2026.07.13 The Ascetic Path: Huh Kyung-young’s Journey of Self-Discipline and Martial Arts Mastery

2026.07.13 Huh Kyung Young’s Extraordinary Youth: Martial Arts, Study, and the God-man’s Pat

The Rigorous Path of Self-Cultivation and Martial Arts Mastery

1. The Enduring Legacy of Huh Kyung-young’s Teachings
   For four decades, our gatherings have been a continuous tradition, occurring without a single day’s interruption. This consistent engagement has resulted in a vast body of knowledge, currently compiled into five extensive volumes. These books, each distinct in content, represent a mere fraction of the lectures I have delivered. The sheer volume of these teachings is immense, and they are presented without reliance on notes or teleprompters, originating solely from my internal knowledge. This demonstrates the depth and breadth of the material I impart.

2. The Austere Discipline of “Jongil Bulsik” and “Jongil Bulchim”
   My formative years were characterized by extreme austerity, a period I refer to as “Jongil Bulsik” (終日不食), meaning “no food all day.” During my middle and high school years, sustenance was scarce, often limited to one or two meals per week. This deprivation, paradoxically, sharpened my mental faculties, enhancing my ability to absorb knowledge. However, it also led to physical weakness, causing dizziness. Yet, this intense focus, unburdened by concerns of hunger or finances, allowed for profound concentration.

This period also encompassed “Jongil Bulchim” (終日不寢), signifying “no sleep all day.” This was not merely a lack of sleep but a conscious decision to forgo rest to maximize study time. The concept of “Bulchim” is akin to a “Bulchimbeon” (不寢番), a sleepless guard duty in the military, where vigilance is paramount. I witnessed firsthand the devastating consequences of a lapse in such vigilance during the Vietnam War, where an entire battalion suffered immense casualties due to a moment of inattention by a sentry. This stark reality reinforced the critical importance of unwavering focus and the profound cost of distraction. My own experiences during this era, where sleep was a luxury I could not afford, underscore the immense value of even a simple bed, a comfort I rarely knew.

3. The Unwavering Commitment of “Subul Seokgwon”
   Another principle guiding my studies was “Subul Seokgwon” (手不釋卷), which translates to “never letting go of a book.” This meant that a book was always in my hand, as if glued there, to be consulted during any spare moment, whether traveling or waiting. This constant engagement was essential for memorizing the vast amount of information I needed to master. Despite facing active discouragement, even physical abuse, from those who sought to impede my education, I persevered. My books were often confiscated, thrown into fires, or discarded into the Cheonggyecheon stream, yet I would retrieve them, undeterred. This unwavering resolve, coupled with the financial inability to afford meals, led me to prioritize study above all else. This era, marked by a pervasive sense of pessimism (염세주의), saw many young women, particularly “literary girls,” carrying poetry books as a fashionable expression of this prevailing sentiment.

4. The Poetic Discipline of “Jeolpung Mogae”
   My rigorous self-cultivation also involved “Jeolpung Mogae” (櫛風沐雨), which means “combing one’s hair with the wind and bathing with rain.” This metaphorical expression signifies enduring extreme hardship while pursuing knowledge. Without a home or basic amenities, the wind became my comb, and rainwater my bath. This period of intense suffering coincided with a time of widespread pessimism in society, a sentiment beautifully captured in the poem “The Wooden Horse and the Lady.” This poem, which I have memorized in its entirety, reflects the journey of a once-innocent child from a privileged background who, through life’s trials, experiences profound sorrow, akin to tears falling into a wine bottle. This era, marked by the Korean War and subsequent poverty, was a time of immense national suffering, where people found solace in melancholic poetry and films.

5. The Martial Arts Legacy of Ahn Il-yeok and Jeongdo-sul
   My journey also led me to Hwagyesa Temple, which served as a sanctuary for both study and martial arts training. There, I encountered Ahn Il-yeok, a legendary martial artist who had trained the bodyguards of President Syngman Rhee and later President Park Chung-hee. Ahn Il-yeok was the founder of Jeongdo-sul (正道術), a unique family martial art passed down through generations. I became his disciple at the age of 15, learning this formidable art.

Jeongdo-sul is a martial art of unparalleled efficacy, designed for swift and decisive neutralization of an opponent. Unlike more common martial arts like Hapkido or Taekwondo, Jeongdo-sul focuses on vulnerable points, such as the neck and eyes, to incapacitate an adversary with minimal effort. Its techniques are so potent that they were exclusively taught to elite units like the Presidential Security Service, special forces, and covert operatives, ensuring its secrecy and effectiveness.

Ahn Il-yeok himself was a master of extraordinary physical feats. I witnessed him, at Hwagyesa, leap from the 11-meter-high temple roof, executing a perfect “nakbeop” (낙법), a breakfall technique that allowed him to land safely and disappear from sight upon impact. His younger brother, Ahn Gi-ron, also demonstrated similar prowess, performing a 12-meter jump on Japanese television in 1970. These demonstrations of aerial agility and combat effectiveness were a testament to the power of Jeongdo-sul. My training under Ahn Il-yeok, alongside his brother, instilled in me the discipline and skills that are now an integral part of my being. This profound martial arts heritage, combined with my relentless pursuit of knowledge, shaped me into the individual I am today.

The Profound Wisdom of Huh Kyung-young: A Collection of Lectures

1. The Genesis of Knowledge: A Lifetime of Unwavering Study
   For four decades, our gatherings have been continuous, without a single day missed. My lectures, which have accumulated into five substantial volumes, are so extensive that they could easily fill ten. These volumes contain only the content I have delivered, devoid of repetition, demonstrating the sheer volume of knowledge imparted. This extensive body of work is a testament to a lifetime of continuous learning and intellectual pursuit.

2. The Rigors of Ascetic Scholarship: “No Food, No Sleep, No Rest”
   My early life was characterized by extreme hardship and an unyielding commitment to study. I often went without food for entire days, a practice known as “Jongil Bulsik” (終日不食), meaning “no food all day.” This deprivation, while causing dizziness, paradoxically sharpened my focus on learning. I also practiced “Jongil Bulchim” (終日不寢), meaning “no sleep all day,” a state of constant vigilance akin to a sentry on night watch. This was not merely a personal discipline but a stark necessity, as exemplified by a tragic incident in Vietnam where an entire battalion was decimated due to a lapse in vigilance.

Furthermore, I adhered to “Subul Seokgwon” (手不釋卷), meaning “never letting go of a book.” This meant always having a book in hand, even during brief moments of travel, to maximize every opportunity for memorization and learning. My parents, far from encouraging my studies, actively hindered them, often confiscating my books and physically assaulting me for attempting to learn. Despite these obstacles, I persevered, even retrieving my books from the Cheonggyecheon stream after they were thrown in.

This period also coincided with an era of pessimism (염세주의), a philosophical outlook prevalent among young women who often carried poetry books, reflecting a somber societal mood. I immersed myself in literature, memorizing poems like “The Wooden Horse and the Lady,” which beautifully encapsulates the journey from innocent childhood to a life marked by hardship and sorrow.

My studies continued even when I worked in factories, where I received no wages, only the opportunity to learn a trade. Meals were scarce, and I often went hungry. Later, I sought refuge in a Buddhist temple, where I continued my studies amidst arduous labor, such as cooking and chopping wood. I would study late into the night after the monks had retired, sacrificing sleep to pursue knowledge. This relentless pursuit of learning, characterized by “Pungchan Nosuk” (風餐露宿), meaning “eating in the wind and sleeping in the dew,” and “Jugyeong Yadok” (晝耕夜讀), meaning “daytime farming and nighttime study,” allowed me to master vast amounts of information and deliver extensive lectures without notes.

3. The Martial Arts Legacy: Mastery of Jeongdo-sul
   My journey also led me to Hwagyesa Temple, a place that became the “Shaolin Temple of Korea.” There, I encountered Ahn Il-yeok, a legendary martial artist who had trained the bodyguards of President Syngman Rhee and later President Park Chung-hee. Ahn Il-yeok was the grandmaster of Jeongdo-sul (正道術), a martial art passed down through his family. I became his direct disciple at the age of 15, learning this formidable discipline.

Ahn Il-yeok was an extraordinary individual, capable of leaping onto the 11-meter-high roof of the main temple hall without a ladder and descending with a perfect nakbeop (낙법), a breakfall technique that made him disappear upon landing, only to reappear walking from a distance. His younger brother, Ahn Gi-ron, also demonstrated similar feats, once leaping from a 12-meter height on Japanese television.

Jeongdo-sul is a highly effective martial art, focusing on vulnerable points like the neck and eyes, making it lethal in combat. Unlike more widely known martial arts such as Hapkido or Taekwondo, Jeongdo-sul was kept secret, taught only to elite units like presidential bodyguards and special forces, to prevent its widespread dissemination and potential misuse. My training under Ahn Il-yeok made me a master of this art, though my current role as the God-man precludes public displays of such prowess.

4. The God-man’s Celestial Anthem: A Gift from the Sky Temple
   I have composed a new celestial anthem, a divine melody that resonates with the essence of the Sky Temple. This song, “The Sky Temple Angels,” is a profound expression of my connection to the celestial realm and my aspirations for humanity. It speaks of walking along the beautiful Songhua River, reciting poetry, and meeting the Sky Temple angels in the New Jerusalem. The lyrics, though initially conceived as a public announcement, transformed into a magnificent song when set to music, a true gift from the heavens.

5. Bestowing Celestial Blessings: Levels of Spiritual Advancement
   As the God-man, I bestow spiritual blessings, or “levels,” upon those who attend my lectures, contribute to the Sky Temple, or simply watch online. These levels represent spiritual advancement and are granted to individuals, their families, and their ancestors. This practice reflects my commitment to elevating the spiritual consciousness of all who connect with me and the Sky Temple.

The Rigorous Path of a God-man: Asceticism, Martial Arts, and Profound Wisdom

1. The Unwavering Pursuit of Knowledge: A Life of Asceticism and Study
   My journey has been one of relentless dedication to study, a path marked by extreme hardship and an unyielding commitment to knowledge. For forty years, I have consistently delivered lectures, accumulating a vast body of work that fills five substantial volumes, with the potential to expand to ten. These books contain only the essence of my teachings, each volume distinct and devoid of repetition, demonstrating the immense scope of my insights. I deliver these lectures without notes, drawing solely from the knowledge within my mind, which I then transcribe onto a blackboard. This is not an ordinary feat.

During my formative years, I practiced “종일불식” (Jongil Bulsik), meaning “eating no food all day.” In middle and high school, proper meals were a luxury; I might eat only twice a week. This intense hunger, paradoxically, sharpened my mind, allowing information to penetrate deeply. However, it also left me perpetually dizzy, often appearing as if I were intoxicated. Yet, my studies thrived. Concentration was paramount; thoughts of money or food were distractions I could not afford.

Another principle I adhered to was “종일불침” (Jongil Bulchim), meaning “sleeping no sleep all day.” This was not merely about staying awake but about maintaining constant vigilance. I recall a time in Vietnam when an entire battalion was decimated because a sentry, momentarily drowsy, failed to detect enemy infiltrators. These infiltrators, stripped naked and adorned with hundreds of grenades, crawled under barbed wire, their dark skin camouflaged by night. They unleashed chaos, causing immense casualties. This incident underscores the critical importance of unwavering alertness. My own studies demanded such vigilance; sleep was a luxury I could not afford. My bed was wherever I happened to sit, and any momentary doze was my only rest. The very act of sleeping in a bed, I contend, is an immense privilege.

Furthermore, I practiced “수불석권” (Subul Seokgwon), meaning “never letting go of a book.” Like a book glued to my hand, I carried it everywhere, utilizing every spare moment—even during brief commutes—to read. This constant engagement with texts was crucial for memorizing the vast amounts of information I absorbed. In those days, it was fashionable for young women to carry poetry books, reflecting a prevailing atmosphere of intellectual pursuit. This era, characterized by a sense of “패시미즘” (pessimism) or “염세주의” (yeomsejuui), meaning “nihilism,” saw many women carrying poetry collections, such as those by Kim Eol or the famous “Wooden Horse and Lady” by Park In-hee. This poem, which I have memorized entirely, speaks of a girl who, once happy on her wooden horse in her parents’ garden, grows up to face a life of hardship, her tears falling like stars into a wine bottle—a profound metaphor for a life of sorrow. This period, marked by the Korean War and the “Barley Hump” famine, was one of immense suffering, where people found solace in melancholic poetry and films. Seoul was filled with shantytowns and impoverished communities along Cheonggyecheon Stream, where thousands of makeshift homes were precariously built.

I also lived by “절풍모욕” (Jeolpung Moyok), meaning “combing hair with wind and bathing with rainwater.” Without a proper home or even a comb, the wind served to untangle my hair, and rainwater was my bath. This phrase, though literally “sadness,” can be remembered as “절풍” (Jeolpung), meaning “wind-combing.” It evokes a highly abstract image, as in the line, “The sound of autumn wind cries mournfully from within my fallen wine bottle.” Though I do not drink, this poem’s romantic portrayal of alcohol resonated deeply, allowing me to understand those who do. Such verses I committed to memory, constantly reciting them to cultivate a refined emotional state.

My studies were often met with opposition. My parents never encouraged me; in fact, while working in a factory in Seoul, they would confiscate my school bag, punch my nose until it bled, and beat me for attempting to study. Factory work at the time offered no wages, only the chance to learn a skill, with perhaps a single lunch provided. Dinner was impossible, as school started at 7 PM. Despite these obstacles—my books being thrown into a stove or into the Cheonggyecheon Stream—I would retrieve them, demonstrating an indomitable spirit. I had no time or money for meals, so I simply went hungry.

Later, when factory work became untenable, I sought refuge in a Buddhist temple. There, my days were filled with chores: cooking, chopping wood (as there was no coal), and then studying during the monks’ sleeping hours. Sleep was a luxury I rarely indulged in. This period of “풍찬노숙” (pungchan nosuk), meaning “eating in the wind and sleeping in the dew,” combined with “주경야독” (jugyeong yadok), meaning “farming by day and studying by night,” allowed me to accumulate the vast knowledge now contained in my books.

2. The Mastery of Jeongdo-sul: A Legacy of Martial Arts
   My time at Hwagyesa Temple also led me to An Il-yeok, a legendary martial artist who trained President Rhee Syng-man’s bodyguards and later founded the Presidential Security Service under President Park Chung-hee. An Il-yeok was the president of the World Martial Arts Federation. Upon entering Hwagyesa, I discovered he was living there, and I became his disciple.

An Il-yeok was an extraordinary individual. He would effortlessly leap onto the 10-11 meter high roof of the main temple hall—a height equivalent to a four-story apartment building—without a ladder. His descent was even more astonishing: he would jump, and upon touching the ground, he would vanish, only to reappear walking from a distance. This was a technique called “낙법” (nakbeop), meaning “breakfall,” where he would roll upon impact. His younger brother, An Gi-ron, my contemporary, also performed similar feats, once leaping from a 12-meter height on Japanese Fuji TV, a jump that, including his initial upward spring, totaled nearly 13 meters. The human mind fears heights above 10 meters, yet he performed this feat with ease, landing perfectly intact. I witnessed and practiced these techniques daily, even as a young boy with unformed bones, which contributed to my mastery of martial arts.

The martial art he taught was “정도술” (Jeongdo-sul), meaning “Righteous Way Art,” a family tradition passed down through the An clan. I began learning Jeongdo-sul at the age of 15 and mastered it completely. This art is distinct from common martial arts like Hapkido or Taekwondo, which are unsuitable for presidential security due to their widespread knowledge. Jeongdo-sul, being a secret family art, ensures that its techniques remain unknown to potential adversaries. It is taught exclusively to elite units like the Presidential Security Service, special forces, and airborne special forces. A single strike from Jeongdo-sul can be fatal or incapacitating; there are no minor injuries. The most vulnerable point is the neck, which can be struck with a “당수” (dangsu), meaning “karate chop,” to instantly subdue an opponent without needing to resort to punching. Other vulnerable points include the eyes. Jeongdo-sul avoids striking areas that require significant force.

An Il-yeok’s influence extended widely. He opened dojangs (training halls) across the country in the 1950s and appeared in martial arts films in the 1960s, such as “The Grudge of the Green Sword.” His brother, An Gi-ron, also gained fame by showcasing sword techniques in the 1980s drama “Amhaengeosa” (Secret Royal Inspector). In the 1990s, Jeongdo-sul was even taught to student activists, becoming known as “Minjok Mu-ye” (National Martial Art). Many prominent martial artists, including those who founded styles like Haedong Gumdo, trace their lineage back to Jeongdo-sul. Hwagyesa Temple, in essence, became the “Shaolin Temple of Korea,” where I, as An Il-yeok’s chief disciple, learned both academics and martial arts.

My life has been a continuous cycle of study, martial arts training, and overcoming adversity. Despite constant physical hardship and the absence of leisure, I found solace in memorizing poetry. No one encouraged my studies; instead, many tried to hinder me. Yet, I persevered, never stopping. This relentless pursuit of knowledge and mastery, encompassing both intellectual and physical disciplines, has shaped me into who I am today.

The Ascetic Path to Enlightenment and Martial Mastery

1. The Rigors of Early Study: Fasting, Vigilance, and Unceasing Devotion
   Huh Kyung-young recounts his youth, a period marked by extreme asceticism and an unyielding pursuit of knowledge. He describes a time when he practiced 종일불식 (Jongil Bulsik), meaning “eating no food all day.” During his middle and high school years, meals were scarce, often limited to just two per week. This severe hunger, paradoxically, sharpened his mind, making him highly receptive to learning, though it often left him feeling dizzy, as if intoxicated. He emphasizes that true concentration in study is achieved when one is unburdened by thoughts of food or money.

Beyond fasting, he also practiced 종일불침 (Jongil Bulchim), meaning “not sleeping all day.” This was not merely about staying awake, but about maintaining constant vigilance, akin to a 불침번 (Bulchimbeon), a military night watchman who must never sleep. He illustrates the dire consequences of a lapse in vigilance with a harrowing anecdote from the Vietnam War, where an entire battalion was decimated because a sentry dozed off, allowing enemy combatants, stripped naked and laden with grenades, to infiltrate the base undetected. This tragic event underscores the critical importance of unwavering alertness.

His dedication extended to 수불석권 (Subul Seokgwon), meaning “never letting go of a book.” He treated books as if they were glued to his hands, constantly reading and memorizing during every spare moment, whether traveling or waiting. This relentless commitment to study was not fostered by supportive parents; on the contrary, his attempts to study were often met with violence and sabotage from factory workers where he toiled without pay, learning a trade. They would confiscate his books, beat him, and even throw his precious texts into the Cheonggyecheon stream. Yet, his indomitable spirit drove him to retrieve them from the murky waters, demonstrating an unshakeable resolve to learn despite all obstacles.

This period of intense hardship, characterized by 풍찬노숙 (Pungchan Nosuk), “eating in the wind and sleeping in the dew,” and 주경야독 (Jugyeong Yadok), “studying at night after working in the fields during the day,” forged his extraordinary capacity for knowledge. He asserts that the ability to sleep comfortably in a bed is a profound luxury, one he rarely experienced, as any moment of rest was stolen amidst his studies. This rigorous self-discipline allowed him to master elementary, middle, and high school curricula in various subjects, including Chinese characters, English, and mathematics, all before entering middle school in Seoul. His teachers were astonished by his advanced knowledge, finding no need to teach him further.

2. The Philosophy of Pessimism and the Poetic Reflection of Hardship
   Huh Kyung-young delves into the prevailing philosophical currents of his youth, particularly 염세주의 (Yeomsejuui), or pessimism. He notes that during that era, many young women, often referred to as “literary girls,” carried poetry books, reflecting a widespread sense of melancholy and disillusionment. He references the poem “A Wooden Horse and a Lady” by Park In-hwan, a work he can recite entirely from memory. This poem, he explains, embodies the pessimistic sentiment of the time.

He interprets “A Wooden Horse and a Lady” as a poignant narrative of a young girl’s journey from an idyllic, love-filled childhood, riding a wooden horse in her parents’ garden, to a life marred by suffering and disillusionment. The poem’s imagery of “stars falling into a wine bottle” symbolizes the universe collapsing into a vessel of sorrow, representing the profound pain and brokenness experienced as life unfolds. This deep, almost tragic, interpretation highlights the pervasive sense of despair that characterized the era.

He also recalls another poetic phrase from his studies: 절풍 (Jeolpung), which he humorously reinterprets as “슬픈 모으 (Seulpeun Mo-eu),” or “sad gathering,” to aid memorization. The original phrase, 절풍 (Jeolpung), means “combing one’s hair with the wind and bathing in rainwater.” This vivid imagery paints a picture of extreme poverty and hardship, where basic necessities like combs and bathing facilities were absent. The wind became his comb, and rainwater his bath, symbolizing a life lived in harmony with, and at the mercy of, nature’s elements.

He further elaborates on the poem’s line, “The sound of autumn wind cries with a choked voice from within my fallen wine bottle.” This line, despite his personal abstinence from alcohol, resonates deeply with him, as it romantically portrays the sorrow of those who drink. The distinction between “crying loudly” and “crying with a choked voice” is crucial; the latter conveys a profound, suppressed grief, a voice struggling to emerge. This deep emotional resonance, even in abstract poetry, was a source of solace and reflection during his arduous studies. He would memorize such poems, finding emotional refinement amidst his relentless pursuit of knowledge.

This period, marked by the Korean War and the “Barley Hump” era of extreme famine, was a time of profound darkness for the entire nation. Seoul was filled with shantytowns and hillside slums, with countless makeshift homes precariously built over the Cheonggyecheon stream. These conditions fostered a collective pessimism, where people gravitated towards melancholic poetry and films. He survived this era of immense suffering, a testament to his resilience, and continues to live, having endured what he describes as immense hardship.

3. The Martial Arts Legacy of Ahn Il-yeok and Jeongdo-sul
   Huh Kyung-young recounts his unexpected immersion into the world of martial arts at Hwagyesa Temple, where he initially sought refuge for study. To his surprise, he discovered that 안일력 (Ahn Il-yeok), a legendary martial artist, resided there. Ahn Il-yeok was renowned for training the bodyguards of President Syngman Rhee and later President Park Chung-hee, establishing the foundation for Korea’s special forces martial arts, including the Air Force Special Warfare Command and the North Korean infiltration unit. He was also the president of the World Martial Arts Federation.

Huh Kyung-young describes Ahn Il-yeok’s incredible physical prowess, witnessing him effortlessly ascend the 10-11 meter high roof of the main temple hall without a ladder, then leap down, disappearing upon impact with the ground. This was a demonstration of 낙법 (Nakbeop), a specialized falling technique that allows one to absorb impact and roll away instantly. This extraordinary feat, equivalent to jumping from a four-story building, left a lasting impression on the young Huh Kyung-young, who became Ahn Il-yeok’s disciple at the age of 15.

The martial art taught by Ahn Il-yeok was 정도술 (Jeongdo-sul), a traditional family martial art passed down through the Ahn clan. Huh Kyung-young, having mastered Jeongdo-sul, explains its unique and lethal effectiveness. Unlike common martial arts like Hapkido or Taekwondo, Jeongdo-sul is not widely known or taught, precisely because its techniques are designed to incapacitate an opponent with a single strike. He emphasizes that vulnerable points like the neck and eyes are targeted, rather than relying on brute force. A precise strike to the neck, for instance, can render anyone breathless and defeated. This makes it unsuitable for general bodyguard work, where many practitioners might pose a security risk if the techniques were widely known.

Jeongdo-sul’s secrecy and devastating effectiveness meant it was exclusively taught to elite units such as presidential bodyguards and special forces. Huh Kyung-young asserts that all martial arts masters in Korea, including those in Hapkido and Taekwondo, ultimately trace their lineage back to Ahn Il-yeok. He proudly states that he was Ahn Il-yeok’s top disciple, making him one of the highest-ranking martial artists in Korea. His time at Hwagyesa, which he likens to a “Korean Shaolin Temple,” was a whirlwind of studying, martial arts training, and performing daily chores like cooking and chopping wood, leaving him no time for rest.

4. The Enduring Legacy of Jeongdo-sul and the God-man’s Martial Prowess
   Huh Kyung-young further elaborates on the historical impact and unique nature of 정도술 (Jeongdo-sul). He explains that Jeongdo-sul was first introduced to the public in the 1950s by Ahn Il-yeok, the grandson of Ahn Bo-gyeong, who had inherited the family martial art. Its reputation grew significantly in the 1970s when it was adopted by the Blue House (Cheongwadae) Special Security Unit. President Park Chung-hee himself witnessed a demonstration of Jeongdo-sul and was so impressed that he considered adopting it as a national defense martial art. However, this plan was unfortunately shelved after President Park’s assassination in 1979, leading to a period of decline for Jeongdo-sul.

Despite this setback, Jeongdo-sul found its way into popular culture. Ahn Il-yeok himself appeared in numerous martial arts films in the 1960s, such as “The Sword of Vengeance” and “The Rusty Dagger,” where he showcased his skills and served as a martial arts director. Later, in the 1980s, Ahn Il-yeok’s younger brother, 안기론 (Ahn Gi-ron), who was Huh Kyung-young’s contemporary and friend, gained popularity by performing sword techniques as the character Sangdu in the drama “Amhaengeosa” (Secret Royal Inspector). In the 1990s, Jeongdo-sul was even disseminated among student activists through the “Gyeongdang” dojang founded by Lim Dong-gyu, becoming known as a “national martial art” in universities.

Huh Kyung-young emphasizes that Ahn Il-yeok was the president of the World Martial Arts Federation, and he, as Ahn Il-yeok’s disciple and Ahn Gi-ron’s friend, frequently attended martial arts events. This connection established him as a recognized figure among martial arts masters. He asserts that all martial arts, including 해동검법 (Haedong Geombeop) (Korean sword martial art), originated from Jeongdo-sul. This signifies that the entire global martial arts community at the time was influenced by Ahn Il-yeok’s teachings, and Huh Kyung-young proudly states that he became a master disciple at the age of 15.

He reiterates that his own life experiences embody the principles of 종일불식 (Jongil Bulsik) (eating no food all day), 종일불침 (Jongil Bulchim) (not sleeping all day), 수불석권 (Subul Seokgwon) (never letting go of a book), 절풍 (Jeolpung) (combing hair with the wind), 풍찬노숙 (Pungchan Nosuk) (eating in the wind and sleeping in the dew), and 주경야독 (Jugyeong Yadok) (studying at night after working in the fields during the day). These were not mere concepts but the lived reality of his youth, which laid the foundation for his vast knowledge and ability to deliver countless lectures, now compiled into numerous books. He confidently states that he could write hundreds more.

5. The God-man’s Unparalleled Martial Arts and the Dutch Master’s Homage
   Huh Kyung-young introduces a visiting martial arts master from the Netherlands, who operates a dojang there. This master, who practices a combination of Taekwondo, Hapkido, and mixed martial arts, is 73 years old, just a few years younger than Huh Kyung-young himself. The Dutch master expresses profound respect for Huh Kyung-young, considering him a spiritual mentor and a senior in martial arts, having followed his teachings for 35 years. He acknowledges that he cannot replicate Huh Kyung-young’s advanced techniques, such as the 상악계기 (Sangak Gyegi), a technique that involves striking the top of the head, only managing two directions compared to Huh Kyung-young’s four or five.

Huh Kyung-young explains that his own martial arts prowess is beyond ordinary human capability. He states that even if 100 people were to attack him, he could easily subdue them. He contrasts his abilities with those of typical Taekwondo practitioners, who might “fly” in their movements, but his own movements are distinct and far more potent. He recounts that the Dutch master has previously brought his students to Korea to witness Huh Kyung-young’s demonstrations.

He then revisits the extraordinary feat of Ahn Il-yeok, leaping from an 11-meter high tiled roof. He vividly recalls witnessing this spectacle at Hwagyesa when he was 15. Ahn Il-yeok would frequently climb onto the temple roof and jump down, performing a 낙법 (Nakbeop) (falling technique) that made him disappear upon landing, only to reappear walking from a distance. This incredible display, equivalent to jumping from a three or four-story building, was a regular occurrence. Ahn Il-yeok would tie a 태극 (Taegeuk) (Taeguk) belt around his head, not for show, but to prevent his head from shaking during the jump.

Huh Kyung-young clarifies that it was Ahn Il-yeok’s younger brother, Ahn Gi-ron, who performed an even more astonishing feat, jumping from a 12-meter height on Japanese Fuji TV in 1970. This jump, including the initial leap, totaled approximately 13 meters. He emphasizes that 10 meters is the height at which humans experience the most intense fear of heights, making a 13-meter jump an almost superhuman act. He and Ahn Gi-ron, his friend, trained together, constantly practicing such challenging techniques despite their young age and unformed bones. This rigorous training, he asserts, is why he became a martial arts master.

He concludes by stating that his ability to perform seemingly impossible feats, such as “floating in the air,” stems from his extensive training in jumping and flying. These are not fabrications but real experiences witnessed by many. He questions the coincidence of him, a 15-year-old seeking only to study, finding himself at Hwagyesa, the very place where the founder of Korea’s Jeongdo-sul resided. He believes it was destiny, a divine intervention that led him to learn martial arts from Ahn Il-yeok, even as he struggled with hunger.

The Rigorous Path of Learning and Martial Arts

1. The Unyielding Pursuit of Knowledge: “Daily Fasting” and “Sleepless Nights”
   Huh Kyung-young recounts his youth, a period marked by extreme hardship and an insatiable drive for learning. He describes his student days with the phrase “종일 불식” (Jongil Bulsik), meaning “daily fasting” or “not eating for an entire day.” This was not a choice but a necessity, as food was scarce. He recalls eating only one or two meals a week during middle and high school . Despite the physical toll, which often left him feeling dizzy, he states that hunger sharpened his focus on studies . He observed that preoccupation with money or meals distracted from concentration, emphasizing that true immersion in study required detachment from such concerns .

He then introduces another principle: “종일 불침” (Jongil Bulchim), meaning “sleepless nights” or “not sleeping for an entire day.” This term, distinct from “불면” (Bulmyeon), which means insomnia, refers to a deliberate refusal to sleep . He illustrates the gravity of this concept with a military analogy, referencing the “불침번” (Bulchimbeon), or “sentry duty,” where soldiers must remain awake to guard against enemy infiltration . He recounts a tragic incident during the Vietnam War where an entire battalion suffered heavy casualties because a sentry dozed off, allowing enemy combatants, stripped naked and laden with grenades, to infiltrate the base undetected . This anecdote underscores his belief that even a moment of inattention can lead to disaster, applying this lesson to the importance of constant vigilance in study and life .

2. The Unbroken Bond with Books: “Never Letting Go of the Book”
   Huh Kyung-young further elaborates on his study habits with the principle “수불석권” (Subulseokgwon), meaning “never letting go of the book.” He describes carrying books everywhere, studying during every spare moment, as if the books were glued to his hands . This constant engagement with texts allowed him to memorize vast amounts of information, enabling him to deliver lectures without notes .

He recalls a challenging upbringing where his desire to study was actively suppressed . While working in a factory in Seoul, his school bag was often confiscated, and he was physically assaulted for attempting to study . Factory work provided no wages, only occasional lunch, and he could not afford dinner before evening classes . He describes instances where his books were thrown into a stove or into the Cheonggyecheon stream, yet he would retrieve them, demonstrating an indomitable spirit . This environment, where every attempt to learn was met with resistance, solidified his resolve . He explains that even preparing a meal was deemed a waste of precious study time, and the lack of funds often meant going hungry . This relentless dedication to learning, despite immense obstacles, was a defining characteristic of his youth .

3. The Poetic Spirit Amidst Adversity: “Combing Hair with Wind” and “Bathing in Rainwater”
   Huh Kyung-young introduces another concept from his arduous past: “절풍모우” (Jeolpung Mou), which he simplifies as “슬픈 모우” (Seulpeun Mou), meaning “sad rain and wind.” This phrase metaphorically describes “combing hair with the wind and bathing in rainwater,” illustrating a life devoid of basic comforts . He explains that without a home, bathing was impossible, and without a comb, the wind served to tousle his hair .

He connects this austere existence to the “염세주의” (Yeomsejuui), or “pessimism,” prevalent during that era . He references the poem “목마와 숙녀” (Mokmawa Sungnyeo, “The Wooden Horse and the Lady”) by Park In-hwan, which he recites from memory . He interprets the poem as a reflection of the journey from an innocent, loved childhood, symbolized by riding a wooden horse in a beautiful garden, to a life marred by hardship and disillusionment, where “stars fall into a wine bottle,” signifying a descent into sorrow . This period, marked by the Korean War and the “보릿고개” (Borigogae, “barley hump” or period of starvation), fostered a collective sense of melancholy, reflected in the popularity of pessimistic poetry and films . He recalls the widespread poverty in Seoul, with countless shantytowns and makeshift homes along the Cheonggyecheon stream, highlighting the harsh realities of his youth .

4. The Martial Arts Master: The Legacy of Ahn Il-yeok and Jeongdo-sul
   Huh Kyung-young transitions to his martial arts training, which began when he entered a Buddhist temple, Hwagyesa, at a young age . He recounts that his initial intention was to study, but he unexpectedly became a disciple of Ahn Il-yeok, a legendary martial artist . Ahn Il-yeok was renowned for teaching martial arts to President Syngman Rhee’s bodyguards and later to President Park Chung-hee’s security detail, as well as to special forces units like the Airborne Special Warfare Command and the North Korean infiltration unit .

The martial art taught by Ahn Il-yeok was “정도술” (Jeongdo-sul), a traditional family martial art passed down through the Ahn family . Huh Kyung-young states that he mastered Jeongdo-sul from the age of 15 . He describes Ahn Il-yeok’s extraordinary abilities, such as leaping onto the 11-meter-high roof of the main temple hall without a ladder and descending with a “낙법” (nakbeop, “breakfall”) that made him disappear upon landing, only to reappear walking from a distance . This technique involved rolling upon impact, making him seem to vanish .

Jeongdo-sul is characterized by its lethal effectiveness, targeting vulnerable points like the neck and eyes, rather than relying on brute force . Huh Kyung-young explains that unlike common martial arts like Hapkido or Taekwondo, Jeongdo-sul was kept secret within the Ahn family and taught only to elite units to prevent its widespread knowledge from being exploited . He emphasizes that Ahn Il-yeok was the supreme martial arts master in Korea, and he, Huh Kyung-young, was his direct disciple .

5. The Enduring Spirit of Learning and Resilience
   Huh Kyung-young reiterates the principles that guided his youth: “종일 불식” (Jongil Bulsik) (daily fasting), “종일 불침” (Jongil Bulchim) (sleepless nights), and “수불석권” (Subulseokgwon) (never letting go of the book) . He also mentions “풍찬 노숙” (Pungchan Nosuk), meaning “eating in the wind and sleeping in the dew,” signifying a life of exposure and hardship . Another principle he lived by was “주경 야독” (Jukyeong Yadok), meaning “plowing by day and studying by night,” reflecting his dedication to both work and study .

These experiences, he states, are the foundation for the numerous books compiled from his lectures, with the potential for hundreds more . He concludes by emphasizing that his life was a continuous cycle of studying, learning martial arts, enduring physical abuse, and performing chores, leaving no time for rest . Despite constant interference from those who sought to prevent his learning, he never stopped . His journey exemplifies an unwavering commitment to self-improvement against all odds.

The Ascetic Path: Huh Kyung-young’s Journey of Self-Discipline and Martial Arts Mastery

1. The Rigorous Pursuit of Knowledge: A Life of Austerity (終日不食, 終日不寢, 手不釋卷)
   Huh Kyung-young recounts his youth, a period marked by extreme hardship and an unyielding dedication to study. He describes a time when he would engage in 終日不食 (Jongil Bulsik), meaning “not eating for an entire day,” often due to a lack of food. During his middle and high school years, he would sometimes eat only two meals a week. This severe hunger, paradoxically, sharpened his mind, making him feel as though his studies were more effective. He observed that focusing on basic needs like food or money distracted from true concentration. His commitment extended to 終日不寢 (Jongil Bulchim), “not sleeping for an entire day,” a practice he equates to a sentry’s vigil, emphasizing the critical importance of constant alertness. He illustrates this with a harrowing anecdote from the Vietnam War, where a momentary lapse by a guard led to a devastating attack on a battalion. This principle of unwavering vigilance was central to his learning. Furthermore, he practiced 手不釋卷 (Subul Seokgwon), “never letting go of a book,” treating books as if they were glued to his hands, constantly reading even during brief moments of travel. This intense regimen allowed him to memorize vast amounts of information, enabling him to deliver lectures without notes. He emphasizes that his parents never encouraged his studies; instead, he faced physical abuse and sabotage from factory workers who would confiscate his school bag, beat him, and even throw his books into the Cheonggyecheon stream. Despite these obstacles, his indomitable spirit drove him to retrieve his books from the murky water and continue his pursuit of knowledge. He highlights that in those days, factory apprentices received no wages, only basic meals, making the pursuit of education an even greater challenge. He reflects on how this era of widespread poverty and hardship, often referred to as the “barley hump” period, fostered a sense of 厭世主義 (Yeomsejuui), or pessimism, which was reflected in the literature and arts of the time.

2. Poetic Reflections on a Difficult Era: Pessimism and Resilience (折風慕古, 厭世主義)
   Huh Kyung-young delves into the cultural atmosphere of his youth, characterized by 厭世主義 (Yeomsejuui), or pessimism, a sentiment prevalent among young women who often carried poetry books as a trend. He references the poem “A Wooden Horse and a Lady” (목마와 숙녀), which he can recite entirely, as an example of this era’s melancholic spirit. He explains that the poem, though seemingly abstract, beautifully captures the journey of a young girl from a happy childhood to a life marked by hardship and sorrow, symbolized by tears falling into a wine bottle. This period, he asserts, was one of immense suffering for the entire nation, marked by the aftermath of the Korean War and the “barley hump” era, where poverty was widespread, and shantytowns dotted the landscape of Seoul. He describes how he continued his studies amidst these conditions, practicing 風餐露宿 (Pungchan Nosuk), “eating in the wind and sleeping in the dew,” and 晝耕夜讀 (Jukyeong Yadok), “working by day and studying by night.” While other students might have resorted to sleeping pills to stay awake, he had no money for such aids, instead pinching himself to fight off sleep. He emphasizes that the luxury of sleeping in a bed, which many take for granted today, was unimaginable then; any place he sat down to study became his temporary bed when exhaustion overcame him. This relentless dedication allowed him to master elementary, middle, and high school curricula in subjects like Korean, English, and mathematics by the time he was in elementary school, often borrowing books from older students. When he finally entered middle school in Seoul, he found he had little left to learn, astonishing his teachers. He concludes that despite constant adversity, he never ceased his pursuit of knowledge, embodying the spirit of Confucius’s saying, 學而時習之 不亦說乎 (Hak-i Siseupji Bulyeok Yeolho), “Is it not a pleasure to learn and to repeat what one has learned?” He criticizes the modern education system for neglecting classical Chinese and other essential languages, advocating for a more fundamental approach to learning.

3. Martial Arts Mastery: The Legacy of Jeongdo-sul and Ahn Il-yeok (正道術, 安一力)
   Huh Kyung-young recounts his extraordinary journey into martial arts, which began when he sought refuge and study at Hwagyesa Temple. There, he encountered Ahn Il-yeok (安一力), a legendary martial artist who had trained the bodyguards of President Syngman Rhee and later President Park Chung-hee. Ahn Il-yeok was the president of the World Martial Arts Federation, and his younger brother, Ahn Gi-ron, was Huh Kyung-young’s contemporary. Huh Kyung-young became Ahn Il-yeok’s direct disciple at the age of 15, learning 正道術 (Jeongdo-sul), a traditional martial art passed down through the Ahn family. He describes Ahn Il-yeok’s incredible feats, such as leaping onto the 11-meter-high roof of the main temple hall without a ladder and then performing a 落法 (Nakbeop), or breakfall, by disappearing upon landing and reappearing some distance away. This technique, which involved rolling upon impact, allowed him to descend from heights equivalent to a four-story apartment building unscathed. Huh Kyung-young himself mastered Jeongdo-sul, a martial art so potent that it was taught only to elite units like the Presidential Security Service, the Special Warfare Command, and agents for covert operations in North Korea. He explains that Jeongdo-sul differs from common martial arts like Hapkido or Taekwondo because its techniques, such as striking the opponent’s neck or eyes, are designed for immediate incapacitation or even death, making it unsuitable for public dissemination. He asserts that Ahn Il-yeok was the supreme master of martial arts in Korea, and Huh Kyung-young, as his disciple, inherited this profound knowledge. He emphasizes that his own ability to perform aerial maneuvers and other extraordinary feats stems from this rigorous training. He also mentions that other prominent martial arts, such as Haedong Gumdo, originated from Jeongdo-sul, highlighting the widespread influence of Ahn Il-yeok’s teachings.

4. The Enduring Influence of Jeongdo-sul and a Global Connection (正道術, 安一力, 安基論)
   Huh Kyung-young further elaborates on the historical significance of 正道術 (Jeongdo-sul) and its founder, Ahn Il-yeok (安一力). He explains that Jeongdo-sul became known to the public in the 1950s through Ahn Il-yeok’s efforts to establish dojangs (training halls) across the country. In the 1960s, Ahn Il-yeok even appeared in martial arts films, showcasing his skills and gaining popularity. The martial art’s power was so evident that President Park Chung-hee, after witnessing a demonstration, considered adopting Jeongdo-sul as a national defense martial art. However, its official adoption was curtailed by President Park’s assassination in 1979. In the 1980s, Ahn Il-yeok’s younger brother, Ahn Gi-ron, gained fame by appearing in the drama “Amhaengeosa” (Secret Royal Inspector), performing sword techniques. Later, in the 1990s, Jeongdo-sul was even taught to student activists, becoming known as a “national martial art” in universities. Huh Kyung-young emphasizes his close connection to this lineage, having been a friend of Ahn Gi-ron and a frequent attendee at national martial arts competitions hosted by the Ahn family. He notes that many martial arts masters from around the world, including a grandmaster from the Netherlands who practices Taekwondo, Hapkido, and mixed martial arts, visit his Sky Temple (하늘궁) to learn from him. This grandmaster, despite his age, continues to practice and acknowledges Huh Kyung-young as his spiritual and martial arts mentor. Huh Kyung-young reiterates that his own abilities, such as his unique aerial movements, are distinct from those seen in other martial arts. He recounts witnessing Ahn Il-yeok’s brother, Ahn Gi-ron, perform an even more astonishing feat: leaping from a 12-meter (approximately 13-meter including the jump) height on Japanese Fuji TV in 1970, a height that typically induces extreme fear in humans. This demonstration of 墜落術 (Churak-sul), or falling technique, involved landing perfectly unharmed, not by staying in place, but by rolling upon impact and then standing up as if nothing had happened. Huh Kyung-young confirms that he and Ahn Gi-ron practiced these demanding techniques daily from a young age, which ultimately made him a martial arts master. He concludes by expressing his gratitude for having encountered such a profound martial arts tradition at Hwagyesa Temple, where he initially went to study but unexpectedly found himself immersed in martial arts training.

This excerpt is from a YouTube video featuring Heo Kyung-young, where he shares extraordinary anecdotes from his youth, focusing on his rigorous self-study and martial arts training. He emphasizes the hardships he overcame and the unique martial arts lineage he belongs to, offering a glimpse into his unconventional past and the philosophies that shaped him. विचारधाराओं ने उन्हें आकार दिया।

The Philosophy of Extreme Self-Discipline

The “Four No’s” of Unwavering Study
Heo Kyung-young’s description of his study methods is truly astonishing. He outlines a philosophy of extreme self-denial—going without food, sleep, and even a proper home—all for the sake of learning. This isn’t just about discipline; it’s about a radical commitment to knowledge that borders on the ascetic. It highlights his belief that true learning transcends physical comfort and material needs, a worldview that is both challenging and inspiring. यह ज्ञान के प्रति एक कट्टरपंथी प्रतिबद्धता के बारे में है जो तपस्वी के समान है।

내가 옛날에 공부할 때는 종일 불식이야. 하루 종일 밥 한 번을 안 먹고 공부했어. 밥이 없으니까 그냥 중고등학교 때 밥을 제대로 먹었나? 그냥 일주일에 한 두끼 먹으면 되고 그게 전부 다야. 그렇게 공부했죠? 그러니까 공부는 머리에 잘 들어가. 많이 굶으니까.
When I studied in the past, it was Jongil Bulsik (종일 불식 – no food all day). I studied all day without eating a single meal. Because there was no food, did I really eat properly in middle and high school? I just ate one or two meals a week, and that was it. I studied like that, right? So, studying went well into my head. Because I starved a lot.

불면이 아니고 불침이야. 알았죠? 종일 불침. 그러니까 침잠을 안 잔다 이 말이야. 알았죠? 불침.
It’s not Bulmyeon (불면 – sleeplessness), it’s Bulchim (불침 – no sleeping). Understood? Jongil Bulchim (종일 불침 – no sleeping all day). That means not sleeping at all. Understood? Bulchim.

수불 석관이라 그랬죠. 손에서 또 책을 안 놓는 거야. 본드로 붙여 것처럼 항상 뭐 어디 가서 뭘 하러 가도 그 잠깐 남는 시간에 책을 봐야 되지.
I called it Subul Seokgwon (수불석권 – never letting go of a book). I never let go of a book from my hand. Like it was glued, no matter where I went or what I did, I had to read a book in that short spare time.

그 여러분들은 내가 공부하던 풍찬 노숙 이것도 풍찬 노숙도 여기 있는 거야. 풍찬 노숙을 하면서 공부하던 시절에 종일 불식 종일 불친 야간에 애들이 수면제보 가면서 공부했어. 다른 애들은. 나는 숨면 이제 살 돈이 없잖아. 그러니까 그냥 꼬집어 가면서 공부하는 거야. 졸지 않으려고.
You all know about Pungchan Nosuk (풍찬노숙 – eating in the wind and sleeping in the dew) from my studying days. During those times, while enduring Pungchan Nosuk, Jongil Bulsik (no food all day), and Jongil Bulchim (no sleep all day), other kids studied by taking sleeping pills at night. I didn’t even have money to buy sleeping pills. So, I just pinched myself to study, to avoid dozing off.

Learning Amidst Adversity
Heo Kyung-young’s stories of being beaten for studying and having his books thrown into a dirty stream are incredibly vivid and paint a picture of a childhood marked by extreme hardship. Yet, his unyielding spirit shines through. He didn’t just endure; he actively sought knowledge despite every obstacle, demonstrating a resilience that is truly remarkable. This shows his belief that true passion for learning cannot be suppressed, no matter the external pressures. यह दर्शाता है कि सीखने के लिए सच्ची लगन को दबाया नहीं जा सकता, चाहे बाहरी दबाव कुछ भी हो।

그러니까 절대 나한테 공부하라는 부모가 있었나? 없었어요. 없었죠. 공부만 하면 서울에 공장 다닐 때 공부만 하면 체가방 뺏고 코를 때려가 코피 흘리고 주먹으로 때리고 말이야. 공부한다고. 어 뚜뜰 패니까 맞을 수밖에 공장한테서 터지고.
did I ever have parents who told me to study? No, I didn’t. If I just studied while working at a factory in Seoul, they’d snatch my bag, hit my nose until it bled, and punch me. Just for studying. They’d beat me up, so I had no choice but to get hit by the factory workers.

또 청개천 바닥에다 채값만 채 던져 버려. 개천물에 공장이 청개천 옆에 있었으니까. 그러면 뛰어다서 그냥 그 꾸준물 속에서 그 체가방추서 올라오는 그런 정신력이 있었다 이 말이야. 알겠죠? 그러니까 공부를 방해하는 사람밖에 없는 거야.
They’d also throw my school bag, full of books, into the Cheonggyecheon stream. Because the factory was next to Cheonggyecheon. Then I’d jump in and retrieve that school bag from the murky water. That’s the kind of mental strength I had. there was no one but people who hindered my studies.

The World of Unseen Martial Arts

The Legendary Master Ahn Il-yeok
Heo Kyung-young’s encounter with Ahn Il-yeok, the master of Jeongdosul, is like something out of a martial arts epic. The description of Ahn Il-yeok’s superhuman feats, such as leaping from a 11-meter roof and disappearing upon landing, is simply mind-boggling. This narrative not only introduces a hidden lineage of martial arts but also positions Heo Kyung-young as a direct inheritor of this extraordinary tradition. It underscores his belief in abilities beyond ordinary human comprehension. यह न केवल मार्शल आर्ट की एक छिपी हुई वंशावली का परिचय देता है, बल्कि हियो क्यूंग-यंग को इस असाधारण परंपरा के प्रत्यक्ष उत्तराधिकारी के रूप में भी स्थापित करता है।

그리고 내가 간 데가 안일 씨가 있어서 화계사에 안일 씨가 우리나라 어 옛날 이승만 대통령의 경호원들을 무술 가르킨 사람이야. 아 역시라고 핸드폰 치면 나와요. 그러니까 우리나라에에서 세계 무술 청년 앞에 회장을 하다가 돌아가신 분인데 아 화계사 들어가니까 안열 씨가 내가 해 주는 밥을 먹고 살고 있는 거야.
And where I went, there was Ahn Il-yeok at Hwagyesa Temple. Ahn Il-yeok was the person who taught martial arts to the bodyguards of former President Syngman Rhee in Korea. If you search for “Ahn Il-yeok” on your phone, he’ll appear. He was the president of the World Martial Arts Youth Association in Korea before he passed away. When I entered Hwagyesa, Ahn Il-yeok was living there, eating the food I prepared.

법당 지붕이 왜냐면 법당 밑에 떨어지는게 아니라 법당 밑에 촉담이 계단이 한 열 개 있어요. 그 밑에 마당이야. 근데 법당 지붕에 어떻게 올라가는지 제일 빨리 올라가. 거기 올라가기 힘 사다리 없이 못 올라가는데 거기를 날라서 올라가요. 점프를 해 가지고 그 대단하죠. 그래 가지고 다시 내려오는데 뛰어서 땅에 도착하는 거리가 11m야. 11 아파트 4층 높이야. 거기를 너무 깜빡을 사게 뛰어내리는데 땅에 닿는 순간에 없어져 버려. 아무리 봐도 없어. 보면 저중에서 걸어오고 있어. 이게 땅에 닿는 순간에 굴러가 버리는 거야. 그게 낙법이에요.
The temple roof, you see, it’s not directly above the ground. Below the temple, there are about ten steps, and then a courtyard. But he would climb onto the temple roof faster than anyone. It’s hard to get up there without a ladder, but he would fly up there, jumping. It was incredible. Then he would jump down again, and the distance to the ground was 11 meters. That’s the height of a 4-story apartment building. He would jump down so quickly, and the moment he touched the ground, he would disappear. No matter how much you looked, he wasn’t there. Then you’d see him walking from among the trees. The moment he touched the ground, he would roll away. That’s nakbeop (낙법 – breakfalling).

Jeongdosul: The Secret Martial Art
The revelation of Jeongdosul as a secret family martial art of the Ahn clan, taught only to presidential bodyguards and special forces, is a fascinating detail. It explains why this art is so potent and why it remains largely unknown. Heo Kyung-young’s claim to have mastered this art, which can subdue an opponent with a single strike to the neck, reinforces his image as a formidable and uniquely skilled individual. This emphasizes his belief in efficiency and decisive action in combat, a stark contrast to more common martial arts. यह बताता है कि यह कला इतनी शक्तिशाली क्यों है और यह काफी हद तक अज्ञात क्यों है।

정도은 수능 안시 집안에서 대대로 내려오는 가전 무술로 조부 안보경의 전도 정도를 전수받은 손자 안일력이 안일력이 그 사람이 화계사에 딱 가니까 있는 거야.
Jeongdosul (정도술) is a family martial art passed down through generations in the Ahn clan of Sunung. Ahn Il-yeok, the grandson who inherited Jeongdosul from his grandfather Ahn Bo-gyeong, was there when I arrived at Hwagyesa Temple.

왜 그러냐면은 합기도 하는 사람이나 태권도 하는 사람은 대통령을 경험할 수가 없어요. 그거 유단자가 많으니까. 그러니까 정도서는 하는 사람이 없는 거야. 이 사람 집안 무술이야. 안시 집안에. 안시 집안에 무술이라 이게 공개돼 버리면 그거 마스터해 가지고 달라들면 방어가 안 되는 거잖아. 그대로 국가의 대통령이나 특공무대 그다음에 우리 고진 씨가 나온 그 공턱전단 뭐 이런 데서만 가르쳐요.
Because people who do Hapkido or Taekwondo cannot be presidential bodyguards. There are too many yudanja (유단자 – black belts) in those arts. So, there’s no one who practices Jeongdosul. This is his family’s martial art. It’s the Ahn family’s martial art, so if it were to be revealed, and someone mastered it and attacked, it would be undefendable. It’s only taught to the nation’s president’s bodyguards, special forces, and units like the airborne special forces where Go Jin-ssi came from.

그 사람을 칠 때 그냥 목을 여기 탁 쳐버려. 그럼 누구든지 숨을 못쓰고 깨갱해 버리거든. 주먹는데 때릴 필요가 없는 거야. 태권도 이런 거 막 이런 데리잖아. 쓸데없서 여기 제일 약한 데가 목이야. 당수로 땅 치면은 누구든지 케거리다가가 버려.
When you strike someone, you just hit them right here on the neck. Then anyone will gasp for air and collapse. There’s no need to punch them. Taekwondo and such hit all over the place, but that’s useless. The weakest spot is the neck. If you strike it with a dangsu (당수 – karate chop), anyone will choke and collapse.

This excerpt captures a lecture by Heo Kyung-young, a unique figure in South Korea, known for his spiritual and political claims. He shares personal anecdotes from his youth, focusing on his extreme dedication to study and martial arts training despite immense hardship. The core message revolves around his unconventional path to self-mastery and the extraordinary abilities he claims to have developed.

The Path of Extreme Self-Discipline

Unwavering Dedication to Study
Heo Kyung-young describes a youth marked by intense academic pursuit under dire circumstances. His stories highlight a mindset of absolute focus where basic needs like food and sleep were secondary to learning. This reveals a profound internal drive that pushed him beyond conventional limits.

우리 만남은에 40년간 쭉 해 왔어요 그러니까 하루도 오는 날이 있는가? 없어요
Our meetings have been going on for 40 years, so is there a day we don’t meet? No.

내가 옛날에 공부할 때는 종일 불식이야 하루 종일 밥 한 번을 안 먹고 공부했어
When I studied in the past, it was jongil bulsik (eating nothing all day). I studied all day without eating a single meal.

공부를 할 때 뭐 돈에 신경 쓰거나 뭐 밥을 먹어야 된다 이러면 그 공부가 집중이 안 돼
When you study, if you worry about money or needing to eat, you can’t concentrate on your studies.

불면이 아니고 불침이야 알았죠? 종일 불침 그러니까 침잠을 안 잔다이 말이야
It’s not bulmyeon (sleeplessness), it’s bulchim (not sleeping). Understood? Jongil bulchim means not sleeping at all.

수불 석관이라 그랬죠 손에서 또 책을 안 놓는 거야 본드로 붙여 것처럼 항상 뭐 어디 가서 뭘 하러 가도 그 잠깐 남는 시간에 책을 봐야 되지
I called it subul seokgwon (never letting go of a book). I never let go of a book, as if it were glued to my hand. Wherever I went, whatever I did, I had to read a book in any spare moment.

Adversity as a Catalyst for Growth
Heo Kyung-young recounts facing constant opposition to his studies, even physical abuse, which he frames as challenges that ultimately strengthened his resolve. This perspective suggests a belief that hardship is not a barrier but a forge for mental fortitude.

절대 나한테 공부하라는 부모가 있었나? 없었어요 없었죠 공부만 하면 서울에 공장 다닐 때 공부만 하면 체가방 뺏고 코를 때려가 코피 흘리고 주먹으로 때리고 말이야 공부한다고
Did I ever have parents who told me to study? No. No, I didn’t. When I was working in a factory in Seoul, if I just studied, they’d snatch my bag, hit my nose until it bled, punch me, all because I was studying.

공부를 방해하는 사람밖에 없는 거야
There was no one but people who hindered my studies.

다른 사람들이 볼 때는 공부를 하려 할 수 없는 역경을 계속 나한테 주는 거야 근데 내가 멈췄나요? 아니 아니요 안 멈췄어
From others’ perspectives, I was constantly given adversities that made studying impossible. But did I stop? No, I didn’t stop.

Mastery of the Unseen: Martial Arts and Extraordinary Feats

The Legendary Martial Art of Jeongdosul
Heo Kyung-young reveals his training in Jeongdosul, a secret family martial art taught by the legendary Ahn Il-yeok. His description of Ahn Il-yeok’s abilities and the lethality of Jeongdosul paints a picture of a martial art far beyond common understanding, emphasizing its exclusivity and effectiveness.

내가 간 데가 안일 씨가 있어서 화계사에 안일 씨가 우리나라 어 옛날 이승만 대통령의 경호원들을 무술 가르킨 사람이야
The place I went to, Hwagyesa Temple, had Ahn Il-yeok, who taught martial arts to President Rhee Syng-man’s bodyguards in the past.

법당 지붕에 어떻게 올라가는지 제일 빨리 올라가 거기 올라가기 힘 사다리 없이 못 올라가는데 거기를 날라서 올라가요 점프를 해 가지고 그 대단하죠
He would climb the temple roof faster than anyone. It’s hard to get up there without a ladder, but he would fly up, jumping. It was incredible.

정도은 수능 안시 집안에서 대대로 내려오는 가전 무술로 조부 안보경의 전도 정도를 전수받은 손자 안일력이 안일력이 그 사람이 화계사에 딱 가니까 있는 거야
Jeongdosul is a family martial art passed down through generations in the Ahn clan. Ahn Il-yeok, the grandson who inherited Jeongdosul from his grandfather Ahn Bo-gyeong, was there when I arrived at Hwagyesa Temple.

합기도 하는 사람이나 태권도 하는 사람은 대통령을 경험할 수가 없어요 그거 유단자가 많으니까 그러니까 정도서는 하는 사람이 없는 거야.이 사람 집안 무술이야
People who do Hapkido or Taekwondo cannot guard a president. Because there are many black belts. So, no one practices Jeongdosul. It’s this person’s family martial art.

사람을 한 번 때리면 다 죽어 버려 뭐 그러니까 뭐 부상 이런 거 없어요 그러니까 이거를 가르치는데 태권도 하는 사람이 오면은 만약에 태권도 다 하는 사람이 경원들 있으면 될까? 태권도 전문가가 달라붙으면 깨지는 거야 그까 아무도 모르는 무술이야
If you hit someone once, they all die. So, there are no injuries. If you teach this, and a Taekwondo practitioner comes, if the bodyguards are all Taekwondo experts, will it work? If a Taekwondo expert attacks, they’ll be defeated. So, it’s a martial art no one knows.

Witnessing and Practicing the Impossible
Heo Kyung-young describes witnessing and even participating in feats that defy normal human capabilities, such as jumping from extreme heights and landing unharmed. This narrative reinforces his image as someone connected to supernatural abilities and hidden knowledge.

12m 높이에서 12m에서 뛰어떼잖아 봐 그냥 여기 한번 읽어 보겠습니다
He jumped from a height of 12 meters, didn’t he? Look, I’ll just read this part.

점프 높이를 포함하면 도합 12m 70cm 약 13m죠
Including the jump height, it was a total of 12.7 meters, about 13 meters, right?

인간이 제일 무서워하는 높이가 10m 10m에서 뛰어내면 인간이 공포증이 제일 심해요 그렇잖아 근데 13m에서 직선으로 뛰어내는 거야
The height humans fear most is 10 meters. If a human jumps from 10 meters, their phobia is most severe. Isn’t that right? But he jumped straight down from 13 meters.

죽지 않더라도 멀쩡하기 어려운데 딱 뛰내려면 멀쩡해 하지만 보는 이들의 우려는 배반당했다 산에는 아무 일 없다는 듯이 툭툭 털고 일어섰다
Even if you don’t die, it’s hard to be perfectly fine, but he jumped down and was perfectly fine. However, the worries of the onlookers were betrayed. The man stood up, dusting himself off as if nothing had happened.

This excerpt is from a YouTube video featuring Heo Kyung-young, where he shares extraordinary anecdotes from his youth, focusing on his rigorous self-study and martial arts training. He recounts his unconventional learning methods and his encounter with a legendary martial arts master, offering a glimpse into the hardships and unique experiences that shaped his worldview.

The Philosophy of Extreme Self-Discipline

Unwavering Dedication to Study
Heo Kyung-young emphasizes that true learning comes from intense focus and sacrifice, not from comfort. His stories of studying while starving and sleep-deprived highlight a radical approach to education that prioritizes mental fortitude over physical well-being. This perspective challenges conventional notions of a balanced study environment.

종일 불식이야. 하루 종일 밥 한 번을 안 먹고 공부했어. 밥이 없으니까 그냥 중고등학교 때 밥을 제대로 먹었나? 그냥 일주일에 한 두끼 먹으면 되고 그게 전부 다야. 그렇게 공부했죠? 그러니까 공부는 머리에 잘 들어가. 많이 굶으니까.
I studied all day without eating a single meal. I didn’t have food, so in middle and high school, I barely ate, maybe two meals a week, and that was it. I studied like that, and it made the studies stick in my head better because I was so hungry.

공부를 할 때 뭐 돈에 신경 쓰거나 뭐 밥을 먹어야 된다 이러면 그 공부가 집중이 안 돼.
When you’re studying, if you worry about money or needing to eat, you can’t concentrate on your studies.

불면이 아니고 불침이야. 알았죠? 종일 불침. 그러니까 침잠을 안 잔다 이 말이야.
It’s not “sleepless,” it’s “no sleep.” Got it? No sleep all day. It means not sleeping at all.

Overcoming Adversity in Pursuit of Knowledge
Heo Kyung-young’s youth was marked by extreme poverty and active discouragement from those around him, yet he persisted in his studies. His anecdotes reveal a resilience and mental toughness that allowed him to turn obstacles into fuel for his intellectual growth. This demonstrates an incredible inner drive to learn against all odds.

절대 나한테 공부하라는 부모가 있었나? 없었어요. 없었죠. 공부만 하면 서울에 공장 다닐 때 공부만 하면 체가방 뺏고 코를 때려가 코피 흘리고 주먹으로 때리고 말이야. 공부한다고.
Did I ever have parents who told me to study? No, I didn’t. When I worked in a factory in Seoul, if I tried to study, they’d snatch my bag, punch my nose until it bled, and hit me with their fists, all because I was studying.

책을 갖다가 날로에다 넣어 버려. 그러면 또 꺼낸다고 또 어떻 터져? 응. 또 청개천 바닥에다 채값만 채 던져 버려. 개천물에 공장이 청개천 옆에 있었으니까. 그러면 뛰어다서 그냥 그 꾸준물 속에서 그 체가방추서 올라오는 그런 정신력이 있었다 이 말이야.
They’d throw my books into the stove. Then I’d get beaten again for trying to retrieve them. They’d even throw my books into the Cheonggyecheon stream, since the factory was next to it. I had the mental strength to jump in and retrieve my book bag from that murky water.

The “Sorrowful Hair-Combing” and “Wind-Washed Hair” Metaphor
Heo Kyung-young uses vivid imagery like “sorrowful hair-combing” (절풍) and “wind-washed hair” to describe his austere and challenging study conditions. These poetic expressions underscore the depth of his hardship and his ability to find meaning and even beauty in his struggles, transforming personal suffering into a romanticized pursuit of knowledge.

슬픈 모으라고 그랬지. 슬픈 모를 외우기 어려면 슬픈 모으라고 하면 돼. 설. 음. 그러니까 바람으로 머리를 빗고 비 핏물로 모욕한다 그랬죠. 그렇게 하면서 공부한 거야.
I called it “sorrowful hair-combing.” If it’s hard to remember, just call it “sorrowful hair-combing.” So, I combed my hair with the wind and bathed in rainwater. That’s how I studied.

Encounter with a Martial Arts Master

The Legendary Ahn Il-yeok
Heo Kyung-young’s account of meeting Ahn Il-yeok, a legendary martial arts master, is truly captivating. Ahn Il-yeok’s incredible feats, like leaping from a 12-meter roof and landing without injury, paint a picture of a superhuman figure. This encounter highlights the unexpected turns in Heo’s life, where his pursuit of academic knowledge led him to master a secret martial art.

내가 간 데가 안일 씨가 있어서 화계사에 안일 씨가 우리나라 어 옛날 이승만 대통령의 경호원들을 무술 가르킨 사람이야. 아 역시라고 핸드폰 치면 나와요. 그러니까 우리나라에에서 세계 무술 청년 앞에 회장을 하다가 돌아가신 분인데 아 화계사 들어가니까 안열 씨가 내가 해 주는 밥을 먹고 살고 있는 거야.
The place I went to, Hwagyesa Temple, had Ahn Il-yeok, who taught martial arts to President Rhee Syng-man’s bodyguards. If you search for “Ahn Il-yeok” on your phone, he’ll come up. He was the president of the World Martial Arts Youth Association in Korea before he passed away. When I entered Hwagyesa, Ahn Il-yeok was living there, eating the food I prepared.

법당 지붕에 어떻게 올라가는지 제일 빨리 올라가. 거기 올라가기 힘 사다리 없이 못 올라가는데 거기를 날라서 올라가요. 점프를 해 가지고 그 대단하죠. 그래 가지고 다시 내려오는데 뛰어서 땅에 도착하는 거리가 11m야. 11 아파트 4층 높이야. 거기를 너무 깜빡을 사게 뛰어내리는데 땅에 닿는 순간에 없어져 버려. 아무리 봐도 없어. 보면 저중에서 걸어오고 있어. 이게 땅에 닿는 순간에 굴러가 버리는 거야. 그게 낙법이에요.
He would climb the temple roof faster than anyone. You couldn’t get up there without a ladder, but he’d fly up, jumping. It was incredible. Then he’d jump back down, a distance of 11 meters to the ground. That’s like the 4th floor of an apartment building. He’d jump down so quickly, and the moment he touched the ground, he’d vanish. You’d look everywhere, but he’d be gone. Then you’d see him walking from among the trees. The moment he landed, he’d roll away. That’s “nakbeop” (breakfall).

The Secret Martial Art of Jeongdo-sul
The description of Jeongdo-sul as a secret family martial art passed down through the Ahn family is fascinating. Its lethal effectiveness and the fact that it was taught only to elite units like presidential bodyguards and special forces underscore its unique and dangerous nature. Heo Kyung-young’s mastery of this art, learned directly from Ahn Il-yeok, adds another layer to his extraordinary life story.

정도은 수능 안시 집안에서 대대로 내려오는 가전 무술로 조부 안보경의 전도 정도를 전수받은 손자 안일력이 안일력이 그 사람이 화계사에 딱 가니까 있는 거야.
Jeongdo-sul is a family martial art passed down through the Ahn clan. Ahn Il-yeok, the grandson who inherited Jeongdo from his grandfather Ahn Bo-gyeong, was there when I arrived at Hwagyesa Temple.

합기도 하는 사람이나 태권도 하는 사람은 대통령을 경험할 수가 없어요. 그거 유단자가 많으니까. 그러니까 정도서는 하는 사람이 없는 거야. 이 사람 집안 무술이야. 안시 집안에. 아. 안시 집안에 무술이라 이게 공개돼 버리면 그거 마스터해 가지고 달라들면 방어가 안 되는 거잖아. 그대로 국가의 대통령이나 특공무대 그다음에 우리 고진 씨가 나온 그 공턱전단 뭐 이런 데서만 가르쳐요.
People who practice Hapkido or Taekwondo cannot be presidential bodyguards because there are too many black belts. So, no one practices Jeongdo-sul. It’s a family martial art of the Ahn clan. If this martial art of the Ahn family were to be revealed, and someone mastered it and attacked, there would be no defense. It’s taught only to presidential bodyguards, special forces, and units like the airborne special forces that Go Jin-ssi came from.

사람을 한 번 때리면 다 죽어 버려. 뭐 그러니까 뭐 부상 이런 거 없어요. 그러니까 이거를 가르치는데 태권도 하는 사람이 오면은 만약에 태권도 다 하는 사람이 경원들 있으면 될까? 태권도 전문가가 달라붙으면 깨지는 거야. 그까 아무도 모르는 무술이야. 그 사람을 칠 때 그냥 목을 여기 탁 쳐버려. 그럼 누구든지 숨을 못쓰고 깨갱해 버리거든. 주먹는데 때릴 필요가 없는 거야. 태권도 이런 거 막 이런 데리잖아. 쓸데없서 여기 제일 약한 데가 목이야.
If you hit someone once, they die. So, there are no injuries. If you teach this, and a Taekwondo practitioner comes, would a Taekwondo expert be suitable as a bodyguard? If a Taekwondo expert attacks, they’d be defeated. It’s a martial art no one knows. When you hit someone, you just strike them here on the neck. Then anyone will gasp for air and collapse. There’s no need to punch. Taekwondo hits here and there, but it’s useless. The weakest spot is the neck.

The speaker mentions that his lectures, compiled into five books, contain almost no __, indicating the vast and unique content he has covered.

(overlap, The speaker emphasizes that his five books of lectures contain unique content with minimal overlap, highlighting the breadth of his knowledge. A common misconception might be that such a large volume of work would naturally have significant repetition.)

O/X: The speaker claims that during his youth, he studied “종일 불식” (eating no food all day) and “종일 불면” (not sleeping all day).
(X, The speaker clarifies that while he studied “종일 불식” (eating no food all day), the correct term for not sleeping all day is “종일 불침” (not sleeping/resting all day), not “종일 불면.” A common mistake is confusing similar-sounding or conceptually related terms.)

What is the meaning of “수불석권” as described by the speaker in the context of his study habits?
① Always carrying a book in hand, even when traveling.
② Never letting go of a book, as if glued to it.
③ Constantly reading and memorizing vast amounts of information.
④ All of the above.
(④, The speaker explains “수불석권” as never letting go of a book, carrying it everywhere, and using every spare moment to read and memorize. This encompasses all the given options. A common misconception might be to interpret it only as physically holding a book, rather than the broader dedication to continuous study.)

The speaker describes his childhood study environment as one where he faced significant obstacles, including his school bag being taken away and thrown into a stream. What was the primary reason for these actions?
① His family wanted him to focus on work.
② Other children were jealous of his intelligence.
③ People around him actively tried to prevent him from studying.
④ He was being punished for misbehavior.
(③, The speaker explicitly states that people around him, including those at the factory, actively tried to prevent him from studying by taking his bag, hitting him, and throwing his books. A common misconception might be to assume these were disciplinary actions or family wishes, rather than direct obstruction of his education.)

Intermediate
O/X: The martial art “정도술” (Jeongdosul) was widely taught and practiced by many martial artists across Korea during the 1950s and 60s.
(X, The speaker states that Jeongdosul is a family martial art passed down through the Ahn family and was not widely publicized or taught to the general public to prevent its mastery by potential adversaries. A common misconception is that all influential martial arts are broadly disseminated.)

The speaker mentions “풍찬노숙” (pungchannosuk) as one of the hardships he endured while studying. Briefly explain what this term means in the context of his experiences.
(Pungchannosuk refers to eating in the wind and sleeping in the open, symbolizing extreme hardship and exposure to the elements. In the speaker’s context, it highlights his difficult living conditions while pursuing his studies, often without proper shelter or food. A common misconception might be to interpret it as a choice for asceticism rather than a necessity due to poverty.)

What is “패시미즘” (pessimism) as described in the context of the era the speaker lived through, and how did it manifest in society?
(Pessimism, or 염세주의 (yeomsejuui), was a prevalent sentiment during the speaker’s youth, characterized by a gloomy outlook on life, often stemming from the hardships of the Korean War and the “borigogae” (barley hump) period. It manifested in cultural trends, such as many young women carrying poetry books and a general appreciation for sad or melancholic literature and films. A common misconception might be to view pessimism as a purely individual trait, rather than a widespread societal mood influenced by historical events.)

The speaker describes “정도술” (Jeongdosul) as a unique martial art. What specific characteristics make it distinct from other martial arts like Taekwondo or Hapkido, especially in its application for security personnel?
(Jeongdosul is a family martial art of the Ahn clan, kept secret and not widely taught to prevent its mastery by potential adversaries. It focuses on quickly incapacitating an opponent by targeting vulnerable points like the neck or eyes, rather than engaging in prolonged combat. This makes it highly effective for security roles like presidential bodyguards, unlike more common martial arts with many practitioners. A common misconception is that all effective martial arts are widely known and practiced.)

Advanced
The speaker recounts his experience learning martial arts from Ahn Il-yeok at Hwagyesa Temple. What was the significance of Hwagyesa in the context of Korean martial arts at that time, and how did the speaker’s encounter with Ahn Il-yeok shape his own martial arts journey?
(Hwagyesa Temple served as a de facto “Korean Shaolin Temple” due to the presence of Ahn Il-yeok, a master of Jeongdosul and the founder of special forces martial arts in Korea. The speaker, initially seeking a place to study, unexpectedly became Ahn Il-yeok’s disciple, learning Jeongdosul directly. This encounter was pivotal, transforming his path from solely academic to encompassing intense martial arts training, making him a highly skilled martial artist. A common misconception might be that he intentionally sought out martial arts training, rather than it being an unexpected opportunity during his pursuit of education.)

The speaker mentions “종일 불식,” “종일 불침,” “수불석권,” and “절풍” as his study methods. Explain how these four practices collectively reflect a philosophy of extreme dedication and self-discipline in his pursuit of knowledge and skill.
(These four practices collectively illustrate a philosophy of extreme dedication: “종일 불식” (eating no food all day) and “종일 불침” (not sleeping all day) highlight intense focus and sacrifice of basic needs; “수불석권” (never letting go of a book) signifies continuous learning and maximizing every moment; and “절풍” (combing hair with wind, bathing with rainwater) represents enduring harsh conditions without complaint. Together, they paint a picture of relentless self-discipline, where personal comfort and basic necessities were secondary to the pursuit of knowledge and mastery. A common misconception might be to view these as isolated acts, rather than interconnected components of a holistic, rigorous self-training regimen.)

The speaker describes Ahn Il-yeok’s incredible feat of jumping 11-12 meters from a temple roof and landing safely using “낙법” (nakbeop). What does this anecdote reveal about the nature of “정도술” and the level of mastery achieved by its practitioners?
(This anecdote highlights Jeongdosul’s emphasis on practical, life-saving techniques, particularly “nakbeop” (breakfalling), which allows practitioners to absorb impact from extreme heights. It demonstrates the extraordinary physical and mental conditioning required, far beyond typical martial arts, enabling practitioners to perform feats that seem impossible. This mastery underscores Jeongdosul’s effectiveness in real-world, high-stakes situations, such as those faced by presidential bodyguards. A common misconception might be to dismiss such feats as mere showmanship, rather than evidence of profound skill and rigorous training.)

The speaker contrasts the current education system, which he believes is flawed, with his own learning experience. What specific aspects of modern education does he implicitly criticize, and what does he advocate for based on his own past?
(The speaker implicitly criticizes modern education for its focus on “useless” studies and its failure to teach foundational subjects like Chinese characters (한문) and foreign languages (Chinese, English) from an early age. He advocates for a curriculum that prioritizes these fundamental skills, which he believes are essential for true intellectual development, as opposed to the current system that he suggests lacks depth and practical value. A common misconception might be to interpret his criticism as a rejection of education itself, rather than a call for a more rigorous and foundational approach to learning.)

Audience with Newcomer Huh Kyung-young | Amazing and Extraordinary Martial Arts Anecdotes from His Youth! [feat. How to Subdue Someone in One Move]

1. Keyword Frequency

• book: 12

• martial arts: 11

• study: 10

• An Il-yeok: 9

• An Gi-ron: 7

• factory: 5

• temple: 5

• president: 5

• time: 5

• song: 5

  2. Today’s Central Metaphor
     The speaker uses the metaphor of a “battlefield” to describe his youth, where he constantly fought against hunger, lack of sleep, and obstacles to his education and martial arts training.

  3. Lecture in Numbers

• 5 books: The number of books compiled from Huh Kyung-young’s lectures, with potential to expand to ten.

• 40 years: The duration of continuous meetings the speaker has had with his audience.

• 12 hours: The travel time from the Netherlands to Korea.

• 15 years old: The age at which Huh Kyung-young became a disciple of An Il-yeok and began learning martial arts at Hwagyesa Temple.

• 10-11 meters: The height of the main hall’s roof at Hwagyesa Temple, from which An Il-yeok would jump.

• 12-13 meters: The height from which An Gi-ron, An Il-yeok’s brother, demonstrated a fall technique on Japanese Fuji TV in 1970.

• 60 times: The number of times the character for “study” (學) appears in Confucius’s Analects, according to the speaker.

• 500,000 disciples: The estimated number of martial arts practitioners who were disciples of An Il-yeok.

• 1950s: The decade when Jeongdosul martial arts became known to the public through An Il-yeok.

• 1970s: The decade when Jeongdosul was introduced to the Blue House special security detail and demonstrated before President Park Chung-hee.

• 1979: The year President Park Chung-hee passed away, leading to a decline in Jeongdosul’s prominence.

• 1980s: The decade when An Gi-ron appeared in the drama “Amhaengeosa” (Secret Royal Inspector), showcasing sword techniques.

• 1960s: The decade when An Il-yeok appeared in martial arts films like “Grudge of the Green Sword” and “Rusty Dagger.”

• 90s: The decade when Jeongdosul was spread among student activists through Lim Dong-gyu, who founded the Gyeongdang dojang.

• 73 years old: The age of the martial arts master from the Netherlands.

• 78 years old: Huh Kyung-young’s age.

• 35 years: The duration of the Dutch master’s admiration for Huh Kyung-young.

  4. Signature Sentence
     “This world perishes in the blink of an eye.”

  5. Concise Summary & Highlights
     Huh Kyung-young recounts his youth of extreme hardship, intense study, and martial arts training.

• He studied relentlessly, often going without food (종일불식) and sleep (종일불침).

• He faced physical abuse and obstacles to his education while working in a factory.

• He trained in Jeongdosul martial arts under An Il-yeok at Hwagyesa Temple from age 15.

• An Il-yeok and his brother An Gi-ron were legendary martial artists, demonstrating incredible feats like jumping from 11-13 meter heights.

• Jeongdosul is a secret family martial art, taught to presidential bodyguards and special forces, focusing on disabling opponents with precise strikes to vulnerable points.

• His rigorous upbringing, including “studying by day and working by night” (주경야독), shaped his vast knowledge and ability to lecture without notes.

  6. Scriptural / Religious Citations

• Confucius’s Analects (논어): “To learn and then to practice it at the proper time—is this not a pleasure?” (學而時習之 不亦說乎).

  • The speaker notes that the character for “study” (學) appears over 60 times in the Analects.

  7. Historical & Epochal Context
     The lecture is set against the backdrop of post-Korean War South Korea, a period characterized by widespread poverty, hardship, and a strong emphasis on education despite difficult circumstances. This era, described as a “pessimistic” (염세주의) time, saw people enduring “barley hump” (보리고개) hunger, living in shantytowns, and finding solace in literature and art that reflected their struggles. It was also a time when traditional martial arts like Jeongdosul played a role in national defense and security, with masters training presidential bodyguards and special forces.

  8. Key Figures & Events Referenced

• An Il-yeok (안일력): A legendary martial arts master, president of the World Martial Arts Federation, who taught martial arts to President Syngman Rhee’s bodyguards and later President Park Chung-hee’s security detail. He was Huh Kyung-young’s master at Hwagyesa Temple.

• An Gi-ron (안기론): An Il-yeok’s younger brother and Huh Kyung-young’s peer, who also demonstrated incredible martial arts feats, including a 12-meter jump on Japanese TV. He later became president of the World Martial Arts Federation after his brother’s passing.

• President Syngman Rhee (이승만 대통령): The first president of South Korea, whose bodyguards were trained by An Il-yeok.

• President Park Chung-hee (박정희 대통령): The third president of South Korea, who witnessed An Il-yeok’s martial arts demonstration and considered adopting Jeongdosul as a national martial art.

• Confucius (공자): Ancient Chinese philosopher, whose Analects are referenced for their emphasis on learning.

• Nam Min-soo (남민수): A singer from Jinju, known for his clear voice and hit songs like “Memories’ Elegy.”

• Kim Eun-ha (김은하): A singer who married Nam Min-soo.

• Lee Nam-young (이남영): A singer from Honam, who was a contemporary and rival of Nam Min-soo.

• Im Kwon-taek (임권택): A film director whose martial arts films, such as “Grudge of the Green Sword” and “Rusty Dagger,” featured An Il-yeok.

• Lim Dong-gyu (임동규): Founder of the Gyeongdang dojang, who spread Jeongdosul among student activists in the 1990s.

• Korean War (6.25): The war that preceded the era of hardship described, contributing to the “pessimistic” atmosphere.

• Borigo-gae (보리고개): A historical period of extreme hunger in Korea, often translated as “barley hump,” when people struggled to survive between harvests.

• Amhaengeosa (암행어사): A drama in the 1980s featuring An Gi-ron, showcasing sword techniques.

• Hwagyesa Temple (화계사): A temple where Huh Kyung-young studied and trained in martial arts under An Il-yeok. Described as the “Shaolin Temple of Korea.”

  9. Core Concept Definitions

• 종일불식 (終日不食 – Jongil Bulsik): Literally “not eating all day.” It refers to studying without eating for an entire day, a practice Huh Kyung-young engaged in due to poverty and dedication to learning.

• 종일불침 (終日不寢 – Jongil Bulchim): Literally “not sleeping all day.” It refers to studying without sleeping for an entire day, a practice Huh Kyung-young adopted to maximize study time.

• 수불석권 (手不釋卷 – Subul Seokgwon): Literally “not letting go of a book from one’s hand.” It describes the habit of always carrying and reading a book, even during brief moments, to constantly learn and memorize.

• 절풍 (櫛風 – Jeolpung): Literally “combing hair with wind.” It refers to enduring harsh conditions, like having one’s hair blown by the wind, as a metaphor for living a difficult life without basic comforts.

• 목매어 운다 (Mogmaeeo Unda): Literally “crying with a choked voice.” It describes a deep, sorrowful cry where the voice is stifled, distinct from crying loudly. Used in the context of a poem to convey profound sadness.

• 염세주의 (厭世主義 – Yeomsejuui) / Pessimism: A philosophical outlook characterized by a general belief that life is suffering, evil, or inherently bad. It was prevalent during the speaker’s youth.

• 정도술 (正道術 – Jeongdosul): A traditional Korean martial art, passed down through the An family, taught to presidential bodyguards and special forces. It is characterized by its effectiveness in quickly incapacitating an opponent by targeting vulnerable points like the neck and eyes, rather than relying on brute force.

• 낙법 (落法 – Nakbeop): A martial arts technique for falling or landing safely from a height, minimizing injury. An Il-yeok and An Gi-ron were masters of this, demonstrating jumps from extreme heights.

• 주경야독 (晝耕夜讀 – Jugyeong Yadok): Literally “plowing by day and studying by night.” It refers to the practice of working during the day and studying at night, a common practice for those seeking education amidst poverty.

  10. Central Questions & Answers

• Question: How did Huh Kyung-young acquire such vast knowledge and ability to lecture without notes?

  • Answer: Through an extremely disciplined and arduous youth, characterized by relentless study (종일불식, 종일불침, 수불석권), enduring poverty, and training in martial arts, all without external encouragement or support.

• Question: What is the true nature and effectiveness of Jeongdosul martial arts?

  • Answer: Jeongdosul is a highly effective, secret family martial art, distinct from common martial arts like Taekwondo or Hapkido. It focuses on precise, disabling strikes to vulnerable points (like the neck or eyes) to incapacitate an opponent instantly, making it suitable for presidential security and special forces.

  11. Conclusion & Strategic / Philosophical Implications
      The lecture concludes by emphasizing that Huh Kyung-young’s extraordinary abilities and vast knowledge are the direct result of his incredibly challenging and disciplined youth. He implies that his past struggles, including extreme poverty, lack of sleep, constant study, and rigorous martial arts training, were divinely guided to prepare him for his current role. The philosophical implication is that true mastery and profound insight are forged through immense hardship and unwavering dedication, often against all odds. His life story serves as a testament to the power of perseverance and the idea that even the most difficult circumstances can lead to exceptional personal development and a unique destiny.

  12. Cross-Referencing

• Confucius’s Analects: The speaker references the Analects and the frequent appearance of the character for “study” (學) to underscore the importance of continuous learning, aligning with his own life of relentless study.

• “Horse and Lady” (목마와 숙녀): A poem by Park In-hwan, referenced to illustrate the “pessimistic” (염세주의) sentiment prevalent during his youth. He interprets the poem as reflecting the journey of a young girl from a happy childhood to a life of hardship and sorrow, mirroring the difficult times he experienced.

• “Combing hair with wind and bathing with rain” (절풍목우): A classical idiom (though the speaker uses “절풍” and “빗물로 목욕한다” separately) that describes enduring harsh conditions, which aligns with his “절풍” concept and his experience of living without basic comforts.

  13. Content Gaps & Unaddressed Areas
      The lecture provides vivid anecdotes of hardship and martial arts training but does not explicitly detail the specific curriculum or methods of his academic studies beyond mentioning he “finished” high school English and math in elementary school. While he states he learned Chinese characters, the exact scope and depth of this early self-education are not elaborated. Additionally, the transition from his arduous youth to his current public role as a God-man is implied through his accumulated knowledge and martial arts prowess, but the specific events or spiritual revelations that led to this transformation are not explicitly discussed.

  14. Future Predictions & Prophetic Statements

• Future Books: Huh Kyung-young states that he will be able to write “hundreds of books” in the future, building upon the five books already compiled from his lectures.

  Executive Insight
  Huh Kyung-young’s lecture offers a compelling narrative of extreme self-discipline and resilience, revealing the foundational experiences that shaped his unique persona. His youth, marked by profound poverty, relentless study, and rigorous martial arts training under legendary masters like An Il-yeok, serves as a testament to the transformative power of adversity. The strategic takeaway is that extraordinary capabilities, such as lecturing without notes or mastering a secret martial art like Jeongdosul, are often forged through an unwavering commitment to personal development, even when faced with seemingly insurmountable obstacles. This narrative suggests that true mastery transcends conventional education, emerging from a holistic dedication to both intellectual and physical prowess, driven by an internal resolve that defies external limitations.

  Meeting Minutes: Audience with Newcomer Heo Kyung-young | Amazing and Extraordinary Martial Arts Anecdotes from His Youth! [feat. How to Subdue Someone in One Move]

  Ⅰ. Meeting Overview

Category	Details
Date	July 12, 2026
Location	Not specified
Attendees	Heo Kyung-young, Japanese guests (5 individuals), a martial arts master from the Netherlands, and other participants
Agenda	Heo Kyung-young’s lecture on his youth, martial arts anecdotes, and life philosophy.

Ⅱ. Meeting Discussion

• Heo Kyung-young’s Early Life and Study Habits

  • Heo Kyung-young shared his rigorous study habits from his youth, emphasizing “Jongil Bulsik” (studying all day without eating) and “Jongil Bulchim” (studying all day without sleeping) .
  • He also mentioned “Subul Seokgwon” (never letting go of a book) as a key principle, even while traveling .
  • He recounted facing significant obstacles to his education, including having his school bag taken and being physically assaulted for studying while working in a factory .
  • He highlighted the prevalence of “Pessimism” (Yeomsejuui) during his youth, a period marked by hardship and the Korean War .
  • He also mentioned “Pungchan Nosuk” (eating in the wind and sleeping in the dew) and “Jugyeong Yadok” (working by day and studying by night) as part of his challenging past .
  • He emphasized the importance of learning Chinese characters and multiple languages from a young age, criticizing the current education system .

• Martial Arts Training with Ahn Il-yeok

  • Heo Kyung-young recounted his martial arts training at Hwagyesa Temple under Ahn Il-yeok, a renowned martial arts master .
  • Ahn Il-yeok was known for teaching martial arts to President Rhee Syng-man’s bodyguards and later to President Park Chung-hee’s security detail .
  • Ahn Il-yeok’s martial art, “Jeongdo-sul,” is a family tradition of the Ahn clan and is not widely known to the public .
  • Jeongdo-sul emphasizes striking vulnerable points like the neck and eyes for quick incapacitation .
  • Heo Kyung-young witnessed Ahn Il-yeok’s extraordinary feats, such as jumping from a 11-meter high temple roof and landing safely using “Nakbeop” (breakfalling) .
  • Ahn Il-yeok’s younger brother, Ahn Gi-ron, also demonstrated similar abilities, jumping from 12-meter (approx. 13-meter including jump height) structures on Japanese TV in 1970 .
  • Heo Kyung-young stated that he was a top disciple of Ahn Il-yeok from the age of 15 .

• Guest Martial Arts Master from the Netherlands

  • A martial arts master from the Netherlands, who practices Taekwondo, Hapkido, and mixed martial arts, attended the meeting .
  • He expressed his respect for Heo Kyung-young as a spiritual and martial arts mentor .

• Heo Kyung-young’s Lectures and Books

  • Heo Kyung-young mentioned that his lectures have been compiled into five books, with plans for more .
  • He emphasized that these lectures are delivered extemporaneously, without notes .
  • He also recited a poem, “Mokmawa Sungnyeo” (The Wooden Horse and the Lady), and discussed its pessimistic themes .

• Musical Performances and Blessings

  • The meeting included a performance of a song by Nam Min-soo, a singer from Jinju .
  • Heo Kyung-young also presented his “Sincheonggok” (Divine Request Song), which he described as a public announcement .
  • He concluded the meeting by bestowing “levels” (blessings) upon the attendees, their families, and ancestors .

  Ⅲ. Action Items

• Attendees: Research Ahn Il-yeok and Jeongdo-sul for further understanding of the martial art discussed .

• Attendees: Reflect on the principles of “Jongil Bulsik,” “Jongil Bulchim,” and “Subul Seokgwon” as applied to personal growth and learning .

The Rigorous Path to Enlightenment and Martial Arts Mastery

1. Basic Information

• Lecture Session and Date: Audience with Newcomer Huh Kyung-young, July 12, 2026

• One-sentence main theme or title summary: Huh Kyung-young recounts his youth, emphasizing extreme dedication to study and martial arts training under challenging circumstances, highlighting the principles of self-discipline and the unique martial art of Jeongdo-sul.

• Location: Not specified, implied to be a lecture hall where new attendees are welcomed.

• Key Segments:

  • Early Life and Study Habits: Discussion of his rigorous study methods, including “Jongil Bulsik” (no food all day) and “Jongil Bulchim” (no sleep all day), and “Subul Seokgwon” (never letting go of a book).
  • Pessimism and Societal Context: Reflection on the pessimistic era of his youth, characterized by hardship, poverty, and the popularity of melancholic literature like “The Wooden Horse and the Lady.”
  • Martial Arts Training with Ahn Il-yeok: Detailed account of his training in Jeongdo-sul under the legendary master Ahn Il-yeok at Hwagyesa Temple, including Ahn Il-yeok’s incredible feats and the martial art’s history.
  • The Legacy of Jeongdo-sul: Explanation of Jeongdo-sul as a secret family martial art, its adoption by presidential security and special forces, and its unique, highly effective techniques.
  • Connection to Current Teachings: How his past experiences of intense study and martial arts training inform his current ability to deliver extensive lectures without notes and his spiritual insights.
  2. Core Messages

1. Extreme Self-Discipline for Knowledge Acquisition: Huh Kyung-young states, “I studied all day without eating (Jongil Bulsik) and without sleeping (Jongil Bulchim), never letting go of a book (Subul Seokgwon).” This illustrates that profound knowledge and wisdom are attained through unparalleled dedication and overcoming physical limitations.

2. Resilience in Adversity: Huh Kyung-young states, “Even when people tried to stop me from studying, throwing my books into the stream, I never stopped.” This conveys the message that true determination allows one to persevere and achieve goals despite immense external obstacles and personal suffering.

3. Mastery Through Unconventional Training: Huh Kyung-young states, “I learned Jeongdo-sul, a martial art so powerful it was taught to presidential bodyguards and special forces, from Ahn Il-yeok at Hwagyesa Temple.” This highlights that true mastery, whether in academics or martial arts, often comes from rigorous, specialized, and sometimes harsh training under exceptional mentors.

4. The Interconnectedness of Mind, Body, and Spirit: Huh Kyung-young states, “My ability to give these extensive lectures without notes comes from that intense period of study and martial arts training.” This suggests that the disciplined development of the physical and mental self in youth lays the foundation for spiritual and intellectual prowess in later life.

5. The Importance of Foundational Education: Huh Kyung-young states, “Children should learn Chinese characters and Chinese from elementary school, not just what current schools teach.” This indicates that a strong, classical foundation in education is crucial for genuine intellectual development, contrasting with modern educational approaches.

   3. Detailed Summary

• Topic: Early Life and Unconventional Study Methods

  • Main Assertions and Explanations: Huh Kyung-young describes his youth as a period of extreme hardship and intense study. He explains that he often went without food (“Jongil Bulsik”) and sleep (“Jongil Bulchim”) to focus entirely on his studies. He also practiced “Subul Seokgwon,” meaning he never let a book leave his hand, even during brief moments of travel. This rigorous self-discipline, he explains, allowed information to deeply penetrate his mind, despite the physical toll.
  • Analogies, Examples, References: He likens his constant hunger to feeling perpetually dizzy, like someone who has been drinking, yet his focus on study remained. He contrasts his situation with others who might have money for sleeping pills to stay awake, emphasizing his lack of resources.
  • Practical Message: True dedication to learning requires immense sacrifice and the ability to overcome basic physical needs, leading to profound absorption of knowledge.

• Topic: The Pessimistic Era and Cultural Context

  • Main Assertions and Explanations: Huh Kyung-young connects his personal struggles to the broader societal atmosphere of his youth, which he characterizes as a “pessimistic era” (염세주의). He notes that many young women at the time carried poetry books, reflecting a prevalent sense of melancholy and introspection. This period was marked by the aftermath of the Korean War and the “Barley Hump” (Borigogae) famine, leading to widespread poverty and a somber national mood.
  • Analogies, Examples, References: He references the poem “The Wooden Horse and the Lady” (목마와 숙녀) as an example of the popular pessimistic literature of the time, interpreting its themes of lost innocence and life’s hardships. He also describes the widespread shantytowns and “moon villages” (daldongne) in Seoul, illustrating the dire living conditions.
  • Practical Message: Understanding the historical and cultural context of one’s upbringing reveals the deep roots of resilience and the human spirit’s capacity to endure and find meaning amidst suffering.

• Topic: Introduction to Jeongdo-sul and Master Ahn Il-yeok

  • Main Assertions and Explanations: Huh Kyung-young recounts his unexpected encounter with the martial arts master Ahn Il-yeok at Hwagyesa Temple when he went there to study. Ahn Il-yeok, a legendary figure who trained presidential bodyguards for Syngman Rhee and Park Chung-hee, became his teacher. Huh Kyung-young describes Ahn Il-yeok’s incredible physical feats, such as leaping 11 meters from a temple roof and disappearing upon landing using a technique called “nakbeop” (breakfall).
  • Analogies, Examples, References: He describes Ahn Il-yeok’s jump as equivalent to leaping from a 4-story apartment building. He also mentions Ahn Il-yeok’s role in establishing special forces martial arts in the Korean military.
  • Practical Message: Divine guidance can lead one to unexpected mentors and paths, even when seeking something else entirely, revealing hidden talents and opportunities for growth.

• Topic: The Secrecy and Efficacy of Jeongdo-sul

  • Main Assertions and Explanations: Huh Kyung-young explains that Jeongdo-sul is a secret family martial art passed down through the Ahn family, making it unknown to the general public. This secrecy was crucial because its techniques are so devastatingly effective that they could not be widely disseminated. He states that a single strike to the neck or eyes is sufficient to incapacitate an opponent, unlike other martial arts that involve prolonged combat.
  • Analogies, Examples, References: He contrasts Jeongdo-sul with more common martial arts like Hapkido and Taekwondo, which he says are not suitable for presidential security because their techniques are widely known. He emphasizes that Jeongdo-sul targets vulnerable points, making it uniquely lethal.
  • Practical Message: True power and effectiveness often reside in specialized, focused knowledge and techniques that are not widely known or understood by the masses.

• Topic: The Enduring Influence of His Youthful Training

  • Main Assertions and Explanations: Huh Kyung-young asserts that the extreme discipline and diverse training of his youth—combining intense study with martial arts—are the foundation for his current abilities. He attributes his capacity to deliver extensive lectures without notes and his comprehensive knowledge to these formative experiences.
  • Analogies, Examples, References: He reiterates the concepts of “Jongil Bulsik,” “Jongil Bulchim,” “Subul Seokgwon,” and “Pungchan Nosuk” (eating in the wind and sleeping in the dew) as practices he personally endured. He also mentions “Jugyeong Yadok” (studying at night after working during the day) as another aspect of his past.
  • Practical Message: The hardships and rigorous self-cultivation of one’s early life are not merely trials but essential building blocks that forge character, intellect, and spiritual capacity for future endeavors.
  4. Key Quotes Collection

1. “I studied all day without eating (Jongil Bulsik) and without sleeping (Jongil Bulchim).” (Describing his extreme study habits in youth)

2. “I never let go of a book (Subul Seokgwon), as if it were glued to my hand.” (Illustrating his constant dedication to reading)

3. “The world collapses in the blink of an eye if you lose focus, just like that military unit.” (Warning about the consequences of inattention, referencing a military incident)

4. “There was no one telling me to study; instead, people tried to stop me.” (Highlighting the adversity he faced in pursuing education)

5. “The sound of the autumn wind cries mournfully from within my fallen wine bottle.” (Reciting a line from a pessimistic poem, “Jeolpung,” reflecting the era’s mood)

6. “Ahn Il-yeok could jump 11 meters from the temple roof, the height of a 4-story apartment, and disappear upon landing.” (Describing the incredible martial arts feat of his master)

7. “Jeongdo-sul is a family martial art of the Ahn clan; if it were public, it would be too dangerous.” (Explaining the secrecy and power of Jeongdo-sul)

8. “You don’t need to punch; just strike the neck, and anyone will collapse.” (Illustrating the direct and lethal techniques of Jeongdo-sul)

9. “My ability to lecture without notes comes from that intense period of study and martial arts training.” (Connecting his past discipline to his current intellectual prowess)

10. “Children should learn Chinese characters and Chinese from elementary school.” (Advocating for a foundational, classical education)

11. “The most terrifying height for a human is 10 meters.” (Contextualizing the bravery required for Ahn Il-yeok’s 11-meter jump)

12. “The hardships and rigorous self-cultivation of one’s early life are not merely trials but essential building blocks that forge character, intellect, and spiritual capacity for future endeavors.” (Summarizing the transformative power of his past experiences)

    6. Historical / Doctrinal Connections
       This lecture connects to Huh Kyung-young’s established teachings by illustrating the foundational experiences that shaped his extraordinary abilities and insights. His recounting of extreme self-discipline in study (“Jongil Bulsik,” “Jongil Bulchim,” “Subul Seokgwon”) provides a personal testament to the principles of rigorous self-cultivation that he often advocates for spiritual and intellectual growth. This aligns with his broader message that true power and wisdom are not easily gained but require immense effort and sacrifice. The detailed explanation of his martial arts training under Ahn Il-yeok and the unique art of Jeongdo-sul reinforces his emphasis on mastery and the acquisition of specialized, potent knowledge. This can be seen as a physical manifestation of the “divine-human theory,” where a human, through extreme discipline and divine connection, can achieve superhuman feats. The lecture also subtly connects to his “immortality principles” by demonstrating how a life of intense purpose and training can lead to a state of being that transcends ordinary human limitations, as evidenced by his ability to recall vast amounts of information and perform extraordinary feats. A newly emphasized point in this lecture is the detailed historical context of Jeongdo-sul, its adoption by presidential security, and its unique, highly effective techniques, providing a concrete example of the practical application of his teachings on power and influence.

    7. Action Items & Blessing Guidance

13. Embrace Foundational Learning: Huh Kyung-young suggests that children should learn Chinese characters and Chinese from elementary school, indicating a need to prioritize foundational, classical education over current curricula.

14. Cultivate Extreme Discipline: The lecture implicitly encourages listeners to adopt a mindset of intense focus and perseverance, drawing inspiration from his “Jongil Bulsik” and “Jongil Bulchim” study methods, even if not to the same extreme.

15. Seek Out True Mentors: His experience with Ahn Il-yeok highlights the importance of finding exceptional teachers and masters, even in unexpected places, to gain profound knowledge and skills.

16. Recognize the Value of Hardship: The narrative suggests viewing personal struggles and challenging environments as opportunities for growth and character development, rather than insurmountable obstacles.

17. Elevate Blessing Level through Participation: Huh Kyung-young grants “level-ups” (레벨) to those who attended, watched online, registered as members, and made contributions, indicating that active participation and support are pathways to spiritual advancement.

    8. One-Sentence Overall Summary
       Huh Kyung-young’s lecture vividly recounts his youth, marked by unparalleled academic discipline through self-imposed fasting and sleeplessness, alongside rigorous mastery of the secret martial art Jeongdo-sul under the legendary Ahn Il-yeok, demonstrating how these extreme formative experiences forged his extraordinary intellectual and physical capabilities, ultimately shaping his current spiritual insights and teachings.

Central Questions & Answers

1. What was Huh Kyung-young’s educational journey like, and how did he achieve such vast knowledge despite adversity?
   Question: How did Huh Kyung-young manage to study and acquire extensive knowledge, even when facing extreme poverty and obstacles during his youth?
   Answer: Huh Kyung-young’s educational journey was marked by immense hardship and unwavering dedication. He studied under conditions of “종일 불식” (eating no food all day) and “종일 불침” (not sleeping all day), often going hungry for days. Despite having no parental support for his studies and facing physical abuse from factory workers who would confiscate his books, he persevered. He would retrieve his books from the Cheonggyecheon stream, where they were thrown, and continue studying. Later, he even went to a temple, where he performed chores like cooking and chopping wood, using the time when others slept to study. This relentless pursuit of knowledge, often without proper food or sleep, allowed him to master subjects like high school English and math at an elementary school age, and accumulate the vast knowledge reflected in his numerous lectures and books.
   Key Quote: “공부만 하면 체가방 뺏고 코를 때려가 코피 흘리고 주먹으로 때리고 말이야. 공부한다고.” (If I just studied, they would snatch my bag, hit my nose until it bled, and punch me, just for studying.)

2. What is “Jeongdo-sul” and its significance in Korean martial arts, particularly in relation to Huh Kyung-young?
   Question: What is Jeongdo-sul, and what is its historical importance in Korea, especially concerning its connection to Huh Kyung-young and national defense?
   Answer: Jeongdo-sul is a traditional Korean martial art passed down through the Ahn family, specifically from Ahn Bo-kyung to his grandson, Ahn Il-yeok. It is a highly effective and secretive martial art, distinct from more widely known styles like Hapkido or Taekwondo. Ahn Il-yeok, who Huh Kyung-young studied under at Hwagyesa Temple from the age of 15, taught Jeongdo-sul to presidential bodyguards for Syngman Rhee and Park Chung-hee, and also to special forces units like the Airborne Special Warfare Command and North Korean infiltration agents. Its techniques are designed for swift incapacitation, targeting vulnerable points like the neck and eyes, making it unsuitable for public dissemination due to its lethal potential. Huh Kyung-young, as a direct disciple of Ahn Il-yeok, mastered Jeongdo-sul, which explains his profound understanding and capability in martial arts.
   Key Quote: “정도술은 수능 안시 집안에서 대대로 내려오는 가전 무술로 조부 안보경의 전도 정도를 전수받은 손자 안일력이.” (Jeongdo-sul is a family martial art passed down through the Ahn family, with Ahn Il-yeok, the grandson, inheriting the full tradition from his grandfather, Ahn Bo-kyung.)

3. What is the meaning of “종일 불식,” “종일 불침,” and “수불석권” in the context of Huh Kyung-young’s life?
   Question: Can you explain the traditional Korean phrases “종일 불식,” “종일 불침,” and “수불석권” and how they relate to Huh Kyung-young’s personal experiences and philosophy?
   Answer: These phrases describe Huh Kyung-young’s extreme dedication to self-improvement during his youth:
   종일 불식 (終日不食): Literally “eating no food all day.” This refers to his experience of often going without food for an entire day due to poverty, yet continuing to study.
   종일 불침 (終日不寢): Literally “not sleeping all day.” This signifies his practice of staying awake for extended periods to maximize study time, even when exhausted. He recounts how he would pinch himself to stay awake.
   수불석권 (手不釋卷): Literally “not letting go of a book from one’s hand.” This illustrates his habit of constantly holding and reading books, utilizing every spare moment, even while traveling, to absorb knowledge.
   These phrases collectively represent his philosophy of relentless self-discipline and an unyielding pursuit of knowledge and mastery, despite unimaginable hardships.
   Key Quote: “종일 불식, 종일 불침, 수불석권… 이런게 전부 내가 겪은 거야.” (Eating no food all day, not sleeping all day, not letting go of a book from one’s hand… these are all things I experienced.)

4. What is the significance of Ahn Il-yeok’s 11-meter jump and landing technique, and what does it reveal about Jeongdo-sul?
   Question: What was the extraordinary feat of Ahn Il-yeok jumping 11 meters from a temple roof, and what does this demonstrate about the power and techniques of Jeongdo-sul?
   Answer: Ahn Il-yeok, Huh Kyung-young’s martial arts master, was known for an incredible feat: jumping from the 11-meter-high roof of the main hall at Hwagyesa Temple (equivalent to a 4-story apartment building) and landing safely. This was not a simple jump; upon landing, he would immediately disappear by rolling away, a technique known as 낙법 (nakbeop), or breakfalling. This demonstrated the profound mastery of Jeongdo-sul, which includes advanced techniques for absorbing impact and evading opponents instantly. This specific demonstration was so remarkable that it was even performed by Ahn Il-yeok’s younger brother, Ahn Ki-ron, on Japanese Fuji TV, where he jumped from a 12-meter structure (totaling 13 meters with the jump height). This feat highlights the extraordinary physical and technical prowess cultivated through Jeongdo-sul.
   Key Quote: “법당 지붕에 어떻게 올라가는지 제일 빨리 올라가… 거기를 날라서 올라가요. 점프를 해 가지고 그 대단하죠. 그래 가지고 다시 내려오는데 뛰어서 땅에 도착하는 거리가 11m야.” (He would quickly climb the temple roof… he would fly up there, jumping. It’s amazing. Then he would come down, and the distance to the ground was 11 meters.)

5. How does Huh Kyung-young view modern education compared to traditional learning methods?
   Question: What is Huh Kyung-young’s perspective on the current education system, and what does he suggest as more effective learning methods based on his own experiences?
   Answer: Huh Kyung-young believes that much of modern education, including attending academies, is “쓸데없는 공부” (useless study). He advocates for a return to foundational learning, particularly emphasizing the importance of Chinese characters (한문) and Chinese language, suggesting that children should master these along with English from elementary school. His own experience of self-studying and mastering middle and high school curricula at a young age, without formal schooling, led him to find traditional schooling unchallenging. He stresses that true learning comes from deep personal effort and a genuine joy in acquiring knowledge, rather than being forced or following conventional paths.
   Key Quote: “여러분 애들이 지금 공부한다 뭐 학원 간다 그거는 정말 쓸데없는 공부야. 한문을 가르쳐 놔야 돼. 한문을.” (Your children studying now, going to academies—that’s truly useless study. You must teach them Chinese characters. Chinese characters.)

6. What is “Pessimism” (염세주의) and how does it relate to the cultural atmosphere of Huh Kyung-young’s youth?
   Question: What is the concept of “Pessimism” (염세주의) as described by Huh Kyung-young, and how did it manifest in Korean society and culture during his formative years?
   Answer: Pessimism (염세주의), or “염세주의” in Korean, refers to a worldview characterized by a general belief that life is inherently bad or that things will turn out badly. Huh Kyung-young explains that this sentiment was prevalent during his youth, a period marked by the aftermath of the Korean War, extreme poverty, and the “보릿고개” (barley hump) era of severe food shortages. This societal despair led many, especially young women, to carry poetry books and engage with literature that reflected this melancholic outlook, such as the poem “목마와 숙녀” (The Wooden Horse and the Lady). This cultural trend was a direct reflection of the difficult and dark times the nation was experiencing.
   Key Quote: “패시미즘이면 뭐예요? 패시니즘. 음. 염세주의입니다. 염세주의.” (What is pessimism? Pessimism. Hmm. It’s pessimism. Pessimism.)

Top 3 Recommended Questions:
What was Huh Kyung-young’s educational journey like, and how did he achieve such vast knowledge despite adversity?
What is “Jeongdo-sul” and its significance in Korean martial arts, particularly in relation to Huh Kyung-young?
What is the meaning of “종일 불식,” “종일 불침,” and “수불석권” in the context of Huh Kyung-young’s life?

What are the amazing martial arts anecdotes from Heo Kyung-young’s youth? He learned Jeongdosul, a secret family martial art, from its founder at Hwagyesa Temple, enabling him to subdue opponents in one move.

• Heo Kyung-young’s lectures are compiled into five books, with plans for more, and he claims there is little overlap in content .
• He studied intensely, often going all day without food (종일불식) or sleep (종일불침), and always kept a book in hand (수불석권) .
  • He learned to study despite hunger and lack of sleep, even when others tried to stop him .
  • He also practiced 풍찬노숙 (eating in the wind and sleeping in the open) and 주경야독 (working by day and studying by night) .
• He learned Jeongdosul, a unique martial art, from An Il-yeok at Hwagyesa Temple when he was 15 .
  • An Il-yeok was a martial arts master who trained President Rhee Syng-man’s bodyguards and later President Park Chung-hee‘s security detail .
  • Jeongdosul is a family martial art of the An family, not widely known, and is taught only to special forces like the presidential security and commando units .
  • This martial art focuses on quickly incapacitating an opponent by striking vulnerable points like the neck or eyes, rather than using typical martial arts moves .
  • An Il-yeok was known for incredible feats, like jumping 11 meters (about four stories) from a temple roof and landing with a roll, disappearing from sight .
  • His younger brother, An Gi-ron, also performed similar feats, jumping 12-13 meters for Japanese TV in 1970 .
  • Heo Kyung-young claims to have mastered Jeongdosul and can easily subdue multiple opponents .
• Heo Kyung-young emphasizes the importance of learning Chinese characters and Chinese from an early age, criticizing the current education system .
• He concludes the lecture by giving “levels” to attendees and viewers, which he claims are gifts from heaven .

What are the amazing martial arts anecdotes from Heo Kyung-young’s youth? He learned Jeongdosul, a secret family martial art, from master Ahn Il-yeok at Hwagyesa Temple, which enabled him to subdue opponents in one move.

1. Introduction and Welcome
   Heo Kyung-young welcomes new and returning attendees, emphasizing the long-standing nature of their gatherings.

2. Heo Kyung-young welcomes all attendees, especially those visiting for the first time, referring to them as “angels” and “archangels” .

3. He notes that these meetings have been held consistently for 40 years, every day of the year, including weekends .

   2. Heo Kyung-young’s Extensive Lectures and Books
      Heo Kyung-young discusses the vast amount of content from his lectures, which have been compiled into multiple books, and highlights his ability to lecture without notes.

4. He mentions that his lectures have been compiled into five books, with enough material to fill ten, but the existing books are already very thick .

5. These five books contain almost no overlapping content, indicating a vast amount of unique material .

6. He shows examples of the books, noting that each volume is a compilation of his lectures .

7. He emphasizes that he delivers these lectures without looking at notes or a script, relying solely on what comes from his mind .

8. He distinguishes these formal lectures from casual, impromptu discussions .

9. Heo Kyung-young’s Difficult Youth and Study Habits
   Heo Kyung-young recounts his challenging upbringing, marked by poverty, hunger, and obstacles to his education, yet he maintained intense study habits.

10. He describes studying all day without eating, a practice he calls “Jongil Bulsik” (종일불식), because he often had no food during middle and high school .

11. This hunger, while making him dizzy, paradoxically helped him focus on his studies .

12. He explains that worrying about money or food distracts from studying .

13. He also practiced “Jongil Bulchim“ (종일불침), meaning he didn’t sleep all day .

14. He illustrates the importance of staying awake by recounting a story from the Vietnam War where a unit was wiped out because a guard fell asleep, allowing enemy soldiers to infiltrate .

15. He connects this to the idea that a moment of inattention can lead to disaster .

16. Another study habit was “Subul Seokgwon” (수불석권), which means never letting go of a book .

17. He always carried a book, reading during any spare moment, even while traveling .

18. He notes that during his youth, it was fashionable for young women to carry poetry books, indicating a general atmosphere of valuing study .

19. He faced significant opposition to his studies from factory workers where he worked .

20. They would take his school bag, hit him until his nose bled, and throw his books into a stove or the Cheonggyecheon stream .

21. Despite this, he would retrieve his books from the dirty water, demonstrating his strong will to study .

22. He worked at a factory to learn a skill, receiving no salary, only lunch, and couldn’t eat dinner because school started at 7 PM .

23. He explains that his intense study methods, such as Jongil Bulsik and Jongil Bulchim, were born out of necessity and a lack of resources .

24. He considers sleeping in a bed a luxury, as he often slept wherever he happened to doze off while studying .

25. He mastered all elementary, middle, and high school subjects, including Chinese characters, English, and math, by studying advanced books from older students in his rural hometown .

26. When he entered middle school in Seoul, he found he had nothing new to learn, surprising his teachers .

27. He views these adversities as challenges that he never allowed to stop him from learning .

28. Philosophical and Literary Influences
    Heo Kyung-young discusses the literary and philosophical concepts that were prevalent during his youth, connecting them to his personal experiences and the broader societal context.

29. He references pessimism (염세주의), a philosophical viewpoint common among young women of his era, who often carried poetry books .

30. He recites lines from “The Wooden Horse and the Lady” (목마와 숙녀), a poem by Park In-hwan, which he memorized .

31. He interprets the poem as reflecting the journey of a once-happy child from a wealthy family who experiences life’s hardships, leading to a pessimistic outlook .

32. He notes that the poem’s deep meaning reflects the pessimistic era he lived through .

33. He also mentions “Jeolpung” (절풍), which means “combing hair with the wind” and “bathing with rainwater,” symbolizing his harsh living conditions .

34. He connects this to a poem about the sound of autumn wind in a fallen wine bottle, which he finds romantic despite not drinking alcohol .

35. He explains the difference between “moknoa unda” (crying loudly) and “mokmae unda” (crying with a choked voice), noting the poem uses the latter to convey deeper emotion .

36. He spent his non-study time memorizing poems, which helped improve his emotional state .

37. He describes the widespread poverty and hardship in Korea during his youth, including the Korean War and the “barley hump” period (보리고개), when food was scarce .

38. He recalls seeing numerous shantytowns and slums in Seoul, particularly along the Cheonggyecheon stream, where houses were built precariously and were prone to fires .

39. He also mentions “Pungchan Nosuk” (풍찬노숙), meaning “eating in the wind and sleeping in the dew,” and “Jukyeong Yadok” (주경야독), meaning “farming by day and studying by night,” as common experiences of his time .

40. He notes that other students would take sleeping pills to study through the night, but he couldn’t afford them, so he would pinch himself to stay awake .

41. Martial Arts Training at Hwagyesa Temple
    Heo Kyung-young recounts his martial arts training at Hwagyesa Temple under Master Ahn Il-yeok, the founder of Jeongdosul, a unique family martial art.

42. He eventually left the factory and went to a temple to study, where he had to do chores like cooking and chopping wood .

43. He studied at night after the monks had gone to sleep, meaning he rarely got proper rest .

44. At Hwagyesa Temple, he met Ahn Il-yeok, a martial arts master who had trained bodyguards for President Syngman Rhee and President Park Chung-hee .

45. Ahn Il-yeok was the president of the World Martial Arts Youth Federation .

46. Ahn Il-yeok’s younger brother, Ahn Gi-ron, was Heo Kyung-young’s age and also a martial artist .

47. He describes Ahn Il-yeok’s incredible martial arts skills, such as jumping onto the 10-11 meter high temple roof without a ladder and leaping down 11 meters, disappearing upon landing due to a nakbeop (낙법) technique (a way of falling to minimize injury) .

48. This feat was also performed by Ahn Gi-ron, who jumped from 12-13 meters on Japanese Fuji TV in 1970 .

49. He explains that 10 meters is the height humans fear most, making Ahn Il-yeok’s 13-meter jump even more astonishing .

50. He and Ahn Gi-ron practiced these jumps daily, despite the difficulty .

51. Heo Kyung-young became Ahn Il-yeok’s disciple immediately upon entering the temple at age 15 .

52. He learned Jeongdosul (정도술), a secret family martial art passed down through Ahn Il-yeok’s family .

53. Jeongdosul is a highly effective martial art, capable of subduing an opponent in one move by striking vulnerable points like the neck or eyes .

54. This martial art was taught only to special forces like presidential bodyguards and commando units, not to the general public, because it is so lethal .

55. Ahn Il-yeok’s students included 500,000 people, and many martial arts masters in Korea, including those of Hapkido and Taekwondo, were influenced by him .

56. Jeongdosul was adopted as a national defense martial art by President Park Chung-hee after a demonstration, but its spread was halted after his assassination in 1979 .

57. Ahn Il-yeok and Ahn Gi-ron also appeared in martial arts films and dramas, popularizing Jeongdosul .

58. Heo Kyung-young emphasizes that his martial arts skills, combined with his intense study, were developed during a period of constant hardship, with no time for rest .

59. He believes that his ability to perform feats like high kicks, which are difficult for ordinary people, stems from this training .

60. He notes that Hwagyesa Temple was like the “Shaolin Temple of Korea” due to Ahn Il-yeok’s presence .

61. Guest Martial Arts Master and Closing Remarks
    Heo Kyung-young introduces a guest martial arts master from the Netherlands, discusses the significance of his lectures, and concludes with a song and blessings.

62. He introduces a martial arts master from the Netherlands who runs a dojang there, teaching Taekwondo, Hapkido, and mixed martial arts .

63. The master expresses his honor to be there and considers Heo Kyung-young his spiritual and martial arts mentor, having followed him for 35 years .

64. He notes that many martial arts experts visit him .

65. He explains that his lectures are compiled into books by an “archangel” named Lee So-yi, who extracts the core content from his vast amount of spoken material .

66. He concludes the lecture by reflecting on his past and the martial arts, especially after the guest master’s visit .

67. He then plays a song by Nam Min-soo, a singer from Jinju known for his clear voice and hit songs .

68. He mentions that Nam Min-soo was married to Kim Eun-ha and was a rival to Lee Nam-young in the music scene .

69. He presents a “new heavenly song” (신천곡), which is actually a public announcement written in a poetic style, expressing his desire to meet “heavenly angels” in a “new Jerusalem” .

70. He notes that the announcement sounds like a song and is a “gift from Baekgong” (백공), a heavenly realm .

71. He concludes by bestowing “levels” (레벨) upon various groups of people, including those who attended the lecture, watched on YouTube, made donations, and their families and ancestors .

What martial arts anecdotes from Heo Kyung-young’s youth are shared? He learned Jeongdo-sul, a secret family martial art, from master Ahn Il-yeok at Hwagyesa Temple, where he also endured extreme hardship by studying without food or sleep.

• Heo Kyung-young’s Difficult Youth and Study Habits
  • Heo Kyung-young studied without eating all day, a practice he calls “Jongil Bulsik” (종일불식), meaning “no food all day.”
  • He often went hungry, sometimes eating only two meals a week during middle and high school.
  • This intense hunger made him dizzy, but he believes it helped him focus better on his studies.
  • He also studied without sleeping, a practice he calls “Jongil Bulchim” (종일불침), meaning “no sleep all day.”
  • He explained that “Bulchim” is like a “bulchimbeon” (불침번), a guard duty in the military where one must stay awake to watch for danger.
  • He shared a story from the Vietnam War where an entire battalion was wiped out because a guard fell asleep, allowing enemy soldiers to sneak in.
  • He believes that even a moment of inattention can lead to disaster, just as a moment of sleep can be fatal in war.
  • He always kept a book in his hand, a practice known as “Subul Seokgwon” (수불석권), meaning “never letting go of a book.”
  • He would read during any spare moment, even while traveling.
  • This habit helped him memorize a vast amount of information, allowing him to give lectures without notes.
  • He faced extreme hardship and opposition to his studies.
  • While working in a factory, his co-workers would beat him, steal his school bag, and throw his books into the Cheonggyecheon stream.
  • He had no money for food or books, and his factory job didn’t pay him, only teaching him a skill.
  • Despite these challenges, he would retrieve his water-soaked books and continue studying, demonstrating immense mental strength.
  • He also practiced “Pungchan Nosuk” (풍찬노숙), meaning “eating in the wind and sleeping in the dew,” referring to living outdoors in harsh conditions.
  • He practiced “Jugyeong Yadok” (주경야독), meaning “farming by day and studying by night.”
  • He believes that sleeping in a bed is a luxury, as he often slept wherever he happened to be when he dozed off while studying.
  • He completed elementary, middle, and high school curricula in all subjects, including Chinese characters, English, and math, during his elementary school years by borrowing books from older students.
  • When he later attended middle school in Seoul, he found he had nothing new to learn, surprising his teachers.
  • He emphasizes that true learning, like Confucius’s saying “Hagi Siseupji Buryeok Yeolho” (학이시습지 불역열호), which means “Is it not a pleasure to learn and to repeat what one has learned?”, should be joyful.
  • He noted that the character for “learn” (학) appears over 60 times in Confucius’s Analects, highlighting the importance of study.
  • He criticizes modern education, suggesting that children should learn Chinese characters and Chinese from a young age instead of focusing on typical school subjects.
• Learning Martial Arts at Hwagyesa Temple
  • When studying in a factory became impossible, Heo Kyung-young went to a Buddhist temple, Hwagyesa, to continue his studies.
  • At the temple, he had to cook and chop wood, studying only after the monks had gone to sleep.
  • At Hwagyesa, he met Ahn Il-yeok (안일력), a master of Jeongdo-sul (정도술), a secret family martial art.
  • Ahn Il-yeok was a legendary martial artist who trained bodyguards for presidents Syngman Rhee and Park Chung-hee.
  • He also taught martial arts to special forces units like the Airborne Special Warfare Command and North Korean special operations forces.
  • Jeongdo-sul is a unique martial art, unknown to the public, and is taught only to presidential bodyguards and special forces because of its lethal effectiveness.
  • Unlike other martial arts that focus on hitting various body parts, Jeongdo-sul targets vulnerable areas like the neck and eyes for quick incapacitation or death.
  • Heo Kyung-young became Ahn Il-yeok’s top disciple at the age of 15.
  • He witnessed Ahn Il-yeok perform incredible feats, such as jumping 11 meters (about four stories high) from the temple roof and disappearing upon landing using a technique called nakbeop (낙법), a type of breakfall.
  • Ahn Il-yeok’s younger brother, Ahn Gi-ron, also performed a similar 12-meter jump on Japanese Fuji TV in 1970.
  • Heo Kyung-young and Ahn Gi-ron trained together, practicing these dangerous jumps daily despite their young age.
  • Jeongdo-sul was introduced to the public in the 1950s by Ahn Il-yeok and gained popularity in the 1970s when it was adopted by the Blue House (presidential residence) security.
  • It was even considered a national defense martial art by President Park Chung-hee after he witnessed its power.
  • However, its official adoption was halted after President Park’s assassination in 1979.
  • Ahn Gi-ron also popularized Jeongdo-sul by appearing in dramas and films, showcasing his sword skills.
  • In the 1990s, Jeongdo-sul was taught to student activists and became known as a “national martial art.”
  • Heo Kyung-young states that many martial arts masters, including those of Hapkido and Taekwondo, are descendants or students of Ahn Il-yeok’s lineage.
• Poetry and Pessimism
  • During his youth, it was fashionable for young women to carry poetry books, reflecting a literary atmosphere.
  • He mentioned the poem “A Wooden Horse and a Lady” (목마와 숙녀) by Park In-hwan, which embodies pessimism (염세주의), a philosophical stance that life is inherently suffering.
  • He explained that the poem’s imagery, like “the sound of autumn wind crying in my fallen wine bottle,” reflects a deep sense of melancholy and the disillusionment of life.
  • He interprets the poem as a journey from a happy childhood to a life filled with pain and sorrow, where the “wooden horse” symbolizes lost innocence and the “wine bottle” represents the bitterness of adulthood.
  • He also referenced the phrase “Jeolpung Mokmae” (절풍목매), meaning “wind combing hair and blood bathing body,” which he simplified to “Seulpeun Mogo” (슬픈 모고), meaning “sad hair combing,” to describe his harsh living conditions.
  • This phrase illustrates his lack of basic necessities like a comb or a place to bathe, relying on the wind to comb his hair and rainwater for bathing.
  • He connects this era of widespread pessimism to the difficult post-Korean War period, marked by poverty, the “barley hump” (bori-gogae, a time of extreme hunger), and the prevalence of shantytowns in Seoul.
  • He memorized many poems during his studies, finding solace and emotional refinement in them.
• Guest from the Netherlands
  • A martial arts master from the Netherlands, who runs a dojang (martial arts school) there, visited the event.
  • The master, who is 73 years old, practices Taekwondo, Hapkido, and mixed martial arts.
  • He expressed his respect for Heo Kyung-young, considering him a spiritual mentor and martial arts senior.
  • He mentioned that he watches Heo Kyung-young’s lectures every morning to gain energy.
  • He also noted that he cannot replicate Heo Kyung-young’s advanced techniques, such as the “four-direction kick” or “five-direction kick,” only managing a “two-direction kick.”
  • Heo Kyung-young mentioned that he often attended national martial arts competitions in Cheonan, where Ahn Il-yeok and Ahn Gi-ron presided, and was known among martial arts experts.
• Heo Kyung-young’s Lectures and Books
  • Heo Kyung-young has given lectures for 40 years without missing a day.
  • His lectures have been compiled into five thick books, with enough content to fill ten.
  • These books contain only his spoken words, without any prepared script, demonstrating his vast knowledge.
  • The books were compiled by a “Great Archangel” named Lee So-yi, who extracted the core content from his extensive lectures.
• Closing Remarks and Blessings
  • Heo Kyung-young concluded the event by offering blessings to the attendees, including those who watched online, their families, and ancestors.
  • He also played a song, “A Song of Reminiscence” (추억의 소회곡), by the singer Nam Min-soo, whom he praised as a top singer from Jinju.
  • He then presented his own “New Heaven Song” (신천곡), which he described as a public announcement written in a poetic style.
  • He explained that the song expresses his desire to drink “heavenly water” (광천수) from the beautiful “Sugangsan” (수강산) mountain, a metaphor for the New Jerusalem, while the “heavenly angels” enjoy it.

Huh Kyung Young’s Philosophical Lexicon

신인 (神人): God-man, Divine Human, Celestial Being
하늘궁 (Sky Temple): Celestial Sanctuary, Divine Abode, Heavenly Palace
종일불식 (終日不食): Day-long Fasting, Sustained Abstinence, Continuous Fast
종일불침 (終日不寢): Sleepless Vigil, Perpetual Wakefulness, Uninterrupted Alertness
수불석권 (手不釋卷): Incessant Reading, Constant Study, Unrelenting Scholarship
절풍 (折風): Wind-Combed Hair, Austere Grooming, Natural Styling
풍찬노숙 (風餐露宿): Eating in the Wind and Sleeping in the Dew, Spartan Existence, Outdoor Living
주경야독 (晝耕夜讀): Day Plowing, Night Reading; Diligent Study Amidst Labor; Balancing Work and Study
염세주의 (厭世主義): Pessimism, World-weariness, Cynicism
정도술 (正道術): Orthodox Martial Arts, Righteous Path Technique, Traditional Combat Art
낙법 (落法): Breakfall Technique, Ukemi, Controlled Descent
추라술 (墜落術): Falling Technique, Descent Art, Gravity Manipulation
호국무술 (護國武術): National Defense Martial Art, Patriotic Combat Skill, Guardian Martial Art

종일불식(終日不食)-(終(jong)-end, 日(il)-day, 不(bul)-not, 食(sik)-eat)
종일불침(終日不寢)-(終(jong)-end, 日(il)-day, 不(bul)-not, 寢(chim)-sleep)
수불석권(手不釋卷)-(手(su)-hand, 不(bul)-not, 釋(seok)-release, 卷(gwon)-scroll)
염세주의(厭世主義)-(厭(yeom)-weary, 世(se)-world, 主義(juui)-ism)
절풍(櫛風)-(櫛(jeol)-comb, 風(pung)-wind)
풍찬노숙(風餐露宿)-(風(pung)-wind, 餐(chan)-eat, 露(no)-dew, 宿(suk)-lodge)
주경야독(晝耕夜讀)-(晝(ju)-day, 耕(gyeong)-plow, 夜(ya)-night, 讀(dok)-read)
정도술(正道術)-(正(jeong)-right, 道(do)-path, 術(sul)-art)
낙법(落法)-(落(nak)-fall, 法(beop)-method)
호국무술(護國武術)-(護(ho)-protect, 國(guk)-nation, 武(mu)-martial, 術(sul)-art)
추라술(墜羅術)-(墜(chu)-fall, 羅(ra)-net, 術(sul)-art)

멀리 태에서 대한민국 광복곡에서 오신 우리 천사님, 대천사님 모두 반갑습니다. 오늘 처음 오신 천사님 모두 환영합니다. >> 반갑습니다. >> 시민님께 큰 박수 올립니다.

네. 시민님 오늘은 우리 일본 어 오자매 오늘 오신 천장님들에게 큰 박수 올립니다. 네. 이제 선님 말씀부터 견청을 하시겠습니다.

반갑습니다. >> 아이고 우리는 1년 12달 하루도 안 빠지고 >> 이렇게 만나죠. 예. >> 아, 우리 만남은에 40년간 쭉 해 왔어요.

그러니까 하루도 오는 날이 있는가? >> 없어요. >> 없죠. >> 토요일 일 또 했죠? >> 네. 아 뭐 계속 머리에서 뭘 계속 말을 해야 되니까 내 그 책 다섯 건 가져봐 >> 만드는 지금까지 강의한게 책으로 다섯 건 나와 있는데 그게 한 열 건 될 거야.

근데 그 다섯 건을 여러분한테도 줘야 될 텐데 책이 너무 두꺼워. 그래서 그걸 어 보는 중입니다. 음. 다섯 건이나 되니까 다섯 건이 거의 중복되는게 없어.

그 양이 되게 많아요. >> 음. 그 내가 한번 보여 드리려고. 음.

어. 오늘은 어 저 1번 분이 또 다섯 분이 와 있는데 한국말 잘 못 알아 들으니까.음 이게 1 2 3 4 5번이지 그죠? 금마다 효지는 약간씩 달라요. 좀 다르죠? >> 어 그런데 전부 다이 앞에 >> 제1편 뭐 이렇게 있죠? >> 예. >> 어 그다음에 거는 >> 제4편 뭐 이렇게 돼 있지.

그러니까 강의한 걸 전부 모아난한 거야. >> 음. 그러면 이렇게 보면 강의들이 이렇게 돼 있죠. >> 예.

어. 전부 글만 들어 있어 내가 강의한 내용만 >> 음생 들어 있죠. >> 그러면 몇태 강연 몇태 강연 해 가지고 이걸 다 이렇게 >> 만들어져 있죠. 강연 내용이 어마무시하게 많은 거예요.

그죠? >> 그러니 >> 또 강의를 해야 되는 거예요. >> 앞으로도. 예. 네.

그까이 양이 엄청난 거예요. 강의만 다섯 건 모아한 거야. 강의한 것만 다섯. 어, 요렇게 >> 많죠? >> 네.

그럼 여러분 이게 이게 내가 안 보고 강의한 거야. >> 예. >> 그러죠. >> 예.

머리에서 나온 것만 >> 흑판에 적은 거죠. 강의한 거야. >> 뭐 이런 강의는 저게 안 들어 있어. >> 예.

이거는 뭐지? 막가노라 하는 거죠? 그냥 만들 >> 이거는 그냥 막간으로 이야기하는 거고 저거는 그야말로 어 그 여러분들이 이제에이 말하자면이 내가 옛날에 공부할 때는 종일 불식이야. 하루 종일 밥 한 번을 안 먹고 공부했어. 밥이 없으니까 그냥 중고등학교 때 밥을 제대로 먹었나? 그냥 일주일에 한 두끼 먹으면 되고 그게 전부 다야. 음.

그렇게 공부했죠? >> 그러니까 공부는 머리에 잘 들어가. >> 많이 굶으니까. 그렇죠. 그런데 좀 어지러운 거야.

맨날 길 지나가면 술 먹은 사람 같아. 이렇게. 그래도 공부는 잘 되는 거야. 그리고 공부를 할 때 뭐 돈에 신경 쓰거나 뭐 밥을 먹어야 된다 이러면 그 공부가 집중이 안 돼.

그러니까 한번 앉으면 공부를 하는데 이게 종일 불식 또 뭐가 있겠죠? 종일 불에 뭘까? 알면은 레벨 1.5입니다. 마친 사람 종일 >> 밥을 안 먹고 >> 불 >> 불다음에 뭐지?불면 >> 아 >> 불면 >> 불면이라는 한 사람 누구야? >> 두 사람 우리 일본 저저기 이름 뭐야? 이윤 대천사 저기 레벨 1.5씩 들어가라. 저 뒤에 전체 레벨 1조문 들어가라. 불면이 아니고 불침이야.

아 불침 알았죠? 종일 불침. 그러니까 침잠을 안 잔다이 말이야. >> 알았죠? 불침 >> 불침번 할 때 응. 군대 가면 불침번이 있어.

밤에 잘 때 잘 안 자다 감시하는 불친번이 있다고 그러 이제 불친번은 잠을 자면 안 돼서 지켜야지 왜냐면 전쟁 때는 내가 원람에 갔죠 >> 원람에 자는데 일기 대대가 수백명이 죽은 적이 있습니다. 배뚜이 빨아벗고 몸에 철사를 감고 수리탄을 몇 백개를 몸에 묶어 가지고 >> 그래가 철저망을 기어 돌아오르는데 한국 군인이 졸아 버린 거야. >> 조는데 기어 도르니까 피부색은 안 보여. 밤에 >> 옷을 입어야 보이는데 옷을 벗었잖아.

또 수리탄 폭탄 안 보여요. 그걸 주렁 매달고 철저막 밑으로 기어돌아서 부대로 들어온 거야. >> 아이고 >> 전부시 하고 있죠. 네몸마다 수서 던지면 뛰어다니는데 >> 오늘 어떤 사람이 던지는지 아무도 몰라.

사람이 막 죽어 나가고 비명을 지르고 내몸만 잠자는데 던지니까 >> 무슨 알죠? 그래가지고 일기 대대가 >> 어마어마하게 사람이 많이 죽고 부상 입었는데 내가 이걸 뭐 군대 일어는데 자세하게 이야기할 필요 없어요. >> 그러면 그 불침을 하면 잘못하면 어떻게 돼? 초소에 보초서는 사람이 그걸 안 보고 뭐 좀 졸았겠지. 그 사이에 기어도온 거야. 그래가 대대가 쑥밭이 돼 버렸어.

죽게 아니면 중상이야. 죽은 사람 아니면 중상. >> 그 어떻게 됐겠어요? >> 그 전쟁 턴대. >> 왜?이 세상은 그렇게 한 눈 파는 사이에 망하는 거야.

그럼 종일 불식이 종일 불침. >> 응. 그런 고생했죠. >> 네.

음. 그다음에 그걸 내가 뭐라 그랬어요? >> 수불석권 >> 수불 석관이라 그랬죠. 손에서 또 책을 안 놓는 거야. 본드로 붙여 것처럼 항상 뭐 어디 가서 뭘 하러 가도 그 잠깐 남는 시간에 책을 봐야 되지.

그까 암기하는게 어마무시하게 많으니까 이게 내가 이걸 확판을 안 확판해서 원고 안 보고 강의를 한 거예요. >> 예. >> 그 예사로 보면 안 됩니다. >> 네.

그러니까 절대 나한테 공부하라는 부모가 있었나? >> 없었어요. >> 없었죠. 공부만 하면 서울에 공장 다닐 때 공부만 하면 체가방 뺏고 코를 때려가 코피 흘리고 주먹으로 때리고 말이야. 공부한다고.

어 뚜뜰 패니까 맞을 수밖에 공장한테서 터지고. 야 그때 월급 안 줍니다. 기술 배우는 거야. 뭐 밥이나 점심 함께 주면 얻어 먹고 하는데 그거 먹고 저녁은 학교 시간이 7시니까 저녁은 먹을 수 없어.

공장에서 저녁 안 줘요. 그러니까 점심만게 먹자고가 가지고 말이 어디어 터지고 공부도 못 하고 하루 종이 코 똑 때리면 코를 때려. >> 어 그까 얼마나 내가 코피가 많이 낚어. 그러면서 그냥 채굴 갖다가 날로에다 넣어 버려.

그러면 또 꺼낸다고 또 어떻 터져? >> 응. 또 청개천 바닥에다 채값만 채 던져 버려. >> 개천물에 공장이 청개천 옆에 있었으니까. >> 그러면 뛰어다서 그냥 그 꾸준물 속에서 그 체가방추서 올라오는 그런 정신력이 있었다이 말이야.

알겠죠? >> 그러니까 공부를 방해하는 사람밖에 없는 거야. >> 음. 만약에 뭘 밥이라도 해먹을 하면 시간이 아까워. 또 해먹을 돈도 없고.

그래. 안 그래요? 그러니까 그냥 굶어버리는 거야. 그 완전히 그렇게 상태가 되면은 어둠으로 갔다 그랬지. 그러니까 뭘 하는 공장도 다녀봤는데 밥값을 안 줘요.

네. >> 옛날에 공장은 기술을 가르쳐 주면 된다. 그래 가지고 월급이 없어한테는. >> 응.

그러니까 수불 뭐예요? >> 음. 수불 석권. 음. 그러니까 수불석권을 하면서 공부해야 되죠.

그죠? 음. 그리고 이걸 손에서 어디 잠시 차를 타고 가든 버스를 타든 책을 놓지 않는다. 수불석건. 절대 손에서 책을 놓지 않는게 또 그 당시에는 우리 처녀들도 젊은 여자들은 꼭 책을 들 시집 같은 걸 들고 다녔어.

그게 유행이었어요. 그때네 >> 그때는 공부하는 분위기가 좀 있을 때입니다. 꼭 나 여자들은 책을 들고 다녀. >> 음.

그 거짓말 아니에요? >> 네. >> 어. 그때 문학 소녀가 많았어. >> 알겠죠? >> 어.

문학이 죽고 인생이 죽고 사랑해 뭐 이거 >> 누구시죠? 목마 성지. >> 응. >> 응. 문학도 죽고 인생도 죽고 이런게 그 당시에는 굉장히 무슨 시점이야? 무슨 시점이 왜했다고? 목마 승리에 나오죠? >> 예.

얘 얘는 그거 무슨 시점인지 모르네. >> 시점 >> 폐미 시점 인간 나오잖아. 그럼 오셨어요? >> 아이고 아이고 오랜만입니다. 예.

목마와 숙녀에 나오죠. >> 네. >> 어 여러분들이 좀 패신점이 이런 걸 좀 뭔지를 좀 알아놔야지. 목마운 승리를 내가 다 외우죠.

네. >> 어 그 내가 중간을 어제 해결 줬기 때문에 물어보는 거야. >> 음. 패시미즘이면 뭐예요? >> 패시니즘.

음. 염세주의입니다. 염세주의. 어 뭐 >> 염세주의 대시민주의 염세주의인데 그것이 그 당시 여성들이 그런게 있었어.

염세주의적인게 좀 있었다니까. >> 꼭 시집이나 책을 들고 다니 여자가 많았어. >> 우리 >> 예. >> 음.

어. 김울도 시가 많은데 이씨는 목마와 숙련는 누가 썼어? 노래는 박인이가 해서 박인이가 노래를 했어요.음 >> 그 목마 숙례를 뭐 지금 들어볼 순 없고 길어 앞부분만 한번 보여 줄게. 목마 성녀를 한번 틀어 봐.음 재밌죠? >> 네. 응.

그다음에 또 뭐가 있다 그랬어? 내가 공부할 때 >> 응. >> 슬픈 모으라고 그랬지. >> 슬픈 모를 외우기 어려면 슬픈 모으라고 하면 돼. 설 >> 음.

그러니까 바람으로 머리를 빗고 >> 비 핏물로 모욕한다 그랬죠. 그렇게 하면서 공부한 거야. 아멘. >> 뭔 집이 있어야 뭐 모욕을 하든지 그러죠.

빛은 아예 없지. >> 빛도 없지. 그냥 뭐 그냥 바람불맨 머리가 왔다리 갔더니 >> 맞지. >> 어.

슬 슬픔 모고 >> 저저 절 슬픔이 아니고 절풍 >> 절풍. 내가 또 이야기하 슬프다는 이야기로 한번 외우면 돼. 외우면 되는데 절풍 뭐예요? >> 가을바람 소리는 내 쓰러진 술평 속에서 목매 온다 그러죠. 그러니까 굉장히 추상적이지.

어 그러니까 내가 술을 안 먹는 사람이잖아. >> 그런데도이 신은 매력이 있어. >> 대신 먹어 주니까. 그래.

안 그래. >> 그렇죠. 그러니까 술 먹는 사람을 이해를 못 하는게 아니야. 그 술을 아주 낭만적으로 변했지.

네. 가을 바람 소리는 내 쓰려진 술 속에서 목아 운다. 이렇게 이야기하죠. 뭐 거기는 목매 운다로 돼 있나? 목노 온다로 돼 있나? >> 목매 >> 목매 온다고 돼 있지.

목노아 우는 거하고 목매 우는 거하고 어떻게 다르지아요? 목노아 오는 거는 그냥 크게 우는 거고 목매 우는 거는 목이 매요. >> 목소리가 잘 안 나와. 그냥 우는데 알겠죠? 그래서 여기는 목매어 운다야. 그러니까 굉장히 이런 거를 암기 쭉 암기하면서 혼자 외워.

알겠죠? 그러니까 공부를 안 하는 시간은 시도 암기하고 있는 거야. >> 그 마음이 정세가 좋아지겠지. >> 그러니까 가나 그 아주 연약한 어린애가 버전여 울포의 그 생애에 보면 그 버진 울퍼라는 그 작가가 어릴 때는 엄마 아빠 있는 정원에서 말을 타고 놀고 행복한 소년이었어. 부잣집에서 >> 그러니까 그 소녀가 성장해 가지고 나중에 여류 작가가 되고 할머니가 돼.

무슨 알리죠? 그대 가는 과정이이 목마와 숙녀야. 그러니까 뭐 말이 아니라 목마를 타고 놀았지. 아기 때 엄마 아빠가 있는 그 아름다운 정원에서 목마를 타면서 엄마 아빠의 사랑을 듬뿍받고 자랐는데 자라다 보니까 이게 인생이 꼬이는 거예요. 아시겠죠? 그 많은 상처를 받고이 소녀가 성장해 가지고 나중에 술병에 비열이 떨어지는 것처럼 목매운 목매우는 그런 인생으로 가는 거야.

그때 과거를 돌아보니까 이게 술병에 별이 떨어진다.이 우주가 결국 술병으로 녹아 들어가는 거. 그게 한낮품인 거죠. 이걸 노래하는 신데 그걸 해석을 해 보면 엄청 의미가 깊어요. 어디 저런 노래를 작사를 했나 몰라.

알겠죠? >> 네. >> 그래서 저런 시절이 패시미즘 시대야. >> 그 시대에 내가 학교를 밥을 굶어가면서 학교 다녔잖아. >> 그 안 죽고 살았지.

지금까지. >> 굉장한 고난이었어요. >> 모든 국민이 그때는 어두웠어. 그러면 전부 패시니즘 같은 실을 좋아하고 뭐 그런 영화를 뭐 미워도 다시 한번 이런 건 나중에 나왔지만은 어쨌든 사람들이 굉장히 슬픈 62을 겪고 보리고개가 있을 때야.

대단하죠. >> 네. >> 서울에 오니까 판자촌이 막 달동네가 어마 무시하게 많아. >> 알겠죠? 청개천에 가면 뭐 빈민들이 또 올람 저 어디냐? 필리핀처럼 >> 판자집이 개천 위에 막 그게 안 무너지 다행이야.

그 불로 한번 나면 다 타 버려. 근데 수천체가이 붙어 가지고 판사집이 그죠. >> 음. 그렇게 돼 있었습니다.

그 여러분들은 내가 공부하던 풍찬 노숙 이것도 풍찬 노숙도 여기 있는 거야. 풍찬 노숙을 하면서 공부하던 시절에 종일 불식 종일 불친 야간에 애들이 수면제보 가면서 공부했어. 다른 애들은 그죠? 나는 숨면 이제 살 돈이 없잖아. 그러니까 그냥 꼬집어 가면서 공부하는 거야.

졸지 않으려고. 그렇게 했죠. >> 그러니까 잠을 안 자는 거지. >> 그 졸려면 어디 뭐 어디 가다가 앉아서 졸지 잠을 자는 시간이 아까워.

그런 시절이 있었다는 거 여러분 이해하죠? 어. 그래서 내가음 그래서 여러분들이 침대에서 이렇게 잠을 자는 것도 어마어마한 행복이라는 걸 알아야 돼요. >> 침대가 어디 있어? 우리는 침대 없지. >> 그저 앉는 데가 침대야.

아무데나 앉으면 공부하다가 까딱 졸면 그게 잠이지.음 >> 알겠죠? 내가 자야 되겠다. 이런 건 머릿속에 없어. 왜? 공부해야 되니까. 그러니깐이 많은 것을 외우고 있는 거지.

많은 강연을 하는 겁니다. >> 네. >> 뭐 뭐 초등학교 때 한 번 다 떼야지 뭐 영어 고등학교 영어까지 떼야지 고등학교 수학까지 다 뗐단 말이야. 시골에서 초등학교 때 선배들한테 사정사가 책 고등학교 다니 선배들 책 가져와서 1학년부터 3학년까지 다 떼버렸지.

그러니까 한 문 다 배웠지. 중학교, 고등학교 과정, 국어, 영어, 수학 다 뗐지. 그래. 안 그래요? 그러니까 서울에 와서 중학교 들어가니까 공부할게 있나? 선생이 놀래요.

선생이 그렇게 공부만큼 재밌는게 없어. 음. 그러니까 하루하루 발전이 돼 가는 거지. >> 알겠죠? >> 그러니까 다른 사람들이 볼 때는 공부를 하려 할 수 없는 역경을 계속 나한테 주는 거야.

근데 내가 멈췄나요? 아니 >> 아니요. >> 안 멈췄어. >> 알겠죠? >> 네. >> 음.

그러니까 공자 아 공자에 여러분 뭐 잘 알지만 뭐 노너라는 책에 그래도 하기 시습지 나오죠? >> 네. >> 하기 시습지 뭐예요? >> 불력로. >> 불력 열로라 그러죠. 공부하는 것이 너무너무 기쁘다이 말이야.

하기 있을지 불려고 여로가 있죠. >> 그러면 그게 그 논에 배울 학자가 60번 이상 나와. >> 학자가 많이 나옵니다. 논에 60번 이상 학자가 나와.

학자를 조사해 보면 그게 그 사람이 얼마나 공부를 강요하는지 몰라요. 알겠죠? 예. >> 그러니까 여러분 애들이 지금 공부한다 뭐 학원 간다 그거는 정말 쓸데없는 공부야. >> 한문을 가르쳐 놔야 돼.

한문을. >> 그리고 중국어 떼야 돼. 초등학교 때 이렇 떼야 돼. >> 이렇게 3개국으로 애들을 떼야 되는데 공부시키나? >> 아 >> 뭐 무슨 뭐 저저학교 가는 거 뭐 뭐 이런 거 좋은 거만 가르치지.

뭐 영하는 애들은 있어. 알겠죠? 그러니까 여러분들 지금 교육 과정은 잘못돼 있는데 그걸 내가 뭐 고칠 수가 있나? 그러나 우리 천사들은 알아라이 말이에요. >> 네. >> 그 뭐 교육자들 알아서 하겠지.

그래서이 세상에서 공부 못 하게 체가방 뺏기고 커피 터지고 맨날 터지면서도 공장 다니면서 공부하고 또 나중에 정 안 되겠으니까 보탈 회사가 절로 들어가는 거야. 절에 절에 가서 공부했죠. >> 그러면 절에 가니까 일이 산때이야. 밥해 줘야지.

나무 해야지. 절에 나무가 연탄 없었습니다. 산에 가서 나무 해 가지고 와서 밥을 하고 그 남는 시간을 공부를 하니까 스님들 잘 때 공부하는 거야. 스님들이 다 잠들고 나면 내가 공부하는 시간이야.

그럼 내가 잠을 제대로 잤을까? 아니요. >> 어. 기가 막히죠. >> 네.

음. 그러니까 참 어 여러분들이 상상도 할 수 없는 그런 공부. 그리고 내가 간 데가 안일 씨가 있어서 화계사에 안일 씨가 우리나라 어 옛날 이승만 대통령의 경호원들을 무술 가르킨 사람이야. 아 역시라고 핸드폰 치면 나와요.

그러니까 우리나라에에서 세계 무술 청년 앞에 회장을 하다가 돌아가신 분인데 아 화계사 들어가니까 안열 씨가 내가 해 주는 밥을 먹고 살고 있는 거야. >> 그러니까 법당이 10m 11m 높이거든. 법당 지붕이 왜냐면 법당 밑에 떨어지는게 아니라 법당 밑에 촉담이 계단이 한 열 개 있어요. 그 밑에 마당이야.

근데 법당 지붕에 어떻게 올라가는지 제일 빨리 올라가. >> 거기 올라가기 힘 사다리 없이 못 올라가는데 거기를 날라서 올라가요. >> 점프를 해 가지고 그 대단하죠. 그래 가지고 다시 내려오는데 뛰어서 땅에 도착하는 거리가 11m야.

11 아파트 4층 높이야. >> 거기를 너무 깜빡을 사게 뛰어내리는데 땅에 닿는 순간에 없어져 버려. 아무리 봐도 없어. 보면 저중에서 걸어오고 있어.

이게 땅에 닿는 순간에 굴러가 버리는 거야. >> 그게 낙법이에요. >> 근데 그거 핸드폰에 쳐 봐. >> 쳤습니다.

나오나? >> 나옵. >> 한번 읽어 봐. >> 아역씨가 누군가?이 사람이 내가 밥을 헤매이고 내가 안일씨의 제자입니다. >> 아니역시 동생이 안기론이야.

많이 >> 아 예. >> 아닐 역시 동생이 안기론인데 안기론이가 나 동갑이야. 아 >> 그러니까 정 안 역시가 전국 무술 총년 앞에 총재 그 동생이 형이 죽고 나서 총재 나는 천천안에 사는 전국 무을대 할 때마다 가서 안일시 옆에 앉아 있는 거야 >> 왜 아저 안 안 안이가 나고 동갑이니까 그 안기론 씨는 병으로 얼마 전에 돌아갔어요. 그 안기훈 씨가 이제 지구 형님을 대신해서 전국 무술 총년 앞에 회장이야.

그것도 세계 무술 총년 앞에 회장이야. >> 대단하죠? >> 그러니까 우리나라에 무술하거나 차력이나 뭐 이런 거는 전부 안일 역시 밑에 제자야. 그 제자가 50만 명. >> 여기 나와요.

한번 읽어 봐. 그래서 그 사람을 천면에 딱 맞는데 그때가 절에 들어가자마자 그날부터 그 사람 제자가 됐습니다. >> 그래가 내보고 막 공중양이 무수를 막 소나무를 뛰어넘으라 그러는데 그 소나무가 나는 처음에 조그만 걸 뛰어넘는데 그 사람은 큰 소나무를 붕붕 떠넘어. >> 아 >> 겨 대단한 사람이에요.

그 어떤 사람이냐면 거기서 이성만 대통령의 경호원들을 가르쳐 가지고 이제 경호 부대를 만들어 처음에. 그리고 박정희 대통령 밑에 가서 경호실를 가르쳐 그러다가 박정희 대통령이 그 친구 무수라는 걸 >> 청와대 식구들이 전부 관람을 했거든. 그때 아니 역시 무수라는 거 박동통이 멋짝기를 길입수 여기 나옵니다. 길이 박수를 막 치고 그 정도야.

그리고 이제 공수 특전단 그 무술을 가르치고 그다음에 북파공자원 무술 그러니까 우리 군대사는 특수 무서는 전부이 사람이 창시한 사람이에요. >> 자 한번 읽어 봐. >> 정정도술은 >> 그 사람이 하는 무술이 정도고 내가 15살부터 배운 무술이 정도야. 그 나는 정도를 다 뗐죠.

그러니까 뭐 발로 머리도 팍팍 차고하지. 네. 머리에 사가도 일반 무술을 가지면 안 됩니다. >> 음.

안 봐. 맞습니다. >> 정도은 수능 안시 집안에서 대대로 내려오는 가전 무술로 조부 안보경의 전도 정도를 전수받은 손자 안일력이 >> 안일력이 그 사람이 화계사에 딱 가니까 있는 거야. >> 아주 너무너무 미남이야.

딱 보면 오줌을 쌀 정도로 민 >> 어 기가 막히죠. 아멘. >> 그 불이 나오는 거고 탁 쳐다보면 너무 잘생긴 거야. 그런 사람이 있는 걸 내가 처음 봤어.

또 그 사람은 내복을 잘생겼대. 딱 아네는 말이야 뭐든지 빼우면 할 수 있어. 자네는 눈이 살아 있어. 뭐 이러면서 나를 가르키는데 우와 내가지 동생은 적당히 가르키고 나는 그냥 아주 원칙대로 가르키는 거야.

그 내가 얼마나 무술해.요 최고 무술 하는 사람들이 여기 하늘에 오잖아. 그러니까 뭐 합기도 태권도 이런 거는요. 그 이후에 거기서 빠져나간 거예요. 정부가 >> 왜 그러냐면은 합기도 하는 사람이나 태권도 하는 사람은 대통령을 경험할 수가 없어요.

그거 유단자가 많으니까. >> 그러니까 정도서는 하는 사람이 없는 거야.이 사람 집안 무술이야. 안시 집안에 >> 아 >> 안시 집안에 무술이라 이게 공개돼 버리면 그거 마스터해 가지고 달라들면 >> 방어가 안 되는 거잖아. 그대로 국가의 대통령이나 특공무대 그다음에 우리 고진 씨가 나온 그 공턱전단 뭐 이런 데서만 가르쳐요.

그래서 사람을 한 번 때리면 다 죽어 버려. >> 뭐 그러니까 뭐 부상 이런 거 없어요. 그러니까 이거를 가르치는데 태권도 하는 사람이 오면은 만약에 태권도 다 하는 사람이 경원들 있으면 될까? >> 태권도 전문가가 달라붙으면 깨지는 거야. 그까 아무도 모르는 무술이야.

그 사람을 칠 때 그냥 목을 여기 탁 쳐버려. >> 그럼 누구든지 숨을 못쓰고 깨갱해 버리거든. 주먹는데 때릴 필요가 없는 거야. 태권도 이런 거 막 이런 데리잖아.

쓸데없서 여기 제일 약한 데가 목이야. >> 아 >> 당수로 땅 치면은 누구든지 케거리다가가 버려. >> 그럼 그 죽지 않게 안을 만큼도 때리지. 그러나 실제 저가 싸울 때는 탁 차버리면 >> 이게 탁 울리면은 가는 거야.

그러니까 내 때려 주지 않은 데가 목이야. >> 아, >> 그렇잖아요. 그다음에 눈알 팍 질러 버리고 그러니까 힘이 드는 데는 절대 안 때려. >> 정도서는 겁나요.

그렇기 때문에 뭐 당수 태도 뭐 이런 거 뭐 역도저 뭐예요? 그 저 네슬링 이런 거는 옆에 오지 못해. 그래서 턱공부대나 이런 사람은 안일력 씨가 다 가르쳤어. >> 그니까 우리나라의 무술의 최고수가 안일력이 그다음에 허경 뭐 저저 안기론이 그다 나는 거기 안력의 제자였잖아. 재밌죠? >> 네.

음. 그래서 공부하랴 무을 배우랴 어디 터지냐? 정신 없는 거야. 밥하랴 나무하랴 >> 잠시도 쉬는 시간이 없어. 그래도 심에는 이런 실을 이런게 이런게 좋잖아.

많은 실을 외우지. 알겠죠? >> 그러니까 내 옆에 누가 공부하라고 따라다니는 사람 있었나? >> 없어. >> 없죠. >> 아무도 공부 못하나 못하게 하는 사람은 어마어마하게 옆에 붙어다녀.

책가방 뺏어 던지는 사람. 책도 살 돈도 없는데 책감을 물속에 던지면 어떡해? 그 띵띵 부는 책을 들고 시간이 없네. 알게 한번 읽어 봐. 손자 안일력이 1950년대에 사회에 보급하면서부터 정도은 알려졌다.

이후 70년대에는 청와대 청와대 특별 경우에도 보급이 되어 박정희 대통령 앞에서 시범을 보였다고 한다. 정도술의 위력을 직접 본 박정희가 정도수를 국방 무술로 채택하기도 했으나 1979년 박정희 대통령의 서거로 빛을 보지 못하고 침체기에 들어다. 정수를 박대통령앞에 시범을 딱 보냈는데 전 직원이 일어나서 길이 박수를 >> 뭐 대단했죠. >> 예.

그 이승만 대통령 때도 경원을 만드는 사람이니까 이제 박정희 대통령 당연히 이제 박 대통령이 그 사람을 불러서 정도수를 가지고 이제 청와대 경원들 가르쳐 가지고 이제 이게 경호원들이 쓰는 무술이야. 그다 읽어 봐. 음. 그래.

그러던 중 뭐 1980년대 인끼리에 방영된 드라마 암행어사에 안기론이 상두역으로 출연해. >> 안기론이가 이제 내 친구야. >> 안일시의 친동생. >> 그래.

너 왜 그 갑자기 많이 지나가 버려? >> 예. 아 이제 그 별로 중요해 보이지는 않은데 >> 어 >> 상도역으로 출연해 검수를 선보인 것이 >> 아니 아니 역시도 영에 한 수십 출연해서 >> 아 예. 여기 있습니다. 그 >> 어 그걸 읽어야지예.

1950년대 이후 초대 회장인 안일력의 노력에 따라 전국 각지에 도장을 열었고 1960년대에는 임건택 감독의 무술 영화 원한의 원한의 애구는 녹서른 단검 등에서 >> 녹서른 단검이나 원한의 애구 이런데 수십의 출연해가 무술을 직접 보이는 거야 >> 그때는. 응. 음. >> 거기에서 무술 지도를 하면서 인기를 얻기도 하였다.

음. >> 예. 그리고 >> 그리고 아까 얘기했던 박정희 대통령 얘기가 나오는 거고요. >> 그러던 중 이제 잠시만요.

안기론이 >> 예. 안기론이 상두역으로 출연해 검소를 검수를 선보인 것이 계의가 되어 한동안 덩달아 인기를 얻기도 했고요. 90년대에는 민족 도장 경당을 창립한 임동규에 위해 운동권 학생들에게도 정도이 전파되어 각 대학을 중심으로 정도리 민족 의회로 이름을 알리기도 했다고 한다. >> 음.

예. 그래요. 그러니까 안일 씨가 전국 세계 무술 총년앞에 해 총제고 내가 이제 그 행사 때마다 안기 안길력 안기론시의 친구니까 내가 무을 동반때 그러니까 내가 최고 우리나라의 무을 그 경력자로 알려지고 여기에 고소들이 지금 많이 오고 있지. >> 네.

아시죠? 네. >> 그 그분 뭐 무슨 선님? >> 선님 >> 어 도련 도령국사 >> 어음 이름이 음 >> 음음 >> 그음 음이 내 친구야. 어 그러니까 화계사 친구인데 화계사에서 무술 배운 사람들이 무슬계를 다 장하게 해주어. >> 대단합니다.

그 중에 한 사람이 나한 일이 >> 나한 일이 >> 나한 일이 있죠. >> 어 해동 근법도 정도선에서 나온 거야. 정도설에서 나온 겁니다. 그러니까 모든 무술인 전체 무슬인이 그 당시 전 세계를 장하고 있는 무술인들이 아밀에서 퍼졌다는 거 >> 알겠죠? 내가 그 15살에 수제자로 들어갔다는 거예.

황에서 들어갔는데 있으니까 내가 해주로 밥 먹으니까 그러니까 한국의 소림사가 화계사였어. >> 아 >> 나는 그 사람이 그거 있는지도 모르고 들어왔지. 그래 가지고 그냥 무을 배우면서 그냥 거기서 공부하려 무을 배우려 정신 없었지. 음.

알겠죠? >> 네. >> 그러니까 내가 이런식이 되는 거야. >> 종일 뭐 불식 확사는 종일 불식은 아니지. 이런 때가 많았다는 거지.

종일 불식. 종일불침. 응. 이건 수석권.

수불석권이나 알겠죠? 절풍. 응. 뭐 이런게 전부 내가 겪은 거야. 거기가 뭐 또 뭐가 있겠어요? 또 있잖아.

응. >> 풍찬 노숙도 있지. 풍찬 노숙만 있나? 또 저저 제일 많이 쓰는 거. 주경 야동 있지? >> 주경야동.

농사 지이면서 공부. 주경야독. 낮에 일하고 밤에. 응.

그러니까 주경야동이나 전부 이런 걸 해 가지고 오늘 이렇게 다섯 건 이런 책이 다들 있지. >> 네. >> 그러면 앞으로 수백권을 쓸 수가 있어요. 저기 우리 네덜란드에 오신 무술 총년 뭐 저 뭐 회장님 이러 오신 >> 나오세요.

음 >> 요리 나오셔. >> 내려 나오셔. 저분은 며칠 전에 네덜란 데서 도장을 하고 계신데 오셨어. >> 그 우리 하늘에 무술한 분이 많이 오죠? >> 네.

음. >> 그 신인한테는 한 100명이 달라들어도 불가능해요. 자. >> 지금 네덜란드에서 하시는게 이로 오시 >> 예.

이로 오시도 >> 네덜란드에서 하시는 무술이 태권도인가요? >> 예. 태권도 그러면 합기도 >> 합기도 >> 예. 격투기 이런 조화무술 하고 있습니다. >> 그 조합무술 하시 그러니까 태권도 합기도 종합무설 사범님이시 >> 아 이리 와 이리 와이 지금 그러면 연세가 며지 >> 지금 제가 어 계산 연세이니까음 >> 이른셋입니다.

74. 어 내가 78이니까 그죠. >> 나보다 조금 미치지. 그래도 건강하시죠.

네. >> 어 종종영하셔서 전부 단원들 데려와서 여기서 무술한 적도 있어. >> 예 >> 집은 보이고 그랬잖아요. 그렇죠.

아 오늘 이번에 와서 인사도 못 시켰어. >> 인사를 좀 그래도 하셔야지. 한마디 안 >> 아 이렇게 저 허경영 시님 총재님께서 이렇게 여기까지 또이 자리 나오게까지 하신 그래 너무나 영광으로 생각하고 있습니다. >> 저는에 허경영 통제 신인님을 항상 그 네덜란드에 암실담 있으면서도 항상 제가에 아침마다 강정 보시면서 항 저의 기운을 얻고 있습니다.

그래서 또한에 저도 정신적인 스승으로서 또 무술의 선배님으로서 스승같이 모시고 있는 >> 35년 되셨어요. 그거 간친 제가. >> 그래서 지금도 그 머리 위에 상악 계기가 저도 그 정도는 그 정도는 못 하고 있습니다. 그저 4방축 5방축인데 >> 저는 좀 2방축밖에 못 하고 있습니다.

예. 감사합니다. >> 그러니까 전국에 무술 대회를 할 때 천안에 천안에서 주를 하거든. 안일력씨나 안 안기원 씨가 하는데 내가 항상 그거 가서 앉아 옆에 앉아 있었지.

그니까 무슨 고수들은 다 알죠. 이제 전부 다 응. 그러니까 우리는 >> 이렇게 나르면은 누가 흉내 내내기가 좀 어려워. 태권도도 막 나르잖아.

그런 거하고 좀 달라요. >> 음. >> 아이고 정말. 거기서 여기까지 오는데 몇 시간 걸립니까? >> 예.

12시간 정도. >> 아 12시간. 미국 가는 거보다는 빠르네. >> 음.

네덜란드가. 아이고. 그래도 한번 오시기가 자 시간이 없다 하니까. 어 오늘 강의는 요걸로 내가음이 공부를 할 때 이런 식으로 했다.

그래서 책이이 >> 책을 누가 이걸 내가 강의한 걸 책죠. 이 책을 누가 만든 자니까? >> 이소이 대천사가 만들어서 내 강의를 전부 >> 해차별로 자기가 내 강의를 전부 이거 발치한 거지. >> 네. >> 그러나 그 내용의 핵심만 모은 거야 이거.

네. >> 실제 내가 말한 거는 어마무시하게 양이 많죠. >> 핵심을 모하는 거야. 아 이거 무겁다.

이거 좀 받아. 진행에 사람이이 나이가 들면은 지난 날을 좀 생각하게 되는 거야. >> 알겠죠? >> 그래서 오늘 저 우리 저 무술 하시는 >> 저 네덜란드에서 하시는 우리 저 어 사범님이 이렇게 오셨으니까 내가 무술 생각이 자꾸 나는 거야. >> 알겠죠? >> 네.

아 이거 참 11m 기화지봉에서 뛰어내는게 그거 나올 텐데 한번 역시가 11m 기화치봉에서 10번 보인 거 안 나오나? 내가 아까 이야기한 그게 내가 15살 때 확계사에서 가서 목격하는 거야. 심심하면 지붕에 올라와서 뛰어내려. 낙법인데 >> 뛰어내리는 거는 보이는데 없어져 버려. >> 아 대단한 분이야.

근데 뛰어낼 때는 태극이 요요 태극 태극 마크 있는 거 있잖아. >> 그 띠를 머리에 딱 묶더라고. >> 그러니까 띠가 뒤에 이렇게 딱 묶으면 끈이 이렇게 떨어져요. >> 그걸 묶는데 머리가 흔들려서 그렇다는 거야.

그 딱 묶고 그 지붕 위에서 바닥이 11m입니다. >> 그걸 뛰어내리는 거야. >> 아파트 3층 4층 높이에요. >> 33은 9 아니에요.

4 3 10이잖아. 아파트 4층 높여서 팍 뛰어내려 안 역시가 아닙니다. 거기 나오지. >> 잠시만 좀만 기다려.

찾아보. >> 응. 내보나 이런데 들어가면 나와. 먼저 찾는 사람 나한테 좀 이야기해.

빨리 해. 시간 없어. 들어간다. >> 아 역시가 11m 뛰어내렸다는 이야기 혹시 있을 거야? 보고 내가 >> 제가 방안해요.

아멘. 안기르원이란 동생이 >> 1970년 일본 오사카 후지TV에 출연해 가지고요. >> 어 12m 높이에서 >> 12m에서 뛰어떼잖아. 봐.

그냥 여기 한번 읽어 보겠습니다. >> 그래 읽어. 이거 이거 가져가세요. >> 예.

그 읽을 때 왜 중간을 빼먹냐고. 전부 읽어야지. >> 예. 고수를 찾아서 안기원 정도 세계 연합 대종사 지상 12m 높이에서 뛰어도 말장한 추라술의 대가 청와대서 시범 후 호국무술 정도 칭호받아 MBCTV 암맹어사 등 드라마 영화 수십년에 출력 >> 아맹어사로 나타나서 알고 막 이런 거 하는 거예.

1970년 일본 오사카 그리 크지 않은 체격의 한 산내가 높게 세워진 철 구조물 위에 섰다. 무려 12의 높이 >> 12m >> 음 >> 바라 바라보기만 해도 아찔했다. >> 바라보기도 >> 자칫 발이라도 헛집는다면 목숨을 건지기조차 힘들 처지 밑에서는 일본 후지TV 카메라가 한 장면이라도 놓칠라 연 연 연방 돌아가고 있었다. >> 모두 숨을 죽였다.

순간 도복 차림의 산내가 가볍게 위로 솟구였다. 그러더니 주저앉고 밑으로 뛰어내렸다. 점프 높이를 포함하면 도합 12m 70cm >> 약 13m죠. >> 예.

법당 대웅전 위에이 사람이 형님이 >> 내가 절에 젊을 때 지붕 위에 앉아 있어. >> 내가 기도하듯이 딱 앉아 있다가 갑자기 일어나더니 붕 날르는 거야. >> 날르니 그 떠나니 그 높이가 얼마야? 12m 정도 >> 이거는 13m를 했다요. >> 예.

13m면요. 인간이 제일 무서워하는 높이가 10m. >> 예. >> 10m에서 뛰어내면 인간이 공포증이 제일 심해요.

예. >> 그렇잖아. >> 예. >> 근데 13m에서 직선으로 뛰어내는 거야.

그게 내 친구야. 같이 이제 안일 역시 동생이야. >> 그 친구하고 내가 같이 수례를 했잖아. >> 예.

예. 그 내가 뭐 공중보양 사고 뭐 그런 말이 나오는 이유는 >> 옛날에 많이 뛰고 뭐 날고 이러니까 그런 말이 나온 거지. 그걸 거짓말을 그러면 어떻해? >> 그게 정인들이 생생하 있는데. >> 네.

그렇잖아. >> 맞습니다. >> 죽지 않더라도 성하기은 어렵지 않을까? >> 죽지 않더라도 멀쩡하기 어려운데 딱 뛰내려면 멀쩡해. 하지만 보는 이들의 우려는 배반당했다.

산에는 아무 일 없다는 듯이 툭툭 털고 일어섰다. >> 그러니까 딱 뛰어내리면 그 자리 있는게 아니에요. 주 >> 굴러가 버려. 굴러갔다가 다시 툭툭 털고 온다니까.

그 내가 그 절에서 맨날 그걸 보고 얘도 연습을 하고 내 친구도 연습하고 나도 연습하고 했는데 우리는 굉장히 그게 어릴 때 부담스럽잖아. >> 뼈도 굽지도 않았는데. >> 예. 그래도 매일 시키는 거야.

그래. 안 그래요? >> 그러니까 내가 무술의 고소가 된 거지. >> 어. >> 그렇지만 신인이 뭐 무술을 보이고 이렇게 할 처지가 아니잖아 지금.

그러니까 그냥 발차기만 해서 보여주지. 그것도 일반 사람이 할 수 없는 거야. >> 그건 뭐 여기서 간단하게 그냥 신뢰지. 그러나 한 100여명이 달라들어도 그냥 제압해 버려.

그 전혀 그런 사람 같지가 않지요. 그지? >> 예. >> 근데 이게 왜 황해사의 정도를 하는 우리나라 창시자가 거기 있으냐이 말이야. >> 그 내가 찾아간다는 절이 왜 그 사람이 있는 절로 찾아가냐이 말이야.

15살에 >> 공부하려고 찾아갔는데 무술도 하늘에서 가르치는 거야. >> 어 재밌죠? >> 네. 아 배는 저 그거 갔을 때 쫄쫄갔는데 아고 안열 씨가 무술하는데 전에서 밥이라도 있으니까 이제 먹으니까 무술 하는 거 배웠지 재밌죠? >> 네 >> 시간이 없어요.네 오늘 주님께 노래를 올리겠습니다. >> 다멘수가 우리 말을 사람이야.

아 >> 진주에 알았죠? >> 네 >> 진주에서 나온 가수인데 우리나라를 완전히 석권했었어. 아, >> 그리고 목소리가 너무 깨끗해. >> 그지? >> 네. >> 아주 깨끗하죠? >> 네.

그러니까이 사람이 노래하면 다 히터를 쳤어. 근데이 애소의 서회국은 조금 전에 추억의 소회곡도이 사람 노래예요. >> 아, >> 추억의 소회국도이 사람 노래인데이 남민수가 지금 영상이 남아 있잖아. 노래하는 거.

이거 참 대단한 거야. >> 그 당시 활동 사진으로 찍은 거야, 이게. >> 근데 깔끔하죠? >> 네. >> 사람이 아주 핸섬하고.

어이 사람이 누구하고 >> 결혼했지? >> 응. 하여튼이 남민수가 나중에 누구하고 결혼했나? 여러분 한번 보세요. 어튼 우리 진주가 난 가수야.음 >> 최고의 가수. 남민수를 따라오는 사람이 없었지.

네. >> 음 >> 김은 >> 김은하라고. >> 김은하. >> 음.

김문하고 결혼했는데 이 >> 저쪽에 호남에서는 이남영이 >> 경남에서는 남민수 >> 이렇게 쌍벽을 잃었어요. >> 알겠죠? 그 이안년과 남민수와 같이 공연도 많이 했어.음 >> 알겠지? >> 네. >> 자 그러면 다음. >> 예.

이제 신민의 신천곡을 올리겠습니다. >> 나는 신천곡 지금 두 개 다 했는데. >> 예. 그러면은 신인의 천군 천사들로 >> 올리겠습니다.

예. >> 그게 내가 신청공이나 마찬가지야. 상맥 쪽의 모스크바에 공전보다도 동의 다리로 렸다. 아름다운의 이국적인 러시아 너희의 단풍이 줄 때 나는 하늘 천사들과 함께 방송을 저가는 아름다운 종화강변을 걸으며 시키의 시을 잃고 싶구나 아 사랑하는 하늘공사들이여를 타고 송화강과 패란강변을 달려 연해주한 조언과 동네 바다가 보이는 아바롭스를 거쳐 백두산 정백선 태백의 붉은 단풍 풍선을 달려 충강산 서라산 고령산까지 단숨에 달려가 지상나온 새예루살렘성의 에서 하늘 천사들을 만나고 싶구나.

사랑하는 공천사들이여 세계에서 제일 아름다운 순강산 중에서도 수강산인 예로살렘 성하늘은 내가 전 이스라엘 광야에서 목말났던 예루살렘 성도라 너무나 아름답구나. 그곳에서 오는 광철수를 한 기워하시고 싶다. 사랑하는 천사들이여 하늘 천사들은 그음수 강사에 방천수를 먹고 단품을 구경하고 있으니에도 없는구나 영원히 버려나라 백국이 하늘국 천사들이 그런데 꼭 노래를 위해서 맞는 거 같아. 가만 보니까 그 하늘공 천사들이요.

뭐 영원히 뻗어나라. 그렇죠. >> 편지는 잘 안 쓰는 내용인데 꼭 노래 만드는 사람하고 짜고 쓴 거 같았고 >> 사실은 그렇지 않아. >> 네.

전혀 그냥 선 거죠. >> 네. >> 어. 근데 이렇게 됐어.

공문. >> 어. 공지문이야 이게. 근데 내가 말을 재밌게 했지.

네. >> 뭐 영혼히 뻗어나라 하는 천사들이요 이렇게 했지. >> 네. >> 그리고 나는 약속을 먹고 싶다 이거지.

강천수. >> 그 여러분들이 먹으니까 내가 배가 아프잖아. 그 그런 걸 표현한 거야. 아, 그런 걸 표현했는데 저게 아유 음악을 넣으니까 명곡이야.

네. >> 알겠죠? >> 아,이 노래가 이건 백공에서 준 선물이야. >> 네. 예, 오늘의 레벨을 드리겠습니다.

허경영 시기님 이름으로 명하노니 오늘 노래 올리신 천사들과 오늘 하늘에 들어오신 천사들과 상담비를 내고도 못 오시는 천사들과 정해원 등록과 정해가신 천사들과 천사들의 가족과 천사들의 조상에게 레벨 이종우 들어가라 시인기름으로 명하노니 지금 유튜브 보시는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 2천왕무들어. 허경영 시님 이름으로 명하노원이 오늘 축복 백국명태 건축헌금 새로운 신분을 매시고 오신 천사들과 천사들의 가족과 천사들의 조상에게 레벨삼종후 들어가라영 신님 이름으로 명하노니 오늘 하늘에 들어오신 천사 천사들과 천사들의 가족과 천사들의 조상에게 레벨 1조무러 가라. 네. 이제 신님께서 전체 레벨을 주십니다.

우리 저 여기 >> 또 보시려 그래. 우리 백대천사는 그 자다가 들어가라 말. 아니 안 그래도 도둑놈이 들어와 가지고 쳐다보고 있는데 또 어디로 들어가라는 거야? 아 재밌죠? >> 네. >> 아저 이게 저렇게 많이 하다 보면은 자다가 꿈에 들어가라.

도둑놈이 저 방에 들어오려고 하고 있는데 안에서 들어가라 뭐 이러니까 놀래 놀래 가지고 다르는 >> 아이고 재밌어 늘 자주 하다 보면 그래요 >> 네 >> 어 나는 그렇게 그렇게 많이 안 해서 좀 뛰어가는 거잖아 혹시 내가 그러면 이거 방에서 들어가라 사면 그래가 좀 논나가지 하는 거예요. 네. >> 내가 저 정도 많이 하면 계속 밤에 여기서 들어가라고. 오늘 하늘 위에 온 천사들과 천사들의 가족과 조상에게 레벨 1점 들어가라.

유튜브를 보는 천사들과 천사들의 가족과 조상에게 레벨 3천억 들어가라. 아. 문자가 멀리다거 예 오늘도 할 수 있는게 감사의 큰 박수 어요. 예전봉 힘으셨습니다.

이제 유독님을 마치시겠습니다..