, leading to internal conflict and eventual downfall .
He asserts that true neighbors are those who practice love, even if they are considered outsiders or non-believers .
He quotes Jesus, stating that helping the needy is equivalent to helping God .
He emphasizes that such acts of kindness, done without seeking recognition, accumulate blessings in heaven .
He explains “Eundeok” as the love shown within families and communities .
He defines “Gongdeok” as contributions to society and nation, like Ahn Jung-geun’s actions .
He compliments a female participant’s impression, noting she listens attentively .

#7 (34:25)

Huh Kyung Young states that his lecture is ending earlier than planned .
He mentions that his son has attended a lecture before .
He announces that today’s lecture topic is simpler for the television broadcast and younger audience .
He advises listeners to keep their minds clear, like a clean blackboard, not holding onto past grievances .
He emphasizes that one should not hold onto any fixed ideas or images .
He introduces the concept of “love” as the highest good .
He explains that “love” is one of the three elements of happiness, along with beauty and righteousness .
He asks the audience to applaud loudly, emphasizing that applause for others should be stronger than for the speaker .
He states that “love” is the highest good, and asks about the highest beauty and righteousness .
He asserts that any lecture or truth without love is meaningless .
He explains that even Ahn Jung-geun’s righteous act would be meaningless without love for his people .
He differentiates between “loyalty” without love, like a gangster’s, and true “righteousness” which is rooted in love .
He states that a husband’s money earned without love is like trash .
He advises husbands to acknowledge their wives’ contributions and express love, rather than boasting about their earnings .
He emphasizes that true beauty and righteousness evoke tears when love is present .
He uses the example of a beauty queen’s speech to illustrate how words filled with love for the nation and family are more impactful than self-serving ambitions .
He explains that such a speech, emphasizing marriage and having many children for the country, would earn public admiration .
He states that a self-centered beauty queen would receive zero points .
He defines “Jin” (truth) in “Jinseonmi” (truth, goodness, beauty) as “righteousness” .
He explains that the three elements of beauty are truth, goodness, and beauty, which correspond to righteousness, goodness, and beauty .
He states that God tests individuals’ inner selves through trials, just as Abraham and Joseph were tested .
He describes the 21st century as an “era of temptation,” where many fall prey to various allurements .
He notes that only 0.1% overcome these temptations, becoming leaders like Bill Gates and Obama .
He explains that temptation is the source of the three causes of evil .
He mentions that even Jesus and Buddha faced and rejected temptations .
He identifies the three causes of evil as greed (material temptation), lust (sexual temptation), and desire for fame (temptation of honor) .
He adds that ignorance (lack of wisdom) makes one susceptible to these temptations, leading to ruin .
He uses the analogy of mistaking a red light for a green light to illustrate how foolishness leads to danger .
He reiterates that love is the most important element .

#8 (50:43)

Huh Kyung Young reviews the concept of temptation and warns against it .
He shares his personal experience of resisting temptations like alcohol and cigarettes during his youth, prioritizing study .
He explains that he views others’ wasted time as his opportunity .
He contrasts his self-reflective approach to stress with others who blame their parents .
He emphasizes the importance of always considering how one’s actions would be perceived by parents, even if they are unseen .
He introduces the concept of insulin as a hormone that increases when one harbors hatred .
He explains that hatred leads to misfortune, not blessings .
He describes two types of hormones: “limited hormones” (insulin) and “unlimited hormones” (all others) .
He states that insulin is the only limited hormone, produced in a fixed amount throughout life .
He explains that excessive insulin consumption, caused by habits like drinking, smoking, and stress, depletes its supply, leading to diabetes .
He views this as a divine mechanism to remove individuals who live unhealthy lives .
He warns that synthetic insulin differs from naturally produced insulin .
He introduces several hormones associated with love and positive emotions: beta-endorphin, beta-amyloid, dopamine, estrogen, testosterone, oxytocin, and phenylethylamine .
He explains that naturally produced hormones are beneficial, but synthetic ones, like estrogen injections, can lead to health problems like breast and uterine cancer .
He emphasizes the importance of generating these hormones internally through one’s mindset .
He describes phenylethylamine as the “love-at-first-sight” hormone, which lasts about three years in a relationship .
He explains that this hormone makes a partner’s flaws seem appealing, but its decline reveals imperfections .
He states that phenylethylamine is related to love .
He introduces adrenaline and noradrenaline as hormones released during anger, fear, and danger, which accelerate aging .
He explains that these hormones cause a rapid depletion of insulin, leading to health issues .
He states that God designed insulin to control the lifespan of those with negative emotions .
He explains that insulin transports glucose to cells, and its depletion is like losing all transport vehicles .
He reveals that insulin also copies genetic information, passing down the consequences of unhealthy lifestyles to future generations, leading to hereditary diseases like diabetes .
He calls insulin the “judgment hormone” .
He contrasts insulin with other hormones that are continuously produced, such as serotonin (from laughter), phenylethylamine (from attraction), and oxytocin (from intimacy) .
He explains that conserving insulin leads to longevity, while its depletion results in diabetes, cancer, and high blood pressure, shortening one’s life .
He warns that a lack of love attracts “insulin-taking ghosts” .
He identifies cortisol as a stress hormone that consumes a lot of insulin .
He mentions other hormones like glucocorticoids and noradrenaline .
He introduces relaxin as a hormone released during childbirth, which opens the uterus .
He explains that relaxin is also released in the father, strengthening the bond with the child and reducing divorce rates .
He uses the “Stockholm Syndrome” as an analogy to explain how shared intense experiences, like a couple committing a crime together, can create an unbreakable bond .
He explains that the shared trauma and the release of relaxin create a strong emotional connection, making it difficult for them to separate .

#9 (01:14:48)

Huh Kyung Young reiterates that negative emotions like anger and fear release harmful hormones, while love and good deeds release beneficial hormones that extend life and boost immunity .
He emphasizes that “Inuiyejisin” (benevolence, righteousness, propriety, wisdom, trustworthiness) should be applied to oneself, focusing on being trustworthy rather than judging others .
He states that these hormones are continuously produced, except for insulin, which is limited .
He warns that excessive anger, worry, or hatred depletes insulin, leading to a shorter lifespan and various diseases .
He calls the cessation of insulin production a “heavenly punishment” .
He explains that this mechanism prevents evil and lazy individuals from dominating the world .
He suggests that engaging in good deeds and service can conserve insulin and restore health .
He states that the amount of remaining insulin indicates one’s remaining lifespan .
He mentions that “100 years of greed for wealth is like a speck of dust in an empty space” .
He explains that accumulated wealth is ultimately passed on to others, leaving nothing for oneself .
He refers to this as “Jojiljin” (morning dust) or “Iljojin” (one morning’s dust), emphasizing the fleeting nature of material possessions .
He states that pursuing wealth without a greater purpose only wastes insulin .
He advises earning money with a clear conscience, without wasting insulin or engaging in evil .
He claims that listening to his truth for one day is equivalent to a thousand years of treasure .
He quotes a saying: “Even if one does good for a day, blessings may not come, but misfortune will surely recede” .
He explains that good deeds, like a grandmother’s donation, can prevent future misfortunes, even if immediate blessings are not apparent .
He emphasizes that performing good deeds brings immediate benefits .
He states that God uses hormones like insulin to monitor human actions .
He quotes another saying: “Even if one does evil for a day, misfortune may not come immediately, but blessings will surely flee” .
He explains that evil acts, like a mother doing something bad before her son’s exam, can negatively impact future outcomes .
He compares good deeds to grass growing in a garden, which grows steadily even if unseen .
He compares evil deeds to sharpening a knife on a stone, which causes unseen damage over time, leading to the decline of a household .
He reiterates that love is the foundation of goodness, beauty, and righteousness .
He emphasizes that good deeds always have consequences, and evil deeds affect future generations .
He advises against harboring hatred .
He clarifies that while one should address legal or factual issues, emotional involvement is unnecessary and harmful .

#10 (01:28:51)

Huh Kyung Young discusses the Buddhist teaching of “do not kill living beings” (살생하지 마라) .
He explains that this teaching is broader than the Christian commandment “do not murder” (살인하지 마라), encompassing all living things, including plants .
He interprets “do not kill living beings” as “love all nature” .
He warns that humanity’s exploitation of nature will lead to severe consequences .
He lists the Ten Commandments, highlighting “do not murder” as a physical commandment and “do not dishonor your parents” as a spiritual one .
He equates parents with God, emphasizing that honoring them is a spiritual act .
He defines “Simhyo” (heartfelt filial piety) or “Samojihyo” (filial piety of longing) as honoring parents in one’s heart even after their death .
He uses the example of not wasting food, remembering parents’ frugality, as an act of “Samojihyo” .
He states that such acts of honoring parents’ good qualities are equivalent to loving God and heaven .
He criticizes modern practices like disposing of food waste down the drain, which harms the environment and can lead to health problems like diabetes .
He recalls how his parents valued every grain of rice, believing that wasting it would incur divine punishment .
He categorizes filial piety into three types: “Saengjeonjihyo” (filial piety during life), “Sahujihyo” (filial piety after death), and “Samojihyo” (filial piety of longing) .
He further divides “Saengjeonjihyo” into “Sohyo” (small filial piety – providing for parents’ basic needs), “Junghyo” (medium filial piety – bringing a good spouse and grandchildren), and “Daehyo” (great filial piety – achieving success and bringing honor to the family) .
He claims that meeting him is an act of “Daehyo” .
He emphasizes “Samojihyo” as a form of devotion to God .
A participant comments that Huh Kyung Young’s past predictions have come true .
Huh Kyung Young confirms this, citing Lee Myung-bak’s autobiography mentioning his policy ideas .
He notes that his policies were adopted by other politicians, but often in a diluted form, making them ineffective .
He uses the analogy of a partial herbal medicine being ineffective to criticize the reduced implementation of his policies .
He asks about the difference between “gyeore” (kin) and “minjok” (nation) .
He explains that “gyeore” refers to a shared bloodline, like Koreans and Mongolians, while “minjok” refers to people who share a national identity and history .
He states that his presence in Korea, a Mongolian “gyeore” nation, has a purpose for the future .
He reiterates his long-standing policy proposals, such as marriage and childbirth incentives, and allowances for housewives and the elderly .
He claims that if his policies had been implemented, Korea’s population and national income would be much higher .
He predicts that as Korea’s population declines, people will eventually recognize the value of his past proposals .
He identifies his name and policies as his “brand” and “concept,” which are widely recognized .
He describes himself as a “politainer” (politician + entertainer), a unique concept .
He states that his concepts are so pervasive that any political discussion eventually leads back to him .
He asks about the primary concept of Chinese, Japanese, and Korean people .
He explains that Chinese people prioritize “gasan” (family property/wealth), Japanese people prioritize “gaeop” (family business), and Korean people prioritize “gamun” (family lineage/honor) .
He criticizes the Korean emphasis on “gamun” for leading to high youth unemployment, as children are discouraged from following their parents’ professions .
He contrasts this with Japan, where children often continue family businesses, leading to low unemployment .
He advocates for a change in Korean tradition to reduce youth unemployment .
He asks the audience to applaud to acknowledge his points .

#11 (01:45:32)

Huh Kyung Young explains that “love” (사랑) means “four joys” (네 가지 기쁨) .
He lists the four joys: giving joy with one’s face (smiling), words (kind speech), material possessions, and body (service) .
He states that the absence of these four joys leads to “sin” (죄) or “hatred” (증오) .
He gives examples of how not showing these joys, like frowning at elders or speaking disrespectfully, constitutes sin .
He advises young people to reciprocate their parents’ generosity, even with small gestures like buying a sweet potato .
He emphasizes that “mulhyo” (material filial piety) is not just about money .
He encourages applause for his points, noting its importance for the video recording .
He reiterates the importance of the four joys: smiling, kind words, material giving, and physical service, especially for parents .
He highlights that giving joy with one’s face is the least costly way to build blessings .
He concludes by stating that failing to practice these four joys leads to sin and hatred .
He asks Professor Jo to manage the post-lecture meal .