2022.09.04 266 The Three Marks of Existence: Escaping the Sea of Suffering by Embracing “Us” Instead of “I” with Huh Kyung-young

2022.09.04 266

The Three Marks of Existence: Escaping the Sea of Suffering by Embracing “Us” Instead of “I” with Huh Kyung-young
The Three Marks of Existence and the Path to Enlightenment
09.04 266th The Three Marks of Existence: Escaping the Sea of Suffering with God-man’s Wisdom

Meeting Minutes: Huh Kyung-young’s Heaven House Lecture (2022.09.04)

Ⅰ. Meeting Overview

Category	Details
Date	September 4, 2022
Location	Heaven House
Speaker	Huh Kyung-young
Topic	The Three Marks of Existence (Sam-beop-in) in Buddhism, the concept of “us,” and the nature of reality.
Key Themes	Overcoming suffering through selflessness, the importance of community, the illusion of worldly attachments, and the unique abilities of the “God-man” (divine human).

Ⅱ. Meeting Discussion

• The Three Marks of Existence (Sam-beop-in)
  • the core teachings of Buddhism, particularly the “Eight-four Thousand Dharma Gates” (Pal-man-dae-jang-gyeong), can be condensed into three fundamental principles.
  • Impermanence (Jae-haeng-mu-sang): All things are impermanent and constantly changing, like clouds. Worldly attachments, such as houses or relationships, are temporary and can lead to suffering.
  • Non-self (Jae-beop-mu-a): The concept of “self” is an illusion, and true happiness comes from transcending individual ego and embracing a collective “us”. Focusing on individual desires leads to conflict and suffering.
  • Suffering (Il-che-go-hae / Il-che-gae-go): When viewed with a narrow mind, all existence is suffering. However, by adopting a positive and selfless perspective (Jae-beop-mu-a), suffering can transform into paradise.
  • The choice between suffering (Il-che-gae-go) and non-self (Jae-beop-mu-a) is left to individuals.
• The Concept of “Us” and Community
  • Huh Kyung-young stresses the importance of a communal mindset, where the happiness of the group (family, nation, humanity) takes precedence over individual happiness.
  • Within the Heaven House community, members should support each other and cover for mistakes, rather than criticizing.
  • Criticism and negativity towards fellow members or the “God-man” (Huh Kyung-young) lead to suffering.
• Critique of Modern Society and Education
  • Modern society, particularly in Korea, has prioritized material wealth and rapid economic growth over the quality of education and spiritual well-being.
  • This focus has led to a “defective construction” in education, where children are left without proper guidance due to parents’ pursuit of economic success.
  • he understands the struggles of the youth, who are “victims” of this rapid economic growth.
  • He believes a “God-man” (divine human) is needed to reform education and bring stability, leading to a “paradise on earth”.
• The “God-man’s” Unique Abilities and Role
  • Huh Kyung-young claims to possess “cosmic abilities” and “supernatural powers” far beyond ordinary humans.
  • He describes his power as “dark energy” (am-heuk-pa), which operates beyond the understanding of science and can instantly affect individuals and objects globally.
  • his actions, such as driving a luxurious car, are strategic “concepts” to inspire hope in children and promote his message, rather than personal indulgence.
  • he does not need to pray or perform rituals, as he is the “God-man” himself.
  • He warns against slandering or undermining him, as those who do will face consequences. Legal action is being prepared against those spreading false information.
• The Nature of God-man (Geo-ruk)
  • the Korean word for “holiness” (거룩, geo-ruk) is derived from the image of a “great deer” (큰 사슴, keun sa-seum) with majestic antlers, symbolizing a noble and selfless posture.
  • True holiness is achieved through selflessness (Jae-beop-mu-a), prioritizing the well-being of others and the world.
  • while humans should strive for holiness before the divine, the “God-man” does not need to display a “holy” image, as he can manifest in various forms.
• The Twelve Zodiac Animals and the Dragon
  • the tiger (in the 12 zodiac animals) is a variant of the cat, sharing similar characteristics.
  • The dragon, unlike the other 11 animals, is a composite creature, embodying characteristics from all other zodiac animals.
• Testimonies of Healing and Transformation
  • Several individuals shared testimonies of physical healing and improved eyesight after visiting the “Baek-gung So-won-seok” (White Heaven Wish Stone) and receiving blessings.
  • the unique power of the Baek-gung So-won-seok, stating that the stone itself is not of earthly origin.
• The Origin of Suffering (108 Earthly Desires)
  • suffering arises from the interaction of the “six roots” (yuk-geun) and “six dusts” (yuk-jin), leading to 36 types of vexations.
  • When multiplied by past, present, and future, this results in the “108 earthly desires” (108 beon-noe), which are constantly generated.
  • Overcoming these desires requires eliminating negative perceptions of others and focusing on their suffering rather than one’s own.

Ⅲ. Action Items

• Members are encouraged to adopt a selfless mindset (Jae-beop-mu-a) and prioritize the well-being of the community.
• Members should refrain from spreading negativity or false information about Huh Kyung-young or Heaven House.
• Individuals who encounter such negative content are urged to report it immediately.
• Members are encouraged to continue supporting Heaven House and its mission to bring about a better world.

Central Questions & Answers

1. What is the core truth of the universe according to Huh Kyung-young?
   Question: What is the fundamental nature of existence and suffering, and how does one achieve true happiness in this world, as taught by Huh Kyung-young?
   Answer: The universe operates on three fundamental truths, known as the “Three Seals of Dharma” (삼법인). The first is Jaehaeng Musang (재행무상), meaning all things are impermanent and constantly changing, like clouds. The second is Jebop Muah (제법무아), which states that there is no fixed “self” or ego. When one lets go of the individual “self” and embraces a collective “we” (e.g., “our family,” “our nation,” “our humanity”), suffering disappears, leading to a state of paradise. The third truth, Ilche Gohaek (일체고액) or Ilche Gaego (일체개고), describes the world as a sea of suffering when viewed through a narrow, ego-centric lens. By adopting a positive, collective perspective and eliminating the “self,” one transforms suffering into joy.
   Key Quote: “When you look at it with a narrow mind, it’s a sea of suffering. But when you look at it with a broad mind, it’s a paradise. That’s the truth.”

2. How does Huh Kyung-young explain the concept of “self” (ego) and its impact on suffering?
   Question: Huh Kyung-young often speaks about the “self.” What is the significance of eliminating the “self” in achieving happiness and avoiding suffering?
   Answer: The concept of “self” (ego) is the root of all suffering. When individuals assert “my things,” “my land,” or “my house,” they become entangled in impermanence and pain. Embracing Jebop Muah means recognizing that the individual “I” is not essential; instead, one should adopt a “we” mentality, focusing on the well-being of the community, nation, and humanity. This shift from “I” to “we” dissolves personal suffering, as there is no “self” to experience it. It promotes harmony and prevents conflicts that arise from individualistic desires.
   Key Quote: “If there is no ‘I’ in all things, where is the suffering? All places where the ‘I’ disappears become paradise.”

3. What is the purpose of suffering and hardship (환란) in life, according to God-man Huh Kyung-young?
   Question: Why do people experience suffering and hardship, and what is their ultimate purpose in the journey towards spiritual growth, as explained by God-man Huh Kyung-young?
   Answer: Suffering and hardship are not arbitrary but serve a profound purpose in spiritual development. They are opportunities for patience (인내), refinement (연단), and hope (소망). Through enduring trials, individuals learn valuable lessons and grow, ultimately leading to blessings. Blaming others or external factors for hardship prevents this growth. Instead, one should understand that these experiences are part of a larger divine strategy to guide humanity towards a better future and spiritual maturity.
   Key Quote: “Hardship exists for patience, patience exists for refinement, and refinement exists for hope.”

4. What is the meaning of a “holy life” (거룩한 삶) in Haneulgung teachings?
   Question: How does Huh Kyung-young define a “holy life,” and what actions or mindset are required to live such a life within the Haneulgung community?
   Answer: A “holy life” is characterized by the practice of Jebop Muah, where one transcends the individual “self” and embraces a broader, collective perspective. It means prioritizing “us” over “me,” “our nation” over “us,” and “the world” over “our nation.” This includes caring for the poor, protecting the environment, and acting for the greater good of humanity. It’s about having a mindset that looks beyond personal desires, much like a majestic deer gazing across a plain, embodying a selfless and expansive view.
   Key Quote: “Jebop Muah is holy. Rather than ‘me,’ ‘us.’ Rather than ‘us,’ ‘Korea.’ Rather than ‘Korea,’ ‘the world.’ Thinking about whether we can do this for the poor, whether we should save the environment—these are holy thoughts.”

5. How does Huh Kyung-young view the current state of education and its future in Korea?
   Question: What is Huh Kyung-young’s perspective on the challenges facing education in Korea, particularly regarding student rights versus teacher authority, and what solutions does he propose?
   Answer: Korea’s education system suffered due to rapid economic growth, which prioritized quantity over quality to catch up with developed nations. This led to a “shoddy construction” of education, where parents were too busy earning money, leaving children without proper guidance. The focus shifted to material wealth rather than spiritual or mental well-being, creating a generation of “sacrificed” youth. Huh Kyung-young believes that a special God-man (神人) is needed to transform this system, not just improving education but bringing overall stability and a “paradise on earth.” He emphasizes embracing the Jebop Muah concept, where society collectively takes responsibility for these children rather than blaming individuals.
   Key Quote: “Our rapid economic growth is the culprit. we can’t blame any educator. The nation just wanted to quickly create technicians and quickly do this and that. This ‘quickly, quickly’ was our goal.”

6. What is the nature of Huh Kyung-young’s “dark energy” (암흑파) and how does it differ from human or scientific energies?
   Question: Huh Kyung-young mentions “dark energy” and “dark waves.” What are these, and how do they enable his unique abilities, distinguishing him from ordinary humans or even religious figures like Jesus?
   Answer: Huh Kyung-young possesses dark energy (암흑에너지) and dark waves (암흑파), which are beyond human comprehension or scientific detection. Unlike measurable frequencies (like those used by insects, humans, or technology), dark waves have no vibration, weight, light, or material form. This allows him to instantly influence events globally, such as removing energy from individuals or changing objects, without physical contact or time delay. while figures like Jesus performed miracles by touching or praying, he operates through this undetectable, infinite dark energy, making him a direct manifestation of the divine.
   Key Quote: “This infinite wave, this infinite wave is Huh Kyung-young’s spiritual wave. This is what people call dark waves. No scientist, no computer, no data can see it. It cannot be captured. It is a dark wave.”

7. What is the significance of the “Haneulgung Wish Stone” (백궁 소원석) and its power?
   Question: What is the Haneulgung Wish Stone, and what special powers or benefits does it offer to those who interact with it, according to Huh Kyung-young?
   Answer: The Haneulgung Wish Stone is not an ordinary rock; it possesses immense spiritual power. It is described as a “terrifying” entity, far beyond any natural rock formation. People who pray at the Wish Stone have reported miraculous healings, such as regaining movement in paralyzed arms or restoring eyesight after years of impairment. Huh Kyung-young implies that the stone itself is imbued with his divine energy, making it a conduit for blessings and physical restoration.
   Key Quote: “If you look at the Haneulgung Wish Stone from the concept of a rock, you are crazy. I have already told you what the Haneulgung Wish Stone is; it is terrifying. Do not imagine it.”

Top 3 Recommended Questions

What is the core truth of the universe according to Huh Kyung-young?
How does Huh Kyung-young explain the concept of “self” (ego) and its impact on suffering?
What is the nature of Huh Kyung-young’s “dark energy” (암흑파) and how does it differ from human or scientific energies?

266th Huh Kyung-young Haneulgung Lecture (2022.09.04)

Keyword Frequency
energy: 25
education: 16
cycle: 13
car: 11
world: 10
mind: 9
wave: 9
Buddha: 8
husband: 8
wife: 8

Today’s Central Metaphor
Huh Kyung-young likens Earth to a funeral hall where people engage in “drinking, women, and gambling” (주색잡기), waiting for their turn to die, rather than pursuing meaningful spiritual growth.

Lecture in Numbers
3: The number of times Huh Kyung-young has run for president.
3: The number of “Dharma Seals” (삼법인) that Buddha taught.
10: The age at which Huh Kyung-young started dating.
20: The age at which Huh Kyung-young started dating.
36: The number of afflictions (번뇌) created by the multiplication of six roots (육근) and six objects (육진).
108: The total number of afflictions (번뇌) when multiplying 36 afflictions by past, present, and future.
150: The amount in ten thousand Korean Won (KRW) paid in interest monthly.
200: The number of years of Western education that Korea tried to catch up to in 10 years.
300: The number of members in the National Assembly.
300: The amount in ten thousand Korean Won (KRW) received as a monthly salary.
176: The number of billionaires produced from Huh Kyung-young’s hometown.
1-10: The cycle range for insects’ communication (low frequency).
10-10,000: The cycle range for human communication.
10,000-100,000: The cycle range for medium waves (e.g., radio, walkie-talkies).
100,000-3,000,000: The cycle range for short waves (e.g., radio).
3,000,000-30,000,000: The cycle range for very short waves.
30,000,000-300,000,000: The cycle range for TV.
80%: The approximate percentage of dark matter in Earth’s space.
20%: The approximate percentage of dark energy in Earth’s space.
3: The number of years a person lived with impaired vision before visiting Haneulgung.
33,000: The amount in Korean Won (KRW) that a person was instructed to donate three times to the Haneulgung for healing.
2022.07.29: The date when a person received energy from God-man and had a strange golden energy shape captured in a photo.

Signature Sentence
“돼지 눈에는 원래 돼지로밖에 안 보이는 겁니다.” (In the eyes of a pig, only a pig is seen.)

Concise Summary & Highlights
Huh Kyung-young advocates for transcending ego and embracing collective well-being to escape suffering and achieve spiritual enlightenment.

Life’s true value lies in selfless acts like applause, not envy or jealousy.
The “Three Dharma Seals” (삼법인) of Buddhism—impermanence, non-self, and suffering—are central to understanding existence.
Adopting a “non-self” (무아) perspective transforms suffering into paradise by dissolving individual ego.
Societal problems, including educational decline, stem from prioritizing material gain over spiritual and communal values.
God-man possesses “dark energy” (암흑 에너지) and “dark waves” (암흑파) that can instantly influence the world without physical interaction.
Embracing a “we” (우리) concept, extending to family, nation, and humanity, leads to collective happiness.
A “holy life” (거룩한 삶) involves selflessness and a broad perspective, akin to a majestic deer surveying its domain.

Scriptural / Religious Citations
Buddhism – Three Dharma Seals (삼법인)
“재행무상 (諸行無常 – All phenomena are impermanent), 재법무아 (諸法無我 – All dharmas are non-self), 일체고액 (一切皆苦 – All existence is suffering).”
Confucianism – Four Virtues (사덕)
“측은지심 (惻隱之心 – compassion), 수오지심(羞惡之心) (羞惡之心 – shame/dislike of evil), 사양지심 (辭讓之心 – deference/modesty), 시비지심 (是非之心 – right/wrong judgment).”
Christianity – Book of Ruth
Reference to Ruth following Naomi and meeting Boaz, becoming an ancestor of Jesus.
Christianity – Jesus and Lazarus
Reference to Jesus raising Lazarus from the dead after three days.

Historical & Epochal Context
The lecture is situated in a post-economic growth era in Korea, where rapid industrialization led to a decline in educational quality and family values. It contrasts this with Western societies that had centuries to develop their educational systems. He also references ancient Eastern philosophical traditions (Buddhism, Confucianism) and their relevance to modern spiritual and societal issues. The context also includes the rise of social media and its impact on public discourse, particularly regarding misinformation and criticism.

Key Figures & Events Referenced
Buddha (석가모니): The founder of Buddhism, whose teachings on the Three Dharma Seals are central to the lecture.
Huh Kyung-young (허경영): He himself, presented as the God-man with extraordinary abilities and a mission to guide humanity.
King Taejo of Joseon (이성계): Referenced in an anecdote with the monk Muhakdaesa, illustrating how one’s perspective shapes reality.
Muhakdaesa (무학대사): A prominent Buddhist monk from the Goryeo Dynasty, featured in an anecdote with King Taejo.
Jesus: Referenced as a figure with healing powers, but contrasted with God-man’s more direct and effortless abilities.
Moses: Referenced as a figure who descended from a mountain with the Ten Commandments, embodying a “holy” appearance.
LG Group founder (구인넷): Mentioned as a relative of Huh Kyung-young’s teacher, highlighting His connection to a lineage of wealth and influence.
Gu Yeon-seok (구연석): Huh Kyung-young’s teacher, a “Jinsa” (진사) scholar, who taught him classical Chinese.
Naomi and Ruth: Biblical figures from the Book of Ruth, used to illustrate loyalty and receiving blessings.

Core Concept Definitions
Three Dharma Seals (삼법인) :
Impermanence (재행무상) : The understanding that all phenomena are constantly changing and nothing is permanent.
Non-self (재법무아) : The realization that there is no permanent, unchanging self or ego. When one lets go of the “self,” suffering disappears, leading to a state of paradise.
Suffering (일체고액 / 일체개고) : The understanding that all existence is inherently unsatisfactory and filled with suffering when viewed through a narrow, ego-centric lens.
Four Virtues (사덕) : Confucian virtues including compassion (측은지심), shame/dislike of evil (수오지심(羞惡之心)), deference/modesty (사양지심), and right/wrong judgment (시비지심).
Four Buddhist Virtues (불교의 사덕) : Permanence (상득), Joy (낙득), Self (아득), Purity (정득). These represent the qualities of Nirvana.
Drinking, Women, and Gambling (주색잡기) : A term used to describe frivolous activities like drinking, engaging with women, and gambling, which distract from spiritual growth.
Dark Wave (암흑파) : A unique, infinite, and undetectable form of energy that God-man possesses, allowing for instantaneous, non-physical influence over all matter and beings. It is distinct from known electromagnetic waves.
Six Roots (육근) : The six sense organs (eyes, ears, nose, tongue, body, mind) that perceive external objects.
Six Objects (육진) : The six corresponding external objects (form, sound, smell, taste, touch, mental objects) perceived by the senses.
Five Aggregates (오온) : The five components that constitute a sentient being: form (색), sensation (수), perception (상), mental formations (행), and consciousness (식). These are seen as “pollutants” that generate suffering.

Central Questions & Answers
Question: How can one escape the “sea of suffering” (고해 바다) and achieve a state of paradise (낙원) in life?
Answer: By adopting a “non-self” (재법무아) perspective, letting go of individual ego, and embracing a collective “we” consciousness. This transforms the perception of suffering into one of joy and peace.
Question: How can society address the decline in educational quality and the conflict between student rights and teacher authority?
Answer: The problem stems from Korea’s rapid economic growth, which prioritized quantity over quality in education. A special leader (God-man) is needed to reform the education system and bring stability, leading to a “paradise on Earth.”

Conclusion & Strategic / Philosophical Implications
The lecture concludes with a strong call to action for followers to embrace the “non-self” (재법무아) principle, reject ego-centric views, and unite under God-man’s guidance to build a better world. The philosophical implication is that individual suffering and societal problems are rooted in ego and a narrow perspective. By adopting a collective, selfless mindset and recognizing God-man’s unique spiritual power, individuals can transcend their limitations and contribute to a “paradise on Earth.” Strategically, this involves actively supporting God-man, refraining from negative criticism, and understanding that God-man’s actions, even seemingly extravagant ones like driving a luxury car, serve a higher purpose of inspiring hope and attracting followers.

Cross-Referencing
Buddhism and Confucianism: The lecture directly references and compares the “Three Dharma Seals” of Buddhism and the “Four Virtues” of Confucianism, integrating them into God-man’s teachings.
Biblical Narratives: The stories of Ruth and Naomi, and Jesus raising Lazarus, are used to illustrate spiritual principles and to contrast God-man’s abilities with those of biblical figures.
Quantum Physics: The concept of “quantum movement” (양자 이동) and “wave cycles” (파동 사이클) is introduced to explain the subtle influence of thoughts and emotions, contrasting it with God-man’s unique “dark wave” (암흑파) ability.

Content Gaps & Unaddressed Areas
Specifics of “Paradise on Earth”: While the lecture frequently mentions the goal of creating a “paradise on Earth” (시상 낙원), it lacks concrete details about how this would be achieved beyond spiritual transformation and God-man’s leadership.
Mechanism of “Dark Wave”: The concept of “dark wave” (암흑파) is introduced as a unique, undetectable energy, but its scientific basis or detailed operational mechanism remains largely unexplained, relying on the assertion of God-man’s divine power.
Practical Implementation of “Non-Self”: While the principle of “non-self” (재법무아) is central, the lecture provides limited practical guidance on how individuals can consistently apply this in daily life beyond general advice to prioritize “we” over “I.”
Addressing Skepticism: The lecture acknowledges criticism and “slander” against God-man but primarily addresses it by asserting God-man’s divine authority and threatening legal action, rather than offering reasoned counter-arguments or evidence to convince skeptics.
Funding for Political Campaigns: The lecture mentions the astronomical costs of God-man’s three presidential campaigns but does not elaborate on the sources of this funding, beyond a vague reference to his wealthy hometown.

Future Predictions & Prophetic Statements
Arrival of a Special Leader: God-man predicts that a special leader (God-man) will appear to improve education and stabilize the world, leading to a “paradise on Earth.”
Consequences for Critics: God-man warns that those who criticize or spread misinformation about him will face negative consequences, implying a divine retribution.

Executive Insight
This lecture by Huh Kyung-young presents a unique blend of spiritual philosophy, social commentary, and self-promotion, all centered around the concept of transcending individual ego for collective well-being. The core strategic takeaway is the centrality of the “non-self” (재법무아) principle as the pathway to both personal happiness and societal harmony. Huh Kyung-young positions himself as a divine God-man possessing “dark energy” (암흑 에너지), capable of instantaneous, non-physical influence, which serves as the ultimate solution to humanity’s problems, including educational decline and suffering. For a thoughtful professional, the lecture highlights the persuasive power of a charismatic leader who integrates diverse philosophical and religious concepts with claims of supernatural abilities to offer a comprehensive worldview and a clear path to salvation, both individual and collective. The emphasis on unity, selflessness, and unwavering faith in God-man’s vision forms the bedrock of his movement’s strategic appeal.

The Three Dharma Seals and the Path to Enlightenment

1. The Ephemeral Nature of Existence: Jaehaengmusang (諸行無常)
   in life, the only things that truly endure are acts of genuine support for others, symbolized by applause. He contrasts this with negative emotions like envy and jealousy, which he describes as the opposite of applause. From a narrow perspective, the world appears as a sea of suffering, or ilchegohae (一切苦海), a realm of universal anguish. However, by adopting a broader, more positive outlook, this very suffering transforms into a paradise. This transformation is encapsulated by the principle of Jaehaengmusang (諸行無常), meaning that all phenomena are impermanent. Nothing in this world is fixed; everything is in a constant state of flux and circulation. Clinging to transient things is akin to grasping at clouds or wind, an ultimately futile endeavor. This impermanence serves a divine purpose, allowing individuals to be selected for higher realms, while those who fail to grasp this truth are destined for lower states of existence.

The concept of Jaehaengmusang (諸行無常) highlights that suffering itself is not static. It is a dynamic, ever-changing experience. When viewed through a negative lens, every aspect of existence can be perceived as suffering. However, understanding that all things are impermanent allows one to transcend this limited view. The world is not a fixed entity of pain but a fluid reality where perspectives dictate experience. This teaching, along with Jaebopmua (諸法無我) and Ilchegohae (一切苦海), forms the core of the Three Dharma Seals, which as fundamental truths. He illustrates this with an analogy of buying a house: initial joy gives way to the burdens of taxes and the potential for tragic accidents, demonstrating how quickly perceived happiness can turn into sorrow. This constant change underscores the futility of attachment and the importance of recognizing the transient nature of all things.

2. The Absence of Self: Jaebopmua (諸法無我)
   The second principle of the Three Dharma Seals is Jaebopmua (諸法無我), which translates to the absence of a fixed, independent self. when one views the world through the lens of a small, individual “I,” suffering arises. However, if one adopts a positive, expansive perspective, recognizing that there is no inherent “self,” then where can suffering reside? The absence of “I” transforms suffering into paradise. This concept suggests that when we transcend our individual ego and embrace a collective identity—such as “our nation” or “our humanity”—the need for a separate “I” diminishes. This is the essence of Jaebopmua (諸法無我): the realization that all phenomena are without a permanent, individual self.

Huh Kyung-young stresses that clinging to the idea of “my possession,” “my land,” or “my house” is a source of endless suffering because these attachments are ultimately impermanent. Instead, he advocates for an expansive view where the individual self is not inserted into every phenomenon. He encourages embracing a communal spirit, thinking in terms of “our family,” “our country,” and “our humanity.” In this collective framework, the happiness of humanity becomes one’s own happiness, while prioritizing individual happiness can lead to collective misfortune, conflict, and even war. The principle of Jaebopmua (諸法無我) does not mean the literal annihilation of the self, but rather the act of yielding to the community and harmonizing with it, reducing one’s own desires and making sacrifices. This selflessness, exemplified by the devotion of a daughter-in-law to her mother-in-law, brings blessings and transforms individual suffering into collective well-being.

3. Universal Suffering: Ilchegohae (一切苦海) and Ilchegaego (一切皆苦)
   The third principle, Ilchegohae (一切苦海), or Ilchegaego (一切皆苦) as it is also known in Buddhism, signifies that all existence is suffering. this perspective arises when individuals cling to their ego, or yua (有我), meaning “having a self.” When one is solely focused on oneself, the world becomes a sea of pain. This self-centered view leads to constant judgment and negativity towards others, perceiving them as “bad” or “selfish.” This narrow perception traps individuals in a cycle of suffering, as every experience is filtered through the lens of personal gain or loss. The Three Dharma Seals, stamped by Shakyamuni Buddha, offer a choice: to remain in the suffering of Ilchegaego (一切皆苦) or to transcend it through Jaebopmua (諸法無我).

those who choose the path of Ilchegaego (一切皆苦) are constantly tormented by suffering, while those who embrace Jaebopmua (諸法無我) find liberation. He warns against criticizing or slandering others, as such actions only deepen one’s own suffering. The world, when viewed through the ego, becomes a “funeral hall” where people engage in jusaekjapgi (酒色雜技)—indulging in alcohol, lust, and trivial pursuits—while awaiting their inevitable end. This cycle of self-centered pleasure-seeking only perpetuates suffering across lifetimes. Huh Kyung-young contrasts this with his own life, dedicated to study and physical training, free from such distractions. those who undermine his efforts to alleviate suffering are only delaying their own relief and inviting further hardship. The choice between a life of suffering (Ilchegaego) and a life of selflessness (Jaebopmua) ultimately rests with each individual.

4. The Nature of God-man (神人) and the Power of Amhukpa (暗黑波)
   Huh Kyung-young describes himself as the God-man (神人), the Creator possessing extraordinary abilities far beyond human comprehension. he has lived a life free from jusaekjapgi (酒色雜技), dedicating himself to study and physical discipline. He highlights his unique capacity to influence the world without physical interaction, a power he attributes to Amhukpa (暗黑波), or “dark waves.” Unlike human communication, which relies on various frequency cycles—from the low frequencies of insects to the higher frequencies of human speech, radio, and television—Amhukpa (暗黑波) operates on an infinite frequency, transcending all known scientific detection. This “dark wave” is not light, matter, energy, or anything measurable by human instruments.

The God-man (神人) explains that Amhukpa (暗黑波) allows him to effect changes globally and instantaneously. For instance, he can remove energy from individuals, alter the state of objects like refrigerators, or even influence the entire world with a mere thought, without any time delay. This power is rooted in the concept of “dark energy” and “dark matter,” which scientists acknowledge constitute a vast portion of the universe but cannot observe or manipulate. Huh Kyung-young claims to wield this Amhukpa (暗黑波) freely, using it to bestow blessings, angels, and archangels upon people, even those watching his lectures remotely. He also possesses the power to remove these blessings or even inflict harm, though he chooses not to. his actions, such as driving a luxurious car, are not for personal indulgence but are strategic “concepts” designed to inspire hope and capture the imagination of young people, serving as a “propaganda” tool for his mission. his existence as the God-man (神人) means he does not need to pray to anyone, as he is the source of such power.

5. The Concept of Georuk (거룩) and the Path to a Holy Life
   The concept of a “holy life,” or Georuk (거룩), is explored by Huh Kyung-young, who notes that the Korean term Georuk (거룩) lacks a direct Hanja equivalent, suggesting a linguistic gap in fully capturing its essence. He metaphorically defines Georuk (거룩) as resembling a magnificent stag with impressive antlers, standing tall and surveying its surroundings. This image evokes a sense of grandeur and reverence, which he connects to the traditional headwear of kings and priests, designed to project an aura of holiness. For Huh Kyung-young, Georuk (거룩) is not about outward appearance but about an inner state of being.

a truly Georuk (거룩) life is one that embodies Jaebopmua (諸法無我)—the absence of a self-centered ego. It means prioritizing “us” over “me,” extending concern from one’s family to the nation, and then to the entire world. This includes caring for the poor and protecting the environment. Such expansive, selfless thinking is what constitutes a Georuk (거룩) thought. He contrasts this with the human tendency to judge and criticize, which he views as a manifestation of Ilchegaego (一切皆苦), or universal suffering. While humans are expected to maintain a Georuk (거룩) demeanor before the divine, the God-man (神人) himself is not bound by such expectations. He can appear in various forms—as a child, a gangster, or a benevolent figure—to suit the situation, as his divine nature transcends human categories of holiness. true Georuk (거룩) lies in the selfless recognition of the interconnectedness of all things, rather than in superficial displays or self-serving actions.

6. The Three Dharma Seals and the 108 Afflictions
   Huh Kyung-young delves deeper into the Three Dharma Seals, particularly focusing on how human perception generates suffering. He explains that the six sense organs, or yukgeun (六根)—eyes, ears, nose, tongue, body, and mind—interact with the six sense objects, or yukjin (六塵)—form, sound, smell, taste, touch, and phenomena. This interaction creates 36 types of afflictions or beonnoe (煩惱). When these 36 afflictions are multiplied by the three temporal states—past, present, and future—they result in the 108 afflictions, or baekpalbeonnoe (百八煩惱), which are a constant source of suffering. These afflictions are not merely theoretical; they are actively produced by the mind, generating billions of instances of suffering daily.

To escape this “sea of afflictions,” Huh Kyung-young reiterates the importance of Jaebopmua (諸法無我), the absence of a self-centered ego. By removing one’s asang (我相), or self-image, and focusing on the suffering of others, one can transcend personal pain. He illustrates this by describing how a person who forgets their own hunger to empathize with the hunger of others can find happiness. This selfless perspective allows one to overcome the constant production of suffering. Furthermore, he connects these afflictions to the Oon (五蘊), or Five Aggregates: form, sensation, perception, mental formations, and consciousness. These aggregates are the “pollutants” that the mind generates, leading to a continuous cycle of information processing that can culminate in destructive actions, such as theft and murder. He stresses the need to eradicate the habit of viewing others negatively and to break free from the cycle of suffering by embracing a selfless, compassionate mindset.

Huh Kyung-young’s Lecture: The Three Marks of Existence and the Path to Enlightenment

1. The Enduring Value of Pure Actions
   In the journey of life on Earth, what truly remains are moments of genuine applause—those instances when one applauds purely for the benefit of another. This is evident when we applaud actors receiving grand awards, children or friends achieving recognition, or even when we applaud a speaker. Such applause is a pure expression, devoid of negative intent. It is a positive act that endures.

2. The Dichotomy of Perception: Suffering vs. Paradise
   Conversely, harboring envy, jealousy, or resentment towards those who succeed stands in stark opposition to genuine applause. Viewing the world through such a narrow lens transforms it into a “sea of suffering” (一切苦海, ilchegohae). This perspective, rooted in a constricted mind, reveals a fundamental truth: the world is indeed a realm of suffering. However, this truth is not immutable. The universe itself is in constant flux, devoid of fixed states. When one adopts a positive outlook, wearing “positive glasses,” the entirety of this suffering (一切苦海, ilchegohae) transmutes into an absolute paradise (一切樂園, ilche nagwon).

3. The Impermanence of All Phenomena (諸行無常, Jaehaeng Musang)
   This transformation is encapsulated by the principle of 諸行無常 (Jaehaeng Musang), meaning “all phenomena are impermanent.” Everything in existence is in a continuous cycle of change and flow; nothing remains in a fixed state. To cling to anything is akin to grasping at clouds or wind, an ultimately futile endeavor. This inherent impermanence is a fundamental design of existence, serving to distinguish those who are ready for higher realms from those who are not.

4. The Factory of the Unprepared and the Call to Transcendence
   There exists a “factory for processing the unprepared,” a metaphorical realm for those who fail to grasp these truths. To be processed there leads to a lower, undesirable state. Therefore, the wisest course of action is to respond swiftly when the call to transcend this realm arrives.

5. The Three Marks of Existence (三法印, Sambop-in)
   From a negative viewpoint, everything is suffering (一切苦海, ilchegohae). This suffering is characterized by three fundamental principles, known as the 三法印 (Sambop-in), or the Three Marks of Existence, which are the core teachings of Shakyamuni Buddha. These are:
   諸行無常 (Jaehaeng Musang): All phenomena are impermanent.
   諸法無我 (Jebop Mu-a): All phenomena are without a fixed self.
   一切皆苦 (Ilche Gaego): All existence is suffering.

Shakyamuni Buddha asserted that these three principles are the unshakeable truths, the “stamped seal” of his teachings, encapsulating the essence of the entire Tripitaka.

6. The Illusion of Self (諸法無我, Jebop Mu-a)
   The principle of 諸法無我 (Jebop Mu-a) states that all phenomena are devoid of a permanent, independent self. When one views the world through the narrow lens of “my small self,” this principle is obscured, leading to the perception of suffering (有我, yu-a). However, when one adopts a positive, expansive perspective, recognizing the absence of a fixed self, where can suffering reside? If “I” do not exist as a separate entity, then all becomes paradise. This is the essence of 諸法無我 (Jebop Mu-a).

7. The Choice Between Suffering and Selflessness
   Humanity is presented with a fundamental choice: to embrace the path of 一切皆苦 (Ilche Gaego), where all is suffering due to the clinging to a self (有我, yu-a), or to choose 諸法無我 (Jebop Mu-a), which entails the dissolution of the individual self. The latter path leads to liberation from suffering.

8. The Power of “We” and the Dissolution of “I”
   The concept of 諸法無我 (Jebop Mu-a) is intrinsically linked to the idea of “we.” When we expand our consciousness to encompass “our Korea,” “our Earth,” or “our family,” the individual “I” becomes less significant. To insist on the existence of “my” separate self leads to a life of suffering (一切苦行, ilchegohaeng), where every hardship is intensely felt. However, by embracing the collective “we,” the individual self dissolves, and suffering dissipates. This means prioritizing the happiness of humanity over personal happiness, as individual self-assertion often leads to conflict and unhappiness for the collective.

9. The Four Virtues of Confucianism and Buddhism
   Confucianism emphasizes four virtues:
   惻隱之心 (Cheugeun Ji Sim): The heart of compassion.
   羞惡之心 (Suho Ji Sim): The heart of shame and dislike for evil.
   辭讓之心 (Sayang Ji Sim): The heart of deference and yielding.
   是非之心 (Sibi Ji Sim): The heart of distinguishing right from wrong.
   These virtues, along with benevolence (仁, in), righteousness (義, ui), propriety (禮, ye), and wisdom (智, ji), guide ethical conduct.

Buddhism, however, presents its own four virtues:
常德 (Sangdeuk): The virtue of permanence.
樂德 (Nakdeuk): The virtue of joy.
我德 (Adeuk): The virtue of self (in the sense of true self, not ego).
淨德 (Jeongdeuk): The virtue of purity.
These virtues represent a state of enlightenment, where the mind is clear and unburdened by worldly attachments.

10. The Impermanence of Worldly Attachments
    All worldly phenomena are impermanent (諸行無常, Jaehaeng Musang). What once brought joy, like buying a house, can later become a source of stress due to taxes or even tragedy, such as a fire. Such events highlight the fleeting nature of material possessions and the folly of clinging to them. Actions taken against the natural order of things often lead to tragic outcomes. Therefore, one must remain vigilant and not live a life of futility.

11. The Earth as a Funeral Hall and the Pursuit of Frivolity
    This world is akin to a funeral hall (葬禮式場, jangnyesikjang), where individuals await their turn, often engaging in 酒色雜技 (jusaekjapgi), meaning “drinking, women, and gambling,” or various forms of frivolous entertainment. People spend their entire lives in this manner, only to be reborn and repeat the cycle. This is not a dismissal of humanity but a simple observation of how many live.

12. The Path of the God-man (神人)
    In contrast, the God-man (神人) dedicates every spare moment to study and self-improvement, transcending basic physical needs through intense focus. The God-man has never engaged in frivolous activities like gambling, chess, or sports, instead focusing on martial arts and physical training. This dedication results in extraordinary physical and mental capabilities, far surpassing those of ordinary individuals. The God-man’s life is one of constant learning and physical discipline, a stark contrast to the pursuit of 酒色雜技 (jusaekjapgi).

13. The Strategic Use of Appearances
    The God-man’s actions, such as driving a luxurious car like a Rolls-Royce, are not for personal indulgence but serve a strategic purpose. These actions are a “performance” (퍼포먼스) designed to inspire hope and dreams in children and to capture the imagination of the youth. By presenting an image of success and transcendence, the God-man instills a vision of possibility, making a profound impact on future generations. This is a deliberate “concept” (컨셉) to connect with and influence young minds, ensuring that the message of hope resonates deeply.

14. The True Meaning of Holiness (거룩, Georuk)
    The concept of “holiness” (거룩, georuk) is often misunderstood. In Korean, the term “거룩” (georuk) can be etymologically linked to “큰 사슴” (keun saseum), meaning “large deer.” A large deer with magnificent antlers, standing tall and gazing across a plain, embodies a majestic and awe-inspiring presence. This image symbolizes holiness: a state of being that transcends the ordinary, characterized by dignity and grace. It is a state of 諸法無我 (Jebop Mu-a), where the self is subsumed by a greater purpose, focusing on the well-being of the collective—family, nation, and humanity—and the preservation of nature.

15. The Nature of Divine Interaction
    While humans are expected to maintain a reverent and holy demeanor before the divine, the God-man does not need to display such a demeanor before humans. The God-man, as the Creator, can adopt various forms—childlike, stern, or even seemingly aggressive—to suit the situation. These manifestations are not to be judged by human standards but are part of a larger divine strategy. The divine does not need to be “holy” for humans; rather, humans must be holy before the divine.

16. The Power of Non-Contact Energy (暗黑波, Amheukpa)
    Ordinary individuals can only interact with and influence objects through physical contact or through their own limited mental “cycles” (사이클), which are forms of 파동 (padong, waves). These human-generated waves, ranging from 10 to 10,000 cycles, are subtle and have minimal impact on the physical world. However, the God-man possesses 暗黑波 (Amheukpa), or “Dark Waves,” an infinite, immeasurable energy that operates beyond the known spectrum of physical waves. This 暗黑波 (Amheukpa) is not light, matter, or energy as understood by science; it is an unseen, unquantifiable force that can instantly alter reality across the globe.

17. The Omnipotence of the God-man’s Will
    Through 暗黑波 (Amheukpa), the God-man can instantaneously influence any person or object anywhere in the world, simply by thought or spoken word. This power transcends physical distance and time, affecting individuals, objects, and even global phenomena without any discernible physical interaction. The God-man’s will, expressed through 暗黑波 (Amheukpa), can instantly bestow blessings, remove negative energies, or even manifest various forms of influence, all without any physical contact or measurable energy transfer. This is the essence of the God-man’s omnipotence, operating through what scientists refer to as “dark energy” (암흑 에너지, amheuk eneoji) and “dark matter” (암흑 물질, amheuk muljil).

18. The Distinction Between Human and Divine Power
    While individuals who receive blessings may gain “little Jesus-like” abilities, allowing them to heal or influence through touch, the God-man operates on a fundamentally different level. The God-man does not need physical contact or prolonged prayer to enact change. The God-man’s power is direct and instantaneous, capable of affecting individuals regardless of their location or state. This is because the God-man is the source of all power, not one who prays to a higher power.

19. The Illusion of Suffering and the Path to Liberation
    The ultimate mark of existence, 一切皆苦 (Ilche Gaego), states that all is suffering. This suffering arises from the clinging to a self (我相, asang) and the constant generation of 煩惱 (beonnoe, defilements or afflictions). These defilements are produced through the interaction of the six sense organs (六根, yukgeun) with the six sense objects (六塵, yukjin), resulting in 36 types of defilements. When multiplied by the three temporal states—past, present, and future—this creates 108 defilements (108煩惱, baekpalbeonnoe), which are countless forms of suffering. These defilements are further influenced by the five aggregates (五蘊, o-on)—form, sensation, perception, mental formations, and consciousness—which continuously feed information into the mind, leading to further suffering and negative actions. To escape this “sea of defilements,” one must eradicate the habit of viewing others negatively and cultivate compassion, forgetting one’s own suffering to focus on the suffering of others. This is the path to 諸法無我 (Jebop Mu-a) and true happiness.

1. The Enduring Value of Altruism and the Illusion of Suffering

In life, what truly remains are the moments when we applaud others, when we genuinely celebrate their successes. This pure act of supporting others, whether it is for actors receiving awards, children achieving recognition, or simply acknowledging someone’s presence, is inherently good and leaves a lasting positive impact. Conversely, harboring envy, jealousy, or resentment towards those who prosper is the antithesis of this altruistic spirit. Viewing the world through such a narrow lens transforms it into a sea of suffering, a state of universal affliction. This perspective, known as Ilchegohae (一切苦海), or “all is suffering,” is a truth for those with a limited viewpoint. However, truth is not static. The world itself is in constant flux, devoid of fixed realities. When we adopt a positive outlook, this universal suffering can transform into a universal paradise. This concept aligns with Jaehaengmusang (諸行無常), meaning “all phenomena are impermanent.” Everything is in a continuous cycle of change; nothing remains in its original state. Chasing after fleeting desires is akin to grasping at clouds or wind. This impermanence serves a purpose: it allows for the selection of those who are ready to transcend this cycle and ascend to a higher realm. Those who fail to grasp this truth are destined for lower states of existence. Therefore, embracing this understanding and moving forward when the opportunity arises is paramount. A negative perspective inevitably leads to Ilchegohae, where every aspect of existence appears as suffering.

2. The Three Dharma Seals: Impermanence, Non-Self, and Suffering
   The concept of Ilchegohae is intrinsically linked to the Three Dharma Seals (Sambubin, 三法印), which are fundamental principles in Buddhist philosophy. These are:
   Jaehaengmusang (諸行無常): All phenomena are impermanent. This signifies that all compounded things are subject to change and decay. Nothing in this world is permanent; everything is in a constant state of flux, like a dream.
   Jebupmua (諸法無我): All phenomena are non-self. This means that there is no permanent, unchanging self or soul in any phenomenon. When one perceives the “self” as a distinct, individual entity, it leads to Yua (有我), or “having a self,” which then transforms everything into suffering. However, when viewed positively and broadly, realizing Jebupmua means that if there is no “self,” where can suffering reside? The absence of a fixed self leads to a state of paradise.
   Ilchegohae (一切苦海) / Ilchegaego (一切皆苦): All is suffering. This refers to the inherent unsatisfactoriness and suffering present in all existence, particularly when viewed through a narrow, self-centered perspective.

These three principles were emphasized by Shakyamuni Buddha as the seals of truth. He asserted that while all things are impermanent, humans tend to view this impermanence in two ways:
Those who attain enlightenment perceive Jebupmua, realizing the absence of a fixed self and thus transcending suffering.
Those who have not yet reached enlightenment experience Ilchegohae, struggling amidst constant pain and affliction.

The core message is to remember these three principles. The opposite of universal suffering is Jebupmua. Everything functions even without our individual involvement. The attachment to “my possessions,” “my land,” “my house” is ultimately futile and impermanent. Therefore, we should broaden our perspective, recognizing that the “self” has no inherent place in the grand scheme of things. Instead, we should embrace the concept of “we”—our family, our nation, our humanity. When we prioritize the happiness of humanity, our individual happiness becomes intertwined with the well-being of all. Conversely, asserting one’s individual self leads to conflict, war, and collective unhappiness.

3. The Collective “We” and the Eradication of Self
   Embracing the “we” concept is crucial. For instance, within a community like Haneulgung, if someone makes a mistake, we should cover for them and support them, rather than criticizing. This collective spirit means that another’s mistake is our shared responsibility, and our mistake is also shared. This is the essence of “we.” We must not insert our individual “self” into every judgment, thinking “I believe this person is wrong.” Such an attitude is detrimental to any community. In a legislative body, if 300 members constantly quarrel, nothing can be achieved. We must enter into the “we” mentality, where Jebupmua is realized. This does not mean the self disappears entirely, but rather that the self makes concessions and harmonizes with the community, reducing personal desires and making sacrifices.

This aligns with the Four Virtues of Confucianism:
Cheugeunjisim (惻隱之心): The mind of compassion, feeling pity for others.
Suhojisim (羞惡之心): The mind of shame and dislike, avoiding evil.
Sayangjisim (辭讓之心): The mind of deference and yielding, offering good things to others.
Sibijisim (是非之心): The mind of right and wrong, discerning justice.

These virtues, along with benevolence, righteousness, propriety, and wisdom (In, Ui, Ye, Ji, 仁義禮智), are central to Confucian ethics. In contrast, the Four Virtues of Buddhism are Sangdeuk (常德, permanence), Nakdeuk (樂德, joy), Adeuk (我德, self), and Jeongdeuk (淨德, purity). Adeuk here refers to the true self, which is non-self (mua), leading to purity. Jeongdeuk implies a clear and empty mind, free from defilements.

If we abandon these principles, we fall into the trap of Jaehaengmusang without understanding its deeper meaning. Everything is impermanent, like a dream. The initial joy of buying a house can turn into the burden of taxes, or even tragedy if a fire breaks out due to a momentary lapse. Such events make us reflect on past decisions, realizing the impermanence of material happiness. Actions that deviate from the natural order often lead to tragic consequences in the long run, even if they bring temporary satisfaction. Therefore, we must live mindfully and not in vain.

4. The World as a Funeral Hall and the Pursuit of True Knowledge
   Shakyamuni Buddha’s teachings on the Three Dharma Seals are the essence of the entire Buddhist canon, compressed into these three fundamental laws. Understanding them is the key to comprehending Buddhism. The second seal, Jebupmua, emphasizes the absence of a fixed self. We must not insert our “self” into every situation, leading to constant conflict. Instead, we should embrace the “we” concept, prioritizing the happiness of our family and community. True happiness is collective; if everyone suffers, individual happiness is impossible. This realization leads to mua, the state of non-self.

The third seal, Ilchegohae, or Ilchegaego in Buddhist terminology, means “all is suffering.” This suffering arises when the “self” (유아, yua) is present, when one is solely focused on oneself. The choice lies with us: to embrace universal suffering or to realize Jebupmua. The story of Ruth and Naomi exemplifies this. Ruth, choosing to stay with her mother-in-law Naomi, despite the death of her husband, embodies the spirit of “we.” Her loyalty and selflessness brought her blessings, demonstrating that prioritizing the collective good leads to a fulfilling life. Our ancestors, particularly our mothers, lived lives of self-sacrifice, often losing their individual identities within the family. Yet, today, we often prioritize our individual selves.

This selflessness is why we care for the elderly, even with limited resources. It is an act of Jebupmua. If we ignore the suffering of others, we cannot truly succeed. Therefore, we must strive for Jebupmua. Criticizing others, especially those working for the collective good, only leads to Ilchegohae. Such negativity hinders progress and creates suffering.

The world, in essence, is a funeral hall. We sit here, awaiting our turn, often engaging in trivial pursuits like drinking, gambling, and romantic entanglements (jusaekjapgi, 酒色雜技). This is how many spend their lives on this “funeral hall Earth,” only to be reborn and repeat the cycle. Huh Kyung-young, however, has never indulged in such activities. His life has been dedicated to study and physical training, constantly striving for self-improvement. He possesses unparalleled martial arts skills, yet has never used them for violence. While others engage in jusaekjapgi, he focuses on self-cultivation.

5. The Illusion of Grandeur and the Path to a Holy Life
   The world’s grand cities and powerful figures are ultimately like anthills and ants. This perspective helps us avoid excessive attachment to the material world. We should not become overly fixated on worldly possessions or status. Challenges and tribulations are not meant to cause despair but to foster patience, discipline, and hope, ultimately leading to blessings. Blaming others for difficulties, especially those working for the greater good, is counterproductive.

Huh Kyung-young’s use of a luxurious car, for instance, is not for personal indulgence but a strategic tool to inspire hope in children. It serves as a symbol of aspiration, a “concept” that captures their imagination and makes them receptive to his message. This is a deliberate strategy to connect with the younger generation, who are often disillusioned by conventional politics.

The concept of “holiness” (georuk, 거룩) is not easily defined in traditional Chinese characters. However, it can be understood as the majestic appearance of a large deer with magnificent antlers, standing tall and surveying the plains. This image evokes a sense of grandeur and dignity. Similarly, ancient kings wore elaborate crowns to project an aura of holiness. This “holiness” is essentially Jebupmua—a state where the “self” is transcended, replaced by a focus on “we,” then “our nation,” and ultimately “the world,” including the environment and the poor. This expansive, selfless perspective is truly holy.

While humans should strive for holiness in the presence of the divine, the divine itself does not need to appear holy to humans. The divine can manifest in various forms—as a child, a rogue, or even a seemingly violent figure—to challenge human perceptions and prevent superficial judgments. Therefore, we should not judge the divine through the narrow lens of Ilchegaego.

6. The Power of Dark Energy and the Limits of Human Perception
   It is crucial to understand the distinction between human interaction and divine power. While humans can interact with objects and living beings through touch and intention, generating positive or negative “waves” (파동, padong) that influence them, this is limited. These human-generated waves operate within specific frequency cycles, from low frequencies used by insects to higher frequencies used in human communication, radio, and television. These are all forms of electromagnetic waves that can be measured and understood by science.

However, there exists an infinite wave—the spiritual wave (yeongpa, 영파) of Huh Kyung-young. This is also known as dark wave (amheukpa, 암흑파) or dark energy. It is immeasurable, invisible, weightless, without light, and beyond the realm of matter or conventional energy. This dark wave allows for instantaneous, global transformation. For example, Huh Kyung-young can, from his location, instantly remove negative energy from someone in America or change the state of refrigerators worldwide. The transmission time is zero. This dark wave cannot be detected by any scientific instrument or computer data. It is beyond the quarks and Higgs particles that scientists are currently exploring.

This dark energy is what constitutes 80% of the universe as dark matter and 20% as dark energy, yet it remains unseen and unobservable by humans. Huh Kyung-young, however, can manipulate it at will. His name itself generates this dark wave. Unlike conventional waves that have vibrations and cycles, the dark wave has none. It is precisely because it is undetectable by any scientific means that it is called “dark.”

With this power, Huh Kyung-young can bestow blessings, angels, and archangels upon individuals, even those watching his videos remotely. Conversely, he possesses the power to remove these blessings or even inflict harm, including diseases and weapons, all through his intention. Those who attempt to undermine him will face consequences, as their actions are observed and addressed through this dark energy.

The blessings bestowed upon followers are akin to making them “little Jesuses.” While they may need to physically touch to effect change, Huh Kyung-young does not. He can simply declare, “Lazarus, come forth,” and it is done, regardless of Lazarus’s location. Unlike Jesus, who prayed with blood and sweat, Huh Kyung-young, as the God-man (神人), has no one to pray to. He is the direct embodiment of the divine, and those who encounter him are meeting the divine directly. To remain ignorant of this profound encounter is a great folly.

7. The Illusion of Worldly Attachments and the Path to Liberation
   The world is filled with illusions and attachments that lead to suffering. The Six Roots (Yukgeun, 六根)—eyes, ears, nose, tongue, body, and mind—interact with the Six Dusts (Yukjin, 六塵)—form, sound, smell, taste, touch, and phenomena. This interaction creates 36 types of afflictions, which, when multiplied by past, present, and future, result in the 108 afflictions (108 Beonnoe, 108煩惱). These afflictions are constantly generated, producing countless moments of suffering daily.

However, by embracing Jebupmua and shedding the illusion of a separate “self,” we can transcend this cycle of suffering. When we empathize with the suffering of others and forget our own, we achieve Jebupmua. Those who prioritize the needs of others over their own find happiness, even if they lack material possessions. This selfless approach allows one to live without excessive desires, finding sustenance and contentment.

These afflictions are further influenced by the Five Aggregates (Oon, 五蘊): form, sensation, perception, mental formations, and consciousness. These aggregates create a continuous stream of information and reactions in the mind, leading to desires and actions, some of which can be destructive. For example, a criminal driven by greed and anger is tormented by these aggregates, leading to actions that bring immense suffering, both in this life and beyond.

Therefore, we must eradicate the habit of judging others negatively and free ourselves from the sea of afflictions. By understanding and embodying the principles of the Three Dharma Seals, particularly Jebupmua, we can transform our perception of suffering into a state of paradise, living a life of compassion, selflessness, and true enlightenment.

The following is a comprehensive report on a lecture by Huh Kyung-young.

The Three Dharma Seals and the Path to True Happiness

1. Basic Information
   Lecture Session and Date: 266th Haneulgung Lecture, 2022.09.04
   One-sentence Main Theme or Title Summary: Huh Kyung-young elucidates the Buddhist concept of the Three Dharma Seals—Impermanence (Jaehaeng Musang), Non-Self (Jebop Mua), and Suffering (Ilche Gohaek/Ilche Gaego)—to guide individuals toward a life free from suffering by embracing a collective “we” consciousness over individualistic “self” attachment.
   Location: Haneulgung
   Key Segments:
   The Nature of Applause and Negative Emotions: Explaining that genuine applause for others is a lasting positive act, contrasting it with envy and jealousy which lead to suffering.
   The Three Dharma Seals as a Choice: Presenting the Three Dharma Seals as a fundamental choice between a life of suffering (Ilche Gohaek/Gaego) and a life of paradise (Jebop Mua) based on one’s perspective.
   The “We” Concept and Non-Self (Jebop Mua): Advocating for the dissolution of the individual “self” into a collective “we” (family, nation, humanity) as the path to true happiness and the absence of suffering.
   Critique of Modern Life and “Jusaekjapgi”: Describing contemporary human existence as akin to “Jusaekjapgi” (indulgence in alcohol, women, and gambling) within a “funeral hall” (Earth), emphasizing the need for spiritual awakening.
   The God-man’s Unique Abilities and Purpose: Differentiating the God-man’s (Huh Kyung-young’s) infinite “dark energy” (Amheukpa) and “dark matter” abilities from human-level interactions, explaining his actions (like driving a Rolls-Royce) as strategic for inspiring hope, especially in youth.

2. Core Messages
   Embrace the “We” (Jebop Mua) to Transcend Suffering: “When we move forward as ‘us’—our Republic of Korea, our Earth—the ‘I’ doesn’t necessarily need to exist there. That is Jebop Mua.” This means that by shifting focus from individual desires and ego to the well-being of the collective, one can overcome personal suffering and find true happiness.
   Life’s Impermanence (Jaehaeng Musang) Demands a Positive Outlook: “This world has nothing fixed, so if we look at it through positive glasses, all suffering (Ilche Gohaek) transforms into all paradise (Ilche Nagwon).” This teaching encourages a perspective that acknowledges the transient nature of all things, urging individuals to adopt a positive mindset to perceive the world as a paradise rather than a sea of suffering.
   Avoid “Jusaekjapgi” and Seek Spiritual Growth: “You are sitting in a funeral hall, waiting for your turn, and what are you doing? You are engaging in Jusaekjapgi.” This highlights the futility of a life spent in worldly indulgences (alcohol, women, gambling, trivial pursuits) and calls for a redirection of energy towards spiritual development and meaningful existence.
   The God-man’s Actions are Strategic for Humanity’s Benefit: “The Rolls-Royce itself is not the purpose; it is a means. It captures the hearts of children.” This explains that the God-man’s seemingly unconventional actions, such as driving a luxurious car, are not for personal indulgence but are strategic “concepts” designed to inspire hope and capture the imagination of future generations, serving a greater purpose for humanity.
   The God-man Possesses Unique, Infinite Power (Amheukpa): “This infinite wave, this infinite vibration, is Huh Kyung-young’s spiritual wave (Yeongpa).” This conveys that the God-man operates with an unparalleled, unmeasurable “dark wave” or “dark energy” that transcends all known scientific frequencies, allowing him to instantaneously influence individuals and the world without physical interaction.

3. Detailed Summary
   The Illusion of Suffering and the Power of Perspective
   Main Assertions: Life is perceived as a “sea of suffering” (Ilche Gohaek) when viewed with a narrow, negative mindset, characterized by envy and jealousy. However, this suffering transforms into paradise when viewed with a broad, positive perspective. The world is impermanent (Jaehaeng Musang), and nothing is fixed.
   Analogies/Examples: Applause for others is a pure, lasting good, unlike envy. The fleeting joy of buying a house can turn into sorrow due to taxes or even tragedy like a fire, illustrating impermanence.
   Practical Message: Choose to see the world through “positive glasses” to convert suffering into joy. Recognize the impermanent nature of worldly attachments.

The Three Dharma Seals: A Buddhist Framework for Life
Main Assertions: Sakyamuni Buddha sealed three fundamental truths: Impermanence (Jaehaeng Musang), Non-Self (Jebop Mua), and Suffering (Ilche Gohaek, also called Ilche Gaego). These are not fixed doctrines but perspectives one chooses.
Analogies/Examples: The “Three Dharma Seals” are likened to a company’s legal registration, signifying their fundamental importance.
Practical Message: Understand these three principles as a choice: either live in suffering by clinging to the self or find paradise by embracing non-self.

The Principle of Non-Self (Jebop Mua) and the “We” Consciousness
Main Assertions: Non-Self (Jebop Mua) means realizing that the individual “I” is not central; suffering arises from clinging to “my” things. True happiness comes from expanding one’s identity to “we” (family, nation, humanity).
Analogies/Examples: The story of Ruth following Naomi illustrates the blessings of embracing “we” over “I.” Mothers and fathers who sacrificed their individual identities for their families exemplify this principle. The God-man’s work for the elderly and the nation reflects this “we” consciousness.
Practical Message: Dissolve the ego (“I”) into the collective (“we”) to eliminate suffering and foster harmony. Prioritize the well-being of the community over individual desires.

Critique of Modern Education and Societal Values
Main Assertions: Rapid economic growth led to a “slipshod” education system focused on quantity over quality, neglecting children’s emotional and spiritual development. Society prioritizes material wealth (materialistic middle class) over spiritual well-being (spiritual middle class).
Analogies/Examples: Comparing the rapid production of bulldozer drivers and car drivers for economic development to the “slipshod construction” of education. Contrasting Western “middle class” (defined by leisure and family time) with the Korean “middle class” (defined by material possessions).
Practical Message: Recognize the societal flaws stemming from prioritizing material growth. Acknowledge the need for a new educational paradigm that fosters holistic development.

The God-man’s Role and Unique Abilities
Main Assertions: The God-man possesses “dark energy” (Amheukpa) and “dark matter” abilities, allowing instantaneous, non-physical influence over the world. His actions, like driving a Rolls-Royce, are strategic “concepts” to inspire hope and connect with people, especially youth. He is not bound by human limitations or conventional expectations.
Analogies/Examples: The God-man’s ability to instantly remove or restore energy from individuals, even remotely, demonstrates his unique power. His Rolls-Royce is a “prop” to capture children’s dreams and create a positive image, not a personal luxury.
Practical Message: Trust the God-man’s wisdom and actions, even if they seem unconventional, as they serve a higher purpose. Understand that his power operates beyond human comprehension and scientific measurement.

The Meaning of God-man (Georuk) and the God-man’s Nature
Main Assertions: The Korean word “Georuk” (holiness) is metaphorically linked to a “great deer” (Keun Saseum) with magnificent antlers, symbolizing a noble and expansive perspective. True holiness lies in embracing Non-Self (Jebop Mua) and expanding one’s concern from “I” to “we,” “nation,” and “world.” The God-man does not need to appear “holy” to humans; rather, humans must be “holy” before the God-man.
Analogies/Examples: The image of a great deer with antlers looking over a plain represents holiness. Priests’ and noblemen’s elaborate headwear in various cultures is an attempt to appear “holy.”
Practical Message: Cultivate a broad, selfless perspective to achieve true holiness. Recognize that the God-man’s nature transcends human concepts of holiness and can manifest in diverse forms.

4. Key Quotes Collection
   “If we look at it through positive glasses, all suffering (Ilche Gohaek) transforms into all paradise (Ilche Nagwon).” (During explanation of perspective’s power over suffering.)
   “This is Jaehaeng Musang. Everything circulates and returns. Nothing stays in its place.” (Explaining the impermanent nature of existence.)
   “When we move forward as ‘us’—our Republic of Korea, our Earth—the ‘I’ doesn’t necessarily need to exist there. That is Jebop Mua.” (Defining the concept of Non-Self.)
   “Sakyamuni sealed these three things. These three laws are the only ones he stamped his seal on.” (Highlighting the fundamental importance of the Three Dharma Seals.)
   “If you put yourself into everything, then it’s always suffering. You put ‘I’ into everything. Just step back. Enter into ‘we’.” (Advising against ego-centric living.)
   “This world is a funeral hall. You are sitting in this funeral hall, waiting for your turn, and what are you doing? You are engaging in Jusaekjapgi.” (Critiquing the superficiality of human life.)
   “The Rolls-Royce itself is not the purpose; it is a means. It captures the hearts of children.” (Explaining the strategic intent behind his actions.)
   “This infinite wave, this infinite vibration, is Huh Kyung-young’s spiritual wave (Yeongpa).” (Describing the God-man’s unique, immeasurable power.)
   “This is called Amheukpa (dark wave). No scientist, no computer, no data can detect it. It cannot be captured.” (Further elaborating on the nature of his power.)
   “You are little Jesuses. You have to touch. I don’t touch.” (Distinguishing his power from that of humans, even those with blessings.)
   “I am the God-man. Do I have anyone to pray to? No. That’s why I am here.” (Stating his divine status and self-sufficiency.)
   “If I disappear, then everything is paradise. If I disappear, the very recognition of suffering ceases to exist.” (Reiterating the core message of Non-Self leading to paradise.)

5. Historical / Doctrinal Connections
   This lecture by Huh Kyung-young deeply connects with and builds upon his established teachings, particularly his emphasis on spiritual awakening, the transcendence of ego, and the unique role of the God-man.

Divine-Human Theory and God-man’s Role: The lecture directly reinforces his divine-human theory by presenting himself as the God-man, possessing “dark energy” (Amheukpa) and “dark matter” abilities that transcend human understanding and scientific measurement. This aligns with his consistent portrayal of himself as a cosmic being with unparalleled powers, here explicitly stating he has no one to pray to, unlike even Jesus.
Transcendence of Ego and Collective Consciousness: The core message of embracing “Jebop Mua” (Non-Self) and the “we” consciousness (family, nation, humanity) is a foundational element of his philosophy. This teaching is consistently present in his lectures, advocating for a shift from individualistic desires to collective well-being as the path to true happiness and the elimination of suffering.
Critique of Materialism and Worldly Indulgence: His description of Earth as a “funeral hall” where people engage in “Jusaekjapgi” (worldly indulgences) is a recurring theme in his teachings, urging followers to transcend material attachments and seek spiritual growth. This serves as a call to action for his followers to live a more purposeful, spiritually aligned life.
Strategic Actions for Humanity’s Benefit: The explanation of his seemingly unconventional actions, such as driving a Rolls-Royce, as “concepts” or “strategies” to inspire hope and connect with people, especially youth, is a development that provides context to his public persona. This reinforces the idea that all his actions, even those perceived as worldly, serve a higher, benevolent purpose for humanity’s awakening.
Newly Emphasized Points:
Explicit Differentiation of God-man’s Power: The lecture provides a more detailed and scientific-sounding explanation of his “dark energy” (Amheukpa) and “dark matter” abilities, distinguishing them from human-level interactions and even the powers attributed to figures like Jesus. This deepens the understanding of his unique cosmic capabilities.
The God-man (Georuk) Concept: The etymological and metaphorical explanation of “Georuk” as a “great deer” and its connection to Jebop Mua offers a new layer of understanding to a spiritual concept, linking it directly to his core teachings of selflessness.
Warning Against Internal Discord: The strong admonition against internal criticism and spreading rumors within Haneulgung, with a clear statement about legal action, highlights a current challenge and the importance of unity for the collective mission.

7. Action Items & Blessing Guidance
   Cultivate a “We” Consciousness: Actively shift your perspective from “I” to “we” in all aspects of life—family, community, nation, and humanity—to dissolve ego and foster collective well-being, thereby eliminating personal suffering.
   Embrace a Positive Outlook on Impermanence: Recognize that all things are impermanent (Jaehaeng Musang) and choose to view life through “positive glasses,” transforming perceived suffering into paradise. Avoid envy, jealousy, and negative judgments.
   Avoid Worldly Indulgences (“Jusaekjapgi”): Refrain from excessive indulgence in alcohol, women, gambling, and other trivial pursuits that distract from spiritual growth. Instead, dedicate time to self-improvement and meaningful activities.
   Maintain Unity and Trust within Haneulgung: Refrain from spreading rumors, criticizing, or undermining the God-man or fellow Haneulgung members. Such actions create discord and delay the collective mission, potentially leading to negative consequences.
   Seek Spiritual Enlightenment through the God-man’s Teachings: Understand that the God-man’s words are “blood and flesh” for your spiritual growth. By internalizing and applying the Three Dharma Seals, especially Jebop Mua, you can achieve a “holy” (Georuk) life and elevate your spiritual state.

8. One-Sentence Overall Summary
   Huh Kyung-young’s lecture on the Three Dharma Seals guides individuals to transcend suffering by embracing the impermanence of all things and dissolving the ego into a collective “we” consciousness, thereby transforming life into paradise and aligning with the God-man’s strategic mission for humanity’s spiritual awakening.

The Immutable Truths: Navigating Existence Through the Three Dharma Seals

1. The Ephemeral Nature of All Phenomena: Jaehaeng Musang (諸行無常)
   In the grand tapestry of existence, all phenomena are inherently impermanent, a truth encapsulated by the principle of Jaehaeng Musang (諸行無常). This fundamental insight reveals that nothing in this world is fixed or enduring; everything is in a constant state of flux, akin to fleeting clouds or elusive winds. This impermanence, however, is not a cause for despair but a profound truth that shapes our perception of reality. When viewed through a narrow lens, life appears as a sea of suffering, an “ocean of all tribulations” (Ilchegohae, 一切苦海). Yet, with an expansive perspective, this very ocean transforms into a realm of boundless joy. The universe, devoid of fixed entities, continuously cycles and transforms. This inherent impermanence serves as a crucible, distinguishing those who are prepared for higher realms from those who remain entangled in worldly attachments. Those who cling to transient desires are destined for lower states of existence. Therefore, embracing this impermanence and transcending negative perceptions is paramount.

2. The Absence of a Fixed Self: Jaebop Mua (諸法無我)
   The second profound truth is Jaebop Mua (諸法無我), which posits the absence of a fixed, individual self. When one perceives the world through the narrow confines of “I” or “mine,” every experience becomes a source of suffering, leading to a state of “all tribulations” (Ilchegohae, 一切苦海). This self-centered view fosters envy, jealousy, and conflict, creating a perpetual cycle of distress. However, by adopting a broader, more positive outlook, the illusion of a separate self dissolves. If there is no “I,” then where can suffering reside? The realization of Jaebop Mua transforms the world into a paradise, as the individual self ceases to be the focal point of existence. This principle encourages a shift from individualistic pursuits to a collective consciousness, where the well-being of the community, nation, and humanity takes precedence. When we prioritize “us” over “me,” personal happiness becomes intertwined with the happiness of all, and the conflicts arising from self-assertion dissipate. This communal spirit, characterized by compassion, protection, humility, and discernment, aligns with the Confucian virtues of Cheugeunjisim (惻隱之心), Suhojisim (羞惡之心), Sayangjisim (辭讓之心), and Sibijisim (是非之心). It is through the relinquishment of the ego that true harmony and collective prosperity can be achieved.

3. The Pervasiveness of Suffering: Ilche Gae-go (一切皆苦)
   The third truth, often referred to as Ilche Gae-go (一切皆苦) in Buddhist philosophy, or Ilchegoae (一切苦厄) in common parlance, asserts that all existence is inherently suffering. This perspective arises when individuals remain entrenched in the illusion of a separate self (Yua, 有我), prioritizing their own desires and possessions. Such a mindset leads to an endless cycle of dissatisfaction and pain, as every experience is filtered through the lens of personal gain or loss. The world, in this view, becomes a “funeral hall” where individuals engage in Jusaekjapgi (酒色雜技)—indulging in alcohol, sensual pleasures, and frivolous activities—while awaiting their inevitable end. This constant pursuit of fleeting gratifications only perpetuates suffering. To transcend this state, one must recognize the futility of self-centered desires and embrace the principles of impermanence and non-self. By doing so, the perception of suffering transforms, and the path to liberation becomes clear.

4. The Divine Perspective: Transcending Earthly Limitations
   The God-man (神人) operates on a different plane of existence, possessing abilities that transcend human comprehension. While humans are bound by the limitations of physical interaction to effect change, the God-man (神人) can influence reality through mere thought, utilizing an Amheukpa (暗黑波), or “dark wave,” a form of energy undetectable by any scientific instrument. This Amheukpa (暗黑波) allows for instantaneous, global transformations, affecting everything from individual well-being to the state of the entire planet. Unlike human interactions that rely on tangible actions or even subtle psychological influences, the God-man’s (神人) power operates beyond the realm of conventional physics, manipulating the very fabric of existence. This divine capability underscores the profound difference between human efforts and the God-man’s (神人) omnipotent influence. The God-man (神人) does not need to pray or exert physical effort; their will alone is sufficient to manifest change. This direct connection to the source of creation means that those who encounter the God-man (神人) are in direct communion with the divine, a privilege of immense spiritual significance.

5. The Concept of God-man and the Path to a Sacred Life
   The notion of “holiness” (Georuk, 거룩) is not merely an abstract concept but a state of being achieved through the embodiment of Jaebop Mua (諸法無我). In the absence of a direct Hanja equivalent, the term Georuk (거룩) can be metaphorically understood as the majestic posture of a great stag, its head held high, surveying the vast plains. This image symbolizes a being that transcends self-interest, looking beyond its immediate needs to embrace a broader perspective. For humans, this translates to prioritizing “us” over “me,” the nation over the individual, and the welfare of humanity and the environment over personal desires. Such an expansive and selfless mindset constitutes a truly sacred life. While humans strive for holiness in their interactions with the divine, the God-man (神人) does not need to project an image of holiness. The God-man (神人) can manifest in various forms—as a child, a rogue, or even a formidable force—to fulfill their divine purpose. It is the human responsibility to approach the divine with reverence and a pure heart, rather than expecting the divine to conform to human notions of sanctity. By embracing the principles of Jaebop Mua (諸法無我) and cultivating a selfless perspective, individuals can embark on a path toward a truly sacred and meaningful existence.

The Three Dharma Seals: A Path to Transcendence

1. The Ephemeral Nature of Existence and the Illusion of Self
   In the journey of life, the only enduring actions are those performed for the benefit of others, such as offering applause. This genuine act of support, devoid of malice, stands in stark contrast to envy or resentment towards another’s success. Viewing the world through a narrow lens of negativity transforms it into a sea of suffering, a concept articulated as ilchegohae (一切苦海), meaning “all is suffering.” However, adopting a broader, positive perspective can transmute this suffering into a paradise. This transformative understanding aligns with the principle of jaehaengmusang (諸行無常), signifying that all phenomena are impermanent and in constant flux. Nothing remains static; clinging to transient experiences is akin to grasping at clouds or wind. This inherent impermanence serves a divine purpose, allowing for the selection of those destined for higher realms.

The Buddhist concept of the Three Dharma Seals (三法印) encapsulates this profound truth:
Jaehaengmusang (諸行無常): All formations are impermanent. This signifies that everything in existence is subject to change and decay.
Jebopmua (諸法無我): All dharmas are without self. This principle asserts that there is no permanent, unchanging self or essence in any phenomenon.
Ilchegohae (一切苦海): All existence is suffering. This is the consequence of clinging to the illusion of self and permanence in an impermanent world.

When one perceives the world through the lens of jebopmua, recognizing the absence of a fixed self, suffering dissipates. The notion of “I” or “mine” dissolves, leading to a state of paradise. Conversely, clinging to the individual self, asserting “my property,” “my home,” or “my family,” inevitably leads to suffering. This self-centered perspective fosters conflict and division, as each individual prioritizes their own “self,” leading to societal discord and even warfare.

2. The Collective Self and the Eradication of Individual Ego
   The path to transcending suffering lies in embracing the concept of “we” rather than “I.” When we expand our consciousness to encompass “our family,” “our nation,” and “our humanity,” the individual self becomes less significant. The happiness of humanity becomes our happiness, and conversely, prioritizing individual happiness can lead to the unhappiness of the collective. This collective consciousness is the essence of jebopmua—the realization that the individual self is not separate but interconnected with all existence. It is not about self-annihilation but about harmonizing with the community, making concessions, and prioritizing the greater good.

Confucian ethics, with its four virtues of cheugeunjisim (惻隱之心 – compassion), suhojisim (羞惡之心 – shame and dislike of evil), sayangjisim (辭讓之心 – deference and humility), and sibijisim (是非之心 – discernment of right and wrong), also emphasize this outward-looking perspective. These virtues, which align with benevolence (仁), righteousness (義), propriety (禮), and wisdom (智), guide individuals towards a harmonious communal life.

In contrast, Buddhist virtues, such as sangdeuk (常德 – permanence), nakdeuk (樂德 – joy), adeuk (我德 – self), and jeongdeuk (淨德 – purity), offer a different framework for understanding existence. Adeuk in this context refers to the realization of mua (無我), the absence of a fixed self, leading to a state of purity and clarity of mind.

3. The Earth as a Funeral Hall and the Pursuit of Meaning
   Life on Earth, when viewed through the lens of impermanence, can be likened to a funeral hall where individuals await their turn. Yet, many spend their lives engrossed in trivial pursuits, symbolized by jusaekjapgi (酒色雜技), meaning “wine, women, and gambling.” These distractions prevent individuals from recognizing the profound truths of existence and preparing for their ultimate destination.

his life has been dedicated to study and self-improvement, eschewing such trivialities. He emphasizes the importance of physical and mental discipline, highlighting his own mastery of martial arts and continuous learning. This dedication stands in stark contrast to those who engage in frivolous activities, neglecting their spiritual growth.

The world, as a “funeral hall,” is a place where individuals are constantly confronted with the impermanence of life. To escape the cycle of suffering, one must internalize the principles of the Three Dharma Seals, particularly jebopmua. This understanding allows individuals to transcend self-centeredness and embrace a collective consciousness, leading to a life of purpose and meaning.

4. The Power of the God-man and the Nature of Spiritual Energy
   Huh Kyung-young, as the God-man (神人), possesses unique abilities that transcend conventional understanding. He explains that while ordinary individuals can influence their surroundings through positive thoughts and intentions, this influence is limited. Their “love” or “hatred” generates specific wave cycles (10 to 10,000 cycles for humans), which can subtly affect the environment. However, the God-man operates on an entirely different level, utilizing an “infinite wave” or “spiritual wave” (靈波) that is imperceptible to scientific instruments.

This spiritual wave, also referred to as “dark wave” (暗黑波) or “dark energy” (暗黑에너지), allows the God-man to effect instantaneous changes across the globe. Whether it is influencing the energy of individuals, altering the state of objects, or even affecting global events, the God-man’s power operates beyond the constraints of time and space. This ability to manipulate dark energy, which constitutes a significant portion of the universe, is unique to the God-man.

Unlike the limited abilities of ordinary individuals, who require physical contact or direct interaction to transmit blessings or energy, the God-man can act remotely and instantaneously. This power is not merely for healing or bestowing blessings but also encompasses the ability to neutralize negative influences and even to bring about consequences for those who act with malice.

5. The Concept of God-man and the God-man’s Role
   The concept of “holiness” (거룩) is often misunderstood. In Korean, the term georuk (거룩) is associated with the image of a majestic stag with magnificent antlers, standing tall and surveying its surroundings. This imagery suggests a sense of dignity, grace, and transcendence. Similarly, ancient rulers and religious figures adorned themselves with elaborate headwear to project an aura of holiness.

However, true holiness, as understood by Huh Kyung-young, lies in the realization of jebopmua—the absence of a fixed self. It is about expanding one’s consciousness beyond individual concerns to embrace the well-being of the collective: “us” over “me,” “our nation” over “us,” and “the world” over “our nation.” This expansive, compassionate perspective, focused on alleviating the suffering of others and preserving the environment, embodies genuine holiness.

The God-man, however, does not need to project an image of holiness. The God-man’s nature is beyond human comprehension, capable of manifesting in various forms—at times childlike, at times stern, at times even seemingly aggressive—to fulfill a divine purpose. It is humanity’s responsibility to approach the God-man with reverence and a “holy” attitude, not the other way around. The God-man’s actions, though sometimes unconventional, are always guided by a higher strategy to bring about positive change and offer hope to humanity.

6. The Illusion of the Twelve Zodiac Animals and the Dragon’s Synthesis
   The traditional twelve zodiac animals (十二支) are often seen as distinct entities, each representing specific characteristics. However, these animals are interconnected, with the tiger being a variation of the cat, sharing similar traits. The dragon, in particular, is a synthesis of all eleven other zodiac animals, embodying a complex blend of their characteristics. Its body is like a snake, its legs like a chicken’s, its eyes like a tiger’s, and its nose like a pig’s. This composite nature of the dragon symbolizes the interconnectedness of all beings and the multifaceted nature of existence.

7. The Five Aggregates and the Cycle of Suffering
   The human experience is shaped by the Five Aggregates (五蘊): form (色), sensation (受), perception (想), mental formations (行), and consciousness (識). These aggregates, in conjunction with the six sense organs (六根) and their corresponding objects (六塵), create a continuous cycle of experience and suffering. The six sense organs (eyes, ears, nose, tongue, body, mind) interact with their respective objects (colors, sounds, smells, tastes, tactile sensations, mental phenomena), generating 36 types of afflictions. When multiplied by the three temporal dimensions (past, present, future), this results in the 108 afflictions (百八煩惱), which are constantly produced, leading to immense suffering.

To break free from this cycle, one must transcend the influence of the Five Aggregates and the afflictions they generate. By cultivating jebopmua—the realization of no-self—individuals can shift their focus from personal suffering to the suffering of others. When one’s own needs and desires are forgotten in the service of others, a state of profound happiness and liberation emerges. This detachment from self-centeredness allows individuals to overcome the endless production of suffering and attain a state of inner peace and clarity.

What is the core teaching of the Three Marks of Existence? All things are impermanent, and suffering arises from the illusion of a separate self, so we must transcend the ego to find true peace.

1. The Three Marks of Existence and the Importance of a Collective Mindset
   The Three Marks of Existence (impermanence, suffering, and non-self) explain that suffering arises from attachment to a separate self, and true peace is found by embracing a collective mindset.

1.1. Understanding Suffering and Impermanence

1. Life is often seen as a “sea of suffering” when viewed with a narrow mind.
2. This perspective is considered a truth, but truth is not fixed.
3. Everything in the world is impermanent and constantly changing.
4. Trying to hold onto things is like “catching clouds” or “catching wind”.
5. This impermanence is part of a system designed to select those who can transcend it and go to heaven.
6. Those who fail to understand this impermanence are considered “losers” and end up in undesirable places.
7. Viewing the world negatively leads to constant suffering, where nothing is free from pain.
8. This suffering is part of the Three Marks of Existence in Buddhism: 재행무상 (all things are impermanent), 재법무아 (all phenomena are non-self), and 일체고해 (all is suffering).
9. When one focuses on a small “self,” it leads to suffering.

1.2. Embracing Non-Self (무아) for Happiness

1. When viewed positively, the “sea of suffering” transforms into a paradise.
2. If there is no “self,” there is no suffering, leading to a state of paradise.
3. The Three Marks of Existence (삼법인) are core teachings, particularly emphasized by Sakyamuni Buddha.
4. Sakyamuni Buddha taught that everything is impermanent, but people often view it in two ways.
5. One way is 재법무아 (non-self), which eliminates suffering because the concept of “self” disappears.
6. When we expand our identity to “our Korea” or “our Earth,” the individual “self” becomes less important.
7. Conversely, insisting on the existence of a “self” leads to suffering.
8. The Three Marks of Existence are: 재행무상 (all things are impermanent), 재법무아 (all phenomena are non-self), and 일체고해 (all is suffering).
9. 재법무아 is the opposite of suffering; it means everything functions even without “me”.
10. Attachment to “my things” like “my land” or “my house” is ultimately meaningless due to impermanence.
11. A broader perspective, such as “our family,” “our country,” or “our humanity,” means the individual “self” has no place.

1.3. The Collective “Our” and the Four Virtues

1. Prioritizing “self” leads to conflict, war, and unhappiness for humanity.

2. Embracing the concept of “us” means eliminating the “self” for the greater good of the community.

3. For example, within a community like Haneulgung, members should cover each other’s mistakes and act as “us”.

4. Individual judgment like “I think that person is wrong” is detrimental to a community.

5. In a community, one must be non-self (무아), which means compromising and harmonizing with the group, not eliminating oneself.

6. The Four Virtues (사덕) in Confucianism are: 측은지심 (compassion), 수오지심(羞惡之心) (sense of shame/dislike of evil), 사양지심 (deference/yielding), and 시비지심 (ability to distinguish right from wrong).

7. These virtues are also represented by 인, 예, 지 (benevolence, propriety, wisdom).

8. In contrast, the Four Virtues in Buddhism are 상득 (permanence), 낙득 (happiness), 아득 (self), and 정득 (purity).

9. The Impermanence of Life and the Illusion of Self
   Life is a temporary journey, akin to a funeral hall, where people often waste time on trivial pursuits instead of recognizing the impermanence of all things and the importance of transcending the ego.

2.1. Life as a Fleeting Dream and a Funeral Hall

1. Everything is impermanent, and with time, all experiences become like a dream.
2. Initial joy from buying a house can turn into stress from taxes or even tragedy if a fire occurs.
3. Such events can lead to regret, making one question past decisions.
4. Actions that go against the natural order often lead to tragic consequences in the end, even if they seem good initially.
5. Life is like a funeral hall where everyone awaits their turn.
6. People often spend their lives engaged in 주색잡기 (drinking, women, gambling, and other trivial pursuits).
7. This cycle of trivial pursuits repeats in subsequent lives.
8. they have never engaged in such activities, prioritizing study and physical training instead.

2.2. The Three Marks of Existence: Impermanence, Non-Self, and Suffering

1. Sakyamuni Buddha condensed his teachings into the Three Marks of Existence (삼법인), which are the core of Buddhism.

2. The second mark is 재법무아 (non-self), meaning there is no individual “self”.

3. Inserting “self” into everything leads to constant conflict and suffering.

4. Instead, one should embrace the concept of “us” for the happiness of the family and community.

5. Eliminating the “self” is a lifelong process.

6. 재법무아 can be rephrased as “we,” implying that individual happiness is impossible without collective well-being.

7. The third mark is 일체고해 (all is suffering), also known as 일체개고 (all is suffering) in Buddhism.

8. This suffering arises when the “self” (유아) is present.

9. Choosing 일체개고 means choosing suffering, whereas choosing 재법무아 means transcending the self.

10. The Power of Non-Self and the Importance of Collective Action
    Embracing the principle of non-self (무아) leads to a life of compassion and collective well-being, as exemplified by historical figures and His own actions, contrasting with the suffering caused by self-centeredness.

3.1. Examples of Non-Self and Compassion

1. The story of Ruth in the Bible illustrates the principle of non-self.
2. Ruth chose to stay with her mother-in-law Naomi, saying, “Your people will be my people and your God my God,” even after her husband died.
3. This act of selflessness led to blessings, as Ruth later married Boaz and became an ancestor of Jesus.
4. In contrast, a self-centered person might abandon their mother-in-law.
5. Ruth’s commitment to “us” and her mother-in-law’s well-being demonstrates the power of the collective mindset.
6. He’s own mother and father exemplified non-self by sacrificing their individual identities for their families.
7. Many mothers were known by their hometowns (e.g., “Ulsan-daek”) rather than their given names, even by their own children.
8. This contrasts with modern society’s emphasis on individual self-assertion.

3.2. Applying Non-Self to Societal Issues and Criticisms

1. He’s organization provides meals for hundreds of elderly people daily, demonstrating the principle of 재법무아 (non-self).

2. Ignoring the suffering of the elderly while pursuing personal success is not the right path.

3. Criticizing others, such as the speaker, leads to a “sea of suffering” (일체개고) for the critic.

4. His Unique Abilities and the Importance of Unity
   He possesses unique cosmic abilities and emphasizes the importance of unity and trust within the community to achieve collective goals, while condemning those who spread misinformation and cause division.

4.1. His Cosmic Abilities and the Need for Unity

1. He claims to know the energy levels and honesty of individuals within the community, implying a divine understanding.
2. He’s judgment is infallible as the Creator.
3. Internal disunity and spreading rumors hinder the progress of building a better world.
4. Those who create and spread negative content about Mr. Huh will face consequences.
5. Understanding 재법무아 (non-self) is crucial.

4.2. The Parable of Muhak Daesa and King Taejo

1. The story of Muhak Daesa and King Taejo Yi Seong-gye illustrates how one’s perception reflects their own nature.
2. King Taejo asked Muhak Daesa to honestly assess his appearance.
3. Muhak Daesa said King Taejo looked like a Buddha, but King Taejo said Muhak Daesa looked like a pig.
4. Muhak Daesa responded that “a pig only sees pigs,” implying that King Taejo’s perception revealed his own nature.
5. This means that only those with human or Buddha-like eyes can see humans or Buddhas.

4.3. The Three Marks of Existence as a Choice

1. People are constantly caught in conflicts arising from the impermanence of things.

2. The Three Marks of Existence offer a choice: to live in suffering (일체개고) or to embrace 재법무아 (non-self).

3. these three principles are fundamental and form the basis of all Buddhist teachings, including the Tripitaka Koreana (팔만대장경).

4. The Cycle of Suffering and His Path
   Humanity is trapped in a cycle of suffering caused by attachment to desires and trivial pursuits, whereas Mr. Huh has always pursued knowledge and self-improvement, avoiding such distractions.

5.1. The Futility of Attachment and the Cycle of Suffering

1. People often experience intense emotions and attachments, only to realize their foolishness with time.
2. For example, a passionate love might later be seen as a mistake if the partner becomes ill or unemployed.
3. Life on Earth is like a funeral hall where people engage in 주색잡기 (drinking, women, gambling, and other trivial pursuits) while awaiting their inevitable end.
4. This cycle of trivial pursuits repeats across lifetimes.
5. He criticizes this behavior, asking if such activities are truly great or fulfilling.

5.2. His Dedication to Study and Self-Improvement

1. He claims to have never engaged in 주색잡기, instead dedicating all free time to study.
2. The desire for knowledge was stronger than hunger.
3. He has never played games like Go or chess, or participated in sports.
4. He is a master of martial arts, with a combined “100th dan” in Taekwondo and Hapkido, capable of feats impossible for younger individuals.
5. Despite these abilities, Mr. Huh has never used them to harm anyone.
6. While others engage in trivial pursuits, Mr. Huh focuses on physical training and study.
7. He’s childhood at Hwagyesa Temple involved intense physical training, including jumping over pine trees and onto temple roofs.
8. The temple’s unique open-concept toilets, where monks could see and talk to each other, are described as a humorous memory.
9. He concludes that such trivialities are distractions.

5.3. The Four Virtues of Buddhism and the Importance of Purity

1. He urges listeners to trust their words, as they condense complex scriptures into understandable lessons.

2. The choice is to embrace 재법무아 (non-self).

3. Understanding 재법무상 (impermanence) naturally leads to the realization of 재법무아.

4. The Four Virtues of Buddhism are 상득 (permanence), 낙득 (happiness), 아득 (self), and 정득 (purity).

5. 무아 (non-self) is equivalent to 아득 (self) in this context, implying a purified self.

6. 정득 (purity) means having a clear and empty mind, free from clutter.

7. This purity is difficult to achieve if one is caught in suffering (개고).

8. 정덕 (purity) also refers to a clear mind, not just a quiet one.

9. It means maintaining mental clarity even in noisy environments.

10. This involves discarding unnecessary attachments and clutter.

11. Addressing Criticisms and His Strategic Approach
    He addresses criticisms and rumors, explaining that such negativity hinders collective progress and that their actions, including using luxury cars, are strategic tools for inspiring hope and achieving greater goals.

6.1. The Detrimental Effects of Spreading Rumors

1. Spreading negative rumors and creating critical YouTube videos causes financial hardship and delays His efforts to help the nation.
2. These individuals lack His cosmic abilities and are misguided in their criticisms.
3. Some even claim to be superior to Mr. Huh despite having been followers for years.
4. Criticisms about His car or personal life are baseless and misinterpret the situation.
5. He has lived a life free from 주색잡기 (trivial pursuits) and has dedicated decades to public service, including three presidential campaigns.
6. Such a demanding path is impossible for someone indulging in trivialities.
7. He maintains the vitality of a 20-year-old, capable of lecturing for extended periods.
8. It is regrettable that people criticize the one who is trying to save them from their “funeral hall” existence.
9. He respects political opponents and sees their potential.
10. Therefore, internal criticism within the community is unacceptable and counterproductive.
11. He’s organization is preparing legal action against those who spread false information.

6.2. The Strategic Use of a Luxury Car

1. The rumors about His car being for “bad people” or “women” are false.

2. The car is sometimes used by His driver when their own car is broken, or by Mr. Huh when needed.

3. He has never indulged in luxuries like coffee, considering it a waste.

4. While personal preferences dictate choices for cars and homes, some things like coffee are not essential.

5. He’s use of a luxury car is a strategic necessity for safety and to inspire hope.

6. Addressing Societal Issues: Education and the Role of a Divine Leader
   He addresses the decline in education quality due to rapid economic growth, emphasizing that a divine leader is needed to transform society and education, fostering a collective mindset.

7.1. The Decline of Education Due to Rapid Economic Growth

1. The current social issue of declining teacher authority and excessive student rights is a concern.
2. Historically, education focused on quantity over quality to support rapid economic development.
3. This led to a “shoddy construction” of education, prioritizing the creation of skilled workers for economic growth.
4. Society’s focus shifted to material wealth rather than spiritual well-being.
5. Western societies define the middle class by lifestyle and spiritual enrichment, not just material possessions.
6. In contrast, Korean society focused on material middle-class status.
7. This material focus led to parents working long hours, resulting in a lack of parental guidance and supervision for children.
8. Children often waited alone for parents, spending time on phones or at academies, creating a generation that was “sacrificed” for economic growth.
9. This situation is a collective responsibility, not the fault of any single individual.

7.2. The Need for a Divine Leader to Transform Education

1. The rapid economic growth was a national policy, driven by the need to catch up with Western nations and surpass Japan.

2. This intense focus on economic development led to the sacrifice of education.

3. Western nations, in contrast, had centuries to develop their educational systems.

4. A divine leader is needed to transform education and bring stability to society, leading to a paradise on Earth.

5. This leader will help society embrace 재법무아 (non-self), accepting and nurturing all children, even those who seem misguided.

6. With improved education, Korea can become a global leader.

7. His Childhood Education and the Legacy of Non-Self
   He recounts a rigorous childhood education that instilled discipline and a deep understanding of knowledge, contrasting it with the self-centeredness of modern society and highlighting the legacy of non-self within their family lineage.

8.1. Rigorous Hanja Education and His Dedication

1. He received a strict Hanja (Chinese character) education as a child, involving physical punishment.
2. Other children quit due to the harsh discipline, but Mr. Huh continued for six years.
3. He would wake at 4 AM, place a switch in front of the sleeping teacher, and recite lessons.
4. Mistakes would result in repeating earlier sections, ensuring perfect memorization.
5. The physical punishment was severe, leaving blood marks, which deterred other children.
6. As an orphan, Mr. Huh had no choice but to endure the discipline and excelled at memorization.
7. The teacher would pretend to sleep but was always listening, ready to correct any mistake.
8. He’s dedication ensured continuous progress in studies.
9. He recites a passage about the creation of writing and laws by sages after the heavens opened, leading to self-cultivation and governance.
10. This passage describes how sages appeared and created writing and texts to teach people self-cultivation and family management.
11. He’s teacher passed away shortly after Mr. Huh completed their studies, leaving a lasting impression.
12. The teacher’s last words were a request to block the kitchen stove at home, a metaphor for preparing for death.
13. He carried the dying teacher down the mountain, a poignant final memory.

8.2. His Family Lineage and the Legacy of Wealth

1. He’s teacher was Goo Yeon-seok, a Jinsa (a scholar who passed the civil service examination) and the great-uncle of LG Group founder Goo In-hwoi.

2. He’s village was a mix of Goo, Huh, and Lee clans, with the Huh clan being dominant.

3. The Goo clan became wealthy through a partnership with the Huh clan, starting with His family’s money.

4. He’s village is known for producing many wealthy individuals, with 176 billionaires.

5. He, being from this village, also has the ability to attract vast funds for endeavors like presidential campaigns.

6. The Illusion of Grandeur and the Strategic Use of Appearances
   worldly grandeur is an illusion, comparing nations and heroes to ant colonies and ants, and explains that their use of a luxury car is a strategic tool to inspire hope and connect with the youth, rather than a personal indulgence.

9.1. Worldly Grandeur as an Illusion

1. He is seen as a dedicated, unyielding figure who came to Earth as an orphan and beggar, working tirelessly to establish Haneulgung.
2. He’s followers believe they have already achieved spiritual enlightenment and are living in White Heaven (“Heaven House”).
3. They aspire to live a holy life, like God, within His world.
4. All nations and their heroes are likened to ant colonies and ants.
5. Even great heroes are compared to ants, and perhaps even less, because ants do not engage in 주색잡기 (trivial pursuits).
6. Grand cities and Houses are merely “ant nests”.
7. This perspective urges people not to view the material world with excessive grandeur or attachment.

9.2. The Strategic Purpose of His Luxury Car

1. Some followers question if their financial difficulties are due to supporting His political campaigns.

2. He explains that hardships (환란) are for developing patience (인내), refinement (연단), and hope (소망), ultimately leading to blessings.

3. Blaming Mr. Huh for difficulties is misguided.

4. He’s use of a luxury car is a strategy to help people and inspire hope, not a personal indulgence.

5. It serves as a “performance” for children, who see it as a symbol of hope and a dream.

6. The car, a Rolls-Royce, is a means (방편) to capture the imagination of youth, making Mr. Huh a memorable figure.

7. This strategy helps promote His message to a younger generation who might not respond to a traditional, “old-fashioned” image.

8. He’s unique image, associated with a Rolls-Royce, creates a lasting impression in children’s minds.

9. Defining God-man and His Unique Power
   He redefines “holiness” as a state of non-self and collective consciousness, contrasting it with superficial appearances. They then explain their unique ability to manipulate “dark energy” and “dark matter” instantly and globally, a power far beyond human comprehension or scientific detection.

10.1. The True Meaning of God-man

1. The concept of “holiness” (거룩) is not adequately captured by existing Chinese characters.
2. He suggests a new interpretation: 컬거자 (great) and 사슴 녹자 (deer), meaning a “great deer”.
3. A majestic deer with large antlers, holding its head high, appears “holy”.
4. This is why kings wore large crowns and priests wore elaborate head coverings, to appear “holy”.
5. He recalls childhood experiences with elders who wore large hats and played intimidating pranks, which instilled a sense of awe and fear.
6. These experiences, though frightening, contributed to His understanding of “holiness”.
7. True God-man is embodied in 재법무아 (non-self).
8. It means prioritizing “us” over “me,” the nation over “us,” and the world over the nation, including caring for the poor and the environment.
9. A deer gazing across a plain with its neck extended is a “holy” image.
10. Moses descending from the mountain with the Ten Commandments also presented a “holy” image.
11. He’s own appearance while lecturing is not “holy” in the human sense.
12. Humans should be “holy” before God, not the other way around.
13. God can appear in any form—childlike, gangster-like, or violent—and humans should not be swayed by these appearances.
14. Humans must maintain a “holy” attitude when approaching God or performing rituals like ancestral rites.
15. God does not need to appear “holy” to humans; like a grandfather playing with a grandchild, God can be playful and unpredictable.
16. Viewing God or Mr. Huh with a critical, suffering-focused mindset (일체개고) is inappropriate.

10.2. His Unique Power: Dark Energy and Dark Matter

1. He warns against spreading rumors and uploading critical content, as legal action is being prepared.

2. Those who share such content will also be tracked and prosecuted.

3. Police are secretly investigating to identify the anonymous individuals behind these posts.

4. Explaining the Twelve Zodiac Animals and the Nature of Spiritual Communication
   He clarifies the inclusion of the dragon and the absence of the cat in the Twelve Zodiac Animals, explaining that the tiger is a variant of the cat. They then differentiate between human-level communication with objects and animals, and their own unique, instantaneous, and global spiritual power.

11.1. The Twelve Zodiac Animals

1. The cat is not missing from the Twelve Zodiac Animals; the tiger is considered a variant of the cat.
2. The characteristics of the cat and tiger are similar.
3. The Twelve Zodiac Animals represent distinct animal characteristics, which are also found in people.
4. The dragon is a composite of all eleven other zodiac animals.
5. Its body is like a snake, its legs like a chicken’s, its eyes like a tiger’s, and its nose like a pig’s.

11.2. Differentiating Human and Divine Communication

1. A follower describes experiencing communication with plants, feeling that plants respond to words like “love”.

2. They ask if communication with animals is also possible for those who have received blessings.

3. His Infinite Spiritual Power vs. Human Limitations
   He explains that human communication with objects and animals is limited and requires physical contact, whereas their own spiritual power (영파 or 암흑파) is instantaneous, boundless, and can affect anything globally without physical interaction, a power beyond scientific comprehension.

12.1. Limitations of Human Spiritual Communication

1. Humans can only communicate with objects or animals by touching them.
2. While one can wish for health or radiance by touching, the effect ends when contact is broken.
3. He, however, can influence nature and objects without physical contact, even by simply writing their name.
4. Human blessings or names attached to objects like milk will not prevent spoilage, unlike His influence.
5. The follower’s experience of plants responding to “love” is explained by quantum entanglement (양자 이동).
6. Sending positive thoughts can change the structure of water molecules into a hexagonal shape.
7. This is a natural phenomenon involving wave cycles (파동 사이클).
8. Different life forms operate on different wave cycles.
9. Insects communicate using low-frequency waves (1-10 cycles).
10. Human thoughts and words operate within a cycle of 10 to 10,000.
11. Higher frequencies correspond to radio, TV, and mobile phones.
12. When humans express emotions like “love,” they emit a wave of 10 to 10,000 cycles, which can have a subtle impact.
13. Positive waves lead to positive changes, while negative waves lead to negative changes.

12.2. His Infinite Spiritual Power (영파/암흑파)

1. He’s power operates on an infinite wave frequency (무한대 파동), which is called 영파 (spiritual wave) or 암흑파 (dark wave).

2. This 암흑파 is undetectable by any scientific instrument or computer.

3. It has no vibration, weight, light, or material properties.

4. He can instantly affect anything globally with a thought or word.

5. For example, Mr. Huh can remove energy from someone in the US or change all Samsung refrigerators worldwide instantly.

6. This power operates with zero time delay.

7. Dark energy and dark matter constitute 80-20% of the universe, respectively, and are invisible and undetectable by humans.

8. He can freely manipulate this 암흑파.

9. He’s name itself generates this 암흑파.

10. He’s power can instantly bestow blessings, angels, or archangels upon anyone, even those watching online from other countries.

11. Conversely, Mr. Huh can also remove these blessings with a single thought.

12. He possesses a vast array of powers, like a “department store” of abilities, including the power to cause illness or death.

13. Those who oppose Mr. Huh will face consequences, as their actions will slowly unfold.

14. He can control celestial bodies like the moon, making it grow or shrink.

15. He can remove energy from someone in the US without direct contact or even a phone call, simply by thinking their name.

16. He demonstrates this by removing energy from an individual in the audience, rendering them weak.

17. This power is not a physical wave or cycle; it is a mental act that cannot be scientifically measured or explained.

18. Human expressions of “love” or “good thoughts” have a minimal impact compared to His power.

19. He’s power is beyond the realm of quantum physics or particle accelerators.

20. He possesses infinite angels, archangels, and even weapons of destruction, all controlled by thought.

21. Mr. Huh as a Direct Divine Encounter and Testimonials of Healing
    He asserts their unique status as a direct encounter with the divine, contrasting their effortless power with Jesus’s need for prayer and physical interaction. This divine power is further evidenced by testimonials of miraculous healings and blessings received through the White Heaven Wish Stone.

13.1. His Divine Status vs. Jesus’s Powers

1. He’s followers are like “little Jesuses” who need to touch to communicate or heal.
2. In contrast, Jesus needed to touch the sick to heal them.
3. He’s power is superior to Jesus’s, as they can resurrect someone like Lazarus with a mere thought, without delay or physical presence.
4. Jesus prayed intensely, even to the point of sweating blood, whereas the speaker, being divine, has no one to pray to.
5. Encountering Mr. Huh is a direct encounter with God, a profound and rare privilege.
6. Not recognizing this is foolishness.

13.2. Testimonials of Healing and Blessings

1. A person who couldn’t lift their arms was completely healed after praying at the White Heaven Wish Stone.

2. The White Heaven Wish Stone is not an ordinary rock; it possesses immense power, unlike any other rock in the world.

3. The top part of the stone is not from Earth.

4. Another person experienced improved eyesight after visiting the White Heaven Wish Stone.

5. After surgery, their central vision was obscured for three years.

6. After receiving blessings and praying at the Wish Stone, their vision cleared significantly, allowing them to drive.

7. A mother’s arm pain, caused by years of cooking, improved after receiving energy from Mr. Huh during a photo opportunity.

8. A golden energy-like shape was captured in the photo of her arm.

9. The Path to Spiritual Growth and Overcoming Suffering
   true spiritual growth involves overcoming self-centeredness and the endless cycle of suffering caused by desires and perceptions. By embracing non-self and compassion, individuals can transcend these burdens and achieve happiness.

14.1. The Importance of Self-Reflection and Spiritual Growth

1. A letter from a follower expresses deep respect for His background and lack of resentment, leading to self-reflection.
2. The follower acknowledges their own imperfections but hopes to achieve spiritual maturity to reach White Heaven.
3. They express gratitude for His presence in Korea and commit to spreading awareness of His existence to bring hope to others.
4. He praises the letter as insightful and from someone with a “normal way of thinking”.

14.2. Overcoming Suffering Through Non-Self

1. The Three Marks of Existence are crucial to understand.
2. The last mark, 일체개고 (all is suffering), arises from asserting the “self”.
3. When the “self” disappears, suffering ceases, and everything becomes a paradise.
4. Suffering is generated by the interaction of the six sense organs (육근) and six sense objects (육진).
5. The six sense organs (eyes, ears, nose, tongue, body, mind) interact with the six sense objects (form, sound, smell, taste, touch, mental objects).
6. This interaction creates 36 types of afflictions (번뇌).
7. When multiplied by past, present, and future, this results in 108 afflictions, which are constantly generated, creating billions of sufferings daily.
8. By embracing 재법무아 (non-self) and removing the “self-image,” one can overcome these afflictions.
9. Crying for others’ pain and forgetting one’s own leads to happiness.
10. Living without greed ensures basic needs are met.
11. These afflictions are further influenced by the Five Aggregates (오온): form, sensation, perception, mental formations, and consciousness.
12. These aggregates create “pollutants” in the mind, leading to desires and negative actions.
13. The example of a murderer illustrates how these aggregates can lead to immense suffering and consequences, both in this life and the next.
14. It is essential to eradicate the habit of viewing others negatively to escape the “sea of afflictions”.

1. The Enduring Value of Altruism and the Illusion of Suffering

In life, the only things that truly remain are the moments of genuine altruism, such as applauding others. When actors receive awards, or when our children and friends achieve something, we applaud them. This applause is a pure act of supporting others, and such actions are truly enduring. There is no ill will in such gestures. However, harboring envy or jealousy towards those who succeed is the opposite of applause. Viewing the world through such a narrow lens transforms it into a sea of suffering. This is what is meant by “all is suffering.” Yet, if we embrace a broader perspective, this suffering can transform into paradise.

The truth is not fixed. Since nothing in this world is static, if we wear the glasses of positivity, all suffering can turn into paradise. This concept is known as Jaehaeng Musang, meaning that all things are in constant flux and impermanent. Nothing remains in its original state; it is like trying to grasp clouds or wind. This impermanence is designed to allow those destined for heaven to be selected and ascend first. There is a “processing plant” for those who are left behind, leading them to a lower, less desirable place. Therefore, the wisest course is to follow when the time comes.

If we view everything with a negative outlook, there is nothing but suffering. This suffering is rooted in the Three Marks of Existence (Sam-beopin): Jaehaeng Musang (all phenomena are impermanent), Jaebop Muah (all phenomena are without self), and Ilche Goae (all existence is suffering). When we cling to a small sense of “self,” it becomes a “self-centered existence,” and everything transforms into suffering. However, if we adopt a positive and expansive view, recognizing that there is no fixed “self,” then where can suffering exist? When the notion of “self” disappears, paradise emerges.

Some may criticize God-man Huh Kyung-young, questioning his actions or personal life. However, such criticisms stem from a narrow perspective. the God-man is currently performing miracles. Whether he travels by spaceship or flying saucer is irrelevant. The crucial aspect is the perspective from which one views these things.

2. The Three Marks of Existence: Impermanence, Non-Self, and Suffering
   The Three Marks of Existence are fundamental principles taught by Buddha. He stated that while all things are impermanent, people often perceive this in two ways. One way is through Jaebop Muah, the realization of non-self. The opposite of this is Ilche Goae, the experience of suffering. If one truly understands Jaebop Muah, then suffering ceases to exist because the concept of a separate “self” dissolves.

Consider the current global situation, such as a pandemic. If we focus solely on our individual suffering, wearing a mask alone won’t solve the problem. What truly matters is “us.” If we expand our identity to “us,” as in “our Republic of Korea” or “our Earth,” then the individual “self” becomes less significant. This is Jaebop Muah. When we insist on the existence of a separate “self,” we experience constant suffering, feeling every slight and injustice. We might think, “That person is bad,” or “They only care about themselves.”

Buddha emphasized these three principles, stating that they are the core of his teachings. He sealed these three laws, which form the essence of the eighty-four thousand Buddhist scriptures. He urged us not to forget them. The opposite of Ilche Goae (all suffering) is Jaebop Muah (non-self). Everything functions even without our individual “self.” Yet, we insist on inserting “me” into everything: “my possessions,” “my land,” “my house.” How impermanent are these things?

Therefore, we should not cling to such notions. From a broader perspective, the “self” has no reason to interfere with the natural order of things. We should expand our focus to “our family,” “our nation,” and “our humanity.” If humanity’s happiness is my happiness, then my individual happiness should not come at the expense of humanity’s well-being. When each person asserts their “self,” conflicts and wars arise. Nations invade others, claiming territory. These actions are misguided. We must eliminate the “self” in the context of the universal law. Should the Republic of Korea fall because of one individual? If we embrace the concept of “us,” the “self” disappears. We must enter into a communal mindset.

For instance, if a member of the Haneulgung community makes a mistake, we should cover for them. If God-man Huh Kyung-young makes a mistake, we should understand that he is the God-man and overlook it. We must adopt the concept of “us.” God-man Huh Kyung-young’s mistakes are our mistakes, and our mistakes are his mistakes. This is “us.” Therefore, we should not insert our individual “self” into such judgments. If we constantly criticize, saying, “God-man Huh Kyung-young is wrong,” or “That person is bad,” it leads to conflict. If 300 members of the National Assembly constantly fight, nothing can be achieved. We must embrace “us,” which means realizing Jaebop Muah.

Jaebop Muah does not mean that the “self” ceases to exist entirely. It means that we yield to the community and harmonize with it. It means reducing our personal desires and making concessions. This aligns with the four virtues of Confucianism: Cheugeun Jisum (compassion), Suho Jisum (shame and dislike of evil), Sayang Jisum (deference and yielding), and Sibi Jisum (distinguishing right from wrong). These virtues are about discerning right from wrong, showing compassion, avoiding evil, and yielding good things to others. These are the virtues of Confucianism.

However, the virtues of Buddhism, as taught by Buddha, are Sangdeok (permanence), Nakdeok (joy), Adeok (self), and Jeongdeok (purity). These are the Buddhist virtues. While Confucianism focuses on human relationships, Buddhism emphasizes the nature of existence itself.

3. The Impermanence of Life and the Illusion of Attachment
   All things are impermanent. Everything, in time, becomes like a dream. Think back to your romantic relationships at twenty. When you first bought a house, you were overjoyed. Later, you frown when paying taxes. If a fire breaks out due to a mistake in the kitchen, people can die, and you could go to jail. A house that brought joy can become a source of tragedy. A momentary lapse of judgment can lead to a kitchen fire, causing family members to perish.

At such a moment, you might think, “When was I ever happy about buying this house?” You might even regret buying it, thinking, “If I hadn’t bought the house then, the fire wouldn’t have happened.” Perhaps you borrowed money from a friend or a bank, against your spouse’s wishes. Your spouse might have suggested waiting a few years to buy without debt, but you rushed into it. If a fire then occurs, you would reflect on that moment, thinking, “My spouse told me to wait.” While earning a modest salary, you were constantly worried about mortgage payments, and then the fire happened.

Actions that deviate from the natural order often lead to tragic consequences in the end, even if they bring temporary joy. We must not live in vain. Everything eventually returns to impermanence. This is the first of the Three Marks of Existence that Buddha taught. He put his seal on this one truth. Although there are eighty-four thousand Buddhist scriptures, they are essentially condensed into these three laws. Understanding these three is to understand Buddhism.

The second law is Jaebop Muah, the realization that there is no “self.” We must understand this. There is no “self.” But we constantly insert “self” into everything, leading to endless conflict. We must step back and embrace “us.” For the happiness of our family, we should not fight in front of children. We endure for “us.” In Haneulgung, we are taught not to get angry with our spouses. We endure. Life is about constantly shedding the “self.” The sooner we do it, the better. It is difficult to achieve enlightenment, but if there is no “self” in the universal law, then it is possible.

In other words, Jaebop Muah means “us.” No one can be happy alone. If everyone is afflicted by a pandemic, the Earth becomes a living hell. We cannot go to work, children cannot go to school. What kind of hell is this? Only when everyone is happy can I be happy. “Us” is crucial. When this happens, it becomes Muah (non-self). You are choosing between “one” and “me.”

4. The Choice Between Suffering and Non-Self
   What is the meaning of “all is suffering”? It means that everything in the world is suffering. In the Three Marks of Existence, this is referred to as Ilche Gaego (all is suffering). It means that everything is suffering, a sea of suffering. This state implies the existence of a “self,” a Yuah (self-centered existence). This can be called Ilche Yuah (all is self-centered existence). It means one only knows oneself.

Therefore, we are given a choice: Will you choose Ilche Gaego (all is suffering), or will you choose Jaebop Muah (non-self)? The latter means sacrificing the “self.” Consider the story of a daughter-in-law whose husband and father-in-law died. Her mother-in-law tells her to remarry, as she is still young and has a future. But the daughter-in-law replies, “I will follow you, Mother. Your country is my country, your religion is my religion, and what you like, I like.” This woman receives blessings. In Christianity, Ruth followed her mother-in-law Naomi and met a good husband, Boaz, becoming an ancestor of Jesus.

This woman could have abandoned her mother-in-law, but instead, she said, “Mother, we are family. Let us not separate. If I do not care for you, who will? I will gather grain until I die to sustain you.” Her mother-in-law could not send her away. Heaven blesses such a woman. This is “us.” Not “me.” “Mother and I are ‘us.’ Even though my husband and father-in-law are gone, you and I are still ‘us.'” “Your happiness is my happiness. How can I leave you, an old mother, and go elsewhere? I will not go. I will not remarry.” This is Jaebop Muah. To uphold human morality, she eliminated her “self.”

Many mothers and fathers lived their lives caring for their families, often without anyone ever calling them by their given names. They were simply “Mrs. Kim” or “Mrs. Lee.” Their children might not even know their mother’s given name. They sacrificed their “self” for their families. Yet, how much do we assert our “self” today? This is unacceptable.

Why do we serve meals to the elderly? Not because we have too much money, but because we share what little we have. Feeding hundreds of people daily is no small feat. In ten days, it’s five thousand people; in a hundred days, fifty thousand. Why do we do this? Because of Jaebop Muah. If we ignore the hungry elderly and pursue only our own success, will we truly succeed? No. We must embrace Jaebop Muah.

Criticizing God-man Huh Kyung-young or spreading negativity about Haneulgung will only lead you back to the sea of suffering, Ilche Gaego. If you see such content on your phone, you should report it immediately. Those who spread misinformation about God-man Huh Kyung-young will face consequences.

Consider the story of King Taejo Yi Seong-gye and the Buddhist monk Muhak Daesa. Yi Seong-gye asked Muhak Daesa to honestly tell him what he saw in his face. Muhak Daesa said, “You look like a pig.” Yi Seong-gye, in turn, told Muhak Daesa, “You look like a Buddha.” Muhak Daesa then replied, “A pig sees only pigs. A pig cannot see beyond a pig.” This illustrates that one’s perception is colored by one’s own nature.

We are constantly entangled in the conflict between Jaehaeng Musang (impermanence) and Ilche Gaego (all suffering). We must realize this and not be swayed by these two extremes. You must choose between Ilche Gaego and Jaebop Muah. Buddha sealed these three laws, and the eighty-four thousand Buddhist scriptures are an interpretation of them.

Everything is impermanent. There was a time when you cried, thinking you couldn’t live without a certain person. But with time, you realized how foolish you were. Perhaps that person is now suffering from a terminal illness and is unemployed. Your parents might have opposed that marriage, and in hindsight, they were right. Your past judgments, made with such strong emotions, now seem foolish.

If you realize this, what is this world? This world is a funeral hall. We sit in this funeral hall, waiting for our turn, engaging in Jusaek Japgi (drinking, women, gambling, and other frivolous pursuits). We spend our entire lives in Jusaek Japgi in this funeral hall called Earth, then we pass on to the next world. Then we return, only to engage in Jusaek Japgi again.

God-man Huh Kyung-young has never engaged in Jusaek Japgi. He has always dedicated his time to study. Even when hungry, the desire to learn was stronger. He has never been angry, played Go or Janggi (Korean chess), or engaged in sports. His only physical activity has been martial arts training, achieving high ranks in Taekwondo and Hapkido. He possesses unparalleled martial arts skills but has never used them to harm anyone. While others engage in Jusaek Japgi, he trains his body and studies.

He trained rigorously at Hwagyesa Temple, like a Shaolin monk, jumping from high places. He would jump from the temple’s outhouse roof, startling the head monk who was inside. This was his practice of nakbeop (breakfalling). The outhouse was lower than the main temple buildings, making it suitable for practice. The Hwagyesa outhouse was designed so that people could see each other’s faces while using it, even engaging in conversation. This was a unique experience.

We must not be bound by such trivialities. God-man Huh Kyung-young’s words are for your benefit, distilled from all scriptures. You must choose between the three paths. You must choose to abandon the path of suffering and embrace Jaebop Muah. If you realize Jaebop Muah, then Jaehaeng Musang (impermanence) will naturally follow.

5. The Eternal Nature of the Universe and the Virtues of Buddhism
   We must strive for good karma in this life. Facing reincarnation, which path should we choose? We must choose the path that leads to Sangnak Ajeong (permanence, joy, self, purity). All things are impermanent, yet the universe is eternal. This is Sangdeok (permanence), Nakdeok (joy), Adeok (self), and Jeongdeok (purity). Muah (non-self) is Adeok. Jeongdeok means cleanliness and purity. It means having a clear and uncluttered mind, not one filled with complexities. That is where virtue lies.

Jeongdeok also refers to clarity and tranquility. It means to always keep your mind clear, not necessarily quiet. Even while driving a noisy truck, you must not forget this. Do not forget the virtue of clarity. We must abandon the “dirt” of the military.

God-man Huh Kyung-young expresses his frustration with those who continue to upload negative videos about him. Such actions delay his work for the nation, which aims to alleviate people’s suffering. If people see him being slandered, will his work succeed? No. He questions why people engage in such behavior, especially when they lack his cosmic abilities, such as preventing milk from spoiling indefinitely. They claim to be above him, despite having followed him for years. They criticize his use of a leased car, which is used by his driver for work. He has never engaged in frivolous pursuits. He has run for president three times, investing astronomical sums of money, a feat impossible for someone indulging in vices. He maintains the vitality of a twenty-year-old.

He is here to save people from this “funeral hall” called Earth, yet some slander him. He respects his political opponents, acknowledging their potential. So why do his own followers engage in such divisive behavior? This is not the path to success. Those who create and spread such false information will be pursued by the police. He has never consumed coffee, considering it a luxury. While cars and homes are matters of personal preference, coffee is not a necessity. He uses a specific car for strategic reasons, to inspire children and give them hope. It’s a concept that resonates with them, making him a symbol of aspiration.

6. The True Meaning of Holiness and the Power of Dark Energy
   What does it mean to live a holy life? It means realizing the Three Marks of Existence. The word “holy” (georuk) does not have a direct equivalent in Chinese characters. However, the image of a magnificent deer with large antlers, holding its head high and gazing across the plains, evokes a sense of holiness. This is the origin of the term.

Therefore, a holy life is one that embodies Jaebop Muah, a life that prioritizes “us” over “me,” the nation over “us,” and the world over the nation. It is a life dedicated to helping the poor and protecting the environment. Moses descending from the mountain with the Ten Commandments was a holy sight.

However, God-man Huh Kyung-young’s lectures are not meant to be “holy” in the conventional sense. Holiness is a quality that humans should display before God-man, not the other way around. God-man can appear in various forms—as a child, a gangster, or even a violent person—to suit the situation. You must not be deceived by appearances. You must be holy before God-man, just as you would be during ancestral rites. God-man does not need to appear holy before you. Grandfathers often act more childish than their grandchildren when playing. God-man does not need to be holy for you. You must be holy when you approach God-man, not view him with triviality.

God-man Huh Kyung-young forgives those who have slandered him, urging them to change their ways. He sees and knows everything. Those who continue to spread misinformation will face consequences.

Regarding the twelve zodiac animals, the cat is not missing; it is represented by the tiger, which is a variant of the cat. The tiger and cat share similar characteristics. The dragon, on the other hand, embodies the characteristics of all eleven other animals. Its body is like a snake, its legs like chicken feet, its eyes like a tiger’s, and its nose like a pig’s. The dragon is a composite of all these animals, representing a complex and ambiguous personality.

7. The Limits of Human Interaction and the Infinite Power of God-man
   When interacting with objects or animals, humans can only achieve connection through physical touch. For example, if you want to communicate with a plant, you must touch it. God-man Huh Kyung-young, however, can communicate with nature without physical contact. He can simply command, “Be well,” and a deer will understand. He can influence nature by simply speaking his name. You, however, cannot achieve this. If you attach your name to something, it will not have the same effect.

Psychology suggests that sending positive thoughts can influence the quantum state of water, making its molecules hexagonal. This is a natural quantum phenomenon, a wave cycle.

graph TD A[“Wave Cycle”] {“Frequency Range”}; B — 1-10 Cycles –> C[“Low Frequency: Insects’ Communication”]; B — 10-10,000 Cycles –> D[“Human Communication”]; B — 10,000-100,000 Cycles –> E[“Medium Frequency: Radios, Walkie-talkies”]; B — 100,000-3 Million Cycles –> F[“Shortwave: Radios”]; B — 3 Million-30 Million Cycles –> G[“Ultra Shortwave: TVs”]; B — 30 Million-300 Million Cycles –> H[“Extremely High Frequency: Cell Phones”]; H — Infinite Cycles –> I[“God-man Huh Kyung-young’s Spiritual Wave (Yeongpa)”]; I — Unseen, Unmeasurable –> J[“Dark Wave (Amheukpa)”];

Insects communicate using low frequencies (1-10 cycles). Human communication operates within 10-10,000 cycles. Higher frequencies are used for radios, TVs, and cell phones. However, God-man Huh Kyung-young’s spiritual wave, or Yeongpa, operates at infinite frequencies. This Yeongpa is also known as the Dark Wave (Amheukpa). It is undetectable by any scientific instrument or data. It has no weight, no light, no matter, and no energy. Yet, God-man Huh Kyung-young can use it to instantly influence anything across the globe. He can change the state of refrigerators or cell phones worldwide in zero seconds. This is the Dark Wave.

Scientists cannot detect this Dark Wave. It is called “dark” because no technology can capture it. Dark matter constitutes 80% of the universe, and dark energy makes up 20%. No human has ever seen dark energy, nor will they. But God-man Huh Kyung-young can manipulate it at will. With a single word, he can bestow archangels and blessings upon anyone, even those watching his videos in other countries.

Those who slander him should be aware that he possesses not only the power to bestow but also to withdraw. He has an arsenal of spiritual “weapons” to address those who commit wrongdoing. He does not need to act immediately; consequences unfold gradually. He possesses the Dark Wave and dark matter, capable of expanding or contracting anything. He can instantly affect people across continents without direct contact.

Your blessings are like those of a “little Jesus.” You can touch something and say, “Be well,” and it will happen. However, you cannot command from a distance as God-man Huh Kyung-young can. Jesus, in the Bible, had to physically touch people to heal them. He prayed with such intensity that sweat turned to blood. God-man Huh Kyung-young, however, is the God-man. He has no one to pray to. You have met God-man directly. This is an immense blessing, yet many are unaware of its significance. Meeting him is a source of happiness, even if you stumble and fall.

8. The Cycle of Suffering and the Path to Liberation
   A person whose arm was paralyzed was healed after praying at the White Heaven Wishing Stone. Another person’s vision improved after visiting the stone. These are real experiences. The White Heaven Wishing Stone is not an ordinary rock; it possesses immense power.

We are constantly creating suffering for ourselves. The six senses (sight, sound, smell, taste, touch, mind) interact with the six objects of sensation (form, sound, odor, taste, touch, mental objects), creating 36 types of afflictions. When multiplied by past, present, and future, this results in 108 afflictions. We generate billions of sufferings daily.

However, if we embrace Jaebop Muah, eliminating the “self,” and shed tears for the suffering of others, considering their pain as our own, then we become happy. If we forget our own lack and focus on the needs of others, we will find happiness. Even without striving, we will find sustenance.

We must eradicate the habit of viewing others negatively. The six senses are governed by the Five Aggregates (O-on): form, sensation, perception, mental formations, and consciousness. These aggregates create information in our minds. For example, tasting something sweet creates a sensation, which is then perceived, leading to a reaction, and finally stored in memory. This continuous flow of information creates afflictions.

Consider a person who robbed a bank and killed an employee. They would be tormented by the Five Aggregates, constantly reliving the event. They would know they would be punished, not just by law, but by a deeper, secondary punishment. They would experience immense suffering. Therefore, we must break free from these afflictions. We must uproot the habit of seeing others in a negative light.

This excerpt is from a lecture by Huh Kyung-young, a controversial South Korean figure known for his unique spiritual and political claims. In this lecture, Huh Kyung-young discusses Buddhist philosophy, particularly the “Three Marks of Existence” (삼법인), and applies them to modern life, emphasizing the importance of a collective mindset over individual ego. He also touches upon his own unique abilities and vision for society, including his unconventional approach to public image and education.

Huh Kyung-young’s Core Philosophy: The Three Marks of Existence

The Illusion of Self and the Path to Happiness
true happiness comes from transcending the individual “self” and embracing a collective “we.” He interprets the Buddhist concept of anatta (무아, no-self) as a call to shed ego and prioritize the well-being of the community. This perspective is impressive because it reframes a complex spiritual concept into a practical guide for daily life and social harmony. He challenges the common human tendency to focus on personal gain, which he believes leads to suffering.

우리가 정말 부정적인 시각으로 바라보면 일체가 고해예요. 고통 아닌 것이 없어. 그러니까 그 부정 일체고해가 3법이 있어. 재행무상, 재법무아, 일체고액. 그냥 그래요. 모든 것은 고통의 바다.
If we look at things with a negative perspective, everything is suffering. There is nothing but pain. that negative suffering has three marks: impermanence, no-self, and suffering. That’s just how it is. Everything is a sea of suffering.

그런데 긍정적으로 바라보고 대화로 바라보면 일체가 제법이 무아야? 내가 없는데 고통이 어디 있어? 모든 곳에는 나라는 존재가 없어져 버려. 그러면 낙원이야. 제법 무아는 낙원이야.
But if you look at it positively and with dialogue, is everything anatta (no-self)? If “I” don’t exist, where is the suffering? The existence of “I” disappears in all places. Then it’s paradise. Anatta is paradise.

나라는 것을 존재하겠다 할 때는 일체고행이야. 그걸 일일이 느껴야 돼. 내가 그냥 전부 느껴야 돼. 저놈은 나쁜 놈이야. 저놈은 지 혼자 잘 먹고 잘 살아. 저건 지가 뭔데 저지를. 이렇게 되죠?
When you insist on the existence of “I,” everything becomes suffering. You have to feel it all, every single bit. “I” have to feel everything. “That guy is bad. That guy lives well all by himself. Who does he think he is?” It becomes like this.

The Impermanence of All Things (재행무상)
everything in life is impermanent and constantly changing. He uses vivid examples, like the fleeting joy of buying a house versus the later burden of taxes or the tragedy of a house fire, to illustrate how attachments lead to suffering. This perspective serves as a powerful reminder to not cling to material possessions or temporary emotions, encouraging a more detached and peaceful outlook.

모든 것은 무상으로 돌아가 버려. 그런데 이걸, 이게 첫 번째 삼법인 개의 법을 석가모니가 이야기한 거야. 여기 자기 도장을 찍은 건 이거 하나야.
Everything returns to impermanence. This is the first of the Three Marks of Existence that Sakyamuni spoke of. This is the only one he put his seal on.

모두가 지나가면 무상한 것인데, 그 여자 없이는 못 살겠다고 울고불고 할 때가 있었다니까. 그런데 세월이 지나 보니까 참 내가 그때가 어리석었다. 그럴 수도 있잖아.
Everything passes and is impermanent. There was a time when I cried and wailed, saying I couldn’t live without that woman. But as time passed, I realized how foolish I was then. That can happen.

Life as a Funeral Hall: A Call to Purpose
Huh Kyung-young presents a stark metaphor: life on Earth is like a funeral hall where everyone awaits their turn, often engaging in “drinking, women, and gambling” (주색잡기) instead of pursuing meaningful endeavors. This provocative analogy is designed to shock listeners into reflecting on their priorities and to inspire them to live a life of purpose, free from trivial distractions. His personal example of dedicating himself to study and physical training, rather than “drinking, women, and gambling,” reinforces this message.

이 세상은 장례식장이야. 장례식장. 그런데 이 장례식장에 앉아서 자기 차례를 기다리면서 뭐 하고 있느냐? 여러분들 하는 모든 것은 여기에 들어가? 뭘 했다고? 주색잡기. 주색잡기 했다 이 말이야.
This world is a funeral hall. A funeral hall. But what are you doing, sitting in this funeral hall, waiting for your turn? Does everything you do fall into this? What did you do? “Drinking, women, and gambling.” That’s what you did.

내 평생 주색잡기 한 적이 없어요. 언제나 시간 남으면 공부. 한 번도 아무리 배가 고파도 공부 생각이 배고픈 것보다 더 심해. 공부 생각을 하다 보니까 배고픈 걸 모르는 거지. 잊어버리고 사는 거예요.
I have never engaged in “drinking, women, and gambling” in my life. Whenever I had free time, I studied. Not once, no matter how hungry I was, was the thought of studying less intense than the hunger itself. Because I was thinking about studying, I didn’t even notice my hunger. I live forgetting it.

Huh Kyung-young’s Unique Approach to Leadership and Influence

The “Rolls-Royce Strategy” for Inspiring Youth
Huh Kyung-young reveals his unconventional strategy for connecting with and inspiring young people: driving a Rolls-Royce limousine. He explains that this isn’t about personal luxury but about creating a “fantasy” and “hope” for children who see no such figures among traditional politicians. This bold and contrarian approach highlights his understanding of modern psychology and his willingness to break norms to achieve his goals, making him a memorable and impactful figure.

애들에게 희망을 넣어준다. 애들이 내가 보면 사죽을 못 써요. 왜? 동심을 가지고 있다는 거야. 내가 자기들에게 동심을 가지고 있대요. 이런 전략이 있으면 여러분들 좀 눈치채. 여러분들이 내 차가 필요하면 빌려가서 타. 무슨 말이냐면 나는 그 동심의 세계를 움직이기 위해서 내가 먼 미래를 내다보고 그 차를 타고 다니다가 롤스로이스에서 리무진 하면 허경영 이렇게 애들한테 이 “꼬로”가 돼 있어요.
I give hope to children. When children see me, they go crazy. Why? Because I have a childlike heart. They say I have a childlike heart for them. Right, right. If there’s a strategy like this, you should notice it. If you need my car, borrow it and drive it. What I mean is, to move that world of childlike innocence, I look far into the future and drive that car. when they hear “Rolls-Royce limousine,” they think “Huh Kyung-young.” It’s ingrained in children.

애들이 원하는 환상적인 차를 타야 애들의 희망이 나중에 내 말을 듣는 거야. 어찌 그렇게 생각이 좁노? 왜 꼭 이렇게 또 무슨 개미, 뭐 개미집이나 이런 거 누가 몰려나? 뭐 하늘궁 지어놔 봐요, 개미집이지. 그러나 여기 하늘궁은 그게 아니야. 이걸 몰라서 짓는 게 아니라 말이야. 몰라서 롤스로이스 타는 게 아니라 이 말이야. 내가 좋은 것도 있지만 애들의 희망이니까.
I have to drive the fantastic car that children want, so their hope will make them listen to my words later. Why are your thoughts so narrow? Why do you always talk about ants or ant nests? If you build a Heaven House, it’s just an ant nest, isn’t it? But this Heaven House isn’t that. It’s not built out of ignorance. It’s not that I drive a Rolls-Royce out of ignorance. It’s partly for my own good, but it’s also for the children’s hope.

The Power of “Dark Waves” (암흑파) and Divine Intervention
Huh Kyung-young claims to possess “dark waves” (암흑파), a form of energy beyond scientific detection, which allows him to exert influence over individuals and the world instantaneously. This concept is fascinating because it blends spiritual claims with a pseudo-scientific explanation, creating a unique narrative of divine power. He uses this to explain how his blessings and curses operate, emphasizing his omnipotence and the futility of opposing him.

이런 무한대 파동, 이런 파동하고 다르단 말이야. 이것은 잡히지도 않고 보이지도 않고 무슨 무게도 없고 빛도 아니고 물질도 아니고 에너지도 없고 아무것도 없는데 내가 여기서 미국의 암호개가 에너지 빠져라 빠져버려. 여기 앉아서 가만히 전 세계인이 어떻게 되라. 전 세계인이 순식간에 바뀌어.
This infinite wave is different from other waves. It cannot be caught, seen, has no weight, is not light, not matter, not energy, nothing at all. But from here, I can make the energy of some dog in America drain away. Sitting here quietly, I can command the entire world to change. The entire world changes in an instant.

이것을 가진 게 영파를 다른 말로 뭐라고 그래? 이것을 사람들이 알아 몰라? 이것을 암흑파라고 그래. 과학자들의 어떤 컴퓨터나 어떤 데이터에도 보이지가 않아요. 이거는 잡히지도 않아. 암흑파야. 그래서 암흑 에너지야.
What do people call this spiritual wave by another name? Do people know this ? They call it “dark wave.” It doesn’t appear on any scientist’s computer or data. It can’t be caught. It’s a dark wave. it’s dark energy.

내가 여러분한테 말 한마디 하면 여러분 대천사, 천사 뭐 붙어 있겠나? 축복이? 내가 일일이 여러분한테 찾아가나? 그게? 이 영상을 보고 있는 미국에 있는 사람도 축복이 나가버려? 천사가 나가버려? 그렇기 때문에 나를 음해하는 자들, 내가 지금 앉아서 뭐 하겠어? 나가게만 하는 게 아니야. 뭘 들어 넣어줘.
If I say one word to you, will archangels and angels attach to you? Blessings? Do I go to each of you individually? Does a person in America watching this video also receive blessings? Do angels go to them? Wrong? That’s why those who slander me, what do you think I’m doing sitting here? I’m not just making things leave. I’m putting things in.

The “Little Jesus” and the Direct Encounter with God
Huh Kyung-young positions his followers as “little Jesuses” who, through his blessings, gain a limited form of divine power, primarily through physical touch. He contrasts this with his own direct, effortless, and instantaneous divine intervention, emphasizing that he is the ultimate source of power, unlike even Jesus who had to pray with “blood and sweat.” This narrative elevates his status to that of a direct manifestation of God, offering his followers a unique and powerful spiritual connection.

신이님께서 저희들에게 주신 축복이 그 능력이 예수님 같아서 저희한테 리틀 예수 같은 기능을 준 거지. 여러분들은 리틀 예수란 말이야. 잡아야 돼. 나는 안 잡아. 그냥 나사로가 어디 있든지 내가 알 바가 없어. 나사로야? 나 알아? 이 끝이야.
The blessing that the divine being gave us is like Jesus’s power; it gave us a “little Jesus” function. You are “little Jesuses.” You have to touch. I don’t touch. I don’t care where Lazarus is. “Lazarus? Do you know me?” That’s it.

나는 God-man이야. 나는 누구한테 기도할 대상이 있어 없어? 없으니까 내가 와서 있는 거야. 지금 여러분들은 그냥 신을 다이렉트로 만난 사람들이야. 얼마나 여러분이 대단해. 얼마나 대단한 사람들이요.
I am the Creator. Do I have anyone to pray to? No, I don’t. That’s why I am here. You are people who have met God directly. How amazing you are. How amazing you all are.

what is one positive action that “remains” with us in life, unlike negative emotions like jealousy?

① Accumulating wealth
② Achieving personal fame
③ Applauding others sincerely
④ Criticizing others’ successes

(③ Applauding others sincerely, applauding others for their achievements is a pure, positive act that remains with us, contrasting it with negative emotions like jealousy or criticism. A common misconception is that only grand gestures or personal accomplishments are truly meaningful.)

when viewed with a narrow mind, the world is a “sea of suffering” (일체고해). However, when viewed with a broad, positive mindset, this “sea of suffering” transforms into a “paradise.” This concept aligns with the Buddhist principle of all phenomena being impermanent, also known as __.

(재행무상 (Jaehaengmusang), He explains that a positive perspective can transform suffering into paradise, linking this to the idea that all things are impermanent and constantly changing. A common misconception is that suffering is a fixed state, rather than something influenced by one’s perception and the impermanent nature of existence.)

O/X: the “Three Marks of Existence” (삼법인) in Buddhism, as stamped by Sakyamuni, are fixed and unchanging truths that apply universally regardless of one’s perspective.

(X, He explicitly states that truth is not fixed (“진리는 고정되어 있지 않아요”) and that one’s perspective (narrow vs. broad, negative vs. positive) changes how the “Three Marks of Existence” are perceived, particularly whether it’s a “sea of suffering” or a “paradise.” A common misconception is that spiritual truths are always absolute and unchangeable.)

O/X: He suggests that focusing on “my” (나) and individual desires leads to a “sea of suffering” (일체고해), whereas embracing a collective “we” (우리) perspective aligns with “non-self” (제법무아) and leads to a state of paradise.

(O, He repeatedly contrasts the “my” (나) perspective, which leads to suffering and conflict, with the “our” (우리) perspective, which aligns with “non-self” (제법무아) and leads to a state of peace and happiness. A common misconception is that individual happiness is separate from collective well-being.)

What are the three core principles, referred to as “삼법인” (Sambubin), that Mr. Huh emphasizes as the essence of Buddhist teachings, upon which the entire Tripitaka (팔만대장경) is based?

(The three core principles are: 1. 재행무상 (Jaehaengmusang – all phenomena are impermanent), 2. 재법무아 (Jaebupmua – all phenomena are non-self), and 3. 일체개고 (Ilchegaego – all is suffering). He stresses that these three principles form the foundation of Buddhist philosophy. A common misconception is that the vast Buddhist scriptures are complex and disparate, rather than being rooted in these fundamental ideas.)

Intermediate
He contrasts the “Three Marks of Existence” (삼법인) with two different perspectives. Explain how these perspectives lead to either “suffering” (일체고해/일체개고) or “paradise” (낙원), specifically referencing “재법무아” (Jaebupmua).

(He explains that viewing the world with a narrow, self-centered perspective (유아 – “my” existence) leads to “일체고해” (all is suffering) or “일체개고” (all is suffering). Conversely, adopting a broad, selfless perspective (제법무아 – non-self) where “I” (나) ceases to be the central focus, transforms this suffering into a “낙원” (paradise). The absence of a strong “self” means there is no individual to experience suffering. A common misconception is that “non-self” means literal non-existence, rather than a shift in perspective away from ego-centricity.)

O/X: the rapid economic growth and focus on material wealth in Korea led to a decline in the quality of education, resulting in children growing up without proper guidance and emotional support.

(O, He directly attributes the decline in educational quality and the lack of parental presence (due to both parents working) to Korea’s rapid economic growth, stating that “education was sacrificed.” A common misconception is that economic prosperity automatically leads to improved social conditions, rather than potentially creating new challenges.)

What is His interpretation of the “거룩” (georuk – holiness/sacredness) and how does it relate to the concept of “제법무아” (Jaebupmua)?

(He defines “거룩” (holiness) not as a fixed, human-made concept, but metaphorically as the majestic appearance of a large deer with prominent antlers, standing tall and surveying the plains. This image represents a state of being that transcends the small self. He explicitly links “제법무아” (non-self) to holiness, stating that “제법무아가 거룩해요,” meaning that prioritizing “our” (우리) over “my” (나), and extending concern from family to nation and then to the world, embodies a holy mindset. A common misconception is that holiness is solely about religious rituals or specific human behaviors, rather than a state of selfless awareness.)

He describes the current world as a “장례식장” (funeral hall) where people engage in “주색잡기” (jusaekjapgi – drinking, women, gambling/frivolous activities) while awaiting their turn. What is His proposed alternative to this way of life, and what personal example does he offer?

(He views the world as a “funeral hall” where people waste their lives on “jusaekjapgi.” His proposed alternative is a life dedicated to self-improvement and purpose. He offers his own life as an example, stating he has “never engaged in jusaekjapgi,” instead spending his time studying and physically training (martial arts). he prioritizes learning and physical discipline over frivolous pursuits. A common misconception is that a meaningful life must involve worldly pleasures, rather than self-cultivation.)

Short Answer: Explain the difference between the “파동” (waves/vibrations) that humans and insects use for communication, and the “영파” (spiritual wave) or “암흑파” (dark wave) that Mr. Huh claims to possess.

(Humans communicate using “파동” (waves) in the 10 to 10,000 cycle range, while insects use lower frequency “저주파” (low-frequency waves) from 1 to 10 cycles. He claims his “영파” (spiritual wave) or “암흑파” (dark wave) is fundamentally different; it is a “무한대 파동” (infinite wave) that is undetectable by any scientific means (computers, data, etc.), has no weight, light, matter, or energy, and can instantly affect things globally without physical interaction or time delay. A common misconception is that all forms of influence or communication operate within known physical laws and detectable frequencies.)

Advanced
He uses the anecdote of King Taejo Yi Seong-gye and Monk Muhak to illustrate a profound point about perception. Explain the core lesson about “돼지 눈에는 원래 돼지로 보이는 거야” (a pig sees only pigs) and how it relates to the “Three Marks of Existence” (삼법인).

(The anecdote highlights that one’s perception is limited by one’s own nature or state of being. King Taejo, seeing Muhak as a pig, reveals his own “pig-like” nature, while Muhak, seeing Taejo as a Buddha, reflects his enlightened perspective. This directly relates to the “Three Marks of Existence” by emphasizing that whether one perceives the world as “일체개고” (all is suffering) or “제법무아” (non-self, leading to paradise) depends entirely on their internal state and perspective. A person stuck in ego (유아) will see suffering and negativity, akin to a pig seeing only pigs, while an enlightened person (제법무아) will see the world differently. A common misconception is that external reality is objective and universally perceived, rather than being heavily filtered by individual consciousness.)

He describes the “육근” (six sense organs) and “육진” (six sense objects) interacting to create “36번뇌” (36 afflictions), which, when multiplied by past, present, and future, result in “108번뇌” (108 afflictions). Explain this process and how embracing “제법무아” (Jaebupmua) can alleviate this suffering.

(The “육근” (eyes, ears, nose, tongue, body, mind) interact with “육진” (form, sound, smell, taste, touch, mental objects/phenomena). This interaction creates 36 types of “번뇌” (afflictions or defilements). When these are considered across the “현재, 미래, 과거” (present, future, past), they generate 108 afflictions. This process illustrates how our senses constantly produce suffering through attachment and perception. Embracing “제법무아” (non-self) means detaching from the “아상” (ego/self-image), which is the root of these afflictions. By shifting focus from “my” suffering to “others’ suffering” and cultivating compassion, one’s own suffering diminishes, as the “self” that perceives and generates these afflictions is minimized. A common misconception is that suffering is an external imposition, rather than an internal process driven by attachment to self and sensory input.)

O/X: his “암흑파” (dark wave) allows him to instantly change physical objects and people’s states globally, without any time delay or physical interaction, making it fundamentally different from any known scientific energy or wave.

(O, He explicitly states that his “암흑파” is a “무한대 파동” that can instantly change things globally, like refrigerators or cell phones, and affect people’s energy levels without physical contact or time. He differentiates it from all known scientific waves (low, medium, short, ultra-short frequencies) and states it’s undetectable by any scientific means. A common misconception is that all forms of influence must adhere to the laws of physics as currently understood.)

He uses the example of his Rolls-Royce limousine to illustrate a “전략” (strategy) for connecting with young people. Explain how this seemingly materialistic choice aligns with his broader mission and the concept of inspiring “희망” (hope).

(He explains that his choice to drive a Rolls-Royce limousine is a “전략” (strategy) to capture the imagination and inspire “희망” (hope) in young people. He recognizes that traditional, “꼰대” (old-fashioned) political figures don’t resonate with youth. By driving a luxurious, “환상적인 차” (fantastic car), he creates a powerful image that becomes a “꿈” (dream) and “희망” for them. This allows him to establish a connection and gain their attention, making them more receptive to his message later. the car itself is a “방편” (means to an end), not the ultimate goal. A common misconception is that spiritual or political leaders must always project an image of austerity, rather than strategically using symbols to connect with different demographics.)

Short Answer: He differentiates his “암흑파” (dark wave) from the abilities of Jesus, specifically referencing the healing of the sick and the raising of Lazarus. What is the key distinction he draws between his power and that attributed to Jesus?

(He claims his “암흑파” (dark wave) allows him to act instantly and remotely, without physical presence or interaction, unlike Jesus who, in the biblical accounts, often had to be physically present, touch people, or even delay his arrival (as with Lazarus) and pray intensely. He states, “나는 암흑파와 암흑물질을 마음대로 하는 사람이요. 그러니까 내가 어 자 나사로야 나와라 이러면 끝이야.” he doesn’t need to pray or be physically present; his will alone is sufficient. He also implies that Jesus’s followers (like his disciples) were “little Jesuses” who still needed to “touch” to heal, whereas he does not. A common misconception is that all divine or miraculous powers operate under similar constraints or methods.)