6910121202-Taegeukgi and Candlelight are Clouds Calling Heo Kyeong-young (October 12, 2019)
The meaning of the Taegeukgi and candlelight protests, philosophical debates (Yulgok vs. Toegye), the future of Korea, and Heo Kyeong-young’s political vision.
Character Profiles
허경영 (Heo Kyung-young) | Speaker | A figure who presents himself as a divine being, a “신인” (shinin), capable of solving humanity’s problems and unifying the world . He claims to possess unique insights beyond traditional philosophies and scientific understanding .
율곡 (Yulgok) | Philosopher | A historical Korean philosopher who advocated for the idea that ‘Yi’ (理) and ‘Gi’ (氣) are one, representing a progressive or “진보” (jinbo) ideology .
퇴계 (Toegye) | Philosopher | A historical Korean philosopher who argued that ‘Yi’ (理) and ‘Gi’ (氣) are distinct, representing a conservative or “보수” (bosu) ideology .
박정희 대통령 (President Park Chung-hee) | Historical Figure | Former South Korean president who made a contract with the U.S. for equal pay for Korean soldiers in the Vietnam War, but the actual pay was significantly lower .
박근혜 대통령 (President Park Geun-hye) | Historical Figure | Former South Korean president whose administration faced economic difficulties for small business owners .
문재인 대통령 (President Moon Jae-in) | Historical Figure | Former South Korean president whose administration also saw continued economic struggles for small business owners .
Scene-by-Scene Summary
#1 (00:00:00) Opening Remarks and Audience Interaction
The speaker begins the lecture with an energetic greeting and interacts with the audience .
He mentions “online business” and “resurrection” in a somewhat disjointed manner .
The speaker then makes a series of inarticulate sounds and phrases, followed by applause from the audience .
He asks if the audience has been to Europe, then continues with more unclear speech .
Music plays, followed by more applause .
#2 (00:03:21) The Clouds of Taegukgi and Candlelight
The speaker observes the prevalence of “태극기” (Taegukgi) and “촛불” (candlelight) movements, interpreting them as “꾸러미” (bundles) appearing in the end times .
He states that when these “clouds” of people gather, a divine being, Heo Kyung-young, will appear .
The speaker explains that these “clouds” represent people’s yearning and search for something, a time when many gather like clouds .
He interprets this gathering as a call for him to emerge .
The speaker asserts that a true revolution from heaven comes riding on clouds, and each person is a cloud .
#3 (00:05:21) Philosophical Debate: Yulgok vs. Toegye
The speaker introduces the philosophical debate between Yulgok and Toegye regarding ‘Yi’ (理) and ‘Gi’ (氣) .
He explains that ‘Yi’ is the fundamental principle (체, che) and ‘Gi’ is its manifestation or function (용, yong) .
Yulgok’s philosophy posits that ‘Yi’ and ‘Gi’ are the same (이원론, ilwonnon), while Toegye argues they are different (이원론, iwonnon) .
The speaker uses an analogy of light (광, gwang) and brightness (명, myeong) to illustrate the concepts of ‘che’ and ‘yong’ .
He equates himself, Heo Kyung-young, with the fundamental principle (‘che’) of the universe, while people are its manifestations (‘yong’) .
The speaker notes that this historical debate between Yulgok (representing the south/Gyeongbuk) and Toegye (representing the central region) has influenced the division of political parties into ruling and opposition factions .
He explains that Toegye views ‘Yin’ and ‘Yang’ as opposing and distinct, while Yulgok sees them as interconnected, where one cannot exist without the other .
The speaker connects Yulgok’s idea to Buddhist (석가모니 사상) and Confucian (공자 사상) thought .
He emphasizes that ‘Yin’ and ‘Yang’ are interdependent, just as men and women are equal and cannot exist without each other, leading to gender equality .
The speaker defines the “선천 시대” (seoncheon sidae) as the era before his arrival and the “후천 시대” (hucheon sidae) as the era after .
He describes the “선천 시대” as a “양 체의 범용 시대” (yang che-ui beomyong sidae), where men (yang) dominated and exploited women, akin to farming the land .
In contrast, the “후천 시대” after Heo Kyung-young’s arrival will be an “음 체” (eum che) era, where women (eum) become the masters and men (yang) serve them .
He states that people are unaware of this shift in eras .
The speaker reiterates that Yulgok’s philosophy (unity of ‘Yi’ and ‘Gi’) aligns with the idea of a unified world, while Toegye’s (separation of ‘Yi’ and ‘Gi’) emphasizes distinctness .
He connects these philosophies to the origins of conservative and progressive political parties in Korea, stemming from Chinese Neo-Confucianism .
The speaker criticizes both Yulgok and Toegye, stating that their philosophies are incomplete because they lack the concept of “영” (yeong), which he embodies .
He claims that his unique philosophy, which includes “영,” is essential for solving humanity’s problems, leading to the establishment of “허경영 학과” (Heo Kyung-young studies) in universities worldwide .
The speaker asserts that the existing philosophies only consider ‘Yin’ and ‘Yang’ (음과 명), but “신” (shin) or divine power is missing from their understanding .
He then abruptly shifts to a personal anecdote about tripping over a recording device during a lecture, attributing it to a momentary lapse in his divine power .
He continues to emphasize the shift to a “모계 사회” (matriarchal society) in the “후천 시대,” where women have more power and control, as evidenced by changes in family registration and economic power .
The speaker notes that this shift is already reflected in the “여성 시대” (women’s era) and “여성 상위 시대” (female-dominant era) .
He contrasts this with the past, where women had to please men to survive due to men’s control over property and economy .
#5 (00:19:51) Economic Growth and Veteran Compensation
The speaker highlights South Korea’s rapid economic growth, with its GDP increasing 100-fold in 50 years, compared to 10-fold for the Philippines and 5-fold for North Korea .
He criticizes the lack of proper compensation for Vietnam War veterans, despite their sacrifices .
The speaker explains that Korean soldiers in Vietnam were promised equal pay to U.S. soldiers under the “브라운 각서” (Brown Memorandum) but received significantly less, with the difference allegedly used for national development projects like highways .
He states that South Korea’s treatment of its veterans is among the worst globally .
The speaker argues that adequate compensation for soldiers, including death benefits and support for families, is crucial for national security and morale, citing the U.S. military as an example .
He vows to rectify this injustice if he becomes president, promising to confront any officials who mismanage veteran affairs .
The speaker asserts that his unique and powerful approach is necessary to change the nation and the world, unlike ordinary politicians .
He promises comprehensive support for veterans, including those from the Vietnam War and Agent Orange victims .
The speaker emphasizes that national security relies on the government’s firm commitment to veteran welfare .
He criticizes the government’s focus on infrastructure projects over veteran compensation .
#6 (00:26:01) Military Reform and Social Integration
The speaker proposes a radical reform of the military, suggesting that reducing troop numbers is not the solution .
He advocates for a “모병제” (conscription system) where anyone, regardless of age or gender, can join the military and receive a monthly salary of 2 million won, along with housing and food .
This system, he claims, would eliminate unemployment and foster a sense of community within the military .
The speaker envisions a military where diverse individuals, including older people and professionals, serve together, creating a supportive environment that prevents violence and promotes mentorship .
He describes a scenario where older, experienced individuals would guide younger recruits, making military life enjoyable and educational .
The speaker then briefly deviates to discuss the history and current status of “북간도” (North Gando), a region with a significant Korean-Chinese population .
He acknowledges the digression, humorously noting that his lectures can sometimes go off-topic if he doesn’t maintain focus .
#7 (00:32:51) Political Ideologies and National Goals
The speaker returns to the topic of political division, stating that the ruling and opposition parties (여야) in Korea originate from the philosophical differences of Yulgok (진보, progressive) and Toegye (보수, conservative) .
He argues that the idea of ‘Yin’ and ‘Yang’ being the same is progressive, while their separation is conservative .
The speaker then outlines the “국가 존립의 5대 요소” (five major elements for national existence): culture, politics, economy, people, sovereignty, and territory .
He asserts that culture should take precedence, followed by politics and economy, and criticizes the current political system where parties fight for power rather than national well-being .
The speaker also discusses the “학문의 3대 요소” (three major elements of academia): philosophy, religion, and science .
He argues that philosophy is paramount, followed by religion, and then science, criticizing those who prioritize science as foolish .
The speaker claims that his philosophy transcends these traditional academic divisions .
He interprets the “태극기와 촛불” movements as a collective call for Heo Kyung-young to appear, regardless of their stated political goals .
The speaker dismisses the conflicts between conservative and progressive factions as power struggles, not genuine efforts for national improvement .
He points out that economic difficulties for small business owners have persisted across different presidential administrations .
The speaker criticizes the public for blaming presidents instead of seeking a transformative leader like himself .
He views the mass mobilizations (촛불, 태극기) as orchestrated rather than purely spontaneous, unlike genuine movements like those in Hong Kong .
#8 (00:39:01) National Goals and Future Vision
The speaker discusses the “국가 목표의 3대 요소” (three major elements of national goals): trust, freedom, and peace .
He prioritizes trust, followed by freedom, and then peace, noting that people often prioritize freedom over peace .
The speaker reiterates that these elements are all necessary for national development, but political parties’ conflicts are not for the nation’s benefit .
He calls for the abolition of political parties, stating that Korea is plagued by power-hungry individuals .
The speaker criticizes politicians for focusing on power struggles while the economy suffers .
He asserts that a “천재적인 인물, 신인, 선구자, 선지자” (genius, divine being, pioneer, prophet) like himself is needed to fix the country .
#9 (00:41:21) Human Elements and Future Society
The speaker introduces the “인간의 5대 요소” (five major elements of human beings): physique (체격), appearance (관상), social network/background (상), current occupation/role (용), and religion/faith (종교) .
He explains that “체” refers to one’s body and appearance, “상” to one’s background and network, and “용” to one’s current role or job .
The speaker implies that he, Heo Kyung-young, transcends these categories .
He emphasizes that understanding these “체상용” (che-sang-yong) elements is crucial for making important life decisions, such as choosing a spouse .
The speaker then shifts to the “미래 국가의 3대 요소” (three major elements of the future nation): convergence (융합), creation (창조), and communication (소통) .
He criticizes past government spending on population growth initiatives, noting that 124 trillion won over 10 years failed to increase the birth rate, which actually declined .
The speaker claims that his proposals from 30 years ago, such as giving 100 million won for marriage and 50 million for childbirth, were dismissed as crazy but are now being adopted by others .
He advocates for a “재산 비례 벌금제” (wealth-proportional fine system) to ensure fairness, where fines are adjusted based on a person’s assets .
The speaker uses the example of a delivery driver struggling with heavy loads in difficult terrain to illustrate the need for a fair society that values and compensates all labor .
He asserts that he is a leader who will create such a just society .
#10 (00:49:01) Heo Kyung-young’s Policies and Political Strategy
The speaker claims to possess vast knowledge, far exceeding what he presents in lectures, and that it is all stored in his mind .
He mentions that he abstains from coffee and water .
The speaker warns that there are powerful individuals who oppose him because his policies, such as the “국민 배당금” (national dividend) of 1.5 million won per month, would challenge their wealth and privilege .
He outlines his comprehensive welfare policies: 1.5 million won monthly for citizens from age 20 until death, 3 million won for couples, 700,000 won for seniors, and additional benefits for widows .
The speaker expresses his desire for the elderly to live comfortably and for the younger generation to have dreams .
He criticizes the current system that impoverishes farmers and the elderly, despite Korea’s economic growth .
The speaker explains the strategic naming of his political party, “국가혁명배당금당” (National Revolutionary Dividend Party), to ensure it appears high on the ballot due to the “국가” (National) prefix .
He clarifies that the name was chosen to overcome the disadvantage of being a new party among many others .
The speaker emphasizes that his party’s name is a “천재적인” (genius) creation to ensure visibility .
He explains that the party name can be shortened to “혁명배당금당” (Revolutionary Dividend Party) .
The speaker describes his policies as a “투표 혁명” (voting revolution), where voting for him triggers a cascade of benefits, like a train with 33 cars .
These benefits include national dividends, marriage and childbirth funds, dating allowances, senior allowances, birthday gifts, funeral expenses, and debt relief .
He asserts that even with all these benefits, there will still be money left over .
#11 (01:00:01) Future Society: Convergence, Creation, and Communication
The speaker reiterates that the future is a “융합 시대” (convergence era) and a “융복합 시대” (convergent-complex era) .
He identifies the three elements of convergence as “화” (harmony/transformation), “용” (utilization), and “발효” (fermentation) .
The speaker then introduces “소통” (communication) as another crucial element for the future .
He predicts the emergence of “바이오 약” (bio-medicine) that can reverse aging, making people younger .
The speaker states that money (자본, capital) is currently the highest power, even above himself .
He encourages people to reflect on their lives and realize that meeting him will lead them to “백궁” (Baekgung, a heavenly palace) .
The speaker expresses frustration that even his close associates doubt his abilities, citing the “오링 테스트” (O-ring test) as proof of his power .
He re-emphasizes that the philosophical debates of Yulgok and Toegye are irrelevant in his presence, comparing them to deer fighting while a duck appears .
The speaker again defends his party’s name, “국가혁명배당금당,” as a stroke of genius for electoral visibility .
He concludes that the future requires “창조” (creation) of new things through “융복합” (convergence) and “소통” (communication) with the world, leading to world unification .
The speaker uses the example of cars, stating that future vehicles will run on air or electricity, not fossil fuels .
He explains that ‘Yi’ and ‘Gi’ encompass everything in the universe, forming all matter and energy .
The speaker introduces the concept of “신명체언” (shinmyeongche-eon), where ‘Yi’ and ‘Gi’ create the divine world .
He differentiates between “광” (gwang, direct light/source) and “명” (myeong, indirect light/effect), equating ‘gwang’ with matter and ‘myeong’ with energy .
The speaker concludes the lecture, acknowledging its complexity but hoping it was interesting .
He reiterates that the “국가혁명배당금당” train has 33 cars of benefits .
The speaker ends by performing an “energy transfer” ritual, wishing the audience health, youth, wealth, and success .
Other Useful Information
1. Heo Kyung-young’s Core Philosophy
Transcendence of Dualism: Heo Kyung-young positions himself and his philosophy as transcending the traditional dualistic debates of ‘Yi’ and ‘Gi’ (율곡 vs. 퇴계) and ‘Yin’ and ‘Yang’, incorporating a missing element he calls “영” (yeong) or “신” (shin) .
Divine Intervention: He claims to be a “신인” (divine being) whose appearance is heralded by societal unrest (태극기 and 촛불 movements) and is necessary to solve humanity’s problems and unify the world .
Future-Oriented Society: He envisions a “후천 시대” (post-Heo Kyung-young era) characterized by a matriarchal society, convergence, creation, and global communication, moving beyond outdated systems and ideologies .
2. Key Policy Proposals
National Dividend: 1.5 million won per month for all citizens from age 20 until death .
Marriage and Childbirth Incentives: 100 million won for marriage and 50 million won for childbirth .
Military Reform: Voluntary conscription with a 2 million won monthly salary, housing, and food, open to all ages and genders, aiming to eliminate unemployment and foster social integration .
Veteran Compensation: Full and fair compensation for veterans, including those from the Vietnam War and Agent Orange victims, to ensure national security and morale .
Wealth-Proportional Fines: Fines adjusted based on an individual’s assets to ensure fairness .
Debt Relief: Solutions for credit delinquents and student loan defaulters, eliminating the need for bankruptcy filings .
3. Political Strategy
Party Naming: The party name “국가혁명배당금당” (National Revolutionary Dividend Party) was strategically chosen with the prefix “국가” (National) to ensure high placement on election ballots, increasing visibility and overcoming the disadvantage of being a new party .
“Voting Revolution”: His policies are presented as a “투표 혁명” (voting revolution), where casting a vote for his party triggers a comprehensive package of benefits .
4. Philosophical Concepts
Yi (理) and Gi (氣): Fundamental principles in Neo-Confucianism. ‘Yi’ is the universal principle, and ‘Gi’ is the material force. Yulgok believed them to be unified, while Toegye saw them as distinct .
Che (體) and Yong (用): Body/substance and function/application. ‘Che’ is the fundamental essence, and ‘Yong’ is its manifestation or use .
Gwang (光) and Myeong (明): Direct light/source and indirect light/brightness. ‘Gwang’ is the material source of light, and ‘Myeong’ is the energy or effect of light .
Seoncheon (先天) and Hucheon (後天): Pre- and post-Heo Kyung-young eras. Seoncheon is characterized by male dominance, while Hucheon is envisioned as a matriarchal society .
Shinmyeongche-eon (神明體言): A concept where ‘Yi’ and ‘Gi’ combine to create the divine world .