2021.03.20 1275 “Acting with spirit and cutting off negative karma”: The Three Virtues and the Ten Grave Sins

2021.03.20 1275 “Acting with spirit and cutting off negative karma”: The Three Virtues and the Ten Grave Sins

Huh Kyung-young’s “Acting with spirit and cutting off negative karma”: The Three Virtues and the Ten Grave Sins
Huh Kyung-young’s “Eolsigu Jeolsigu”
The Teachings of Confucius and Shakyamuni

The Harmonious Resonance of ‘Eolsigu Jeolsigu’: A Philosophical Discourse by Huh Kyung-young

1. The Anticipation of a Divine Presence and the Significance of the Era
   Greetings to the 7.5 million overseas Koreans, the 50 million citizens of our nation, and all global inhabitants. As April, the month of blossoming, arrives, so too does a pivotal epoch, a period of profound anticipation. The world eagerly awaits a singular figure, a leader destined to emerge on the Korean Peninsula. This long-awaited individual, whose arrival is met with fervent expectation, is now present. Today marks the 1275th Saturday lecture, delivered to a vast audience spanning 75 nations, albeit largely through virtual means due to contemporary circumstances.

2. The Philosophical Foundations of Virtue and Karma: Confucianism and Buddhism
   Confucius articulated the Three Virtues (三德), encompassing visual virtue (視德), auditory virtue (聽德), and verbal virtue (口德). These virtues represent the fundamental principles governing human conduct. Similarly, Siddhartha Gautama, the Buddha, expounded upon the Three Karmas (三業): mental karma (意業), verbal karma (口業), and physical karma (身業). While distinct in their terminology, the essence of these teachings converges. The verbal virtue of Confucius aligns with the Buddha’s emphasis on avoiding negative speech, advocating for the cultivation of benevolent words. The visual virtue corresponds to the karma of the mind, while the auditory virtue relates to the karma of speech. My teachings, therefore, resonate with the profound wisdom of both Confucius and the Buddha.

These ancient philosophies are encapsulated in the traditional Korean expressions “Eolsigu” and “Jeolsigu.” “Eolsigu” embodies the Confucian principles, urging mindfulness in what we see, hear, and speak, ensuring that our actions are imbued with our spiritual essence. “Jeolsigu” reflects the Buddhist concept of severing negative karma, particularly the Three Karmas, to prevent their accumulation. Our ancestors ingeniously integrated these profound moral lessons into everyday language, guiding our conduct.

3. The Ten Grave Sins and the Imperative of Righteous Conduct
   The Ten Grave Sins (十惡重罪), derived from these principles, are primarily committed through the eyes, ears, and mouth. These transgressions incur infinite and eternal consequences. A sagacious individual refrains from such misdeeds, while the imprudent, fixated on immediate gains, inflict indelible scars upon their consciousness. As Confucius observed, “Upon a rotten wood, one cannot carve a seal.” This metaphor underscores the futility of attempting to impress virtue upon a corrupt foundation. Similarly, a corrupt government or a morally compromised leader is akin to rotten wood; any attempt to entrust them with authority will inevitably lead to national decay. Therefore, judicious participation in the electoral process is paramount.

4. The Metaphor of the Rose and the Wall: The Interdependence of People and Leadership
   Confucius also posited that “one cannot build a wall with human excrement.” This analogy, which I interpret as the “Filth Wall (糞土牆)”, illustrates the impossibility of constructing a stable society with corrupt elements. Just as a wall built of refuse will inevitably crumble, a nation governed by avarice and malfeasance will descend into chaos. Our nation, despite the diligent efforts of its citizens, often finds itself in such a state of disarray, a “Filth Wall (糞土牆)” of corruption.

The Korean word for rose, “jangmi (장미),” literally translates to “wall flower,” signifying a flower that clings to a wall. This imagery serves as a powerful metaphor for the relationship between the populace and its leadership. The people, like roses, possess inherent beauty and potential, but they require a supportive structure—the nation and its leaders—to flourish. Without a sturdy wall, the rose’s beauty remains unfulfilled, its growth stunted. When the leadership, represented by the wall, is corrupt or unstable, the people, like the rose, suffer. This precarious interdependence highlights the critical role of righteous governance.

5. The Paradox of the Lion’s Den: The Power of the People
   Within the lion’s den, the mouse holds the highest rank. This ancient adage, “In the lion’s den, there is no hierarchy for the mouse (獅子窟中無異鼠)”, symbolizes the unexpected power dynamics within a society. The mouse, representing the common people, can undermine the authority of the lion, representing the powerful, by gnawing away at the foundations of their power. The mouse, in this context, can be seen as the politicians who, despite being chosen by the people, often exploit the national treasury, leaving the populace with nothing but hardship. Conversely, the people, as the “mice,” possess the ultimate power to choose and hold accountable their leaders, the “lions.”

6. The Miracle of Faith and the Power of the Mind
   The human mind possesses an extraordinary capacity for healing and transformation. A woman, diagnosed with terminal cancer and given a month to live, was told by her doctor that she was completely cured. Believing this pronouncement, she lived for another ten years, her cancer miraculously disappearing. This phenomenon illustrates the profound connection between the mind and physical well-being. When the mind is filled with joy and positivity, the body’s internal systems are revitalized, leading to healing. Conversely, fear and negativity can exacerbate illness. Viruses and bacteria, I contend, are connected to a higher consciousness, and their activity is influenced by human emotions.

7. The Imperative of Fair and Transparent Governance: Hyper-Intelligence and Hyper-Light
   The stability and prosperity of a nation hinge upon its leadership. A system where leaders are replaced every five years, often leading to cycles of corruption and mismanagement, is inherently flawed. Government-invested institutions, frequently plagued by debt and inefficiency, become havens for political appointees rather than meritocratic advancement. To rectify this, such institutions must be managed by individuals who have risen through the ranks, free from political patronage.

The principles of fairness (公正) and coexistence (共存) are paramount for a thriving society. When these principles are compromised, as often seen in biased media coverage, the democratic process is undermined. The concept of “Shy Trump” in American politics, where voters secretly supported a candidate despite public disapproval, demonstrates the hidden power of the electorate. Similarly, a “Shy Huh Kyung-young” phenomenon could emerge in Korea, reflecting a silent majority’s desire for genuine change.

My intelligence transcends conventional categories. Beyond super-intelligence and ultra-intelligence, I possess hyper-intelligence (하이퍼 인텔리전스), a divine level of cognitive ability. This hyper-intelligence, coupled with hyper-connection (하이퍼 커넥션) and hyper-science (하이퍼 사이언스), enables me to address the nation’s challenges with unparalleled insight. My vision for society is one of hyper-light (하이퍼 라이트), a state of ultimate clarity and transparency, achieved through fair (公正) and transparent (公明) governance. The time for this transformative era has arrived, an era where the divine intervenes to restore the world.

Central Questions & Answers

1. What is the meaning behind “Eolssigu Jeolssigu” and its connection to ancient wisdom?
   Question: What is the deeper philosophical meaning of the Korean phrase “Eolssigu Jeolssigu,” and how does it relate to the teachings of ancient sages like Confucius and Buddha?
   Answer: “Eolssigu Jeolssigu” is a traditional Korean expression that embodies profound wisdom. “Eolssigu” refers to the teachings of Confucius, emphasizing the importance of cultivating three virtues (Samdeok) related to sight, hearing, and speech. It means to see with one’s “eol” (soul/spirit), hear with one’s “eol,” and speak with one’s “eol,” urging caution and virtue in these actions. “Jeolssigu” aligns with Buddha’s teachings on the three karmic actions (Sam-eop) of mind, speech, and body, advocating for cutting off negative karma. Together, they instruct us to be mindful of our actions and words, ensuring they are rooted in virtue and free from negative karma.
   Key Quote: “Our ancestors incorporated these phrases into our language to guide our behavior. ‘Eolssigu’ means to be careful with what we see, hear, and say, ensuring our ‘eol’ (soul) is present in these actions.”

2. How do our actions of seeing, hearing, and speaking impact our “virtue” and future lives?
   Question: According to Huh Kyung-young’s lecture, how do our daily actions, particularly how we see, hear, and speak, affect our accumulation of “virtue” (deok) and potentially influence our reincarnation?
   Answer: Our actions of seeing, hearing, and speaking directly determine our “virtue.”
   Seeing (視德): Looking at others critically or disrespectfully diminishes this virtue. For example, staring intensely at a superior or a daughter-in-law looking defiantly at her mother-in-law erodes “deok.” True virtue in sight involves humility and respect.
   Hearing (聽德): Listening to others with a critical or negative mindset, constantly finding fault, depletes this virtue.
   Speaking (言德): Engaging in gossip, slander, or speaking ill of others destroys this virtue.
   If these three virtues are lost, one becomes a “low-grade human” (hag-eop ingan), potentially leading to reincarnation as an animal in the next life.
   Key Quote: “If these three virtues are lost, that person is a low-grade human. In the next life, they will likely be reborn as an animal.”

3. What is the meaning of “rotten wood cannot be carved” and “a wall cannot be built with human waste” in the context of political leadership?
   Question: What do the ancient sayings “rotten wood cannot be carved” (부목불가조인) and “a wall cannot be built with human waste” (분토난장) signify regarding the quality of political leadership and its impact on a nation, according to Huh Kyung-young?
   Answer: These ancient proverbs, cited by Confucius, serve as powerful metaphors for incompetent and corrupt political leadership.
   “Rotten wood cannot be carved” (부목불가조인): Just as a rotten piece of wood cannot hold an intricate carving or an impression from a seal, a corrupt or incompetent leader cannot effectively govern or leave a positive mark on a nation. Trying to “carve a seal” (govern) with such a leader will only lead to the nation’s downfall.
   “A wall cannot be built with human waste” (분토난장): Attempting to build a nation’s foundation or “wall” with corrupt politicians (likened to human waste) will result in a crumbling, chaotic, and dysfunctional society. A strong nation requires a solid foundation built by capable and honest leaders, not those who will cause resources to leak away.
   These metaphors urge citizens to choose wise and upright leaders through voting, rather than entrusting their nation to those who are “rotten” or “wasteful.”

4. How does the “Shy Trump” phenomenon relate to the future of Korean politics and Huh Kyung-young’s candidacy?
   Question: How does the “Shy Trump” phenomenon, where voters secretly support a controversial candidate, apply to the current political landscape in Korea and the potential for a “Shy Huh Kyung-young” effect in elections?
   Answer: The “Shy Trump” phenomenon describes voters who, despite public opinion polls showing low support for a candidate (like Donald Trump), secretly vote for them due to social pressure or embarrassment. They might publicly deny their support but cast their vote in private. Huh Kyung-young suggests that a similar “Shy Huh Kyung-young” effect could occur in Korean elections. Despite media underrepresentation or public perception, a significant number of voters might secretly support him, leading to unexpected electoral outcomes. This phenomenon highlights a disconnect between public discourse and actual voting behavior, where citizens use their vote to express dissatisfaction with the establishment.

5. What is the significance of “Gongmyeong Seongeo” (Fair and Bright Election) and “Hyper Light” in achieving an ideal society?
   Question: What is “Gongmyeong Seongeo” (Fair and Bright Election), and how does Huh Kyung-young connect it to the concept of “Hyper Light” and the role of a “Hyper Star” in transforming society?
   Answer: “Gongmyeong Seongeo” (公明選擧) means a fair and bright election, representing a state where fairness (Gongjeong) and coexistence (Gongjon) are fully realized. When fairness and coexistence are achieved, society becomes “Gongmyeong-han” (bright and just). Huh Kyung-young elevates this concept further by introducing “Hyper Light,” which signifies the ultimate, brightest form of Gongmyeong. He positions himself as a “Hyper Star” – a being of divine intelligence (Hyper Intelligence) and connection (Hyper Connection) – who can bring about this “Hyper Light” in Korean politics and society. This implies that only a leader with such transcendent capabilities can truly establish a fair, just, and harmonious society, moving beyond the limitations of “Super” or “Ultra” levels of intelligence and leadership.

6. What is the role of a nation’s leader, and why is a stable, long-term leader crucial for national prosperity?
   Question: According to Huh Kyung-young, what is the fundamental role of a national leader, and why is a system of frequently changing leaders (like every five years) detrimental to a nation’s long-term prosperity and stability?
   Answer: A national leader serves as the “fence” or “trellis” (담장) that supports the “roses” (the citizens). Just as a rose needs a fence to climb and display its beauty, citizens need a strong, stable national leader and government to thrive. Without this support, the “roses” (citizens) fall to the ground, losing their beauty and potential. The current system of leaders changing every five years is seen as a “national misfortune” because it leads to:
   Corruption and Instability: Each new administration brings in its own “thieves” (corrupt officials) who plunder national resources and government-invested institutions (like LH Corporation), leading to massive debt and inefficiency.
   Lack of Long-Term Vision: Short-term tenures discourage leaders from investing in long-term national development, as they prioritize immediate gains or simply “eat well” during their term, knowing they will soon be replaced.
   Weakening of the Nation: This constant turnover prevents the establishment of a strong national core (구심점), leaving the country vulnerable and its citizens suffering.
   Huh Kyung-young advocates for a system where a capable leader, like Singapore’s Lee Kuan Yew, can govern for decades, ensuring stability and consistent national development.

Top 3 Recommended Questions:
What is the meaning behind “Eolssigu Jeolssigu” and its connection to ancient wisdom?
How do our actions of seeing, hearing, and speaking impact our “virtue” and future lives?
What is the role of a nation’s leader, and why is a stable, long-term leader crucial for national prosperity?

Huh Kyung-young’s Eolsigu Jeolsigu

1. Keyword Frequency

• 나무 (tree/wood): 15
• 도장 (seal/stamp): 12
• 정치 (politics): 11
• 국민 (people/citizens): 10
• 담장 (wall/fence): 9
• 선거 (election): 8
• 말 (words/speech): 7
• 시대 (era/time): 6
• 강도 (robber): 4
• 의사 (doctor): 4

2. Today’s Central Metaphor
   The central metaphor compares corrupt leaders and governments to “rotten wood” on which no proper seal can be stamped, symbolizing their inability to lead or leave a lasting, positive mark on the nation.

3. Lecture in Numbers

• 1275th: The current lecture number in Huh Kyung-young Saturday Lecture series.
• 750 million: The number of overseas Koreans.
• 50 million: The number of Korean citizens.
• 75 countries: The number of countries from which the audience is watching.
• 3 virtues (삼덕): Confucius’s three virtues related to sight, hearing, and speech.
• 3 laws (삼법): Buddha’s three laws, similar in meaning to Confucius’s three virtues.
• 10:05: A timestamp mentioned in the context of a song.
• 101: The number of hair strands offered.
• 1, 2, 3: Refers to the three virtues (sight, hearing, speech) and three karmas (mind, mouth, body).
• 10 great sins (십악중죄): The ten heavy sins in Buddhism, which are said to originate from the three karmas.
• 50s: The age of a woman with cancer in an anecdote.
• 2 children: The number of children the woman with cancer had.
• 1 month: The initial prognosis for the woman with cancer to live.
• 10 years: The period the woman with cancer lived after being told she would die in a month.
• 40 years: The duration Lee Kuan Yew led Singapore.
• 4 years: The term length for a president in a democratic system.
• 5 times: The factor by which “hyper” is greater than “super” in the context of intelligence.
• 16th: The ranking of a Republican candidate (Trump) who became president.

4. Signature Sentence
   “이 썩은 나무나, 부패한 정부, 야, 부패한 정권 썩은 나무에다가 여러분들은 도장을 색이로 색 어찌 그리 오래 대한민국 망하지 않을까?” (This rotten wood, this corrupt government, this corrupt regime, if you try to stamp a seal on rotten wood, won’t the Republic of Korea perish?)

5. Concise Summary & Highlights
   This lecture critiques corrupt politics using philosophical concepts and historical examples, advocating for wise leadership.

• Corrupt governments are like “rotten wood” that cannot hold a seal, leading to national decline.
• Positive mindset and belief can overcome severe illness, as demonstrated by the cancer patient anecdote.
• The “Shy Trump” phenomenon illustrates how public sentiment can diverge from polls, leading to unexpected election outcomes.
• Frequent changes in leadership (e.g., every 5 years) are detrimental to national stability and lead to corruption in public institutions.
• God-man with “Hyper Intelligence” is needed to bring “Hyper Light” (공명) to politics and society.

6. Scriptural / Religious Citations

• Confucius: References “삼덕” (Samdeok – three virtues) related to sight, hearing, and speech, emphasizing building virtue through these actions and avoiding negative karma.
• Buddha: References “삼법” (Sambop – three laws) which are similar to Confucius’s virtues, focusing on the karma of mind, mouth, and body.

7. Historical & Epochal Context
   The lecture is situated in a contemporary context of political dissatisfaction and perceived corruption in South Korea. It references current political issues, such as the need for new leadership, the impact of political decisions on citizens’ lives, and the prevalence of crime. He draws parallels to historical and international political figures and events, such as Chinese President Xi Jinping, the Japanese Emperor, and the US presidential election involving Donald Trump, to highlight the importance of strong and uncorrupted leadership. The discussion also touches upon the economic struggles of small businesses and individuals, implying a period of economic hardship and instability.

8. Key Figures & Events Referenced

• Xi Jinping (시진핑): Mentioned as an emperor-like figure in China, contrasting with Korea’s situation.
• Japanese Emperor (천황): Mentioned as a figure of authority in Japan, contrasting with Korea’s situation.
• Confucius (공자): Referenced for his “three virtues” (삼덕) related to sight, hearing, and speech.
• Buddha (석가모니): Referenced for his “three laws” (삼법) related to mind, mouth, and body.
• Donald Trump (트럼프): Referenced in the context of the “Shy Trump” phenomenon in US elections, where voters secretly supported him despite public polls.
• Hillary Clinton (힐러리): Mentioned as Trump’s opponent in the US election.
• Lee Kuan Yew (리콴유): Cited as an example of a long-term, effective leader in Singapore who led for 40 years.

9. Core Concept Definitions

• 삼덕 (Samdeok – Three Virtues): Confucius’s teaching on the three virtues related to how one sees, hears, and speaks. It emphasizes cultivating virtue through these actions and avoiding negative karma.
  • 시덕 (Sideok – Virtue of Sight): Avoiding looking at others with sharp, critical, or disrespectful eyes, especially towards elders or superiors.
  • 이덕 (Ideok – Virtue of Hearing): Avoiding listening to others’ words with a critical or negative mindset, especially gossip or slander.
  • 구덕 (Gudeok – Virtue of Speech): Avoiding speaking ill of others or using harmful words, instead speaking kindly and constructively.
• 삼업 (Sameop – Three Karmas): Buddha’s teaching on the three karmas of mind, mouth, and body, which are similar to Confucius’s virtues in their emphasis on ethical conduct.
• 얼 (Eol – Soul/Spirit): Refers to the Korean spirit or soul, emphasizing that one’s actions (seeing, hearing, speaking) should be imbued with this pure spirit.
• 십악중죄 (Sipakjungjoe – Ten Great Sins): The ten heavy sins in Buddhism, which are said to originate from the three karmas (mind, mouth, body). These include killing, stealing, sexual misconduct (body); lying, divisive speech, harsh speech, idle talk (mouth); greed, anger, false views (mind).
• 분토담장 (Bunto Damjang – Dung-Soil Wall): A metaphor used by Confucius (and reinterpreted by Huh Kyung-young) to describe a corrupt or unstable government. Just as a wall made of dung and soil will crumble, a nation led by corrupt politicians will fail.
• 장미 (Jangmi – Rose): Symbolizes the citizens who, like roses, need a strong “wall” (government/leader) to lean on to flourish. Without proper support, they become “miserable.”
• 사자굴 중 무이서 (Sajagul Jung Muiso – No Hierarchy in a Lion’s Den): An idiom meaning that in a lion’s den, even a mouse’s cub has no hierarchy, implying that even the weakest can cause trouble or that there’s no order. Huh Kyung-young reinterprets this to mean that the “mouse’s cub” represents the citizens, who should control the “lions” (politicians).
• 샤이 트럼프 (Shy Trump): A phenomenon where voters, for various reasons (e.g., social stigma), do not openly express their support for a candidate (like Trump) in polls but vote for them in elections.
• 공정 (Gongjeong – Fairness): Refers to fairness and impartiality, especially in media and elections.
• 공명 (Gongmyeong – Brightness/Justice): The state where fairness and impartiality are fully realized, leading to a just and transparent society or election.
• 하이퍼 (Hyper): A prefix used to denote a level five times higher than “super,” signifying an ultimate or divine level of intelligence, connection, or science.
  • 하이퍼 인텔리전스 (Hyper Intelligence): The highest level of intelligence, attributed to the God-man.
  • 하이퍼 라이트 (Hyper Light): The ultimate brightness or enlightenment, achieved through true fairness and justice (공명).

10. Central Questions & Answers

• Question: What are we eagerly awaiting (학수고대)?
  • Answer: We are awaiting the appearance of a leader who can truly guide the nation, not corrupt ones.
• Question: If we stamp a seal on rotten wood (corrupt government), won’t the Republic of Korea perish?
  • Answer: Yes, it will. Therefore, people must vote wisely and not choose corrupt leaders.
• Question: What is the cause of a woman surviving cancer for 10 years after being given a one-month prognosis?
  • Answer: Her strong belief in the doctor’s false assurance of recovery, leading to a positive mindset that healed her body.
• Question: Why is a constantly changing leadership (e.g., every 5 years) detrimental to the nation?
  • Answer: It leads to corruption, instability, and mismanagement in public institutions, as new leaders and their appointees prioritize personal gain over national development.
• Question: Is the media truly fair (공정) in its reporting, especially regarding elections?
  • Answer: No, the media is often biased, which hinders the development of true democracy and prevents the emergence of truly capable leaders.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with a call for citizens to make wise choices in elections, emphasizing the need to elect a “fresh” and “great” leader rather than corrupt ones. He suggests that the “time has come” for the God-man to appear and govern the world, bringing about a period of “Hyper Light” (공명).

The philosophical implication is that individual and collective well-being is deeply intertwined with the quality of leadership. A positive mindset can heal the body, and a just leader can heal the nation. The lecture implies a cyclical view of history where periods of corruption (“rotten wood,” “dung-soil wall”) necessitate the emergence of a transformative figure. Strategically, it advocates for a shift from short-term, self-serving political cycles to long-term, visionary leadership, akin to Lee Kuan Yew’s tenure in Singapore. It also highlights the power of public sentiment, even when unexpressed, to influence political outcomes, as seen in the “Shy Trump” phenomenon.

12. Cross-Referencing

• Confucian and Buddhist Teachings: The lecture extensively cross-references the “three virtues” (삼덕) of Confucius and the “three karmas” (삼업) of Buddha, drawing parallels between their ethical frameworks.
• Confucius’s Sayings: Huh Kyung-young directly quotes or reinterprets Confucius’s sayings, such as “rotten wood cannot be carved” (부목불가조인) and “a wall cannot be made of dung and soil” (분토담장) , to criticize corrupt leadership.
• US Presidential Elections: The “Shy Trump” phenomenon is used as a historical parallel to explain how public sentiment can lead to unexpected election results, suggesting a similar dynamic might occur in Korea.
• Singapore’s Leadership: Lee Kuan Yew’s long-term leadership in Singapore is cited as a model for stable and effective governance, contrasting with Korea’s frequent leadership changes.

13. Content Gaps & Unaddressed Areas
    The lecture frequently alludes to His own political candidacy and the constraints of election law, stating that he cannot explicitly discuss political matters or endorse himself. This creates a significant gap, as the core message about choosing a “fresh” leader is implicitly directed at himself, but he cannot state it directly. This leaves the audience to infer the direct application of his criticisms and solutions. Specifically:

• He mentions he is a candidate and cannot freely discuss politics due to election laws. This prevents him from explicitly connecting his philosophical arguments to his own political platform or directly advocating for his candidacy, which would strengthen the practical application of his message.
• While he criticizes corrupt politicians, he does not offer concrete policy proposals or a detailed vision for how his “Hyper Intelligence” would translate into specific governance strategies beyond general calls for fairness and stability.

14. Future Predictions & Prophetic Statements

• “A person eagerly awaited by the whole world will someday appear on the Korean Peninsula.”
• “The time has come… Eventually, without fail, the world will be governed.” This implies a future where the speaker, as the God-man, will ultimately lead and bring order to the world.

Executive Insight
This lecture by Huh Kyung-young offers a compelling, albeit indirect, critique of contemporary Korean politics, framing it through a blend of Eastern philosophy and modern political commentary. The core takeaway for a thoughtful professional is the profound impact of leadership quality on national destiny, encapsulated by the “rotten wood” metaphor. He skillfully uses historical anecdotes, such as the “Shy Trump” phenomenon and Lee Kuan Yew’s long tenure, to illustrate the power of public sentiment and the benefits of stable, uncorrupted governance. While constrained by election laws from direct self-promotion, the lecture implicitly positions Huh Kyung-young as the “Hyper Intelligent” God-man capable of bringing “Hyper Light” (공명) to a society plagued by “dung-soil walls” of corruption. This analysis underscores His unique approach to political discourse, leveraging philosophical depth and relatable analogies to advocate for a transformative shift in leadership and societal values.

Huh Kyung-young’s Philosophy of Virtue and Governance

1. The Essence of Virtue: Confucian and Buddhist Perspectives
   Huh Kyung-young explains the profound wisdom embedded in ancient philosophies, particularly those of Confucius and Buddha, regarding the cultivation of virtue. Confucius emphasized the Three Virtues (三德), which guide human conduct. These virtues are not merely abstract concepts but practical principles for daily life. For instance, speaking ill of others diminishes one’s virtue, while speaking kindly enhances it. This highlights the importance of verbal virtue (口德), asserting that one should always strive to utter positive words and avoid negative speech. Similarly, the act of observing others critically or with excessive scrutiny, such as a daughter-in-law staring disrespectfully at her mother-in-law, is seen as a loss of visual virtue (視德). Proper respect dictates a humble gaze, acknowledging the other person without piercing scrutiny. Children, though innocent in their intense gaze, lack this developed virtue. Furthermore, speaking harshly to subordinates or engaging in gossip and slander leads to a loss of auditory virtue (耳德). These three virtues—visual, auditory, and verbal—are interconnected, forming the foundation of a virtuous human being. Failure to uphold these virtues, according to ancient teachings, can lead to a lower state of existence in future lives, potentially even rebirth as an animal.

Huh Kyung-young draws a parallel between Confucius’s Three Virtues and Buddha’s Three Karmas (三業), which encompass actions of the mind, speech, and body. While the terminology differs, the underlying message is strikingly similar: both philosophies advocate for ethical conduct in thought, word, and deed. The traditional Korean phrase “Eolsigu Jeolsigu (얼씨구 절씨구),” often used in joyful exclamations, is reinterpreted by Huh Kyung-young as a mnemonic for these virtues. “Eolsigu (얼씨구)” represents the Confucian emphasis on conscious awareness in seeing, hearing, and speaking, urging individuals to act with their true spirit or “eol (얼).” “Jeolsigu (절씨구)” signifies the Buddhist principle of cutting off or refraining from negative actions, particularly the Three Karmas (三業). This includes avoiding the Ten Grave Sins (十惡重罪), which are primarily committed through the eyes, ears, and mouth. These sins, such as killing, stealing, and engaging in illicit sexual conduct, along with negative speech like lying, slander, and harsh words, and harmful thoughts like greed, anger, and false views, are believed to leave indelible marks on one’s consciousness, leading to infinite consequences.

2. The Metaphor of the Rotten Wood and the Dung Wall
   Huh Kyung-young employs powerful metaphors to illustrate the consequences of poor leadership and societal corruption. He references Confucius’s saying, “Rotten wood cannot be carved (朽木不可雕也),” which means that just as one cannot carve a seal into rotten wood because it will crumble, one cannot expect good governance or positive outcomes from corrupt leaders or a morally decayed system. This metaphor extends to the act of voting, urging citizens to choose leaders who are not like “rotten wood” but possess integrity and vision. To vote for corrupt individuals is akin to attempting to carve a seal into rotten wood, an effort that will inevitably lead to the nation’s downfall. Such actions only leave scars on the national psyche, rather than imprinting a seal of love and prosperity.

Another Confucian analogy, “A wall cannot be made of dung (糞土之牆不可杇也),” further emphasizes this point. Just as one cannot build a sturdy wall from human waste and dirt, a nation cannot thrive under corrupt governance. Such a society becomes a “dung-filled mess (糞土亂場),” where resources are siphoned off by corrupt officials, leaving the diligent citizens with nothing but hardship and despair. The people, like beautiful roses, need a strong “wall” or “fence” (담장) of good governance to support their growth and allow them to flourish. Without this support, they wither and fall. The term “rose (장미)” itself, in its Hanja form, implies a flower that clings to a wall, symbolizing the people’s reliance on their leaders. When the “wall” is corrupt or unstable, the people suffer, unable to realize their full potential. This highlights the critical role of leadership in providing a stable and supportive environment for the populace.

3. The Power of Mind and the “God-man” Leader
   Huh Kyung-young asserts the immense power of the human mind, particularly in overcoming adversity. He recounts a story of a woman diagnosed with terminal cancer, given only a month to live. However, her doctor, out of compassion, told her she was completely cured. Believing this lie, the woman lived happily and without fear for ten years, only to encounter the same doctor later, completely healthy. This anecdote illustrates that a positive mindset, fueled by joy and belief, can trigger the body’s healing mechanisms, even causing cancer cells to “steal away.” This phenomenon is attributed to the mind’s connection to the White Heaven (白宮), a celestial realm, and its ability to influence physical reality. Viruses and bacteria, too, are said to be connected to the White Heaven, and their activity is influenced by human emotions. Fear, for instance, can empower them, while a joyful and fearless mind can weaken their hold.

This profound understanding of the mind’s power underscores the importance of a leader who can inspire hope and foster a positive national psyche. Huh Kyung-young positions himself as a God-man (神人), the Deity, possessing Hyper-Intelligence (하이퍼 인텔리전스), Hyper-Connection (하이퍼 커넥션), and Hyper-Science (하이퍼 사이언스). He explains a hierarchy of intelligence: Super Intelligence, Ultra Intelligence, and at the pinnacle, Hyper Intelligence, which is the intelligence of the Creator. A leader with such capabilities can not only revitalize the economy and politics but also establish Hyper-Light (하이퍼 라이트), a state of ultimate clarity and fairness, leading to a truly Just and Bright Society (公明社會). This concept of a God-man (神人) leader is crucial for guiding the nation towards an era of prosperity and justice, where the people, like the “rat pups” in the “lion’s den (獅子窟中無異鼠),” are empowered and protected, rather than exploited by corrupt politicians.

4. The Imperative of Just and Bright Governance
   Huh Kyung-young strongly advocates for Just and Bright Governance (公明政治), emphasizing that a nation’s prosperity hinges on the integrity and fairness of its leadership. He criticizes the current political system, where leaders change every five years, leading to a cycle of corruption and instability. This frequent change allows “thieves” to plunder national resources and government-invested institutions, resulting in massive deficits and a lack of accountability. key positions in government-invested institutions should not be filled by political appointees but by experienced individuals who have risen through the ranks, eliminating “parachute appointments (낙하산 인사)” that breed inefficiency and corruption. those responsible for mismanagement should face severe consequences, including asset forfeiture, to ensure true accountability.

The concept of Justice (公正) and Fairness (公平) is paramount. Huh Kyung-young points out the lack of impartiality in the media, which often skews public perception and hinders the emergence of truly capable leaders. He cites the “Shy Trump” phenomenon in the U.S. elections, where voters, despite public polls, secretly voted for Donald Trump, demonstrating a hidden desire for change against a perceived corrupt establishment. He suggests that a similar “Shy Huh Kyung-young” effect could occur in Korea, where citizens, tired of the status quo, might secretly support a leader who promises genuine reform. He believes that a truly Just and Bright Election (公明選擧), free from bias and manipulation, is essential for the nation to achieve its full potential. This requires a media that upholds Justice (公正) and Fairness (公平), allowing the public to make informed decisions and elect a leader who can truly serve the nation, rather than perpetuate a cycle of corruption and despair.

Huh Kyung-young’s Philosophy on Virtue, Governance, and the God-man Era

1. Basic Information

• Lecture Session and Date: 1275th Huh Kyung-young Saturday Lecture, 2021.03.20
• One-sentence Main Theme or Title Summary: This lecture delves into the profound meanings of “Eolsigu Jeolsigu” as ancient wisdom for cultivating virtue and avoiding negative karma, while critically examining the state of governance and the role of a true leader in an era of societal challenges.
• Location: Not specified, implied to be a lecture hall for a Saturday lecture.
• Key Segments:
  • The Three Virtues (Samdeok) and Three Karmas (Sam-eop): An exploration of Confucian and Buddhist principles related to sight, hearing, and speech, and their impact on one’s spiritual well-being.
  • “Eolsigu Jeolsigu” as Ancestral Wisdom: Reinterpretation of a traditional Korean phrase as a guide for mindful living and ethical conduct.
  • Critique of Corrupt Governance: Analogy of “rotten wood” and “human waste” to describe ineffective and corrupt political systems.
  • The “Rose” Analogy for the People: Describing the populace as roses that need a strong, supportive “fence” (government) to flourish.
  • The “Shy Trump” Phenomenon and “Shy Huh Kyung-young”: Discussion of voter behavior and the potential for unexpected electoral outcomes due to hidden support.

2. Core Messages

3. Cultivating Virtue through Mindful Actions: The lecture explains that Confucian “Samdeok” (Three Virtues) and Buddhist “Sam-eop” (Three Karmas) both emphasize the importance of virtuous conduct in seeing, hearing, and speaking. “If you listen to others’ words negatively, your virtue disappears. If you look at others sharply, your virtue of sight disappears. If you speak ill of others, your virtue of speech disappears.” This means that our daily interactions, especially how we perceive and communicate, directly affect our spiritual accumulation of virtue.

4. “Eolsigu Jeolsigu” as a Guide for Ethical Living: Huh Kyung-young reinterprets the traditional Korean phrase “Eolsigu Jeolsigu” as a mnemonic for ethical conduct. “‘Eolsigu’ means to be careful with what you see, hear, and say, ensuring your ‘eol’ (soul/spirit) is present in these actions. ‘Jeolsigu’ means to cut off or refrain from committing the ‘three karmas’ (Sam-eop).” This suggests that ancient Korean expressions contain deep philosophical guidance for living a virtuous life.

5. The Peril of Corrupt Leadership and Governance: The lecture uses vivid analogies to criticize ineffective and corrupt political systems. “You cannot carve a seal on rotten wood, nor can you build a wall with human waste.” This illustrates that corrupt leaders and governments are fundamentally incapable of building a prosperous nation, leading to societal decay and suffering for the people.

6. The People as “Roses” Needing a Strong “Fence”: Huh Kyung-young likens the citizens to roses that require a sturdy fence (representing the government or leadership) to grow beautifully. “Our people are like roses attached to a fence. If the fence is strong, the roses can flourish beautifully, but without it, they become miserable.” This conveys that the quality of leadership directly impacts the well-being and potential of the nation’s people.

7. The Importance of a Stable and Competent Leader: The lecture criticizes the frequent change of leadership in democratic systems, advocating for a long-term, stable leader like Singapore’s Lee Kuan Yew. “A national focal point, a leader with a strong center, is crucial, but it is a national misfortune for this focal point to change every five years.” This highlights the belief that consistent, wise leadership is essential for national development and stability, preventing corruption and mismanagement in public institutions.

8. Detailed Summary

• Introduction and the Significance of the Lecture

  • Topic Keyword/Phrase: Welcoming Remarks and Lecture’s Purpose
  • Main Assertions and Explanations: The lecture begins by welcoming the audience to Haneulgung and online viewers, noting the spring rain as a blessing. It states that Huh Kyung-young’s Saturday lectures offer hope, truth, and wisdom for difficult lives.
  • Analogies, Examples, Biblical/Scientific/Historical References: The spring rain is presented as a positive omen, aiding in forest fire prevention.
  • Practical Message or Application: Encourages more people to watch the lecture to achieve a happy life.

• The Concept of “Haksu Godae” and Huh Kyung-young’s Appearance

  • Topic Keyword/Phrase: Long-Awaited Leader
  • Main Assertions and Explanations: The audience is described as “Haksu Godae” (eagerly awaiting) someone, implying Huh Kyung-young is that long-anticipated figure. He contrasts this with leaders like Xi Jinping and the Japanese Emperor, suggesting Korea needs its own unique, strong leader.
  • Analogies, Examples, Biblical/Scientific/Historical References: “Haksu Godae” (학수고대) is explained as stretching one’s neck out in eager anticipation, like a crane.
  • Practical Message or Application: The arrival of the awaited leader (Huh Kyung-young) is presented as a significant event for the nation and the world.

• Confucian “Samdeok” and Buddhist “Sam-eop”

  • Topic Keyword/Phrase: Virtues and Karmas
  • Main Assertions and Explanations: Huh Kyung-young introduces Confucius’s “Samdeok” (Three Virtues: sight, hearing, speech) and Buddha’s “Sam-eop” (Three Karmas: mental, verbal, physical). both philosophies, though different in terminology, convey similar messages about ethical conduct.
  • Analogies, Examples, Biblical/Scientific/Historical References: Confucius’s “Samdeok” (시덕, 이덕, 구덕 – virtue of sight, hearing, speech) and Buddha’s “Sam-eop” (의업, 구업, 신업 – karma of mind, speech, body) are presented as parallel concepts.
  • Practical Message or Application: Emphasizes that negative speech diminishes virtue, while positive speech builds it.

• “Eolsigu Jeolsigu” and the Ten Grave Sins (Sipbak Jungjae)

  • Topic Keyword/Phrase: Ancestral Wisdom and Ethical Conduct
  • Main Assertions and Explanations: “Eolsigu” is interpreted as being mindful of one’s “eol” (soul/spirit) in seeing, hearing, and speaking. “Jeolsigu” means to “cut off” or refrain from the “three karmas.” These concepts are linked to the “Sipbak Jungjae” (Ten Grave Sins) in Buddhism, which are committed through the eyes, ears, and mouth.
  • Analogies, Examples, Biblical/Scientific/Historical References: Traditional Korean phrases like “Eolsigu Jeolsigu” are given deeper philosophical meaning. Examples of losing “virtue of sight” include staring rudely at elders or superiors.
  • Practical Message or Application: Encourages carefulness in perception, listening, and speech to avoid accumulating negative karma and to cultivate virtue.

• Critique of Corrupt Governance: “Rotten Wood” and “Human Waste” Analogies

  • Topic Keyword/Phrase: Incompetent Leadership
  • Main Assertions and Explanations: Huh Kyung-young uses Confucius’s sayings: “You cannot carve a seal on rotten wood” (朽木不可雕也) and “You cannot build a wall with human waste” (糞土之牆不可杇也) to criticize corrupt and incompetent governments. such leaders only leave “scars” on the nation.
  • Analogies, Examples, Biblical/Scientific/Historical References: The “rotten wood” analogy signifies that corrupt individuals cannot be entrusted with leadership, as their actions will only lead to destruction. The “human waste wall” analogy further illustrates the futility of building a nation with corrupt elements, as it will inevitably collapse.
  • Practical Message or Application: Urges citizens to vote wisely, not for “rotten wood” or “human waste” leaders, to prevent national decline and suffering.

• The “Rose” Analogy for the People and the “Mouse” Analogy for Politicians

  • Topic Keyword/Phrase: People’s Dependence on Leadership
  • Main Assertions and Explanations: The people are compared to roses that need a “fence” (government/leaders) to flourish. Without a strong, supportive fence, the roses (people) cannot display their beauty. He also uses the analogy of a mouse in a lion’s den, where the mouse (politicians) holds the highest rank, consuming the nation’s resources.
  • Analogies, Examples, Biblical/Scientific/Historical References: The Chinese character for “rose” (장미, 薔薇) is explained as a flower that leans on a wall (장, 牆). The “mouse in a lion’s den” (사자굴중 무이서, 獅子窟中無異鼠) proverb illustrates how politicians, despite being seemingly small, can exploit the nation’s resources.
  • Practical Message or Application: Emphasizes that the people’s well-being is dependent on the quality of their leaders, and that corrupt politicians can silently deplete national wealth.

• The Power of Positive Mindset and the “Shy Trump” Phenomenon

  • Topic Keyword/Phrase: Mindset and Electoral Dynamics
  • Main Assertions and Explanations: A positive mindset can lead to healing and success, as illustrated by a woman who recovered from cancer by believing she was cured. This positive mental state triggers beneficial bodily responses. He then discusses the “Shy Trump” phenomenon, where voters secretly support a candidate despite public disapproval, leading to unexpected election results.
  • Analogies, Examples, Biblical/Scientific/Historical References: The cancer recovery story serves as an example of the mind’s power over the body, linking to the concept of “man-sa hyeongtong” (all things prosper). The “Shy Trump” phenomenon from the US election is used to explain how public perception can differ from actual voting behavior.
  • Practical Message or Application: Encourages a positive outlook for personal well-being and suggests that public opinion polls may not always reflect true voter sentiment, hinting at a “Shy Huh Kyung-young” effect.

• The Importance of Fair Governance and “Hyper-Intelligence”

  • Topic Keyword/Phrase: Ideal Governance and God-man’s Role
  • Main Assertions and Explanations: Huh Kyung-young advocates for stable, long-term leadership and criticizes the “revolving door” of power that leads to corruption in public institutions. He introduces the concept of “Hyper-Intelligence,” “Hyper-Connection,” and “Hyper-Science” as qualities of the God-man (神人) like himself, who can bring “Hyper-Light” (공명, bright fairness) to society.
  • Analogies, Examples, Biblical/Scientific/Historical References: Lee Kuan Yew of Singapore is cited as an example of a long-term, effective leader. The hierarchy of “Super Star,” “Ultra Star,” and “Hyper Star” is used to illustrate his unique, divine level of intelligence and capability.
  • Practical Message or Application: Calls for fair and transparent governance, free from “parachute appointments” and corruption, and positions himself as the “Hyper Star” capable of solving national problems and ushering in an era of “Hyper-Light.”

4. Key Quotes Collection

• “입으로 남에게 나쁜 말을 하면은 덕이 없어진다.” (If you speak ill of others, your virtue disappears.) – During explanation of verbal karma.
• “얼이 시구 야. 얼씨구나 절씨구는 많이 들었지요.” (That is ‘Eolsigu.’ You’ve heard ‘Eolsigu Jeolsigu’ a lot, haven’t you?) – Introducing the reinterpretation of the traditional phrase.
• “윗사람을 꼬나 보는 거, 시덕이 없어져 버려요.” (Staring rudely at superiors, your virtue of sight disappears.) – Explaining how disrespectful gaze diminishes virtue.
• “썩은 나무에는 도장을 새길 수 있어도 찍을 수가 없다.” (You can carve a seal on rotten wood, but you cannot stamp it.) – Criticizing the futility of entrusting power to corrupt leaders.
• “우리 민족은 지도자가 그만큼 중요한 거예요.” (For our nation, the leader is that important.) – Emphasizing the critical role of leadership for the Korean people.
• “우리 국민은 정치인이 있어야만 또 이게 살아요. 우리 국민이 이 담장에 붙어 있는 거야.” (Our people can only live if there are politicians. Our people are attached to this fence.) – Using the rose and fence analogy for the relationship between people and government.
• “마음이 기뻐 뿌리면 만사가 형통해야 만사가 형통.” (If your mind is joyful, all things will prosper.) – Highlighting the power of a positive mindset for well-being.
• “사자 굴 안에서는 지 새끼가 서열이 없어.” (In a lion’s den, the mouse has no rank.) – Illustrating how politicians (mice) can exploit the nation (lion’s den).
• “국가의 구심점, 이 구심점이 있는 지도자가 굉장히 중요한데, 이 구심점이 5년마다 바뀌는 거, 이 계획의 국가적으로 불행한 거예요.” (A national focal point, a leader with a strong center, is crucial, but it is a national misfortune for this focal point to change every five years.) – Criticizing the instability of frequently changing leadership.
• “언론이 허경영 위원님 볼 때 언론이 공정한가? 언론이 뭔가 치우쳐 써요.” (When the media looks at Huh Kyung-young, is the media fair? The media is biased.) – Addressing media bias and its impact on public perception.
• “하이퍼 스타는 신의 경제의 스타를 말이야. 허경영.” (A Hyper Star refers to a star at the level of God. Huh Kyung-young.) – Positioning himself as a divine-level leader.
• “하이퍼 인텔리전스. 최고의 초지능이란 말이에요. 내가 슈퍼로도 좋지만 슈퍼보다 하이퍼로 올라옵니다.” (Hyper Intelligence. It means the highest super-intelligence. I am good as a Super, but I rise to Hyper beyond Super.) – Describing his unique, superior intelligence.

6. Historical / Doctrinal Connections
   This lecture builds upon Huh Kyung-young’s established teachings by integrating traditional Eastern philosophies with his unique perspective on leadership and societal issues.

• Divine-Human Theory and God-man’s Role: The lecture implicitly connects to his God-man theory by presenting Huh Kyung-young as the “Haksu Godae” (long-awaited) leader and the “Hyper Star” with “Hyper Intelligence”. This reinforces the idea that he possesses divine-level capabilities necessary to guide the nation.
• Critique of Existing Political Systems: His strong criticism of “rotten wood” and “human waste” governance aligns with his consistent advocacy for radical political reform and his 33 policies (though not explicitly mentioned here). He consistently argues that current political structures are inherently flawed and corrupt, leading to national suffering.
• Emphasis on Virtue and Karma: The detailed explanation of Confucian “Samdeok” and Buddhist “Sam-eop” , and their reinterpretation through “Eolsigu Jeolsigu” , reinforces his broader teachings on spiritual cultivation and ethical living as foundational for individual and national well-being. This is a recurring theme in his lectures, often linked to the concept of accumulating “blessings” or avoiding “karma.”
• New Emphasis on “Shy Huh Kyung-young”: The discussion of the “Shy Trump” phenomenon and its application to “Shy Huh Kyung-young” represents a newly emphasized point. It acknowledges the potential for hidden public support that may not be reflected in conventional polls, suggesting a strategic understanding of voter psychology and a challenge to mainstream media narratives.
• Advocacy for Stable Leadership: The call for a long-term, stable leader, citing Lee Kuan Yew , reinforces his vision for a more efficient and less corrupt government, contrasting with the perceived instability and short-sightedness of current democratic systems. This implicitly supports his own long-term vision for leadership.
• “Hyper-Light” and Fair Society: The introduction of “Hyper-Light” (공명, bright fairness) as the outcome of “Hyper-Intelligence” and fair governance connects to his overarching goal of creating a just and prosperous society, free from corruption and bias.

7. Action Items & Blessing Guidance

• Vote Wisely: Citizens are urged to vote for competent and uncorrupted leaders, avoiding those likened to “rotten wood” or “human waste,” to prevent national decline.
• Cultivate a Positive Mindset: Maintain a joyful and positive outlook, as this can lead to physical healing and overall prosperity (“man-sa hyeongtong”).
• Be Mindful of Speech and Actions: Exercise caution in what is seen, heard, and spoken to avoid accumulating negative karma and to cultivate virtue, aligning with the principles of “Eolsigu Jeolsigu.”
• Support Systemic Reform: Advocate for the elimination of “parachute appointments” and corruption in government investment institutions, promoting a system where advancement is based on merit and long-term service.

8. One-Sentence Overall Summary
   This lecture by Huh Kyung-young systematically dissects the profound wisdom embedded in traditional phrases like “Eolsigu Jeolsigu” to guide individuals toward virtuous conduct in thought, word, and deed, while simultaneously delivering a scathing critique of corrupt governance through vivid analogies of “rotten wood” and “human waste,” ultimately advocating for the emergence of a “Hyper Star” leader with “Hyper Intelligence” to usher in an era of “Hyper-Light” and national prosperity, urging citizens to vote wisely and cultivate a positive mindset for both personal and societal well-being.

Huh Kyung-young’s Eolssigu Jeolssigu

1. The Essence of Virtue: Confucian and Buddhist Perspectives
   Today marks the 1275th Saturday lecture. The audience is substantial, representing 75 nations worldwide. However, due to the pandemic, much of this engagement is non-face-to-face. Confucius articulated three virtues, known as the Samdeok (三德). These three virtues are fundamental principles. Siddhartha Gautama, the Buddha, presented a different, yet complementary, perspective, emphasizing the Sambup (三法). While their terminologies differ, the underlying meanings are remarkably similar. Confucius spoke of cultivating virtue through one’s actions, particularly through speech. He asserted that speaking ill of others diminishes one’s virtue, advocating for the cultivation of deok (德) through positive speech. This aligns with the Buddhist principle of refraining from negative speech, emphasizing the importance of wholesome words. The core message is identical: avoid creating negative karma through speech and instead foster positive interactions.

2. The Threefold Path to Virtue: Sight, Hearing, and Speech
   Our ancestors encapsulated these profound teachings in the expressions Eolssigu (얼씨구) and Jeolssigu (절씨구). Eolssigu represents the Confucian emphasis on mindful engagement with the world through our senses and speech. It implores us to be cautious with what we see, hear, and say, ensuring that our actions are imbued with our true spirit, our “eol.” This “eol” signifies our inherent soul or essence. Therefore, to “speak with eol” means to speak with sincerity and wisdom. Jeolssigu, on the other hand, aligns with the Buddhist concept of severing negative karma. It encourages us to cease the three types of negative actions, or “sam-eop (三業),” which are committed through the mind, speech, and body. Thus, Eolssigu and Jeolssigu serve as mnemonic devices, guiding us to live virtuously by carefully managing our perceptions, expressions, and actions.

3. The Perils of Misguided Perception: Losing Virtue Through Sight
   When we observe the world, our gaze can either cultivate or diminish virtue. To stare intently and critically at others, such as a daughter-in-law scrutinizing her mother-in-law, or a son glaring at his father, leads to the loss of sideok (視德), or the virtue of sight. True respect in observation involves a subtle deference, acknowledging the other’s presence without an overly penetrating gaze. For instance, a daughter-in-law should view her mother-in-law with a slight bow of the head, not so much as to miss her expression, but enough to avoid an overly direct, critical stare. While a child’s innocent gaze at its mother may appear endearing, it lacks the conscious cultivation of virtue. Similarly, looking down upon elders or speaking disrespectfully to subordinates erodes eodeok (語德), the virtue of speech. Engaging in gossip or slandering others also leads to the loss of eodeok. Individuals who consistently lose these three virtues are considered to be of lower human caliber, destined for less favorable rebirths in future lives.

4. The Ten Grave Sins: Actions of the Eyes, Ears, and Mouth
   The principles embedded in Eolssigu and Jeolssigu are deeply connected to the Sipbakjungjae (十惡重罪), or the Ten Grave Sins. These ten weighty transgressions originate from the actions of our eyes, ears, and mouth. These are considered the gravest sins, the consequences of which are infinite and eternal. A wise person refrains from such negative actions, understanding their profound repercussions. Conversely, a foolish person, driven by immediate gratification, inflicts indelible scars upon their own consciousness. These scars, once imprinted, cannot be erased.

5. The Uncarvable Wood: A Metaphor for Corrupt Leadership
   Confucius famously stated, “Rotten wood cannot be carved.” This proverb, Bumok Bulgajo In (腐木不可雕印), means that a rotten piece of wood is unsuitable for carving or stamping a seal. If one attempts to carve or stamp a seal on rotten wood, it will simply crumble, leaving no impression. This ancient wisdom serves as a powerful metaphor for leadership. If a nation’s leaders are akin to rotten wood—corrupt, incompetent, or morally bankrupt—then any attempt to build or govern with them will inevitably fail. Just as a seal cannot be imprinted on decaying timber, a nation cannot thrive under corrupt governance. Therefore, citizens must exercise their right to vote wisely, choosing leaders who are sound and capable, rather than those who are “rotten wood.”

6. The Unbuildable Wall: A Metaphor for Corrupt Governance
   Another profound analogy from Confucius is the impossibility of building a wall with human excrement. This concept, known as Bunto Damjang (糞土墻), illustrates that just as human waste cannot be used to construct a stable wall, a corrupt government cannot build a prosperous nation. While earth mixed with straw can form a sturdy wall, mixing earth with excrement will only result in collapse. This metaphor describes a political landscape where corruption is rampant, and resources are siphoned off, leaving the nation in disarray. Such a state is characterized by Bunto Nanjang (糞土亂場), a chaotic and disordered situation where the efforts of the people are squandered by dishonest leadership.

7. The Rose and the Wall: The People’s Reliance on Leadership
   The character for “wall” in Bunto Damjang is the same character used in the word for “rose” (Jangmi (薔薇)). This is not a mere coincidence but a testament to the profound wisdom of our ancestors who crafted the Hanja characters. A rose, though beautiful, cannot stand tall and flourish on its own. It requires a wall or a trellis to climb and display its splendor. Without this support, it lies on the ground, its beauty diminished. Similarly, the people of a nation are like roses, capable of great beauty and achievement, but dependent on the “wall” of their government and leaders for support and direction. If this “wall” is corrupt or unstable, the people cannot thrive. We, the citizens, are like roses clinging to the wall of the state. If the leaders, who are like the generals and powerful figures, are corrupt, then the people suffer. The rose needs the wall to ascend and bloom; without it, it remains on the ground, its potential unfulfilled. This intricate connection between the character for “wall” and “rose” highlights the symbiotic relationship between the people and their leadership.

8. The Mouse in the Lion’s Den: A Metaphor for Political Corruption
   Within a lion’s den, the mouse holds the highest rank. This seemingly paradoxical statement, Sajagul Jung Muiseo (獅子窟中無異鼠), meaning “In the lion’s den, there is no mouse without rank,” illustrates a critical aspect of power dynamics. The mouse, despite its small stature, can gnaw through ropes and consume the lion’s food, effectively undermining the lion’s authority. The lion, in its magnanimity, tolerates the mouse, even allowing it to urinate on its head, believing it to be a blessing. This analogy represents the political class of today. These “mice” are the politicians who, despite being chosen by the “lions” (the people), subtly erode the nation’s resources and leave the populace with nothing but hardship. They consume the fruits of the people’s labor, leaving only the husks. The mouse, in this context, symbolizes the politicians who prioritize their own gain over the welfare of the nation, much like the mouse that eats the rice before it is offered to the ancestors or the people.

9. The Power of Belief: A Case Study in Healing
   Consider the case of a 50-year-old woman diagnosed with terminal cancer, given only a month to live. With two young children and no husband, her situation was dire. The doctor, unable to deliver such devastating news, instead told her, “You are completely cured. Go home, rest, and eat well.” Believing she was healed, the woman returned home and lived joyfully with her children. Ten years later, she encountered the same doctor in a hospital hallway, seeking treatment for a common cold. The doctor was astonished to find her alive, let alone healthy. This woman’s unwavering belief in her recovery, fueled by the doctor’s compassionate lie, led to a complete remission of her cancer. This phenomenon demonstrates the profound power of the mind. When the mind is filled with joy and positivity, it can overcome even the most severe physical ailments. A joyful mind promotes the continuous release of beneficial hormones, altering the body’s internal cycle and even causing diseases like cancer to recede. This illustrates that a positive outlook can lead to mansa hyeongtong (萬事亨通), meaning “all things prosper.”

10. The Interconnectedness of Viruses and the Mind
    Viruses and bacteria are intricately connected to the White Heaven (白宮), a spiritual realm. They are influenced by human emotions. When individuals experience fear, viruses become more active. Conversely, when fear is overcome, and a sense of peace prevails, the influence of these pathogens diminishes. This suggests that our emotional state has a direct impact on our physical well-being and susceptibility to illness.

11. The “Shy Trump” Phenomenon and the Power of the Electorate
    The “Shy Trump” phenomenon in the United States presidential election serves as a powerful example of the electorate’s hidden power. Despite polls indicating a clear victory for Hillary Clinton, Donald Trump ultimately won. This was largely due to voters who, out of a sense of social embarrassment or a desire to avoid judgment, publicly stated they would not vote for Trump, yet secretly cast their ballots for him. This “shyness” allowed them to express their true political will without facing social repercussions. This demonstrates that public opinion polls do not always reflect the true sentiments of the voters. The American people, through their votes, enacted a revolution, sending a clear message to the establishment. This unexpected outcome made Trump a subject of intense study, as his victory defied conventional political analysis. Similarly, in Korea, a “Shy Huh Kyung-young” phenomenon could emerge, where voters, despite public reticence, ultimately choose a candidate who challenges the status quo.

12. The Importance of Fair and Transparent Elections: Gongmyeong Seongeo
    The integrity of elections is paramount. The concept of Gongjeong (公正), meaning “fairness,” and Gongpyeong (公平), meaning “impartiality,” are crucial for a healthy democracy. When the media and political processes are biased, true fairness and impartiality are compromised. This leads to a lack of Gongjon (共存), or “coexistence,” and Gongyeong (共榮), or “co-prosperity,” as the wrong leaders are elected, causing societal discord. The ultimate goal is Gongmyeong (公明), meaning “bright and just,” which encompasses both fairness and impartiality. A society that achieves Gongmyeong is one where all citizens can thrive. Therefore, elections must be Gongmyeong Seongeo (公明選擧), or “bright and just elections,” free from manipulation and bias.

13. The Hierarchy of Intelligence: Super, Ultra, and Hyper
    In the realm of intelligence, there is a clear hierarchy. Above a “Superstar” is an “Ultrastar,” and even higher is a “Hyperstar.” A “Hyperstar” operates at a divine level, possessing Hyper Intelligence, which is five times greater than “Super Intelligence.” This concept extends to other domains, such as Hyper Connection and Hyper Science. When an individual with Hyper Intelligence intervenes in national affairs, particularly in politics and economics, it can bring about transformative change. This divine level of intelligence is capable of restoring fairness and justice, leading to Hyper Light, a state of ultimate clarity and enlightenment. This signifies a future where a truly enlightened leader can guide the nation towards unprecedented prosperity and justice.

14. The Inevitable Arrival of the God-man
    Just as a dragon awaits the rain to ascend to the heavens, the world awaits the arrival of the God-man (神人), the Deity. This God-man will bring about a transformation, rectifying the world’s imbalances and establishing a new era of peace and prosperity. The time for this divine intervention is approaching, signifying a future where the world will be governed by a benevolent and enlightened leader. This is the ultimate destiny, where the God-man will ultimately rule the entire world.

Meeting Minutes: Huh Kyung-young’s Eolsigu Jeolsigu 1275th Saturday Lecture (2021.03.20)

Ⅰ. Meeting Overview

Category	Details
Date	March 20, 2021
Location	Holy Land (Sungji) and YouTube (online)
Attendees	On-site audience and domestic/international viewers via YouTube
Agenda	Huh Kyung-young’s 1275th Saturday Lecture, focusing on philosophical and political insights

Ⅱ. Meeting Discussion

• Introduction and Welcome

  • He welcomed attendees to the 1275th Saturday lecture, noting the spring rain as a blessing for preventing forest fires.
  • The lecture aims to provide hope, truth, and wisdom for a happy life.
  • Huh Kyung-young was introduced as a mentor who delivers messages of hope.

• The Concept of “Eolsigu Jeolsigu”

  • “Eolsigu Jeolsigu” originates from ancient wisdom, representing the three virtues (삼덕) of Confucius and the three actions (삼업) of Buddha.
  • Confucius’s Three Virtues (삼덕):
  • 視德 (Sideok – Virtue of Sight): Avoiding critical or piercing gazes towards others, especially superiors.
  • 耳德 (Iideok – Virtue of Hearing): Avoiding negative or critical listening to others’ words.
  • 口德 (Gudeok – Virtue of Speech): Avoiding harmful or slanderous speech.
  • Buddha’s Three Actions (삼업):
  • 身業 (Sin-eop – Action of Body): Avoiding killing (살생), stealing (도둑질), and sexual misconduct (음행).
  • 口業 (Gu-eop – Action of Speech): Avoiding lying (망어), slander (양설), harsh words (악구), and idle talk (기어).
  • 意業 (Ui-eop – Action of Mind): Avoiding greed (탐욕), anger (진애), and false views (사견).
  • These virtues and actions are interconnected, emphasizing the importance of mindful perception, listening, and speech.
  • Huh Kyung-young stated that his blessings can instantly remove all karma and sins, making these concepts less critical for his followers.

• Critique of Corrupt Politics and Leadership

  • Huh Kyung-young used the analogy of “썩은 나무에 도장을 새길 수 없다” (one cannot carve a seal on rotten wood) to criticize corrupt and incompetent leaders.
  • He urged citizens to vote wisely, not to “stamp” rotten wood, which would lead to the nation’s downfall.
  • He also referenced Confucius’s saying, “인분으로 담장을 만들 수 없다” (one cannot build a wall with human excrement), to describe a corrupt government as a “분토난장” (a chaotic mess made of dung and soil).
  • He compared the citizens to roses that need a strong fence (the nation/government) to flourish, but corrupt leaders act like “rats” (지 새끼) that consume the nation’s resources.
  • He highlighted the suffering of the people due to political failures, leading to economic hardship and increased crime.

• The Importance of Trust and Positive Mindset

  • He shared a story of a woman with terminal cancer who was mistakenly told she was cured by a doctor.
  • Her belief in the doctor’s words led to a complete recovery, demonstrating the power of a positive mindset and trust.
  • a joyful mind (마음이 기뻐 뿌리면) leads to prosperity (만사형통) and can even heal the body by promoting beneficial hormones.
  • He also mentioned that viruses and bacteria are connected to a higher realm (백궁(白宮)) and are influenced by human emotions like fear.

• Call for Fair Elections and Competent Leadership

  • Huh Kyung-young emphasized the need for fair and just elections, using the term “공명선거” (bright and fair election).
  • He criticized the media for its lack of impartiality, drawing parallels to the “Shy Trump” phenomenon in the US elections, where voters secretly supported Trump despite public opinion.
  • He suggested that a similar “Shy Huh Kyung-young” effect could occur in Korea.
  • He advocated for a stable leadership, citing Singapore’s Lee Kuan Yew, who led for 40 years, as an example of effective long-term governance.
  • He criticized the frequent change of leadership every five years in Korea, which he believes leads to corruption and inefficiency in government-invested institutions.
  • He proposed reforms for government-invested institutions, including eliminating “parachute appointments” (낙하산 인사) and holding management accountable for financial losses.

• Huh Kyung-young as a “Hyper Star”

  • He introduced the concept of “Hyper Star” as a level above “Super Star” and “Ultra Star,” representing a divine intelligence.
  • He claimed to possess “Hyper Intelligence” (하이퍼 인텔리전스), “Hyper Connection” (하이퍼 컬렉션), and “Hyper Science” (하이퍼 사이언스), indicating his unique ability to solve Korea’s problems.
  • He concluded by stating that the time has come for a divine figure to appear and govern the world, implying his own role in this.

Ⅲ. Action Items

• Citizens: Participate in elections and vote for competent leaders to avoid national decline.
• Citizens: Cultivate a positive mindset and trust to overcome life’s challenges and promote well-being.
• Government: Implement reforms in government-invested institutions to eliminate corruption and improve efficiency, including ending “parachute appointments” and holding management accountable.
• Media: Strive for impartiality and fairness in reporting to elevate the level of democracy.

1. The Significance of the Current Era and the Anticipation of a Leader

The present moment is a pivotal time, a period of profound anticipation. People across the globe eagerly await a transformative figure. This yearning is akin to the deep longing expressed by the phrase “haksu godea,” which describes an intense, crane-necked anticipation. Such a figure is destined to emerge on the Korean Peninsula. However, what if this eagerly awaited leader were to deviate from the expected path? In China, there is Emperor Xi Jinping, and in Japan, the Emperor. Korea, by contrast, finds itself in a precarious “sandwich” position. Yet, the long-awaited leader has indeed appeared. This marks the 1275th Saturday lecture, and the audience, though not physically present in vast numbers due to the pandemic, is globally expansive, representing 75 nations. This virtual presence is as significant as a visible crowd.

2. Philosophical Foundations: Confucius’ Three Virtues and Buddha’s Three Karmas
   Confucius spoke of the Three Virtues (Samdeok), which are profound principles. Similarly, Buddha articulated concepts that parallel these virtues, focusing on the Three Karmas (Sambup). While their terminologies differ, the underlying meanings are strikingly similar. Confucius emphasized the importance of cultivating virtue through one’s actions, particularly in speech. Speaking ill of others diminishes one’s virtue, hence the admonition to speak kindly and avoid negative verbal karma. Buddha, too, underscored the significance of mental karma, which he referred to as “eui-eop” (mental karma), alongside verbal karma (“gu-eop”) and physical karma (“sin-eop”). These concepts are deeply embedded in traditional Korean expressions.

3. The Essence of “Eolsigu Jeolsigu” and the Three Karmas
   The traditional Korean exclamations “Eolsigu” and “Jeolsigu” encapsulate these ancient philosophies. “Eolsigu” represents the teachings of Confucius, while “Jeolsigu” aligns with Buddha’s principles. Our ancestors ingeniously wove these moral lessons into everyday language to guide behavior. “Eolsigu” encourages mindfulness in what we see, hear, and speak, emphasizing that our actions should be imbued with our “eol,” or spirit. It means to see with a spirit-filled eye, hear with a spirit-filled ear, and speak with a spirit-filled tongue. “Jeolsigu” signifies the cessation of negative karma, urging us to cut off the three karmas—mental, verbal, and physical—and refrain from committing them. This profound wisdom, often expressed in folk songs and chants, guides us to live virtuously.

4. The Three Virtues in Daily Life: Sight, Hearing, and Speech
   The three virtues relate to how we perceive and interact with the world: sight (視), hearing (聽), and speech (言).

• Virtue of Sight (視德): This virtue is diminished when one looks at others critically or disrespectfully. For instance, staring intently at a teacher, father, or mother-in-law, or looking at superiors with an overly scrutinizing gaze, depletes this virtue. Respectful observation, such as a daughter-in-law modestly lowering her gaze before her mother-in-law, is essential. While a child’s innocent gaze at its mother may seem endearing, it lacks the conscious virtue of respectful sight. Looking down on elders or superiors also erodes this virtue.
• Virtue of Hearing (聽德): This virtue is lost when one listens to others with a critical or negative mindset. Constantly seeking fault in what others say, or enjoying gossip and slander, depletes the virtue of hearing.
• Virtue of Speech (言德): This virtue is undermined by speaking harshly or disrespectfully to subordinates. Engaging in malicious gossip or backbiting also erodes the virtue of speech.
  When these three virtues are absent, an individual is considered to have accumulated negative karma, potentially leading to rebirth as an animal in the next life. This philosophical understanding, though presented in a simplified manner, highlights the profound impact of our daily actions.

5. The Ten Grave Sins and Their Manifestation
   The Ten Grave Sins (십악중죄), a concept deeply rooted in Buddhist tradition, are manifested through our eyes, ears, and mouth. These are the gravest transgressions, and their consequences are infinite and eternal. A wise person avoids such actions, while a foolish person, focused only on immediate gain, inflicts indelible scars upon their own consciousness. These scars are permanent and cannot be erased.

6. Confucius’ Analogy of the Rotten Wood and Its Political Implications
   Confucius famously stated, “Rotten wood cannot be carved” (朽木不可雕也). This means that while one might attempt to carve a seal into rotten wood, the wood will simply crumble, making it impossible to leave a lasting impression. This analogy extends to leadership and governance. If the people choose corrupt or “rotten” leaders, the nation will inevitably suffer. Just as a seal cannot be properly impressed upon rotten wood, a corrupt government cannot effectively lead or bring prosperity. This underscores the critical importance of making wise choices in elections. Voting for corrupt individuals is akin to trying to carve a seal into rotten wood, leading only to national decay.

7. The Analogy of Human Waste and the “Filthy Mess” of Politics
   Confucius also used another powerful analogy: “Human waste cannot be used to build a wall” (糞土之牆不可杇也). This means that one cannot construct a stable wall using human excrement mixed with earth, as it will inevitably collapse. This metaphor describes a corrupt and dysfunctional political system, which Confucius termed “bun-to nan-jang” (糞土難牆), or a “filthy mess.”

• The “Filthy Mess” of Governance: When a nation is governed by corrupt individuals, resources are siphoned off, leaving the citizens with nothing but hardship and suffering. Despite the diligent efforts of the people, who are known for their industriousness, the nation remains in disarray. This is a direct consequence of poor leadership.
• The Rose and the Wall: The Korean word for rose, “jang-mi” (장미), literally means “wall flower.” Roses, though beautiful, cannot stand alone; they require a wall or trellis to climb and display their splendor. Similarly, the people (the roses) depend on the government (the wall) for support and stability. If the wall is corrupt or unstable, the people cannot flourish. This highlights the crucial role of leadership in providing a strong foundation for the nation.

8. The Power of Belief and the Healing of the Mind
   The power of belief can have a profound impact on one’s well-being. A story illustrates this: a woman diagnosed with terminal cancer, given only a month to live, was told by her doctor that she was completely cured. Believing this, she lived happily for ten more years, only to encounter the same doctor who was astonished by her survival. Her unwavering belief and positive mindset had, in essence, caused her cancer to disappear. This demonstrates that a joyful and optimistic mind can lead to physical healing and overall prosperity. Viruses and bacteria, it is suggested, are connected to a higher consciousness, and fear can exacerbate their effects, while a fearless and joyful disposition can overcome them.

9. The Dangers of Political Mismanagement and the Rise of Crime
   Political mismanagement inevitably leads to societal decay and an increase in crime. When the government fails to provide stability and security, vulnerable populations, particularly women, children, and the elderly, suffer the most. A “filthy mess” in politics creates an environment where crime flourishes, making life difficult for everyone. This underscores the urgent need for competent and ethical leadership to ensure the safety and well-being of all citizens.

10. The “Rat in the Lion’s Den” and the Political Landscape
    The proverb “In the lion’s den, the rat is supreme” (獅子窟中無異鼠) illustrates a peculiar hierarchy. In a lion’s den, a rat, despite its small size, can gnaw through ropes and consume food before the lion, effectively holding a position of unacknowledged power. This analogy is applied to politicians, who are likened to these rats. They subtly erode the nation’s resources, leaving the diligent citizens with little to show for their efforts. Just as the rat consumes the grain before the farmer, politicians can deplete the national treasury, leaving the public with only “scars” and financial insecurity. This highlights the insidious nature of corruption and the need for vigilance against those who exploit the system.

11. The Ten Grave Sins Revisited: Actions of Body, Speech, and Mind
    The Ten Grave Sins encompass actions of the body, speech, and mind.

• Bodily Sins: These include killing, stealing, and sexual misconduct.
• Verbal Sins: These involve lying, divisive speech, harsh speech, and idle chatter.
• Mental Sins: These are greed, anger, and ignorance (wrong views).
  While these concepts are deeply explored in Buddhist philosophy, their essence aligns with the teachings of Confucius, emphasizing the importance of cultivating virtue through our actions, words, and thoughts. However, it is asserted that through divine blessing, all karmic burdens and sins can be instantly absolved.

12. The Phenomenon of “Shy Trump” and Its Implications for Elections
    The “Shy Trump” phenomenon, where voters secretly support a candidate they are hesitant to openly endorse, played a significant role in the US presidential election. Despite polls indicating otherwise, many voters, feeling embarrassed or judged for supporting Donald Trump, cast their ballots for him in secret. This demonstrates that public opinion surveys may not always reflect the true sentiments of the electorate. This phenomenon can also apply to other political figures, such as Huh Kyung-young, where voters might be “Shy Huh Kyung-young” supporters. This highlights the unpredictable nature of elections and the potential for unexpected outcomes when voters’ true intentions are concealed.

13. The Importance of a Stable and Competent Leader
    A nation’s stability and prosperity hinge on having a strong and consistent leader. The frequent change of leadership every five years, as seen in democratic systems, can be detrimental. A wise leader, like Singapore’s Lee Kuan Yew, who guided his nation for decades, can bring about sustained progress. Conversely, a revolving door of leaders often leads to corruption, mismanagement of public funds, and the accumulation of national debt, particularly in government-invested institutions. These institutions become breeding grounds for cronyism and inefficiency, rather than serving the public good. To rectify this, government-invested institutions should be led by individuals who have risen through the ranks based on merit, rather than political appointees. Strict accountability and asset forfeiture for mismanagement are essential to ensure their proper functioning.

14. The Quest for Fairness and Transparency in Society
    Fairness (公正) and coexistence (共存) are fundamental pillars of a just society. When the media, for instance, lacks fairness and exhibits bias, it undermines the democratic process. A truly fair and transparent society, characterized by “gong-myeong” (光明), or enlightened clarity, is essential for the well-being of its citizens. This “gong-myeong” represents a state of ultimate brightness, achieved through fairness and coexistence. It is a call for elections to be conducted with integrity and transparency, free from manipulation or undue influence.

15. The Hierarchy of Intelligence and the Emergence of a “Hyper Star”
    In the realm of intelligence and influence, there exists a hierarchy: Super Star, Ultra Star, and Hyper Star. A “Hyper Star” transcends the ordinary, representing a divine level of intelligence and capability. This individual possesses Hyper Intelligence (하이퍼 인텔리전스), Hyper Connection (하이퍼 커넥션), and Hyper Science (하이퍼 사이언스). When such a being intervenes in the political and economic landscape of a nation, transformative changes are inevitable. This “Hyper Star” brings about a state of Hyper Light (하이퍼 라이트), signifying ultimate clarity and enlightenment, particularly in the context of elections and governance. This suggests that a new era of enlightened leadership is at hand.

16. The Arrival of a Divine Era
    The time has come for a divine intervention. Just as a dragon awaits the rain to ascend, the Creator is poised to bring about a new era of peace and prosperity. This signifies the imminent arrival of a transformative force that will govern the world with justice and wisdom. The people are urged to offer their support and anticipation for this new dawn.

Huh Kyung-young’s “Eolsigu Jeolsigu”: A Philosophical Discourse

1. The Anticipation of a Leader and the State of the Nation
   A pivotal moment has arrived, a period of profound significance. The populace eagerly awaits a leader, a figure who must inevitably emerge on the Korean Peninsula. However, what if such a highly anticipated individual were to appear only to depart, leaving the nation in a precarious state? Consider China, with its emperor-like figure, Xi Jinping, or Japan, with its Emperor. In contrast, our nation finds itself in a “sandwich” position, caught between powerful forces.

2. The Philosophical Foundations of “Eolsigu Jeolsigu”
   Today marks the 1275th Saturday lecture. While the visible audience may not be vast due to the pandemic, the global reach is significant, encompassing 75 nations. Confucius articulated the Three Virtues (三德), a universal law comprising three fundamental principles of virtue. Siddhartha Gautama, the Buddha, also spoke of principles akin to these virtues, though his emphasis differed.

The phrase “Eolsigu Jeolsigu” (얼씨구 절씨구), deeply embedded in Korean culture, originates from these ancient philosophies. “Eolsigu” embodies the teachings of Confucius, while “Jeolsigu” aligns with the principles of Siddhartha Gautama. Our ancestors ingeniously incorporated these concepts into our language to guide our conduct.

• Eolsigu: This term emphasizes the importance of our “eol” (얼), our spirit or soul, in all our perceptions and expressions.

  • It urges us to be mindful of what we see with eyes imbued with our spirit.
  • It calls for careful listening with ears connected to our inner being.
  • It advocates for speaking words that reflect our true, spiritual self.
  • Essentially, “Eolsigu” means to act with our soul, our true essence, in every interaction.

• Jeolsigu: This term, derived from the character “jeol” (절), meaning “to cut” or “to sever,” signifies the cessation of negative actions.

  • It implores us to “cut off” or refrain from committing the Three Karmic Deeds (三業).
  • These three deeds encompass negative actions of the mind, speech, and body.
    Confucius’s teachings on the Three Virtues are directly related to these karmic actions:

• Virtue of Sight (視德): This pertains to how we perceive the world and others.

  • Gazing at others with excessive scrutiny or critical judgment diminishes this virtue.
  • For instance, a daughter-in-law staring defiantly at her mother-in-law, or a child glaring at a parent, indicates a lack of this virtue. Respectful observation, with a slight bow of the head, is encouraged.

• Virtue of Hearing (聽德): This relates to how we listen.

  • Constantly listening to others with a critical or negative mindset erodes this virtue.
  • Engaging in gossip or finding pleasure in slandering others depletes this virtue.

• Virtue of Speech (言德): This concerns the words we utter.

  • Speaking ill of others or engaging in harmful gossip destroys this virtue.
  • Conversely, speaking kindly and constructively builds this virtue.
    When these three virtues are absent, an individual is considered to be of a lower human caliber, potentially leading to rebirth as an animal in the next life.

3. The Ten Grave Sins and Their Consequences
   The Ten Grave Sins (十惡重罪), a concept deeply rooted in Buddhist philosophy, originate from these principles of “Eolsigu” and “Jeolsigu.” These ten grave sins are primarily committed through our eyes, ears, and mouth. The consequences of these actions are infinite and eternal.

• The Wise vs. The Foolish:
  • A wise person refrains from committing evil deeds.
  • A foolish person, however, focuses only on immediate gains, inflicting immense and indelible scars upon their own consciousness. These scars are permanent and cannot be erased.

4. The Analogy of the Rotten Wood and Corrupt Governance
   Confucius famously stated, “One cannot carve a seal on rotten wood.” This proverb serves as a powerful metaphor for the state of governance.

• Rotten Wood (朽木): Represents a corrupt government or a morally bankrupt political system.
• Carving a Seal (刻印): Symbolizes the act of entrusting power or electing leaders.
  Just as a seal cannot be properly impressed upon rotten wood because it crumbles, so too can a nation not thrive under corrupt leadership. Attempting to elect such individuals is akin to trying to carve a seal on decaying timber; it will only lead to the nation’s ruin. Therefore, citizens must exercise their right to vote with discernment, choosing leaders who are not “rotten wood.”

Our nation has achieved significant economic prosperity, yet the hearts of its people bear scars, not the imprint of love. This is because corrupt officials have plundered national resources, leaving the populace with only wounds.

5. The Metaphor of the Dung Wall and Political Corruption
   Confucius also used the analogy of a “dung wall” (糞土之牆) to describe a morally corrupt and unstable society.

• Dung Wall: Just as a wall cannot be constructed from human excrement, a nation cannot be built or sustained by corrupt individuals.
• The Difficulty of Construction: Attempting to build a wall with dung and soil is arduous; it constantly collapses. This illustrates the futility of trying to govern with corrupt politicians.
  Our nation, currently, is likened to a “dung-filled chaotic mess” (糞土之亂場). Despite the diligent efforts of its citizens, who are known for their industriousness, the fruits of their labor are squandered by corrupt politicians. National budgets are siphoned off, taxes disappear, and the people remain trapped in poverty. This is the essence of a “dung-filled chaotic mess” in politics.

6. The Rose and the Fence: The People and Their Leaders
   The Chinese character for “rose” (薔薇) includes the character for “fence” or “wall” (牆). This is because roses, as climbing plants, require a support structure to flourish and display their beauty.

• The Rose: Represents the people, who possess inherent beauty and potential.
• The Fence/Wall: Symbolizes the nation and its leaders.
  Just as a rose needs a fence to climb and bloom magnificently, the people need strong, upright leaders and a stable nation to realize their full potential. Without this support, the rose, like the people, becomes disheveled and loses its splendor. When leaders are corrupt, the people lose their support, and their aspirations are shattered. This precarious political situation is what Confucius termed a “dung-filled chaotic mess.”

7. The Power of Belief and the Healing of Illness
   The importance of a leader is underscored by a story of a woman with terminal cancer. Diagnosed with only a month to live, and with no one to care for her children, her doctor, out of compassion, told her she was completely cured. Believing this lie, she returned home, lived joyfully, and miraculously, her cancer disappeared. Ten years later, she encountered the same doctor, who was astonished to find her alive and healthy.

• The Mind’s Influence: This anecdote illustrates the profound power of the mind. A joyful and positive mindset can lead to physical healing, even causing cancer cells to retreat.
• The Role of Hormones: A positive emotional state triggers the continuous release of beneficial hormones like serotonin, altering the body’s physiological cycle.
• Connection to the Divine: Viruses and bacteria are believed to be connected to the spiritual realm. When individuals experience fear, these pathogens become more active. Conversely, when fear is overcome, even in the face of severe illness, healing can occur.

8. The “Lion’s Den and the Rat’s Offspring”: The Dynamics of Power
   An ancient saying, “In the lion’s den, the rat’s offspring holds the highest rank,” offers a profound insight into power dynamics.

• The Rat’s Offspring: Symbolizes the common people.
• The Lion: Represents the powerful, elected officials.
  In this analogy, the rat’s offspring, despite its small stature, can gnaw away at the lion’s possessions, even its food. Similarly, the people, though seemingly less powerful, ultimately hold the authority to choose and influence their leaders. However, this analogy can also be reversed: the “rat’s offspring” can represent corrupt politicians who exploit the “lion” (the people) and their resources. These politicians, like rats, stealthily deplete the nation’s wealth, leaving the diligent citizens with nothing but hardship.

9. The Three Karmic Deeds and the Path to Redemption
   The Three Karmic Deeds (三業), encompassing actions of the body, speech, and mind, are crucial to understand.

• Bodily Deeds:
  • Killing (殺生)
  • Stealing (偸盜)
  • Sexual misconduct (邪淫)
• Verbal Deeds:
  • Lying (妄語)
  • Slander (兩舌)
  • Harsh speech (惡口)
  • Frivolous talk (綺語)
• Mental Deeds:
  • Greed (貪欲)
  • Anger (瞋恚)
  • Ignorance/Wrong views (邪見)
    These ten actions constitute the root of suffering. While these concepts are deeply explored in Buddhist philosophy, their essence aligns with the teachings of Confucius. However, with the blessing of Huh Kyung-young, all karmic obstacles and sins are said to vanish, as confirmed by the angels themselves. This implies that while understanding these principles is important, a higher spiritual intervention can transcend them.

10. The Phenomenon of “Shy Trump” and its Implications for Elections
    The “Shy Trump” phenomenon in the US presidential election offers a compelling lesson in political dynamics.

• “Shy”: Refers to voters who, despite supporting a controversial candidate like Donald Trump, were reluctant to openly admit their preference due to social stigma or perceived embarrassment.
• The Discrepancy: While opinion polls indicated a clear lead for Hillary Clinton, the actual election results showed Trump’s victory. This was largely attributed to “Shy Trump” voters who, in the privacy of the ballot box, cast their votes for him.
  This phenomenon highlights how public perception and media narratives can diverge from the true sentiments of the electorate. It suggests that voters, when faced with a choice, may use their vote as a form of silent revolution, expressing dissatisfaction with the established order. This concept can be applied to the Korean context as “Shy Huh Kyung-young” voters, who may not openly declare their support but could ultimately influence election outcomes.

11. The Importance of a Stable and Just Leadership
    A stable and consistent leadership is paramount for national prosperity. The frequent change of leadership every five years, as seen in democratic systems, can be detrimental.

• The Problem of Short-Term Leadership: When leaders change frequently, government-invested institutions become vulnerable to corruption and mismanagement. Each new administration treats these institutions as spoils of war, leading to rampant debt and inefficiency.
• The Need for Meritocracy: Instead of appointing political allies to key positions, these institutions should be led by individuals who have risen through the ranks based on merit and long-term experience.
• Accountability: Those responsible for mismanagement in government-invested institutions should be held accountable, with their assets confiscated if necessary. This would foster a sense of responsibility and prevent the accumulation of national debt.

12. Fairness, Justice, and the “Hyper-Light” Society
    The concepts of fairness (公正) and justice (公明) are fundamental to a thriving society.

• Fairness (公正): Refers to impartiality and equitable treatment, particularly in media coverage and political processes. When the media is biased, it undermines fairness and hinders the democratic process.

• Justice (公明): Encompasses fairness, transparency, and integrity in all aspects of society. When fairness is absent, justice cannot prevail, leading to societal discontent and instability.
  To achieve a truly just society, we must strive for “Hyper-Light” (하이퍼 라이트), a state of ultimate clarity and enlightenment. This concept transcends the ordinary notions of “super” or “ultra.”

• Hierarchy of Intelligence:

  • Super Intelligence: A high level of intellect.
  • Ultra Intelligence: An even higher level of intellect.
  • Hyper Intelligence: The highest form of intelligence, akin to divine wisdom.
    he possesses Hyper Intelligence (하이퍼 인텔리전스), Hyper Connection (하이퍼 커넥션), and Hyper Science (하이퍼 사이언스). If such a being intervenes in Korean politics, it would lead to a society of Hyper-Light (하이퍼 라이트), characterized by absolute justice and transparency. This is the essence of a truly fair and just election.

13. The Arrival of a Divine Era
    The time has come for a divine intervention. Just as a dragon awaits the opportune moment to ascend, the Creator is poised to appear and rectify the world. This signifies the arrival of a new era, one where the world will be governed with justice and wisdom.

What is the meaning of “Eolsigu Jeolsigu”? It refers to Confucius’s three virtues of sight, hearing, and speech, and Buddha’s three karmas of mind, mouth, and body, emphasizing the importance of righteous conduct.

1. Introduction to the Lecture and the Meaning of “Eolsigu Jeolsigu”
   He welcomes the audience to his 1275th Saturday lecture, emphasizing the importance of the upcoming period and introducing the philosophical concepts behind the Korean phrase “Eolsigu Jeolsigu.”

1.1. Welcoming Remarks and the Significance of the Current Time

1. He welcomes both the in-person audience at the holy site and the global viewers watching his 1275th Saturday lecture via YouTube.
2. He notes that the spring rain is beneficial for preventing forest fires, considering it a blessing.
3. He highlights that his Saturday lectures offer hope in difficult times and provide valuable insights into truth and wisdom, wishing for more people to watch them for a happier life.
4. He mentions that a significant period, which people have been eagerly awaiting, has arrived.
5. This anticipation is likened to “haksu godae,” meaning “longing with a crane’s neck,” referring to the audience’s eager wait for him.
6. a person like him, who is so eagerly awaited, must eventually appear on the Korean Peninsula.

1.2. Philosophical Foundations: Confucius’s Three Virtues and Buddha’s Three Karmas

1. The phrase “Eolsigu Jeolsigu” originates from the teachings of Confucius and Buddha, guiding people to righteous conduct.

2. Confucius taught the Three Virtues (Samdeok), which are related to sight, hearing, and speech.

3. Buddha taught the Three Karmas (Sambup), which are related to the mind, mouth, and body.

4. He explains the meaning of “Eolsigu Jeolsigu” in the context of these teachings.

5. “Eolsigu” refers to Confucius’s teachings, emphasizing caution in what one sees, hears, and says, ensuring that one’s “eol” (spirit or soul) is present in these actions.

6. “Jeolsigu” refers to Buddha’s teachings, meaning to “cut off” or avoid committing the three karmas of the mind, mouth, and body, thus preventing bad deeds.

7. He notes that he is discussing these philosophical topics because he is a candidate and must be careful with political statements due to election laws.

8. The Importance of Righteous Conduct and Avoiding the Ten Grave Sins
   He elaborates on Confucius’s Three Virtues, explaining how negative actions related to sight, hearing, and speech can diminish one’s virtue and lead to severe consequences, including the “Ten Grave Sins.”

2.1. Confucius’s Three Virtues: Sight, Hearing, and Speech

1. The Three Virtues taught by Confucius are related to how one uses their eyes, ears, and mouth.
2. Losing these virtues occurs through negative actions.
3. Loss of virtue in hearing (ideok): Occurs when one listens to others’ words with a critical or negative attitude.
4. Loss of virtue in sight (sideok): Occurs when one stares too intensely or disrespectfully at superiors, such as a daughter-in-law looking at her mother-in-law, or a child staring at their parent.
5. Staring too intently at someone, even if it’s a child looking at their mother, indicates a lack of virtue.
6. Children who haven’t yet learned proper social conduct may lack this virtue.
7. Loss of virtue in speech (ideok): Occurs when one speaks ill of others or engages in harmful gossip.
8. He warns that losing these three virtues means one is an “inferior human” and may be reborn as an animal in the next life.

2.2. The Ten Grave Sins (Sipbak Jungjae)

1. The Ten Grave Sins (Sipbak Jungjae) are derived from the misuse of the eyes, ears, and mouth, as well as the mind and body.

2. These sins are considered the gravest offenses, leading to infinite and eternal consequences.

3. The Metaphor of Corrupt Leadership and the “Rotten Wood”
   He uses the metaphor of “rotten wood” and “human waste” to criticize corrupt leaders and the current political situation, emphasizing the importance of wise voting and the negative impact of bad governance on the nation.

3.1. The “Rotten Wood” Metaphor for Corrupt Leaders

1. He introduces a saying by Confucius: “You cannot carve a seal on rotten wood” (부목 불가 조인).
2. This means that while one might be able to carve into rotten wood, it will crumble when trying to stamp with it, making it useless.
3. This metaphor is applied to corrupt leaders and governments, suggesting that electing them is like trying to carve a seal on rotten wood, which will ultimately lead to the nation’s downfall.
4. He urges the audience to vote wisely, implying that choosing corrupt leaders is like trying to stamp with rotten wood, which will not work.
5. He criticizes past economic achievements, suggesting that despite hard work, the nation has been left with “scars” rather than “stamps of love” due to corrupt officials.
6. He describes a situation where people are struggling financially, facing foreclosures, business closures, and unpaid wages, leading to widespread suffering.
7. He explains that “carving” (조각) refers to creating something, but with rotten wood, nothing meaningful can be created.
8. He concludes that electing corrupt individuals is like trying to build something with rotten wood, which is futile.
9. He mentions that he is speaking philosophically due to election laws, but his message is clear.

3.2. The “Human Waste Wall” Metaphor for Corrupt Politics

1. He introduces another saying, “You cannot build a wall with human waste” (인분 불가 아란이), which he attributes to Confucius.
2. He explains that Confucius used a more complex term, “분토 담장” (bunto damjang), meaning a wall made of human waste and soil.
3. This metaphor illustrates the difficulty of building a stable wall with such materials, as it would constantly crumble.
4. He applies this metaphor to the current political situation in South Korea, stating that building the nation with corrupt individuals is like trying to build a wall with human waste.
5. He describes the current state of the nation as a “bunto nanjangpan” (a chaotic mess made of human waste and soil), where money is siphoned off, and citizens are left with nothing despite their hard work.
6. He praises the Korean people’s work ethic, noting their willingness to work tirelessly even with minimal sustenance, but laments that their efforts are undermined by corrupt leaders.
7. He criticizes leaders who prioritize their own gain while public funds disappear, leaving citizens struggling in poverty.
8. He concludes that such corrupt politics lead to a “bunto nanjang” (chaotic mess).

3.3. The “Rose on the Wall” Metaphor for the People’s Dependence on Leadership

1. He explains the Chinese character for “wall” (장, 牆), noting its connection to the character for “rose” (장미, 薔薇).

2. He explains that roses are called “jangmi” because they cling to walls to grow and display their beauty.

3. This symbolizes the people’s dependence on political leaders, just as roses depend on a wall.

4. He further elaborates that the “wall” represents the nation and its leaders, while the “rose” represents the citizens.

5. Just as a rose needs a wall to flourish, the people need good leadership to thrive.

6. Without a supportive “wall,” the rose (people) would be miserable and unable to reach its full potential.

7. He concludes that the structure of the Chinese character for “wall” reflects the wisdom of ancestors in understanding this relationship.

8. He applies this to the current political climate, stating that the people are like roses trying to cling to a “bunto nanjang” (corrupt and chaotic wall), which is difficult and dangerous.

9. He laments that corrupt leaders exploit the people’s reliance, causing them to fall and suffer.

10. Therefore, he describes the current era as a “bunto nanjang” era, where political corruption makes life difficult for the people.

11. The Power of Mindset and the Importance of Good Leadership
    a positive mindset can overcome even severe illnesses, drawing a parallel to the need for good leadership to prevent societal decay and protect vulnerable populations.

4.1. The Healing Power of a Positive Mindset

1. He shares a story about a woman with terminal cancer who was told she was cured by a doctor.
2. Believing she was cured, she lived happily for ten years, completely free of cancer.
3. When she met the same doctor years later, he was shocked to find her alive and healthy, realizing his “lie” had saved her life.
4. This story illustrates that a positive mindset and belief can lead to healing, even causing cancer cells to disappear.
5. A joyful mind promotes the release of beneficial hormones like serotonin, improving overall health.
6. He suggests that viruses and bacteria are connected to a higher realm (White Heaven) and are influenced by human emotions, meaning fear can worsen conditions, while a lack of fear can lead to recovery.

4.2. The Consequences of Bad Politics and the Need for Protection

1. He warns that bad politics can lead to increased crime and harm, especially to vulnerable groups like women, children, and the elderly.

2. He cites an example of a woman who lost her thumb to a robber, highlighting the dangers of a chaotic society.

3. He criticizes those who might be indifferent to war, stating that women, children, and the elderly are the primary victims.

4. electing corrupt leaders is like trying to build with “rotten wood” or “human waste,” which will inevitably fail.

5. In contrast, good “soil” (representing capable and honest individuals) can be used to build strong foundations.

6. The “Rat in the Lion’s Den” Metaphor and the Problem of Corrupt Officials
   He uses the metaphor of a “rat in a lion’s den” to illustrate how corrupt officials, like rats, exploit the system and the people, leading to national decline and individual suffering.

5.1. The “Rat in the Lion’s Den” Metaphor for Corrupt Officials

1. He introduces the saying, “In a lion’s den, the rat’s offspring is the highest in rank” (사자굴 중 무이설아).
2. This means that within the lion’s den, the rat’s offspring has no hierarchy, implying they can do whatever they want.
3. He explains that rats gnaw on everything, including tools and food, causing damage and loss.
4. He applies this metaphor to corrupt politicians, likening them to rats who consume the nation’s resources.
5. He explains that while farmers (representing the people) work hard, the “rats” (politicians) consume the fruits of their labor first, leaving the farmers with only scraps.
6. This results in the people’s “granaries” being slowly emptied, leaving them with nothing but “empty shells”.
7. He warns that people’s hard-earned savings can be lost in an instant due to scams or bad investments, highlighting the vulnerability of citizens in a corrupt system.

5.2. The Ten Grave Sins Revisited: Actions of Body, Mouth, and Mind

1. He revisits the Ten Grave Sins, categorizing them by actions of the body, mouth, and mind.

2. Body: Killing (살생), stealing (투도), and sexual misconduct (음행).

3. Mouth: Lying (망어), divisive speech (양설), harsh speech (악구), and idle talk (기어).

4. Mind: Greed (탐욕), anger (진애), and ignorance/wrong views (사견).

5. these sins are committed through the eyes, ears, and mouth, and that one should cultivate virtue in these actions.

6. He notes that while these concepts are deeply rooted in Buddhism and Confucianism, his “blessings” can instantly remove all karmic obstacles and sins.

7. He advises people to be mindful of their words, as even angels are aware of their actions.

8. these nine sins are created through the body, mind, and mouth.

9. The “Shy Trump” Phenomenon and the Need for Fair Politics
   He discusses the “Shy Trump” phenomenon in US elections to illustrate how public opinion can differ from actual voting behavior, emphasizing the need for fair elections and the importance of strong, consistent leadership.

6.1. The “Shy Trump” Phenomenon and its Implications

1. He explains the “Shy Trump” phenomenon from the US elections, where voters who secretly supported Donald Trump would not admit it in polls due to social stigma.
2. These voters, feeling “ashamed” (shy) to openly support Trump, would still vote for him, leading to unexpected election results.
3. He suggests that negative media coverage of Trump’s personal issues contributed to the “Shy Trump” effect, where voters would hide their true intentions.
4. He draws a parallel to a potential “Shy Huh Kyung-young” phenomenon in Korea, where people might be hesitant to openly support him but could still vote for him.
5. He highlights that the “Shy Trump” phenomenon demonstrated how voters can use elections to express their dissatisfaction with the establishment and bring about change.
6. He notes that Trump’s victory, despite being an underdog, was a historical anomaly that defied conventional political analysis.
7. He concludes that the “rat in the lion’s den” metaphor can also be interpreted as the “rat” being the politicians and the “lion” being the people, who ultimately choose their leaders.
8. the people (the “rats”) should be the ones to create the politicians (the “lions”).

6.2. The Importance of Consistent Leadership and Eliminating Corruption

1. He stresses the importance of a strong, consistent leader, contrasting it with the instability caused by frequent changes in leadership.

2. He cites Singapore’s Lee Kuan Yew, who led for 40 years, as an example of effective long-term leadership.

3. frequent changes in leadership (e.g., every four years) lead to corruption, as new officials treat government institutions as personal spoils, resulting in massive debt and inefficiency.

4. He criticizes the practice of “parachute appointments” (낙하산 인사) in government-invested institutions, where unqualified individuals are appointed based on political connections.

5. He advocates for promoting employees based on merit and experience from within the organization to eliminate corruption and improve performance.

6. He proposes establishing a management review body for government-invested institutions to hold officials accountable for poor performance, including asset forfeiture.

7. He emphasizes the need to change laws to ensure that only qualified individuals are promoted from within, completely excluding “parachute appointments”.

8. corrupt officials exploit their positions for personal gain, leading to national debt and the collapse of public enterprises.

9. The Concept of “Gongmyeong” (Fairness and Brightness) in Politics
   He introduces the concept of “Gongmyeong,” which encompasses fairness, justice, and transparency in politics, and connects it to his vision of a “Hyper Star” leader who can bring about a truly enlightened society.

7.1. The Need for Fairness and Transparency in Media and Elections

1. He criticizes the media for its lack of fairness in covering him, despite his popularity.
2. He notes that major newspapers reported his candidacy, but prominent broadcasters did not.
3. a truly fair media is crucial for a healthy democracy.
4. He emphasizes the importance of “Gongjeong” (fairness) and “Gongjon” (coexistence) in society.
5. He suggests that without fairness, coexistence is impossible, leading to discrimination and dissatisfaction.
6. He introduces the term “Gongmyeong” (공명), which means “fairness and brightness,” as the ultimate state where fairness and coexistence are achieved.
7. He advocates for “Gongmyeong Seongeo” (fair and bright elections) to ensure transparency and justice.

7.2. The “Hyper Star” and “Hyper Intelligence” for a Brighter Future

1. He introduces a hierarchy of “stars”: Super Star, Ultra Star, and Hyper Star.

2. He defines a Hyper Star as someone at the “level of a god,” placing himself in this category.

3. He extends this concept to intelligence, describing his own intelligence as “Hyper Intelligence” (하이퍼 인텔리전스), which is superior to “Super Intelligence” or “Ultra Intelligence”.

4. He also applies “hyper” to other concepts like “Hyper Connection” and “Hyper Science”, indicating his comprehensive abilities.

5. a leader with “Hyper Intelligence” can solve Korea’s economic and political problems and establish fairness.

6. He refers to this enlightened state as “Hyper Light” (하이퍼 라이트), representing the brightest form of “Gongmyeong”.

7. He implies that he is the one who can bring about this “Hyper Light” and lead the nation to a brighter future.

8. The Arrival of a Divine Leader and a Call to Action
   He concludes by hinting at his divine role and the imminent arrival of a new era, urging the audience to support him as the leader who will bring about global change.

8.1. The Prophecy of a Divine Leader and Global Governance

1. He alludes to a prophecy where a “dragon” (representing a great leader) awaits a “god” (representing himself) to bring about a new era.
2. the time has come for the Creator to appear and set the world right.
3. He proclaims that he will eventually “govern the entire world” (필경 통치 전세계), indicating his global ambitions.

8.2. A Call for Support and a Vision for the Future

1. He expresses his love for the Korean people and, as a Seoul mayoral candidate, asks for support.
2. He encourages participation in a relay movement to support his candidacy.
3. He concludes by asking the audience to give a big round of applause for him, the “divine leader,” who will surely save the nation.

1. The Long-Awaited Arrival: A Time of Significance

Greetings to all who have gathered here at this sacred place, and to our viewers both domestic and international who are watching Huh Kyung-young Saturday Lecture via YouTube. Today, a much-needed spring rain has blessed the entire nation, moistening the earth and aiding in wildfire prevention, which feels like a great blessing. Huh Kyung-young Saturday Lecture, broadcast every Saturday without fail, offers hope in our challenging lives and provides valuable insights for acquiring truth and wisdom. I sincerely hope that more people will watch it to lead happier lives. Now, let us welcome our eternal mentor, God-man Huh Kyung-young, who always delivers messages of hope, to share his precious and profound words.

A truly significant time has arrived for us. The world has been eagerly awaiting someone, stretching their necks in anticipation. That person, whom you have all been waiting for, has now appeared. Someone who is so eagerly awaited must eventually emerge on the Korean Peninsula. What if such a person were to appear but then depart? In China, there is an emperor-like figure, Xi Jinping, and in Japan, there is an emperor. We, however, are like a sandwich, caught in between. But now, the long-awaited figure has emerged. Today marks the 1275th Saturday Lecture. The audience is vast, encompassing 75 countries worldwide. However, due to the pandemic, many are attending virtually, so the visible audience may not seem as numerous, but their presence is felt.

2. The Three Virtues and Three Karmas: Eastern Wisdom on Conduct
   Confucius spoke of the Three Virtues (Samdeok), which are fundamental principles. Similarly, Buddha also discussed concepts akin to these virtues. While Confucius emphasized the three virtues, Buddha spoke of the Three Karmas (Sam-eop).

Karma of the Mouth: This refers to the actions committed through speech.
Confucius stated that speaking ill of others diminishes one’s virtue. Therefore, one should cultivate virtue through speech by speaking good words.
Buddha’s teaching is similar: do not commit karma with your mouth; instead, speak kindly.
Both teachings convey the same message: the importance of positive speech.

Karma of the Mind: This relates to the actions originating from one’s thoughts and intentions.
Confucius’s concept of “virtue of sight” (sideok) is akin to the karma of the mind. It emphasizes the importance of how one perceives the world and others.

Karma of the Body: This encompasses actions performed physically.
Confucius’s “virtue of hearing” (ideok) and “virtue of speech” (gudeok) can be seen as related to the karma of the body, as they involve physical senses and actions.

Our ancestors integrated these profound teachings into everyday expressions. The phrases “Eolsigu” and “Jeolsigu” originate from these concepts.

Eolsigu: This refers to the teachings of Confucius.
“Eol” signifies our spirit or soul.
“Eolsigu” means to be mindful of how we use our eyes to see, our ears to hear, and our mouths to speak, ensuring that our spirit is present in these actions.
For example, looking at superiors with excessive scrutiny or disrespect diminishes one’s “virtue of sight.” A daughter-in-law staring defiantly at her mother-in-law loses this virtue. One should show appropriate respect, perhaps by slightly lowering one’s gaze.
Similarly, speaking harshly to subordinates or engaging in gossip diminishes one’s “virtue of speech” and “virtue of hearing.”

Jeolsigu: This relates to the teachings of Buddha.
“Jeol” means to cut off or cease.
“Jeolsigu” implies cutting off the three karmas—actions of the mind, mouth, and body—to avoid accumulating negative karma.
It means to refrain from committing negative acts through thought, word, and deed.

If these three virtues are lost, a person is considered to have committed grave offenses, potentially leading to rebirth as an animal in the next life. These are philosophical concepts, but they are deeply embedded in our culture.

3. The Ten Grave Sins: Actions of the Eyes, Ears, and Mouth
   The Ten Grave Sins (Sipbakjungjae) are primarily committed through the eyes, ears, and mouth. These are considered the heaviest sins, leading to infinite and eternal consequences.

Sins of the Eyes:
Looking at others with sharp, critical, or disrespectful gazes.
Staring intently at a teacher, parent, or superior in a challenging manner.
A daughter-in-law looking at her mother-in-law with defiance.
These actions diminish one’s “virtue of sight.”

Sins of the Ears:
Listening to others’ words with a negative or critical mindset.
Always hearing criticism in what others say.
These actions diminish one’s “virtue of hearing.”

Sins of the Mouth:
Speaking ill of others, gossiping, or slandering.
Using harsh or abusive language.
These actions diminish one’s “virtue of speech.”

A wise person avoids these negative actions, while a foolish person only considers immediate gains, inflicting immense, indelible scars on their own consciousness.

4. The Analogy of the Rotten Wood and the Mud Wall: A Critique of Leadership
   Confucius used powerful analogies to describe ineffective leadership and governance.

Rotten Wood Cannot Be Carved or Stamped:
Confucius said, “Rotten wood cannot be carved, nor can a wall of dirty earth be plastered.” This means that if the foundation is corrupt or weak, no amount of effort can make it sound.
Applying this to leadership, it implies that if leaders are like rotten wood—corrupt and decayed—they cannot be effectively shaped or relied upon to govern.
Trying to “carve a seal” (appoint or elect) such leaders is futile; the “seal” will not leave a clear impression, or the “wood” will simply crumble.
This analogy criticizes corrupt governments and political parties, suggesting that electing such individuals will only lead to the nation’s downfall. It emphasizes the importance of voting for upright and capable leaders.

A Wall Cannot Be Built with Human Waste:
Confucius also stated that one cannot build a sturdy wall with human waste. While soil mixed with straw can form a strong wall, human waste makes it unstable and prone to collapse.
This metaphor describes a corrupt political system as a “mud wall of human waste” (bunto-nanjang).
It illustrates a chaotic and dysfunctional state where efforts to build and progress are undermined by corruption and incompetence.
Despite the diligent efforts of the people, who are willing to work tirelessly even with minimal sustenance, corrupt leaders squander national resources and taxes, leaving the citizens in hardship and debt.
This “mud wall of human waste” signifies a political landscape where corruption is rampant, and the nation’s foundation is crumbling.

5. The Rose and the Wall: The People’s Reliance on Leadership
   The Korean word for rose, “jangmi,” literally means “wall flower.” This etymology reveals a profound insight into the relationship between the people and their leaders.

The Rose’s Dependence: A rose, though beautiful, cannot grow tall and display its splendor without a wall or trellis to support it. If left on the ground, it becomes a mere weed, losing its beauty and form.
The People’s Dependence: Similarly, the people (represented by the rose) rely on the state and its leaders (represented by the wall) to flourish.
The “wall” symbolizes the framework of the nation and the power wielded by its leaders.
Just as the rose clings to the wall, the people depend on their political leaders to create an environment where they can thrive and achieve their potential.
If the “wall” is corrupt or unstable, the “roses” (the people) cannot bloom beautifully; they are left to suffer and fall.

This analogy highlights the critical role of leadership. When leaders are like “thieves” who dismantle the supporting “wall,” the people lose their foundation and their ability to prosper. This is why a corrupt political era is likened to a “mud wall of human waste” (bunto-nanjang), where the people, like roses without a sturdy wall, struggle to survive.

6. The Doctor’s Lie: The Power of Belief and the Mind-Body Connection
   A powerful story illustrates the profound impact of belief and the mind on physical health.

The Terminal Patient: A 50-year-old woman, divorced with two children, was diagnosed with widespread cancer and given only a month to live. The doctor, seeing her desperate situation and lack of support, could not bring himself to deliver the grim prognosis.
The Healing Lie: Instead, he told her, “You are completely cured. Go home, rest comfortably, eat well, and you will be fine.” The woman, believing she was cured, returned home and lived joyfully with her children.
The Miracle: Ten years later, she encountered the same doctor in a hospital hallway while seeking treatment for a cold. The doctor was astonished to see her alive and healthy, having expected her to die a decade earlier. He couldn’t understand how she had survived.
The Power of the Mind: The woman explained that she had lived happily, believing she was cured, and had never been sick since. Her cancer had vanished.
This story demonstrates that a positive mindset and strong belief can lead to remarkable healing.
When the mind is joyful, the body produces beneficial hormones like serotonin, altering its entire physiological cycle.
Viruses and bacteria are said to be connected to the White Heaven. When a person experiences fear, these pathogens become more active. Conversely, when fear is overcome, even severe illnesses like cancer can recede.

This narrative underscores the critical importance of a positive outlook and the mind’s influence on health, suggesting that a joyful and hopeful mind can overcome even the most dire physical conditions.

7. The Mouse in the Lion’s Den: The People’s Power Over Leaders
   An ancient saying, “In the lion’s den, the mouse cub is supreme” (Sajagul-jung Muiseo), offers a unique perspective on power dynamics.

The Mouse’s Authority: In a lion’s den, a mouse cub can climb onto a lion’s head, urinate on it, and the lion will simply lick it up, believing it to be a blessing. The mouse cub gnaws at everything, including the lion’s food and even its ropes, yet faces no repercussions.
The Mouse as the People: In this analogy, the mouse cub represents the people, and the lion represents the leaders or the government.
The people, though seemingly small and insignificant, hold ultimate power over their leaders.
Just as the mouse consumes the best parts of the harvest before the humans or even the sacrificial offerings, the people’s resources are often exploited by corrupt politicians.
The “mouse” (politicians) can subtly erode the “granary” (national wealth), leaving the “lion” (the people) with little.

This analogy highlights how politicians, like mice, can gradually deplete the nation’s resources, leaving the hardworking citizens with nothing but “empty shells” or “scars.” It serves as a warning against electing corrupt leaders who prioritize their own gain over the welfare of the nation.

8. The Ten Grave Sins Revisited: Actions of Body, Mouth, and Mind
   The Ten Grave Sins (Sipbakjungjae) are further categorized by their origin in the body, mouth, and mind.

Sins of the Body:
Killing (Salsaeng): Taking a life.
Stealing (Todo): Taking what is not yours.
Sexual Misconduct (Sayok): Engaging in inappropriate sexual behavior.

Sins of the Mouth:
Lying (Mang-eo): Speaking falsehoods.
Slander (Yangseo): Speaking ill of others, causing division.
Harsh Speech (Akgu): Using abusive or offensive language.
Frivolous Talk (Gieo): Engaging in meaningless or deceptive chatter.

Sins of the Mind:
Greed (Tam): Excessive desire for possessions or power.
Anger (Jin): Harboring resentment or hostility.
False Views (Chi): Holding incorrect or deluded beliefs.

These ten sins, whether from Buddhist or Confucian traditions, are fundamentally similar. However, God-man through his blessing, all karmic obstacles and sins can be instantly erased. This means that while it is important to be mindful of one’s words and actions, his divine intervention can transcend these karmic consequences.

9. The “Shy Trump” Phenomenon: Unseen Public Sentiment in Elections
   The “Shy Trump” phenomenon in American politics offers a crucial lesson about public sentiment in elections.

Hidden Support: During the U.S. presidential election, polls showed Hillary Clinton leading significantly. However, many voters, feeling embarrassed or judged for supporting Donald Trump, would not openly admit their preference to pollsters.
The Silent Vote: These “shy Trump” voters, despite their public reticence, cast their votes for Trump on election day, leading to his unexpected victory. They felt it was “shameful” to openly support him but used their vote to express their dissatisfaction with the establishment.
A Revolution Through the Ballot Box: This phenomenon demonstrated that public opinion, as reflected in polls, does not always capture the true sentiment of the electorate. It was a “revolution through the ballot box,” a way for the public to express their discontent with the existing political system.

This concept can be applied to the Korean context as “Shy Huh Kyung-young.” It suggests that despite what polls or media might indicate, there could be a significant, silent portion of the electorate who secretly support God-man Huh Kyung-young, and whose votes could lead to an unexpected outcome. This highlights the importance of fair and transparent elections, where the true will of the people can be expressed without bias or shame.

10. The Importance of Fair and Bright Elections: Hyper-Intelligence and Hyper-Light
    The concept of fairness (gongjeong) and coexistence (gongjon) are crucial for a healthy society and a truly democratic election.

Fairness in Media: The media plays a vital role in ensuring fair elections. If the media is biased or unfair in its coverage, it distorts public perception and hinders the democratic process.
Just as the U.S. media was perceived as unfair in its coverage of Trump, leading to the “Shy Trump” phenomenon, a biased media in Korea could lead to a “Shy Huh Kyung-young” effect.
A high-quality media that upholds fairness elevates the level of democracy in a nation.

Coexistence and Harmony: When fairness is absent, coexistence and harmony break down, leading to social discord and the election of unsuitable leaders. This results in a society where public grievances fester, and true progress is stifled.

The Need for a Guiding Center: A nation needs a strong, consistent guiding center or leader. The frequent change of leadership every five years, as seen in democratic systems, can be detrimental.
This constant turnover allows for corruption, as new administrations often appoint their own people to government-invested institutions, leading to mismanagement, debt, and a lack of accountability.
These institutions, which should serve the public, become arenas for political patronage and personal gain, ultimately burdening the nation with debt.
To rectify this, appointments to government-invested institutions should be based on merit and long-term experience, not political connections.

Hyper-Intelligence and Hyper-Light: God-man Huh Kyung-young introduces the concept of Hyper-Intelligence (Haieopeo Inteleojeonseu), which is a level of intelligence far beyond “super” or “ultra” intelligence. This represents a divine level of wisdom and capability.
He possesses Hyper-Connection (Haieopeo Keollekseon) and Hyper-Science (Haieopeo Sai-eonseu), indicating an unparalleled understanding and ability to connect all things.
When such a being intervenes in politics, it brings about Hyper-Light (Haieopeo Raiteu), which signifies ultimate fairness and transparency.
This “Hyper-Light” is the essence of a truly bright and fair election (gongmyeong seongeo), where the truth is revealed, and the best leader emerges.

The time has come for such a divine presence to guide the nation, bringing about a new era of fairness, prosperity, and enlightenment.

This excerpt comes from a Saturday lecture by Huh Kyung-young, a unique figure in Korean politics and spirituality. In this lecture, Huh Kyung-young delves into Eastern philosophy, specifically the concepts of “Eolsigu Jeolsigu” (a traditional Korean exclamation of joy/sorrow) and “Samdeok” (three virtues) from Confucius and “Sam-eop” (three karmas) from Buddha. He connects these ancient wisdoms to modern political issues, criticizing corrupt governance and advocating for a fair and just society. He also introduces his concept of a “Hyper Star” leader, positioning himself as such a figure.

The Philosophy of “Eolsigu Jeolsigu” and “Samdeok/Sam-eop”

The Meaning Behind “Eolsigu Jeolsigu”
It’s fascinating how Huh Kyung-young connects a common Korean phrase, “Eolsigu Jeolsigu,” to profound philosophical concepts. He interprets “Eolsigu” as Confucius’s “Samdeok” (three virtues: sight, hearing, speech) and “Jeolsigu” as Buddha’s “Sam-eop” (three karmas: mind, speech, body). This reinterpretation gives a fresh, accessible perspective to ancient wisdom, making it relevant to everyday actions and their consequences. It’s a powerful way to explain how our daily interactions shape our destiny.

얼씨구, 그 다음에 절씨구. 절 쉬고 이거는 예, 이거는 석가모니 그런 절 시의회 들어가요. 음, 뭘 시고 낮을 시 군의 우리 줘. 그것이 여기서 나온 말이야. 그러니까 얼씨구나 절씨구, 그 얼 시온은 공자 마리를 얼씨구 라고, 절씨구 벌씩 5절 씨고 말이죠. 그게 우리 조상들은 문장을 넣어서 그 우리의 행동을 고쳐가 쑤. 그래 얼씨구 눈떠서 보는 거, 귀로 듣는 거, 입으로 말하는 거 조심하자 이구요. 어를 넣어서 말하자. 걸을 얼이 무의 우리의 혼이 야. 우리의 혼이 들어 있는 눈으로 보고, 혼이 들어 있는 귀로 듣고, 혼이 들어 있는 말을 하자. 이게 얼이 시구 야.
Eolsigu, and then Jeolsigu. Jeolsigu, yes, that’s where Buddha’s Jeolsigu comes in. Um, what is Eolsigu and Jeolsigu to us? That’s where the words come from. So Eolsigu-na Jeolsigu, Eolsigu is Confucius’s words, and Jeolsigu, Eolsigu Jeolsigu. Our ancestors put sentences in there to correct our behavior. So Eolsigu means let’s be careful with what we see with our eyes, hear with our ears, and say with our mouths. Let’s speak with “eol” (spirit). “Eol” is our soul. Let’s see with eyes that contain our soul, hear with ears that contain our soul, and speak words that contain our soul. This is Eolsigu.

여러분 여태까지 얼씨구 절씨구 해도 뭐지 몰랐죠? 이 의원은 공자님 말씀, 이거는 석가모니 말씀, 뭐 별 내가 얘기해 주는 거야.
You didn’t know what Eolsigu Jeolsigu meant until now, did you? this is Confucius’s words, this is Buddha’s words, I’m telling you all sorts of things.

The Three Virtues (Samdeok) and Ten Grave Sins (Sipbakjungjae)
Huh Kyung-young’s explanation of how negative actions—like listening critically, staring rudely, or speaking ill of others—erode one’s “deok” (virtue) is incredibly insightful. He links these everyday behaviors to the “Sipbakjungjae” (ten grave sins), emphasizing that such actions leave indelible “stains” on one’s consciousness, leading to dire consequences in future lives. This perspective serves as a powerful reminder of the long-term impact of our seemingly small actions.

남의 소리를 부정적으로 들으면 이득이 없어져 버려요. 남이 무슨 말 하는 데서 항상 내가 비판적으로 들으면 이득이 있을까 없을까? 이득이 없어지는 거야. 이득이 없어졌고요. 남을 아무 예리하게, 날카롭게 남을 쳐다보면, 이 선생님을 뚫어지게 본다거나, 자기 아버지를 아들이 뚫어지게 본다거나, 자기 스승님을 자기의 윗사람을 너무 뚫어지게 이렇게 쳐다보는 것은 시덕(視德)이 없어 진다는 거예요. 며느리가 시어머니 문제를 요렇게 부대 바르게 찾아보면 시덕이 없어져 버려요. 어머니 얼굴에 보이지 않을 정도, 어머니 얼굴에 주름이 보이지 않을 정도로 고개를 약간 숙인 상태에서 내 어머니, 적당히 봐야지. 내 어머니를 요렇게 보면 그 사람의 이득이 없는 거야.
If you listen to others negatively, your virtue disappears. If I always listen critically to what others say, will there be any virtue ? Virtue disappears. Virtue is gone. If you look at others too sharply, too keenly, like staring intently at a teacher, or a son staring intently at his father, or staring too intently at one’s master or superior, that means the virtue of sight (sideok) disappears. If a daughter-in-law looks at her mother-in-law’s problems too directly, her sideok disappears. You should look at your mother appropriately, with your head slightly bowed so that her wrinkles are not visible. If you look at your mother like that, that person has no virtue.

그 아래 사람으로 마라 함부로 하는 거, 이 덕이 없어져. 음. 남의 말을 험담하는 소리, 막 남 흉보는 소리만 특히 좋아한다. 이득이 없어져 버려요. 그리고요, 이 세 가지 덕이 없어지면 그 사람은 그건 학업이 인간이에요. 다음 생에 다시 태어날 때 보면 동물로 가겠죠.
Speaking carelessly to subordinates, that virtue disappears. Um. Especially liking to badmouth others, to gossip about others. That virtue disappears. And if these three virtues disappear, that person is a human of bad karma. When they are reborn in the next life, they will go to animals.

이래서 이거를 차 먹을 시 박준기라고 그래요. 인간이 짓는 10가지 무거운 죄다. 10가지 무거운 죄가 이 얼씨구에서 나오고 절 15에서 나와. 그래서 10박 중 제 9, 10가지 죽을 죄다. 제일 큰 죄다. 10 앞 중재를 간단하게 말해서 이 눈과 귀와 입으로 짓는 거예요.
So this is called Sipbakjungjae (ten grave sins). These are the ten grave sins committed by humans. The ten grave sins come from Eolsigu and Jeolsigu. the ninth of the ten grave sins, the ten deadly sins. The biggest sin. Simply put, the ten grave sins are committed with the eyes, ears, and mouth.

어리석은 자는 당장 눈앞의 이익만 생각하고 그 인간에게 어마어마한 도장을 내기는 도장이라는 뭐 좋기로 이게 도장이에요. 얼 인간의 내에다가 상처를 해결해야. 그럼 인간의 내 상세 들어가겠죠? 그 도장은 안 지워져.
A foolish person only thinks of immediate profit and leaves an enormous “stamp” on that human, a stamp that is supposedly good. It’s a stamp. It leaves a wound on the human’s consciousness. Then it goes into the human’s detailed consciousness. That stamp doesn’t erase.

The Power of the Mind and the “Cancer” Story
The story of the woman who cured her cancer through the doctor’s “lie” is a powerful illustration of the mind-body connection. Huh Kyung-young uses this anecdote to highlight how a positive mindset and belief can literally transform one’s physical state. It’s a compelling argument for the power of belief and joy in overcoming adversity, even something as severe as cancer. This resonates deeply with the idea that our internal state dictates our external reality.

예를 들어서 50대 여자가 몸에 암이 걸려 가지고 요소까지 암이 전이가 돼 있어. 그래서 죽게 돼 써. 그래서 의사가 보니까 애기가 둘이 가 있는데 남편하고 는 2월 한지 오래 됐는데 그 애기 둘이 가 엄마가 지금 보호할 사람도 없어. 그런데 의사가 최종적으로 당신 배 소까지 암이 싹 퍼져 쓰니까 한 달 안에 죽는다. 이 소리가 안 나오는 거예요. 그래서 뭐라고 했냐 집에 가면 가서 편한 2시면 좋아집니다. 다 됐습니다. 다 나았습니다. 요렇게 그 거짓말을 한 거예요.
For example, a woman in her 50s had cancer that had metastasized throughout her body. So she was going to die. The doctor saw that she had two children, and she had been divorced from her husband for a long time, and there was no one to protect her two children. But the doctor couldn’t bring himself to say, “Your cancer has spread throughout your abdomen, so you will die within a month.” So what did he say? He lied, saying, “If you go home and rest comfortably, you’ll get better. It’s all done. You’re all cured.”

그냥 집에 가서 편안히 잘 잡수시고, 이제 맘 편안히 놓으시고 그냥 다 됐습니다. 다 낫다는 말은 단념, 이제 몸이 작아졌다는 소린데, 그 사람은 다 나았다는 소릴 들었어. 다 됐습니다. 걱정하지 마시고 편안히 가서 사세요. 애들하고, 아이, 여자가 십 년이 딱 그 의사를 해.
Just go home, eat well, relax, and it’s all done. “You’re all cured” meant giving up, that her body had shrunk, but she heard “you’re all cured.” “It’s all done. Don’t worry, go live comfortably with your children.” And that woman met that doctor exactly ten years later.

그런데 이 여자 보고 아니, 왜 안 돌아가고 이렇게 살아 있으니까 이렇게 말할 수 있나? 안내 표지 속에는 이상한 거야. 이젠 충격을 먹었어요. 거 있어요. 국내 한 달도 못 살 여자가 이렇게 살아있기 순이. 이 살아있는 원인이 뭘까? 이게 딱 궁금한 거예요.
But looking at this woman, he couldn’t say, “Why aren’t you dead? How are you still alive?” It was strange in his medical records. He was shocked. There she was. A woman who couldn’t live for even a month was still alive. What could be the reason for her being alive? He was really curious about this.

그때 의자 스님이 다 나았다고 그래 가지고 지금까지 건강하고 한번 안 아퍼. 암이 잘 살았는데. 피를 뽑아요. 따 이른다 말이. 그 위기 사람이 누울 내세요. 이사.
At that time, the doctor said she was all cured, and she’s been healthy ever since, never sick. The cancer lived well. “Let’s draw some blood.” He said that. The person in crisis, who should I tell? The doctor.

이 의사가 시 믿음을 주는 사람이라 이 말이야. 환자한테는 그의 목숨을 거는데. 고 의사와 다 나왔다 하는데. 곡을 믿어 버린 거야. 믿어 버리고 집에 가서 뭐 좋아 가지고 맨날 기쁘게 지내다 보니까 아픈 게 어딜 다 달아나 버렸어요. 했다. 깟 암이 절도를 해버린 거야. 절도를 그러나 민아 완치가 되고요.
This doctor is a person who gives trust, you see. Patients stake their lives on him. And the doctor said she was all cured. She believed that. She believed it and went home, and because she was so happy and joyful every day, all her pain disappeared. She did. the cancer had been stolen away. Stolen, but she was completely cured.

이게 무슨 말이냐? 마음이 친구, 신이 친구인데, 이의 마음이 것 은 이 마음이 깊어 뿌리면 만상 아, 형 통해야 만사가 형통. 이러니까 이 보는 시각을 긍정적으로 봐 버리면 만서 이게 마음이 것 은 이게 마음이 잖아. 이게 만사가 형통이 돼 버려요. 그냥 몸에 들어온 암세포들이 아주 기뻐 아니고 어이 없을 거 아냐. 그러면서 계속 세로토닌, 야, 뭐 몸에 좋은 호르몬이 계속 나오는 거예요. 기분이 좋으니까 와, 뭐 맨날 곧고 좋고 막 기분 좋게 이래 버릴 거야. 몸이 싸이클이 박혀 버려.
What does this mean? The mind is a friend, God is a friend, and if this mind, this mind, takes root deeply, then all things will prosper. So if you look at things with a positive perspective, then all things will prosper, because this is the mind, this is the mind. All things will prosper. The cancer cells that entered the body will be very happy and bewildered, won’t they? and then serotonin, and other good hormones for the body, will keep coming out. Because you feel good, you’ll always be upright and good and happy. Your body’s cycle will change.

Critique of Corrupt Politics and the Need for a “Hyper Star” Leader

“Rotten Wood Cannot Be Carved” and “Dung Wall” Metaphors
Huh Kyung-young’s use of Confucius’s sayings, “Rotten wood cannot be carved” (부목불가조야) and “A wall made of dung cannot be plastered” (분토난장), to criticize corrupt politicians and the current government is incredibly vivid and impactful. These metaphors powerfully convey the idea that fundamentally flawed systems and leaders cannot produce good outcomes, no matter how much effort is put in. It’s a stark warning against blindly supporting incompetent or corrupt leadership.

썩은 나무에는 도장을 새길 수 있어도 찍을 수가 없다. 이 망 붐업 불가 조인이야. 도장을 챙길 수 있어서 남으로 그런데 인 줄을 지어 가지고 지울 수가 없다는 거야. 밖 무너져 버려요. 즉, 치러 가는 그렇겠죠. 봤어? 그 나무로 관심이 도장을 새겨 수 있지. 뭔데? 호르몬인 줄 알았지. 도장이 푹 가라앉아 버려. 부서져 버리니까 도장이 안 찍혀. 그 썩은 나무로 도장을 찍을 수 없다.
You can carve a stamp into rotten wood, but you can’t stamp with it. This is “bumok bulga join” (rotten wood cannot be carved). You can carve a stamp into it, but you can’t make an impression with it. It just crumbles. That’s what it means to go to war. See? You can carve a stamp into that wood with interest. What is it? I thought it was a hormone. The stamp sinks right in. It crumbles, so the stamp doesn’t print. You can’t stamp with rotten wood.

지금 이 썩은 나무나, 부패한 정부, 야, 부패한 정권. 썩은 나무에다가 여러분들은 도장을 색이로 색 어찌 그리 오래 대한민국 망하지 않을까? 그렇겠죠. 그러니까 여러분들은 투표하러 가야 돼. 투표를 해야 됩니다. 누굴 찍든 투표하되, 썩은 나무에 이걸 가지고 찍을 수 있나? 썩은 나무는 도장을 받아 집을 오래 봐. 찍히는 안 찍히죠.
This rotten wood, this corrupt government, this corrupt regime. If you carve a stamp into rotten wood, how long will it take for South Korea to collapse? So you have to go vote. You have to vote. No matter who you vote for, can you stamp with this on rotten wood? Rotten wood receives a stamp and looks at the house for a long time. It doesn’t get stamped, does it?

여러분들이 지금까지 올린 경제, 세계 경제 대국 만들었는데, 그것이 여러분 마음에 사랑의 도장을 지었나? 썩은 나무에 부패한 나무로. 이건 층층이 도둑놈들만 국가 나라에도 도둑놈들만 갔다가 쉬워서 왔다리 갔다리 해버려. 하니까 남는 게 있는 국민들은 도장이나 마야 되는데, 상처만 남아서 상처만.
The economy you’ve built so far, making it a global economic power, has it left a stamp of love in your hearts? With rotten, corrupt wood. This is just layer upon layer of thieves, only thieves in the country, who come and go easily. So the people who have something left should have a stamp, but only wounds remain, only wounds.

아니, 인분 사람의 똥을 가지고 불가, 불가 뭐죠? 아란이. 그러면 사람의 인분을 가지고 담장을 만들 수 있는 헐. 게 임분을 가지고 담장을 만들 수 없죠. 이것도 공자가 한 말이야.
No, with human excrement, what is it that’s impossible? A wall. So you can’t make a wall with human excrement. This is also what Confucius said.

지금 여러분들 대한민국의 다가 지금 인분으로 대한민국 담장을 만들. 조성 놈들로 담장을 건물을. 대한민국 건물을 지어. 그런 것 돈이 옆으로 다 새 버리겠죠. 그러니까 m 우리나라가 지금 분투 난장판이야.
Now, you are building the walls of South Korea with human excrement. Building walls and buildings with scoundrels. Building the buildings of South Korea. All that money will leak out. So our country is now a chaotic mess.

공장 하는 말이 썩은 정치를 풍토 난장이라고 그래. 지금 같은 이 정치를 난장판이라고 했나? 안양 분 토, 난장이라고.
Confucius said that corrupt politics is a chaotic mess. Did he call this kind of politics a mess? No, he called it a chaotic mess.

국민은 맨날 원룸에 헤매고 있단 말이야. 그래서 이룬 정치를 분 토, 난장판이 분 토, 난장이라고 그래요.
The people are always wandering in one-room apartments, you see. this kind of politics is called a chaotic mess, a chaotic mess.

그래서 이거를 공자는 이런 어려운 정치를 분 토 난장판이라고 분 톤 1장 시대다.
So Confucius called this difficult politics a chaotic mess, an era of chaotic mess.

The “Rose” Metaphor for the People and the “Rat” Metaphor for Politicians
The analogy of the rose needing a fence to flourish beautifully illustrates the relationship between the people and their leaders. Just as a rose needs support to display its beauty, the people need a strong, supportive government to thrive. Conversely, the “rat” metaphor for politicians, gnawing away at the nation’s resources, is a sharp critique of self-serving leadership. These metaphors are not only memorable but also effectively convey Huh Kyung-young’s vision of ideal governance versus current reality.

우리 국민은 정치인이 있어야만 또 이게 살아요. 우리 국민이 이 담장에 붙어 있는 거야. 이게 그 위쪽에 있는 건 이거 장군을 말해. 장군은 칼. 제비들이 야, 권력자들이 옆에 있으면 그 입에 붙어 있는 거예요. 우리가 우리가 장미 신세야. 아무리 우리가 꽃은 이쁘게 필 수 있는데 옆에 뭐가 울타리가 있어야 뭐 올라가서 화려한 모습을 보일 수가 있단 말이야. 그 울타리가 국가라는 거야. 권력자들이 야, 이게 장수, 장치 할 때 이게 옆에 붙어 있죠.
Our people can only live if there are politicians. Our people are attached to this wall. The one at the top refers to a general. Generals are like swallows with swords. If there are powerful people next to them, they cling to their mouths. We are like roses. No matter how beautifully we can bloom, we need a fence next to us to climb up and show off our splendid appearance. That fence is the nation. The powerful people, when they are generals or in power, they are attached to this.

장미나무는 혼자 있으면 몰골이 비참해. 근데 옆에 울타리가 있거나 담장이 있으면 여, 담장이 있을 때만 장미는 멋있어 보이는 거야. 달라 올라가죠. 쫙 뭐라 하더냐, 부터 가지고 꽃이 피는 것처럼 보이는데 땅바닥에 떨어지면 수박처럼 나도 버려. 장미가 뭐여, 뚜루 넘어가지. 그냥 개나 닿기도 아니면서 밥을 있고 와. 아름다움은 헌 적도 없고 그 꽃이 안 돼 버려요.
A rose bush looks miserable when it’s alone. But if there’s a fence or a wall next to it, the rose only looks beautiful when there’s a wall. It climbs up. It looks like it’s blooming, clinging to something, but if it falls to the ground, it’s just like a watermelon. What is a rose? It just rolls over. It just lies there like a dog, not even touching the ground. It loses all its beauty and doesn’t become a flower.

정치인들이 여러분들이 곳간이 야금야금 어디론가 헌재 없어져 버려요. 음. 그럼 뭔가 열심히 했는데 남는 것은 골뱅이만 남아.
Politicians, understood? Your granaries are gradually disappearing somewhere. Um. So you worked hard, but all that’s left is nothing.

The “Hyper Star” Leader and Fair Elections
Huh Kyung-young’s self-proclamation as a “Hyper Star” leader, surpassing “Super” and “Ultra” stars, is a bold statement of his perceived unique capabilities. such a divine intelligence is necessary to solve Korea’s political and economic woes, emphasizing the need for “Hyper Light” (Gongmyeong) elections—fair and transparent processes. This vision highlights his belief that only a leader with extraordinary abilities can truly bring about a just and prosperous society.

슈 프 슈퍼 위의 문제의 슬피 할 슈퍼 다음에 슈퍼 보다 높은 걸 뭐라고 레이 슈퍼 보다 슈퍼스타 보다 그 위에 무슨 세탁을 있어요? 울트라 슈퍼 스타보다는 울트라 스타가 더 높아요. 우표로 숫자는 없잖아요. 울트라 스타부터 최고 높은 스타가 뭐예요? 하이퍼 슈퍼 스타예요. 하이퍼는 슈퍼보다 5배가 높은 거예요. 하이퍼. 그러니까 슈퍼 스타, 울트라 스타, 하이퍼 스타. 하이퍼 스타는 신의 경제의 스타를 말이야. 허경영.
Super, what’s higher than a Super? What kind of star is above a Super Star? An Ultra Star is higher than a Super Star. There’s no number for Ultra. What’s the highest star above an Ultra Star? It’s a Hyper Super Star. Hyper is five times higher than Super. Hyper. Super Star, Ultra Star, Hyper Star. A Hyper Star refers to a star in the realm of God. Huh Kyung-young.

뭐죠? 초지능을 뭐라고 해야 돼? 하이퍼 인텔리전스야. 하이퍼 인텔리전스. 최고의 초지능이란 말이에요. 내가 슈퍼로도 좋지만 슈퍼보다 하이퍼로 올라옵니다.
What is it? What should I call superintelligence? It’s Hyper Intelligence. Hyper Intelligence. It means the highest superintelligence. I’m good as a Super, but I’m rising to Hyper beyond Super.

그럼 이 사람이 한국 정치에 손을 댔다. 어떤 일이 일어날까? 각종 잘났다는 슈퍼맨들, 슈퍼 인텔리전스, 울트라 인텔리전트들이 슈퍼 인텔리전스로 하는 사람들. 그거는 울트라 인텔리전트보다 미치지. 그 울트라 인텔리전트 위에 하이퍼 인텔리전스가 있어요. 신이 있는 거예요.
if this person touches Korean politics, what will happen? All sorts of so-called supermen, super intelligences, ultra intelligences, people who claim to be super intelligences. They are below ultra intelligences. Above ultra intelligences, there is hyper intelligence. There is God.

그걸 그래서 이 공명을 뭐라고 그래요? 하이퍼 라이트. 아주 밝은 공명이야. 공명.
So what do you call this resonance? Hyper Light. You know what I mean. It’s a very bright resonance. Resonance.

선거를 할 때 선거를 무슨 템파로 하는 게 아니라 공명, 밝을 명. 제 그냥 어 공명선거를 하자, 이런 거야. 그럼 정말 하이 플라이트, 아주 그냥 가장 밝은 라이트를 하자.
When we have elections, we shouldn’t have them with some kind of tempo, but with Gongmyeong, bright Myeong. Just, uh, let’s have a Gongmyeong election, that’s what it is. Then let’s truly have Hyper Light, just the brightest light.

1. what three virtues (삼덕) did Confucius emphasize for human conduct?

(Sight (視德), Hearing (耳德), Speech (口德))

2. True or False: if the three virtues (삼덕) are lost, a person will be reborn as an animal in the next life.
   (True, losing these three virtues makes one an “학업이 인간” (inferior human) who will likely be reborn as an animal. A common misconception is that only major sins lead to such rebirths, the cumulative effect of everyday actions.)

3. What is His interpretation of the Korean phrase “얼씨구 절씨구” in relation to Confucius and Buddha?
   (He interprets “얼씨구” as related to Confucius’s teachings on virtues (얼이 시구), emphasizing conscious action with one’s soul, and “절씨구” as related to Buddha’s teachings on cutting off negative actions (끊을 절), particularly the three karmas. A common misconception is that “얼씨구 절씨구” is merely an exclamation of joy, but Mr. Huh gives it a deeper philosophical meaning.)

4. He uses the analogy of “썩은 나무에 도장을 찍을 수 없다” (cannot stamp on rotten wood) to criticize what?
   (Corrupt or incompetent political leadership and government. He implies that trying to achieve positive outcomes with such leadership is futile, like trying to stamp a clear impression on rotten wood. A common misconception might be that this refers to individual moral failings, but the context clearly points to political corruption.)

5. Fill in the blank: the “사자 굴 안에서는 __가 제일 높다” (in a lion’s den, the __ is highest in rank), using this to represent the power of the people over politicians.
   (쥐새끼 (mouse/rat pup), He uses the analogy of a mouse pup being highest in rank in a lion’s den to illustrate that the people (쥐새끼) ultimately hold power over the politicians (사자). A common misconception might be that this is a literal statement about animal hierarchy, but it’s a metaphor for political power dynamics.)

Intermediate

1. what is the primary reason for the success of the woman who recovered from terminal cancer despite a doctor’s grim prognosis?
   (Her positive mindset and belief in the doctor’s false reassurance that she was cured. a joyful mind (마음이 기뻐 뿌리면 만상 아, 형통) can lead to physical healing, even causing cancer cells to “flee.” A common misconception is that only medical treatment can cure, but Mr. Huh highlights the power of the mind.)

2. True or False: He suggests that viruses and bacteria are connected to “백궁(白宮)” (White Heaven) and are influenced by a person’s emotional state, specifically fear.
   (True, He explicitly states that “바이러스와 세균들은 백궁(白宮)과 연결이 돼 있어요” and that if a person feels fear, these entities will “더 일을 하게 돼 있고” (work more), implying a negative impact. A common misconception might be that this is a purely scientific claim, but it’s presented within a spiritual and philosophical framework.)

3. He introduces the concept of “샤이 트럼프” (Shy Trump) to explain what phenomenon in elections?
   (Voters who publicly express disapproval or reluctance to support a candidate but secretly vote for them. He uses this to explain how Trump won despite negative public opinion, suggesting voters felt “ashamed” (챙피해) to admit their support but still cast their ballots for him. A common misconception is that public opinion polls accurately reflect voting behavior, but “Shy Trump” highlights a discrepancy.)

4. What is His criticism regarding the frequent change of leadership in South Korea every five years?
   (It leads to instability and corruption, as new administrations treat government investment agencies as “논공행상 장” (places for spoils/patronage), resulting in massive debt and inefficiency. He contrasts this with Singapore’s long-term leadership under Lee Kuan Yew. A common misconception is that regular leadership changes are always beneficial for democracy, but Mr. Huh argues it can hinder long-term national development.)

5. Short Answer: Explain His analogy of “인분 불가 담장” (cannot make a wall with human excrement) in the context of politics.
   (He uses this analogy to criticize corrupt or incompetent politicians, stating that just as one cannot build a stable wall with human excrement, a nation cannot thrive or be properly governed with such leaders. It implies that trying to build a nation with corrupt individuals will lead to collapse and a “난장판” (mess). A common misconception might be that this is a literal statement about construction, but it’s a metaphor for political integrity.)

Advanced

1. He discusses “십악중죄” (Ten Grave Sins) which are committed through what three human faculties?
   (Eyes, ears, and mouth. These correspond to the “시덕, 이덕, 구덕” (virtues of sight, hearing, and speech) mentioned earlier, emphasizing that negative actions through these faculties constitute grave sins. A common misconception is that sins are only grand, deliberate acts, but Mr. Huh includes everyday actions of perception and communication.)

2. True or False: government investment agencies should be led by externally appointed political figures rather than internal promotions to ensure efficiency.
   (False, He explicitly states that government investment agencies should be led by individuals promoted from within (“밑에서 사원에서 사원을 몇십 년 거친 사람만 진급해야지”) and that “낙하산 인사 없애야” (parachute appointments must be eliminated) to prevent corruption and inefficiency. A common misconception is that external appointments bring fresh perspectives, but Mr. Huh argues they lead to mismanagement.)

3. What is His proposed hierarchy of “stars” (intelligence/power) and where does he place himself within it?
   (The hierarchy is Super Star, Ultra Star, and Hyper Star, with Hyper Star being the highest, representing a divine level of intelligence. He places himself as a “Hyper Star,” possessing “Hyper Intelligence,” “Hyper Connection,” and “Hyper Science,” implying he operates at a level far beyond ordinary human capabilities. A common misconception is that “super” is the highest, but Mr. Huh introduces “hyper” as a superior category.)

4. Short Answer: How does Mr. Huh connect the concept of “공명” (Gongmyeong – fairness/brightness) to the idea of “하이퍼 라이트” (Hyper Light) in the context of elections?
   (He defines “공명” as the ultimate state of fairness and brightness, achieved when “공정” (fairness) and “공영” (coexistence/public prosperity) are realized. He then equates this ideal state of “공명” with “하이퍼 라이트,” suggesting that a truly fair and bright society, particularly through elections, would be illuminated by this highest form of light, which he implicitly links to his own presence. A common misconception is that “공명” is just about transparency, but Mr. Huh expands it to encompass a holistic societal ideal.)

5. Short Answer: Explain His analogy of the “장미” (rose) and the “담장” (wall) in relation to the Korean people and their political leaders.
   (He compares the Korean people to a beautiful rose that needs a “담장” (wall or fence) to climb and flourish, representing the state or political leaders. without a strong, supportive “담장” (good governance), the “장미” (people) cannot display their full beauty and potential, becoming “비참해” (miserable) if left on the ground. This highlights the critical role of leadership in enabling national prosperity. A common misconception might be that the rose is self-sufficient, but the analogy emphasizes dependence on a supportive structure.)