6504180971 The Truth of ‘I’ and ‘Our Tongue’ #Plot

Knowledge vs. Wisdom, Individual (‘I’) vs. Collective (‘We’), Religious Unity, Constitutional Rights, Principles of Capitalism, The Nature of Happiness and Worry

1. Character Profiles

허경영 (Mr.Huh) | Lecturer | Delivers a lecture on various philosophical and religious concepts, emphasizing self-awareness, collective well-being, and the interconnectedness of all things.
김고님 (Kim Go-nim) | Audience Member | Asks questions and participates in the discussion, particularly on the concept of “분수” (one’s place/measure).
조교수님 (Assistant Professor) | Audience Member | Asks questions and participates in the discussion, particularly on the concept of “무자기아” (selflessness).
양고님 (Yang Go-nim) | Audience Member | Asks questions and participates in the discussion, particularly on the concept of “억무소주 이생기심” (non-abiding mind).
형제님 (Brother) | Audience Member | Asks questions and participates in the discussion, particularly on the concept of “밸런스” (balance) and “분수” (one’s place/measure).

3. Scene-by-Scene Summary

#1 (00:00:00) Introduction to “설” (Tongue) and “아” (Self)

The lecture begins with an explanation of the character “설” (舌), meaning tongue, and its connection to “효설자” (孝舌者), emphasizing the importance of speech .
Mr.Huh states that the lecture aims to teach how to study effectively .
He explains that merely listening to lectures (유정설법) is like looking at a map of Seoraksan Mountain; one must experience it directly to truly understand (지혜) .
He contrasts “지” (知), knowledge gained from maps, with “해” (解), wisdom gained from direct experience, highlighting that “해” involves enduring time and experience .
Knowledge without experience is like a tongue that only speaks, deceiving others .
He connects the character “천” (天), heaven, to the idea of obscuring heaven, suggesting that conventional education (지식) often covers the truth .
True wisdom (지혜) comes from applying knowledge in daily life .
He introduces the concept of “나” (我, self) and “우리” (we), arguing that excessive focus on “나” leads to conflict and suffering, while “우리” fosters collective responsibility and prevents environmental harm .
He explains that “지식” (knowledge) can be transformed into “지혜” (wisdom) through effort .

#2 (00:04:00) Korean Roots of World Religions

Mr.Huh asserts that the Korean people created the character for “하늘” (heaven) .
He connects the Christian concept of God (하나님) and the Trinity (성부, 성자, 성신) to the Korean “삼신 할머니” (Three Goddesses) tradition, where human existence is a 33% investment from heaven, earth, and humanity .
He claims that Christianity and Buddhism originated from the Korean people .
He interprets the character “요절” (夭折, premature death) as “하늘을 기울이면 죽는다” (if you tilt heaven, you die), linking it to biblical teachings about divine law .
He further connects the character “오디” (옷, clothes) to the biblical story of Adam and Eve eating the forbidden fruit and covering themselves .
He interprets “금” (禁, forbid) as the prohibition against eating from the Tree of Life and the Tree of Knowledge of Good and Evil .
He links the character “배선” (船, boat) to Noah’s Ark, where eight family members boarded the boat .
He states that all 40,000 Chinese characters originated 10,000 years ago, while the Bible was created 6,000 years ago .
He traces the Korean people’s origin to Mesopotamia, specifically Sumer, which he identifies as the region of Aden (에덴) .
He explains that the prefix “아” (A) in names like Abraham, Asia, Africa, and America comes from Aden .
He notes that the first capital of the Korean people was Asadal, also starting with “아” .
He connects the “아” character to the cross, stating that it represents heaven and earth, and that other religions like Islam and Confucianism use similar symbols .
He claims that the cross in Christianity and the Buddhist swastika symbol both originated from Asia .
He identifies the Catholic symbol as “PX” and the Jewish symbol as the seven-branched menorah, which he links to Korean ancestral rites .
He states that early Christian churches were called “temples” (사원), similar to Buddhist temples, and were later changed to “church” (처치) .
He concludes that Jesus and other religious figures share a common lineage with the Korean people .

#3 (00:11:00) The Spoon vs. The Tongue: Knowledge vs. Wisdom

Mr.Huh uses the analogy of a spoon (수저) and a tongue (혓바닥) to differentiate between knowledge and wisdom .
A spoon, despite being in food, cannot taste it, symbolizing those who accumulate knowledge without true understanding or application .
A tongue, however, immediately perceives taste without needing words, representing “무정설법” (wordless teaching) or intuitive wisdom .
He illustrates “무정설법” with the example of a pine tree in an apartment complex, which, if truly understood, would convey its longing for its natural habitat .
He extends this to animals like dolphins, whose suffering, though unspoken, should be understood as a “설법” .
He criticizes those who are like spoons, unable to understand unspoken messages, even from their parents .
He encourages looking at objects like furniture and reflecting on the labor involved and the environmental impact, promoting a sense of “우리” (we) over “나” (I) .
He emphasizes that understanding these principles is crucial for humanity’s future .

#4 (00:16:00) Unity of World Religions and the Concept of “Self”

Mr.Huh asserts that all world religions are one, citing similarities between Buddhism and Christianity .
He compares Buddhist “무아” (non-self) to Christian “부활” (resurrection), explaining that “부활” means daily self-death and rebirth, letting go of the “나” (self) to embrace “우리” (we) .
He contrasts the number of schools founded by Christianity (6,000) versus Buddhism (60) in Korea, attributing it to Christianity’s focus on “교” (teaching/education) and Buddhism’s emphasis on “선” (meditation/experience) .
He argues that while “교” creates many schools and spreads knowledge, it can also lead to corruption and a lack of genuine wisdom .
“선,” though creating fewer institutions, focuses on personal experience and wisdom .
He notes that Westerners are now seeking Eastern meditation practices, indicating a shift towards experiential wisdom .
He reiterates that focusing on “나” (self) leads to failure, and that “무아” (non-self) is equivalent to “부활” (resurrection) .
He defines “무아” as “무자기아” (selflessness), meaning to act without asserting one’s ego, always putting others first .
“무자기아” transforms “나” into “우리,” emphasizing collective strength and responsibility .
He states his mission is to help people realize “우리” .
He differentiates between “유성 진리” (truth with sound), which is his lecture, and “무성 진리” (truth without sound), which is perceived through observation and intuition .
He uses the example of a rock to illustrate “무성 진리,” where one can perceive its ancient origins and the creator’s presence through silent contemplation .
He connects the sinking of a rock in water to gravity and the Earth’s rotation, explaining that humans are essentially “hanging upside down” due to gravity .
He emphasizes that observing nature, like a pine tree, can reveal profound truths and evoke empathy .
He links this to Jesus’ teaching that helping the poor and marginalized is equivalent to helping him, implying that everyone is a manifestation of the divine .
He concludes that “무아” (non-self) and “부활” (resurrection) are identical concepts, both requiring the daily death of the ego .
He advises that while one should acknowledge their name, they should not use it to look down on others, but rather to act as a “우리” (we) .
He explains that “복” (blessing) and “덕” (virtue) are interconnected in a cosmic cycle, where good deeds in one life lead to blessings in the next .
Failing to act virtuously leads to “화” (misfortune) and rebirth as a “귀신” (ghost) or in lower realms of existence (육도 윤회) .
He defines “지옥” (hell) as a place where communication is impossible, symbolized by being surrounded by “개” (dogs), representing animalistic existence .
He concludes that everything in the world, even a microphone, holds truth and can be a teacher .
He uses the example of a shirt to illustrate that its true value emerges when it is given to someone in need, emphasizing the importance of altruism .

#5 (00:27:00) The Importance of Virtue and Balance

Mr.Huh warns that those who prioritize “나” (self) and live recklessly will face disaster, while those who accumulate “덕” (virtue) will be protected .
He cites the example of former President Park Geun-hye, suggesting that her virtue could protect her from harm .
He emphasizes that “덕” and “복” (blessing) must be continuously cultivated, as a single act of selfishness can bring a curse, such as genetic diseases .
He reiterates that “하늘을 기울였다” (tilting heaven) leads to “요절” (premature death), meaning disrespecting divine law .
He connects the Buddhist concept of “무아” (non-self) to the idea of not asserting “나” (self) .
He explains that judging people by their appearance (“색”) or voice (“소리”) is a “사도” (false path) and prevents one from seeing “열래” (Buddha or angel) .
He refers to Jesus’ teaching that angels can appear as beggars or strangers, urging people to treat everyone with kindness .
He introduces the Buddhist concept of “일체 유위법 여몽환포영 여로역여전 응작여시관” (All conditioned phenomena are like a dream, an illusion, a bubble, a shadow, like dew, or like lightning; thus they should be contemplated) .
He explains that all worldly phenomena are fleeting and illusory, like dreams or lightning, and that time passes quickly .
He emphasizes the need to understand the “secret key” to escape this cycle before time runs out .
He describes the human respiratory system, explaining that inhaled air transforms into water in the lungs, which act like gills to extract oxygen .
He warns that inhaling pollutants like cigarette smoke or yellow dust contaminates this process, leading to health problems .
He highlights the similarity between human lungs and fish gills, both extracting oxygen from a watery environment .
He explains that the human body’s “gills” are internal to prevent drying out .
He provides figures for lung capacity, noting that residual air always remains in the lungs .
He reiterates that judging people by “색” (appearance) or “소리” (voice) is a “가짜 진리” (false truth) and prevents one from seeing “천사” (angels) .
He concludes that all phenomena are like dreams, illusions, bubbles, shadows, dew, or lightning, and should be contemplated as such .
He advises to view all things with “응식관” (contemplation of impermanence), considering the future generations and environmental impact .
He warns that continued environmental destruction will lead to a future where descendants suffer from pollution .
He contrasts “숟가락 같은 학생” (spoon-like students) who learn little despite much teaching, with “혓바닥 같은 애” (tongue-like students) who grasp many things from a single lesson .
He criticizes those who only seek diplomas without genuine interest in learning .
He explains that a single concept, like “밸런스” (balance), can transform a student’s entire perspective and actions, leading to success .
He uses the “땅콩 회항” (nut rage) incident as an example of how judging people by appearance (“색”) and failing to show proper respect can lead to conflict .
He emphasizes the importance of immediate apologies and respect for all individuals, regardless of their status .
He explains that in a capitalist society, wealth comes with burdens, and that the wealthy deserve respect for their contributions, including taxes .
He reiterates that “무아” (non-self) and “부활” (resurrection) are identical concepts, and that all religions, including Buddhism, Christianity, and Confucianism, share common symbols like the cross .
He criticizes the hypocrisy of some religious followers who condemn other religions as “idolatry” while having their own symbols .
He asserts that all world religions offer salvation and should respect each other’s freedom of religion .
He leads the audience in a stretching exercise, connecting it to the concept of “밸런스” (balance) in life, emphasizing that physical well-being is as important as mental and spiritual growth .

#6 (00:48:00) The Nature of Reality and Selflessness

Mr.Huh introduces the Buddhist teaching: “범소유상 개시허망 약견제상비상 즉견여래” (All conditioned phenomena are like a dream, an illusion, a bubble, a shadow, like dew, or like lightning; thus they should be contemplated) .
He explains that all visible “상” (forms/phenomena) are illusory and fleeting, and realizing that these “상” are “비상” (not true forms) leads to seeing “열래” (Buddha/angel) .
He emphasizes that both suffering and wealth are temporary, and that cultivating virtue leads to a desired rebirth .
He defines “무아” (non-self) and “무자기아” (selflessness) as seeing all phenomena without attachment to the self, always prioritizing others’ needs .
He uses the example of a daughter-in-law serving her in-laws, where her “나” (self) disappears, replaced by “우리” (we), focusing on their comfort .
He explains that while the “나” (self) is not completely absent, it is transformed into a selfless “나” that serves others .
He connects the concept of “분수” (one’s place/measure) to “밸런스” (balance), explaining that knowing one’s “수” (measure/ability) prevents arrogance and promotes humility .
He gives the example of a restaurant owner, regardless of their wealth, bowing to customers, demonstrating knowledge of their “분수” .
He introduces the final key teaching from the Diamond Sutra: “응무소주 이생기심” (one should develop a mind that does not abide in anything) .
He clarifies that this does not mean the “나” (self) disappears entirely, but rather that the mind should not be attached or fixated .
He explains that “무아” is “무자기아,” meaning to possess the self quietly without asserting it, knowing one’s “분수” .
He connects this to the concept of “우리” (we), where individual well-being is intertwined with the well-being of society .
He explains that the Israeli people call God “여호와” (Yahweh) because it is the name of Hwanung’s wife, linking it to Korean mythology .
He notes that Israelis wear “갓” (traditional Korean hat), further connecting them to Korean culture .
He emphasizes that all religions are equal and should respect each other’s freedom, as enshrined in the Korean constitution’s eight freedoms (speech, press, assembly, association, religion, thought, expression, conscience) .
He criticizes religious proselytizing that denigrates other faiths, stating that true evangelism involves demonstrating one’s own virtuous actions .
He condemns religious exclusivity, comparing it to wealthy people looking down on the poor .
He points out that extremist religions like Islam, and even some Christians, claim exclusive salvation, which contradicts the principle of religious freedom .
He reiterates that early Christian churches had Buddhist elements, suggesting a common origin .
He lists the three fundamental rights of citizens: right to life, property rights, and equality rights, explaining how they protect individuals from infringement .
He also lists the three principles of democracy: principle of the pursuit of happiness, principle of human dignity, and principle of absolute fairness, illustrating them with examples of property disputes .
He then lists the three principles of capitalism: absolute principle of property rights, principle of freedom of contract, and principle of fault liability, contrasting them with the lack of such rights in North Korea .

#7 (01:10:00) The Contrast of “Self” (술) and “We” (물)

Mr.Huh concludes by contrasting “수저” (spoon) and “혓바닥” (tongue) with “유아” (ego/self) and “무아” (non-self) .
He explains that an ego-driven mind (“유아”) leads to corrupted blood and an unhealthy appearance, often associated with excessive alcohol consumption (“술”) .
Conversely, a selfless mind (“우리”) is associated with water (“물”), which symbolizes fluidity, humility, and health .
He contrasts the upward, destructive nature of alcohol (inflammability, impermanence) with the downward, life-giving nature of water (wisdom, eternity, freedom) .
He states that those who are confined or stressed tend to seek alcohol, while those with peaceful minds are like water .
He highlights water’s “흡수성” (absorbency), explaining that a woman with an absorbent nature can harmoniously integrate into a family, making everyone fond of her .
In contrast, an ego-driven person (“불 같은 사람”) is “배타성” (exclusive), pushing others away, leading to physical deterioration .
He uses the example of a breastfeeding mother whose milk can be affected by stress, harming the baby, to illustrate how “나” (self) is the root of many problems .
He emphasizes that a woman with a “물과 같은” (water-like) nature brings harmony, while one who drinks heavily (like “술”) can cause problems .
He shares his personal habit of eating raw radish, symbolizing a natural and unadulterated lifestyle .
He explains that “걱정” (worry) arises spontaneously and corrupts the blood, while “기쁨” (joy) also arises spontaneously .
He asserts that happiness and worry are equally distributed among all people, regardless of their status, and that the wealthy often experience more worry .
He concludes by urging the audience to recognize that everyone possesses the conditions for happiness and to avoid letting worry ruin their lives .

4. Other Useful Information

4.1 Key Concepts

유정설법 (Yujeong Seolbeop): Teaching with sound/words.
무정설법 (Mujeong Seolbeop): Teaching without sound/words, intuitive wisdom.
지 (知): Knowledge, theoretical understanding (like a map).
해 (解): Wisdom, practical understanding gained through experience.
나** (我)**: Self, ego. Excessive focus leads to conflict.
우리** (Uri)**: We, collective self. Fosters responsibility and harmony.
지식** (Jishik)**: Knowledge, often superficial or theoretical.
지혜** (Jihye)**: Wisdom, practical application of knowledge.
무아** (Mua)**: Non-self, selflessness (Buddhist concept).
부활** (Buhwal)**: Resurrection, daily death of the ego and rebirth (Christian concept).
무자기아 (Mujagia): Selflessness, acting without asserting one’s ego.
유성 **진리** (Yuseong Jinri): Truth with sound, explicit teachings.
무성 **진리** (Museong Jinri): Truth without sound, implicit truths perceived through observation.
복** (Bok)**: Blessing, good fortune.
덕** (Deok)**: Virtue, good deeds.
지옥 (Jiok): Hell, a state of existence where communication is impossible, often associated with animalistic or microbial life.
응무소주 이생기심 (Eungmu Soju Isaenggishim): Develop a mind that does not abide in anything (from the Diamond Sutra).
분수 (Bunsu): One’s place, measure, or appropriate conduct. Equivalent to “밸런스” (balance).

4.2 Constitutional Principles

Eight Freedoms (헌법의 자유권):
- 언론 (Speech)
- 출판 (Press)
- 집회 (Assembly)
- 결사 (Association)
- 종교 (Religion)
- 사상 (Thought)
- 표현 (Expression)
- 양심 (Conscience)
Three Fundamental Rights of Citizens (국민의 3대 권리):
- 생존권 (Right to Life)
- 소유권 (Property Rights)
- 평등권 (Equality Rights)
Three Principles of Democracy (민주주의 3대 원칙):
- 행복 추구의 원칙 (Principle of the Pursuit of Happiness)
- 인간 존엄의 원칙 (Principle of Human Dignity)
- 절대 공평의 원칙 (Principle of Absolute Fairness)
Three Principles of Capitalism (**자본주의** 3대 원칙):
- 소유권의 절대 원칙 (Absolute Principle of Property Rights)
- 계약 자유의 원칙 (Principle of Freedom of Contract)
- 과실 책임의 원칙 (Principle of Fault Liability)

4.3 Analogies

Spoon (수저) vs. Tongue (혓바닥): Represents knowledge without experience vs. intuitive wisdom.
Map vs. Direct Experience: Represents theoretical knowledge vs. practical wisdom.
Alcohol (술) vs. Water (물): Represents ego-driven, destructive nature vs. selfless, life-giving nature.