2015.01.31 토 961 The Truth of Love and Hatred 사랑과 증오의 진리

행복하고 건강한 삶을 위한 마음가짐과 행동 방식을 배우는 것. 인의예지신(仁義禮智信)을 자신에게 적용하여 복을 받고, 불필요한 인슐린 소모를 줄여 건강하고 장수하는 삶을 지향합니다.

1. 오례(五禮)의 이해와 적용

• 오례(인의예지신)는 남이 아닌 자신에게 적용:
  • 남을 평가하거나 남이 나에게 어떻게 하는지를 감시하는 대신, 자신이 남에게 무엇을 해줄 것인지 생각.
  • 예시:
  • 인(仁): 남이 나를 사랑해주나 안 해주나 감시하기보다, 자신이 남에게 사랑을 베풀기.
  • 의(義): 남이 의로운 사람인지 평가하기보다, 자기 자신이 의로운 자가 되기.
  • 예(禮): 남편이나 아내가 자신에게 예를 갖추지 않는다고 불평하기보다, 자신이 먼저 남에게 예를 갖추기.
  • 지(智): 남이 자신에게 좋은 지혜를 주지 않아 돈을 못 벌었다고 생각하기보다, 자신이 지혜를 가지고 아내나 남편을 도울 방법을 생각.
  • 신(信): 남이 믿을 수 있는 사람인지 평가하기보다, 자기 자신이 남이 믿을 수 있는 사람이 되기.
• 수동적인 태도는 불행을 초래: 오례를 남에게 적용하며 수동적으로 행동하면 항상 불행이 따름.

2. 효(孝)의 진정한 의미

• 효의 근본: 부모의 마음으로 내 마음이 되는 것.
  • 부모의 얼굴이 보이지 않아도 보는 듯하고, 음성이 들리지 않아도 들리는 자식이 되어야 함.
  • 항상 부모님의 입장에서 생각하고 행동.
• 사후 효도 (사모지효): 부모님이 돌아가신 후에도 항상 부모님을 사모하고 좋은 점을 생각.
  • 부모님이 물건 하나라도 아끼셨던 마음을 헤아려 낭비하지 않기.
• 생전 효도:
  • 소효: 부모님의 의식주를 해결해 드리는 것.
  • 중효: 손자를 낳아주고 좋은 며느리를 데려와 부모님 마음을 편안하게 해드리는 것.
  • 대효: 입신출세하여 가문을 빛내고 부모님을 기쁘게 해드리는 것.
• 부모의 좋은 점만 기억: 부모의 잘못된 점은 마음에 두지 않고, 좋은 점만 기억하는 것이 1% 상류층의 삶을 사는 방법.

3. 사랑과 증오의 진리

• 최고의 선, 미, 의는 ‘사랑’:
  • 사랑이 없는 진리, 음악, 행동은 의미가 없음.
  • 예시: 안중근 의사의 의로운 행동도 백성을 사랑하는 마음이 있었기에 인정받음.
  • 남편이 돈을 잘 벌어와도 사랑이 없으면 쓰레기와 같음.
  • 미스코리아의 아름다움도 사랑이 담긴 말과 행동이 있을 때 감동을 줌.
• 사랑의 네 가지 기쁨 (四喜):
  • 안(顔): 얼굴로 남에게 기쁨을 주는 것 (웃는 얼굴).
  • 언(言): 말로 남에게 기쁨을 주는 것 (좋은 말씨).
  • 물(物): 물질로 남에게 베푸는 것.
  • 신(身): 몸으로 남에게 봉사하는 것.
• 증오는 죄: 사랑의 네 가지 기쁨을 행하지 않으면 죄를 짓는 것과 같음.
  • 남을 증오하는 것은 인슐린을 과도하게 소모시켜 수명을 단축하고 후손에게까지 악영향을 미침.
  • 따져야 할 것은 따지되, 감정을 개입하지 않기.

4. 호르몬과 건강

• 인슐린은 ‘심판 호르몬’:
  • 인슐린은 한정된 양이 평생 분비되며, 과도한 스트레스, 증오, 불규칙한 생활 습관 등으로 빠르게 소모됨.
  • 인슐린 소모가 많으면 당뇨, 암, 고혈압 등 질병 발생 및 수명 단축.
  • 인슐린 소모는 유전자를 통해 후손에게까지 영향을 미침.
• 사랑과 긍정적인 감정은 건강에 이로움:
  • 사랑을 베풀 때 나오는 호르몬 (베타엔돌핀, 도파민, 옥시토신, 세로토닌, 페닐에틸아민 등)은 수명 연장, 질병 예방, 면역력 강화에 기여.
  • 페닐에틸아민 (콩깍지 호르몬): 사랑에 빠졌을 때 분비되며, 상대방의 단점도 좋게 보이게 함.
  • 레라친 호르몬: 출산 시 분비되며, 부모와 자식 간의 유대감을 강화.
  • 남편이 출산 과정에 함께하면 레라친 호르몬이 함께 분비되어 부부간의 유대감도 강화됨.
• 스톡홀름 신드롬: 극심한 스트레스 상황에서 가해자와 피해자 사이에 유대감이 형성되는 현상.
  • 레라친 호르몬과 유사하게 극한 상황에서 동질감이 형성되어 관계가 강화될 수 있음.

5. 선행과 악행의 결과

• 선행의 대가:

  • 하루 좋은 일을 해도 복은 당장 오지 않지만, 화는 자동적으로 멀어짐.
  • 선을 행하는 자는 동산의 풀처럼 눈에 보이지 않아도 매일같이 복이 늘어남.

• 악행의 대가:

  • 하루 악한 일을 해도 화는 당장 오지 않지만, 복은 자동적으로 멀어짐.
  • 악을 행하는 자는 숯돌에 칼을 가는 것처럼 눈에 보이지 않아도 매일같이 집안이 기울어짐.

• 살생하지 마라: 모든 자연을 사랑하라는 의미.

  • 기독교의 ‘살인하지 마라’는 육적인 계명, 불교의 ‘살생하지 마라’는 식물까지 포함하는 영적인 계명.

• 오례를 남에게 적용하는 오류:

  • 문제: “저 사람이 나를 사랑해주나?”, “저 사람이 의로운가?” 와 같이 남을 평가하고 감시하는 태도.
  • 해결: 모든 오례(인의예지신)를 자신에게 적용하여, 자신이 먼저 사랑하고, 의롭고, 예의 바르고, 지혜롭고, 신뢰할 수 있는 사람이 되도록 노력.

• 효의 의미를 오해하는 오류:

  • 문제: 부모님이 살아계실 때만 효도하거나, 부모님의 단점을 마음에 담아두는 태도.
  • 해결: 부모님이 돌아가신 후에도 사모지효를 실천하며 부모님의 좋은 점만 기억하고, 항상 부모님의 마음으로 생각하고 행동.

• 감정적인 증오로 인한 건강 악화:

  • 문제: 남을 미워하거나 스트레스를 받으며 인슐린을 과도하게 소모하는 것.
  • 해결: 따져야 할 것은 따지되, 감정을 개입하지 않고 사랑의 네 가지 기쁨(안, 언, 물, 신)을 실천하여 긍정적인 호르몬을 분비하고 인슐린 소모를 줄이기.

• 오례(五禮): 인(仁), 의(義), 예(禮), 지(智), 신(信)을 의미하며, 강연에서는 이를 자신에게 적용해야 함.

• 오복(五福): 복을 받는 사람의 특징으로, 오례를 실천할 때 얻게 되는 결과.

• 효(孝): 부모의 마음으로 내 마음이 되는 것.

  • 사모지효: 부모님이 돌아가신 후에도 항상 부모님을 사모하는 효도.
  • 생전지효: 부모님이 살아계실 때 하는 효도 (소효, 중효, 대효).

• 인슐린: ‘심판 호르몬’으로 불리며, 한정된 양이 분비되어 과도한 소모 시 질병과 수명 단축을 초래.

• 페닐에틸아민 (콩깍지 호르몬): 사랑에 빠졌을 때 분비되어 상대방의 단점을 좋게 보이게 하는 호르몬.

• 레라친 호르몬: 출산 시 분비되어 부모와 자식 간의 유대감을 강화하는 호르몬.

• 스톡홀름 콤플렉스: 극심한 스트레스 상황에서 가해자와 피해자 사이에 유대감이 형성되는 심리 현상.

• 사희(四喜): 사랑을 구성하는 네 가지 기쁨 (안, 언, 물, 신).

• 공약과 컨셉:

  • 1992년부터 일관된 공약 (결혼 시 1억, 출산 시 3천만원, 전업주부 수당 100만원, 노인 수당 70만원 등)을 제시.
  • ‘허본좌’, ‘폴리테이너’, ‘허토피아’, ‘내 눈을 바라봐’ 등 다양한 컨셉을 통해 대중에게 각인.

• 민족과 겨레의 차이:

  • 겨레: 한 핏줄을 의미 (예: 몽골족과 한국인은 같은 겨레).
  • 민족: 고조선부터 국호를 쓰고 있는 사람들, 즉 같은 나라의 백성을 의미.

• 동양 3국의 가치관:

  • 중국: 가산(재산)을 중요시.
  • 일본: 가업을 중요시.
  • 한국: 가문(명예)을 중요시하며, 이로 인해 청년 실업 등 사회 문제가 발생할 수 있음.

스크립트

복 받는 사람은 특징이 복 받는 사람들의 특징이 있는데 이 오례가 있잖아요. 인의 아시죠. 그러면 에 그러면은 이 오신이 있으면 복을 못 받는 사람은 요걸 꼭 남을 요걸 가지고 평가를 해. 그런 사람은 죽을 때까지 복이 없어요. 근데 요 오복을 받는 사람은 가만히 보면은 자기가 남한테 인을 베풀어. 사랑을. 사랑을 베푼다 이 말이에요. 근데 사람들은 저 사람이 나를 사랑해주나 안 해주나 그거를 요걸 가지고 감시를 하는 거야.

저 사람은 좋은 사람인가 나쁜 사람인가 이런 걸 평가하면 그건 하나님이 하는 일이야. 메시아가 하는 일이지 여러분은 그런 거 하면 안 돼. 여러분은 아, 내가 남편한테 뭘 잘해 줄 것인가? 이걸 생각해야 되는데 이 인위를 딱 머릿속에 받아가지고, 저 사람이 나한테 잘해주는 게 뭔가 이거를 생각하려고 그래. 그거는 하늘에서 평가해요. 그래서 오복을 줄까 말까? 울려고 하는 거야. 자기가 평가한다 해서 부인이 남편을 평가한 데서 부인이 남편한테 복을 줄 수 있나? 못 주는 거야. 이건 하늘이 주는 거잖아. 그러기 때문에 여러분은 평가할 자격이 없는 거야. 근데 그걸 반대로 해요. 의가 있다면 저게 안중근이 저게 의로운 사람인 거 아닌가 이렇게 평가를 해. 그냥 안중근이는 국민한테 평가받으려고 한 게 아니야. 자기가 의로울려고 후손들이 자기를 의롭다고 할 수 있는 자가 돼야 되겠다. 그 남이 나를 의로운 자로 볼 것인가?

나를 친일파로 볼 것인가? 이게 안중근이한테 중요한 거지. 그 사람이 우리 국민이 어려운가 아는가 이런 건 안 보는 안중에도 없어요. 이거는 남을 재단하지 말아. 자기 자신이 의로워라 이거예요. 남이 나한테 인사하고 안 하고 일체 신경 쓰면 안 돼. 내가 남한테 인사해야 돼. 예를 갖춰주는 거예요. 그런데 남편이 왜 나한테 예를 안 갖추냐? 아내가 나한테 왜 예를 갖춰주지 않냐? 이렇게 이야기하는 사람들 평생 불행이야. 왜? 인간은 언제나 불완전하기 때문에 인간은 언제나 불완전한 존재야. 이 불완전한 존재를 완전한 존재로 착각하는 거예요. 이걸. 이거 완전, 이거는 불안전인데 완전도 돼. 불완전이라고 해도 되지. 인간은 언제나 불완전한 존재다. 그런데 이거를 갖다가 자기한테 해야 될 거를 남한테 갖다 붙여요.

저 사람 예의가 없는 사람이다. 사람은 무리한 사람이다. 이래서 싸우는 거예요. 부부지간.에 그래 가지고 1차 2차 대전에 죽은 사람보다도 기독교 차 천주교와 구교와 신교의 싸움으로 죽은 사람 수가 더 많아요. 이거 자기 집안 싸움이야. 집안 싸움. 당신이 옳다. 똑같은 아버지를 모시는데 형제지간에 이거는 구교다 신교다 해가지고 싸움을 해가 전 세계 인구의 인구 세계 대전보다 사람을 많이 죽였어요. 그게 오늘날 기독교야. 그러나 불교도 물론 어느 정도 전쟁은 했지만, 그런 전쟁을 안 했거든. 그래서 엄청난 전쟁을 해. 이거 왜? 너거가 사랑을 하라고 니 자신이 남한테 사랑을 베풀라고 그랬지. 누가 사랑을 많이 받을까? 이거를 연구하라고 한 게 아닌데 기독교가 앞으로 인류의 희망이 되지 못하고 있는 이유가 그래서 그런 거야.

그 예수의 좋은 말을 여러분들이 잘 써야 되는데 예수 욕을 다 멕이는 거예요. 그리 요새는 재벌교회야. 재벌교회. 재벌종교, 재벌교회 재벌성경, 재벌들이 들고 다니는 게 성경이야. 그냥 그래요. 여유 있고 교회에 돈 많이 내는 사람들이 들고 다니는 게 성경이 가난한 사람은 교회 가면 재수 없다고 빨리 가라고 그러면 이게 뭐 하는 종교가 됐어요? 그래서 여러분들이 지혜, 내가 좋은 지혜로 남을 이롭게 해야 되는데 내가 열심히 무식을 깨달아가지고, 남한테 뭘 도울까 이걸 생각을 했는데 아니 이 부인이가 나한테 좋은 지혜를 안 줘가지고 내가 돈을 못 벌었냐 이거야. 남편이 왜 좋은 아이디어를 가져와서 우리 집을 부자를 못 만들었냐 이렇게. 내가 지혜를 가지고 내 아내를 도와주고 내 남편을 도와줄 수 있는 게 없을까? 이런 걸로 바꿔야 돼요.

알겠죠. 근데 이거를 여러분들은 수동적인 걸로 들어가면 이 수동적인 거는 항상 불행을 가지고 와요. 그래서 이 오복이 굉장히 중요한데 오복을 들어가기 위해서는 반드시 오례를 깨달아야 돼요. 그렇지 않겠죠. 그 다음에 믿음. 남이 인간이 믿을 수 있는 사람은 한 명도 존재하지가 않아요. 다 불완전한 존재니까. 오늘 돈을 1억을 빌려줬는데 내일 교통사고로 죽어버려. 아 그러면 부도가 날 거야. 그러니까 사람한테 10억을 줬다 100억을 줬다 은행도 몇천억을 떼여. 김우중이 한테 60조를 떼었어. 예를 들어서 그런데 우리는 이런 걸 갖다가 인간을 믿고 준 거야. 사실은. 근데 이런 데는 담보가 들어가 있지. 근데 60조는 못 받는 돈이야. 담보를 초과해서 줬어. 김우중이라는 사람의 그걸 믿고 줬는데 실제는 믿음은 누굴 믿는 거예요?

자기자신이 남이 바라볼 때 믿을 수 있는 사람이 돼야 되는 거지. (맞아요.) 저 사람이 믿을 수 있는 거야. 이런 거는 여러분이 연구하면 그건 하늘의 소관이야. 도복을 주는 자의 하나님이 인간을 볼 때 그렇게 보는 거예요. 저, 아브라함 저거는 믿을 수 있는가? 저, 욥 저거는 믿을 수 있는 놈인가? 한번 테스트를 해보자. 야 아브라함, 니 아들 100살에 난 아들 좀 죽여봐라. 그 아브라함이 하늘에서 죽이라니까 할 수 없이 가서 죽이는 시늉을 할 때 거기에 하늘에 들어오는 거예요. 하나님의 여러분이니 내가 허경영이가 뭐 메시아다 하늘에서 왔다 사니까 여러분들은 그게 거짓말 같지? 하늘은 뭘 하는 데냐면은 인간의 뇌를 관통을 할 수가 없어요. 이 내일 문을 열어줘야 돼. 집안에 이 현관문인데 하나님이 이리 그냥 들어가는 게 아니야. 본인들이 문을 딱 열어주고 들어오세요.

그래. 이게 들어가는 거야. 그리고 아예 이게 특이하게 돼 있어요. 그러니까 하나님은 강압적인 것을 쓰지 않아요. 그러니까 여러분이 문을 열어주는 자만 도와줘. 요 문을 딱 닫고 있는 사람은 하늘이 이 사람 머릿속으로 들어갈 수가 없게 이렇게 창조가 돼 있어요. 그러니까 나는 내가 난 자식이라도 시집 장가를 가서 부부가 잠을 자고 있는데, 아버지가 문 열고 들어가면 안 되는 거예요. 야, 내가 들어가도 되냐? 그럼 아버지가 아들이 들어오세요. 이렇게 들어가는 것이지. 아무리 하나님이 창조했다해서 내 뇌라는 공간 이건 내 집이야. 이 집에 하나님이 그냥 들어오는 게 아니에요. 음 그러니까 아브라함한테 못 들어가. 아브라함 마음을 믿을 수 있는 사람으로 탁 바꾸면 되지. 어림도 없는 말씀. 그래도 기독교 드릴 말에 하나님이 모든 우리에게 능력을 주셨다고, 축복도 주고 다 줬다고.

그럼 뭐하러 전도해? 다 줘버리지. 내말이 모든 인간을, 열심히 믿는 것도 하나님이 준 거고, 안 믿는 것도 하나님이 준 거래. 그러면 모든 인간을 열심히 믿게 줘 버리지 왜 안 믿는 걸 줘? 그거는 노터치야. 그걸 알아야 돼. 인제 이해 가시죠? 그래서 그걸 평가하는 게 요거야. 오복을 평가해 가지고 이거는 상이야 상. 이거는 상을 주는 거예요. 상 이거는 상. 하늘에서 주는 상이야. 이게. 그래서 아브라함의 뇌안에 하나님이 들어가서 야, 너 이삭을 죽게 할 그럴 이유가 뭐예요? 그냥. 아브라함 뇌를 팍 바꿔버리면 되지. 그러니까 하나님 믿는 것도 하나님이 우리를 움직여서 그렇다 안 믿는 것도 움직여서 그렇다 그런 거 전부 거짓말이야.

모든 것은 자기가 결정, 자기가 했기 때문에 이게 있는 거지. 하나님이 모두 열심히 믿게 해주고 신용 있게 해주고 그랬으면 상을 줘서 하나님이 입을 누구는 주고 안 주나? 안 그래요. 그러면 이 상이란 존재가 있어요 없어요? 없어야 되지. 여러분 마음대로 하는 걸 하느님 마음대로 못하기 때문에 상이 있는 거예요. 그리고 요런 사람은 하나님이 상을 줄 자격은 있어요. 그래서 여러분들이 이걸 알아야 돼. 신뢰할 수 있는 자를 찾지 말아요 이거야. 뭐 해야 돼요? 자기 자신이 남이 믿게 행동하는 것이 인의예지심이야. 이걸 남한테서 구하면 언제나 불행해요. 자기소개서 이해 가시죠? 그래서 이 오복을 보니까 내가 생각이 나서 하는 건데 이 오례를 명심해야 돼요.

사람들은 인의예지신이 이게 뭔지를 잘 몰라. 이거 그냥 아이 신뢰하게 남을 믿어라. 이럴 줄 알아. 남을 믿기는? 내가 남한테 믿게 행동하라 맞아요. 이걸 왜 반대로 사람들이 생각하는지 몰라. 그래서 애들이 불행하게 되는 거여. 저는 믿을 놈이다. 저거 못 믿을 놈이다. 이러고 앉아 있어. 전 목사는 믿을 놈이다. 전 목사 저거는 전도사 저거는 못 믿을 놈, 저기 교회에서 저거가 하나님 역할을 다 해버려요. 그래서 하나님도 인간의 뇌를 들어가지 않아. 함부로 못 들어가. 자유 의지를 완전히 줘버렸어. 인간에게. 완전한 자유를 주는 거예요. 그래서 여러분은 에 믿음이 이 면에서 하나님과 동등하다. 동등한 인격을 갖추었다. 그래 그걸 가지고 왜 봄을 못 짓느냐? 이걸 내가 가르쳐주는 거야. 이해가시죠? 그래서 내가 아까 이거 지우려고 하길래 지우지 말라고 한거야.

여기서는 말이에요. 여기서는 청와대가 보여. 여기 청와대가 보이지.

청와대가 보이는 자리야. 여기가.

그래서 오복은 아까 생각하는 걸 능동적으로 할 때 온다. 불완전한 인간들에게 믿음을 강요하지 마라 이거야. 그럼 뭐 해야 돼요? 자기가 남한테 믿게 행동하라. 그외 남이 믿게 안 할 때 저건 인간이기 때문에 그렇다. 이렇게 이해를 하라 이 말이에요. 인정해야 돼. 내가 믿게 하면 절대 사람이 날 배신 안 해. 내가 믿게 안 할 소지가 있을 때 사람이 배신하는 거예요. 그래서 조금 그런 상호작용을 깨달아야 돼. 남이 저저, 남이 강의하는거 가지고 내가 강의하는거 같네.

오복을 잘 가르쳐 주셔서 감사합니다.

아 마무리를 내가

제가 이름이 김오복입니다.

저 분이 이름이 김오복이야. 한문으로도 김오복이라니까. 옛날 어른들이 그렇게 지어지셨어요. 지난 대선 때 엄청 내 선거운동 하는데 다 따라다니셨어요. 어머 아주 대단해. 저분의 친구가 박 회장입니다. 저분하고 이제 같이 있는 어디 오늘 여기로 오셨어요?

급히 가서 총재님 뵈러. 좋은 선물을 가지고 왔습니다.

뭐 좋은 선물이에요?

아이 근데 선물 좀 내놔 보세요. 뭔가?

이번에 이명박 거기 회고록에 허총재님 얘기가 등장이 됐는데

이명박 책에? 그니까 그 사람이 이명박이 그때 나를 복권을 안해줘 그래?

그러니까 JTB

봤네

응 봤죠

언제야 어제

대통령이 대통령에게 깨졌다 하는 2탄이 나와요. 책이. 회고록 말고. 그 저기, 그러는데 거기에 허경영 총재님 말씀이 나오는데 뭐라고 나오냐면 이명박 대통령한테 총재님의 그 공약을 아이디어를 총재님의 동의를 받아서 실천하자. 우리가 이걸 해보자 하고 건의를 해. 근데 대통령한테 깨져. 거기에 이제 얘기가 쭉 나오는 거예요. 아주 긍정적이에요.

아 재밌네 그거. 그렇지.

이명박이가 그걸 안 들어.

안 들었구만. 그게 내 아이디어가 이미 대통령한테 막 올라가는 거야. 박근혜처럼. 그러니까 노인수당 70만원이 박근혜 대통령이 20만원을 했잖아. 그런데 이거는 70만 원을 했어야 되고 그 다음에 요것이 이걸 주는 사람이 정확하게 중산층이 뭐냐? 중산층까지 딱 못을 박아야 돼. 뭐 집이 있다 없다 이렇게 복잡한 거 하지 말아야해. 그러면 이거는 사기야. 이게 이거는 사기에요. 이거는 생활에 어른들의 용돈이 안 돼. 이게 이걸 생활비 주자는 거지 용돈 주자는 겁니까? 어 말이 안 되는 말이야. 그러면 이거는 뭐라고 하냐면 다른 말로 하면 생색이야. 생색. 이런 공약을 하면 안 돼요. 어른들을 부양하게 해줘야지. 그러면 부모가 140 나오잖아. 그러면 공사 하나만 안 하면 돼. 도로 공사 하나만 안 하면 돼. 근데 고 예산은 꼭 국회의원들이 딱 다 쓰겠다는 거야. 고걸 뺏어 올 수가 없었요. 대통령이 파워가 없어 가지고. 나는 그런 거 과감해요..

야 SOC 공사 얼마 줄여. 그럼 국가적으로 안 돼. 딱 해 가지고 가져와서 이걸 확실히 해줘야 노인 두 명이 있으면 140. 그러면 노인을 모시겠다고 전쟁이 나요. 형제들이. 맏아들이 모신다고 그러면 막내가 실업자인 막내가 모시겠대. 왜? 나는 수입이 없잖아. 그리고 엄마 아버지 내가 데리고 있어야 되겠다. 그럼 한 달에 140 가지고 엄마 아버지하고 세 식구 살지. 장가갈 때까지. 이렇게 나라가 주는 돈이, 저 어서 오세요. 젊은이들 장가가는 데 도움이 되는 거야. 이 70만 원씩 주면은 이게 어머니 아버지가 나이가 80인데 70만 원씩 나오면 요걸 20대가 이 어머니 아버지를 모시고 있으면 장가갈 때까지 이 젊은이가 뛸 수가 있는 거야.

생활이 된다고 이게, 보탬이 되고, 이런 거를 전혀 국가에서는 이것이 뭐 노인만 쓰라고 주는 줄 알아? 노인한테 주면 노인이 형제 중에 실업자 집에 주게 되는 거야. 또 같이 가서 살고 생활비 거기서 쓰고 같이. 그래서 이런 거를 갖다가 이게 뭐예요? 노인들은 뭐 종로 3가 가서 뭐 놀러갈 때 교통비 해라고 주는 줄 알아요? 이런 거? 점심값도 안 돼요. 왜 이걸 그걸 갖다가 우리는 사기라고 하는 거예요. 사기/ 이게 생색이에요. 생색/ 국민을 무슨 거지로 보냐 이거야. 국민이 거지예요? 줄려면 주고 말려면 말아야지. 앞으로 이런 정치인들은 내가 가만히 안 둬요. 어른한테 효, 효가 무슨 약자예요. 효가 이게 무슨 약자예요?

(농사를 지어서 토지는 농사를 지어서) 통 농사를 지어 뭐 부모한테 효도한다고? 내가 ‘효’자를 물으면 우리나라에서 효 해석하는 사람이 없어. (노인은 모신다.) 노인을 모신다? 그런 뜻이 아니다니까. 효의 근본을 알아야 돼. 그러니까 사람들이 이 나이 든 분들도 이 효를 옛날에 선조들이 잘못 가르쳐 줬어. 효는 봐요. 봐봐요. 잘 봐요. 부모의 얼굴이 보이지 않아도 보고 부모의 음성이 들리지 않아도 들리는 자식이 돼야 돼. 이게 땅이잖아.

자식이 땅 속에 있어도 이게 부모의 소리야. 이게. 부모의 소리가 흙 속으로 들어와야 돼 이렇게. 그래 아들이 알아들어야 돼. 그러니까 자식이 부모를 놔두고 죽어도 부모의 부모를 보살펴야 그게 효라는 거야. 그러니까 자식이 목숨을 땅속에 묻을 정도가 돼도 부모님 얼굴은 항상 봐야 되고 부모님의 소리가 안 들려도 우리 어머니가 지금 기침하고 계시겠구나. 분명히 서울에 있고 어머니는 시골에 있는데, 우리 어머니가 지금 기침을 아침에 새벽에 기침을 많이 하고 있겠구나. 이불을 해 소리가 귀에 들려요 그게 효자야. 그 소리야 이게. 콧속에다 넣어놔도 부모님의 기침 소리가 들리는 거야. 우리 어머니한테 내가 뭘 약을 지어드려야 되겠다. 아이고 우리 어머니가 근데 어머니는 또 자식이 미국에 가 있어도 자식이 아프면 금방 알아요.

근데 이 자식은 이게 연결이 안 되는 거야. 이게. 부모는 어디 가 있어도 자식이 아프면 연락이 돼. 연결이 돼. 그러면 효의 정확한 뜻은 국어사전에 효의 뜻은 잘 봐요. 부모의 마음으로 내 마음이 되는 것 이게 효예요. 무슨 말인지 알아요? 내 마음이 부모의 마음이 돼야 된다. 이 소리야. 항상 우리 아버지가 80이면 내 마음이 80 아버지 마음을 가지고 다녀야 돼. 그러면 그게 효야. 근데 20대 30대 40대 지 젊은 마음을 가지고 있으면 부모한테 효를 할 수가 없어 이게 뜻이야. 이 효의 오 진정한 뜻은 부모의 마음으로 내 마음이 되는 거. 내가 놀러 갔다 근데 우리 엄마가 지금 걱정할 텐데 이게 부모의 마음이야. 야, 우리 엄마가 지금쯤 내가 전화를 하길 바랄 거야.

그게 부모의 마음이야. 어 내가 엄마, 며칠 정도 있으면 들어갈 거야. 그때까지 걱정하지 말고 있어. 이렇게 전화를 해줘야 그게 부모 마음이야. 그런데 부모는 부모고 나는 나고 실컷 논다? 그러면 이게 부모 이 뜻이 맞나 안 맞나? 그렇기 때문에 여러분은 효 하나를 우리 동양에서 해석하는 사람은 허경영 외에는 한 명도 어른들이 해석을 하는 사람이 없어요. 내가 해결해 줘야 하니까 이해가 가. 안 보이고 안 들려도 들리는 부모의 목소리가 들린다는 뜻이야. 흙 속에 흙 속에 엄마의 아버지의 목소리가 들려와. 그러니까 천리말리 떨어져 있어도 자식이 아버지 어머니의 기침 소리가 들려야해. 그래야 하, 우리 어머니가 내 키우느라고 저렇게 고생하셨는데 맨날 내 입에만 뭘 집어넣어주고 자기는 안 먹고 우리 어머니는 부엌에 가서 뭘 하는지 먹었다.

그러고 맨날 그러는데 우리 어머니 몸에 가야 될 걸 내가 다 가져왔으니 내가 이거 도둑놈 아니냐? 그러니까 어머니의 마음을 내가 가지고 있어야 해. 항상, 그러면 이제 이걸 효가 되는거야. 예 내가 뭐 이렇게 가르쳐 드리지만 이거 공짜로 가르쳐 주기 참 아깝다.

아스모처들이, 근데 요즘은 부모들이 존경을 못 받기 때문에요. 너 효하라고 그러면 되레

아 근데

네 욕먹구요. 지 지 잘난 얘기만 있어요.

응 그런데 이제 잘난 얘기를 해주는데

동정 받을 짓을 못 했잖아요.

그런데도 애들한테 내가 이야기하면 애들은 들어. 이 테레비 영상. 이거 영상 찍기잖아. 그럼 내가 이야기한 거 들어요. 내 말은 들어. 이게 부모님 마음으로 내가 살아야 되는구나. 내가 뭘 하나 하더라도 남한테 욕을 하려더라도 야 우리 엄마 아빠는 내가 싸우는 걸 한번도 못 봤는데. 뭐 이렇게 또 엄마 아버지는 뭐 어떤 걸 하는 것을 모범적인 걸 자기가 생각해 가지고 언제나 조심해야 돼. 그니까 마음이 언제나 어떤 행동을 하나 할 때는 부모님 입장에서 생각을 해야 돼요. 내 입장이 아니라. (요즘 부모같이 행동하면 안 돼요.)

(보고 들은 것이여.) 그래도 부모님은 자식한테는 그 어느 정도 자식한테는 부모들이 지킬 걸 지켜. 부모가 아무리 나빠도 자식들은 부모에 대한 것이 좋은 걸 부모들은 많이 보여줘. 자식들한테. 왜? 자식들한테 하는 잔소리가 있어. 부모 마음을 알아. 부모의 행동은 자식들이 본을 못 보더라도 부모들이 항상 염려하는 마음이 있어요. 니는 잘 돼야 된다. 니는 공부를 열심히 해야 된다. 니는 뭘 해야 된다. 뭐 이런 말이 있잖아. 자기들은 막 부부싸움을 하고 난리를 하더라도 그 사람들이 자식 앉혀놓고 가르킬 때 그 소리를 머릿속에 넣고 다녀. 근데 성공한 1%, 조건이 있어요. 1% 성공하는 사람이 되고 싶으면 그렇게 하라 이 말이야.

99% 망하는 사람이 될려면 그걸 부모를 그렇게 취급해버려. 개똥취급을. 그러나 1%의 상류층으로 나중에 잘 살고 싶으면 허경영 말을 들으라 이 말이야. (그러니까 그 얘기를 해야 믿지. 너 나한테 내 부모니까 잘해라 해야.) 그래, 부모가 잘못한다고 음 부모의 나쁜 점은 절대 머릿속에 넣으면 안 돼요. 부모의 좋은 점만 머릿속에 넣는 자는 1% 생활을 할 수가 있는 거예요. 그런 부모의 잘못을 잘못한 것만 머릿속에 꼭 집어넣는 사람이 있는데, 그런 사람이 문제가 있어요. (흉 박으면서 닮는대요. 흉 박으면서 닮는대요.) 그러니까 흉은 절대 보면 안돼. 내가 아까 얘기했지 인의예지신이 남을 보고하라는 게 아니라고. 자기 자신 바꾸라는 거야. 꼭 자기가 바뀌어야지. 남에게는 적용하면 안 돼. 인의예지신이니 효도니 이런 걸 사람이 효자인 거 아닌가 이렇게 보면 안 돼요.

자기가 효잔가 아닌가를 돌아봐야지. 남 불효자식이라고 막 괄시하고 이러면 안 돼. 그래서 이 1% 상류층이 될려면 허경영 한테서 강의 듣는 사람은 이 동그라미가 몇 갠지 알아요. 20개야 0.00000000001%야. 직접 와서 듣는 사람. 그러나 핸드폰으로 보는 사람 많아. 그러나 직접 와서 내 얼굴을 보고 강의 들은 사람은 복이 있다. 없다? (있다.) 오복이 넝쿨째 들어오는 거예요.

오복이. 김 고문님. (네) 오복이 뭐에요? 팔복이 있는데, 이거 뭐이래? 전부 다 이 모양이야. 여기 팔복이라는 사람 없죠? 오복이란 사람이 있는데, 팔복이 천권이야. 하늘의 권력받은 자. 그러면 이제 천기가 있지. 천재, 하늘로부터 이 정주영이 같은 사람, 이병철 같은 사람. 천관, 벼슬, 천관 그 다음에 천수 명이 길지. 천문, 아주 이 사람이 책만 쓰면 베스트가 돼. 이문열이나 이런 사람들은 사주 관상의 천문이 있어요.

그 천문의 복을 타고난 거야. 이거 오복에 보면 귀가 있잖아. 그러면 권력과 귀와 관이 전부 귀에 들어가. 이 문이, 귀에 그러니까 오복 다섯 가지로 줄이면 다섯 가지로 되는 거고, 이걸 확장하면은 8개가 되는 거예요. 그러니까 권력이 있으면 귀해져 안 귀해져요? 귀해지긴 귀해지는데 복은 있어 없어? 오복 중에 귀한 복은 있는데,. 뭐가 없어요? 덕이 없는 거야. 덕이. 뭐 박근혜 대통령이 돼서 복은 귀복은 있었 없어? 귀복은 있는데, 덕이 없어질 수가 없어. 그래서 복과 덕은 갈랐기 때문에 꼭 복덕이라고 하는 거예요. 참고로 알아놔야 돼. 복은 덕 속에 있지 않고 덕은 복 속에 있지 않아요. 따로 있어요.

그래서 궁을 볼 때 복덕궁이다. 있는 사람이 있어요. 그러면 그런 다음생의 복을 받아. 현생에서는 죽으라고 덕만 베풀고 고생하지. 그러니까 다음생에 가서는 큰 복을 받는 거예요. 그래서 복은 전생과 현생을 걸치지만 덕은 다음생의 복을 쌓는 거예요. 그 현생에서는 복하고 똑같은 예물는 못 누리지. 그래서 여기에 보면 천덕이 있어요. 천덕. (전두우에 있어요.) 그러니까 내가 이제 그냥 순서대로 쓴 게 아니라 쓴 거예요. 그러면 이제 봐요. 하나 둘 서이 너이 다섯 여섯 일곱 하나는 뭐가 없어요? 천복이란 말이에요.

그래서 이게 천복, 하늘에서부터 받은 복. 그래서 이거를 여기는 이게 팔복이 줄여가지고 오복이 됐다. 덕은 몇 개가 있어요? 덕은 몇 개가 있죠? (3개, 4개) 3개. 세계에서 무슨덕이 있다고요? (음무당) 제일 중요한 게 자기가 베푼 덕을 자기 자신이 모르는 음덕 오른손이 안 걸 왼손이 몰라야 돼. 그거보다 높은 덕은 없어. 음덕. 그러니깐 이 교회 기독교에 보면 성경에 보면 그런 말이 있잖아.

김고문님, 성경에 보면은 선거나 성경에 보면 이런 말이 있어. 그 제사장이 길을 가는데 바리세인이 그 드러누워 있지? 거지가 돼서 옷이 다, 강도를 만나가지고 강도 만난 사람. 그래가 있는데, 이 제사장이 또 어쩌다가 저렇게 자기 몸 하나 간수도 못하고 도둑을 맞아서 저 꼬라지가 됐냐고 이러고 자기는 교회 일이 바쁘니까 가야 된다고 회당 일이 바쁘니까 가야한다고 가버리잖아. 좀 있으니까 레위인이 나타나지. 레위인은 제사장을 돕는 사람들이야. 그 사람도 아이고 오늘 일이 바쁘니까 저 사람 저거는 왜 저렇게 대낮부터 저렇게 주정뱅이가 돼서 술을 퍼 마시고 저런 꼬라지가 돼 있어. 혓바닥을 딱딱 차면서 가버려. 어 나도 오늘 교회 일이 바쁘니까 가야 되겠다. 그냥 가버려. 그때 누가 나타나요?

사마리아인이 나타나지? 그런데 쓰러져 있는 사람이 사마리아인이야. 사마리아인은 유대인들이 개라고 그래. 개처럼 취급해. 그런데 사마리아는 장사꾼인데 가다가 사람을 데려다 주막에 데려가서 돈을 주고 자기 옷을 찢어가지고 붕대를 만들어주고 약을 발라주고 돈을 주면서 그 집에서 좀 자기 올 때까지 보호해 달라. 돈을 두 달란트를 줬어. 그리고 이 사람은 길을 떠나. 그러니까 이제 예수가 뭐라고 그래? 이 중에 누가 진정한 이웃이냐? 그래요. 그러니깐 종교를 가진 자들은 이런 결점이 있다는 거예요. 남이 믿음을 가졌니 안 가졌니 왜 그걸 따지냐 이거야. 자기 자신이 믿음이 가게 행동을 하질 않고 말이야. 자기들은 이기주의자가 돼 가지고 말이야.

교회 건물로 올라가는 데 미쳐 가지고 있는 거고 말이지. 진정하게 배고프고 빈털털이고 고생하는 젊은이들 실업자, 세계 자살률 1위, 세계 저출산 1위, 세계 청소년 자살 1위, 세계 청년실업 1위, 이게 뭐 하는 사람들이 야? 애들을 이 모양 거지 발새기같이 만들어 놓고 교회에 다가도 돈만 부어 가지고 돈은 해외 선교한다고 다 가지고 나가버리면 우리나라는 뭐가 되냐고? 그러면은 이런 사람들이 꼭 남을 자기한테 비교하라는 오 뭡니까? 오례를. 자기한테 하나는 적용해야 될 이걸 남의 지한테 적용하는 거야. 저자는 믿는 자가 아니야. 저자는 이단을 섬겨. 뭐 이래 쌓는 거죠. 이것이 나중에 자중지란이 일어나서 망하는 거예요. 머지 않아요. 내가 다 알고 있는 사람이야. 그러기 때문에 내가 와 있는 거야.

그래서 이 진정한 이웃은 누구야? 걔가 이웃이야. 사마리아인들이 이웃이야. 믿음이 없고 신앙이 없는 자, 이방신을 섬기는 자 세상에 하나님의 아닌 신을 섬기거나 무신론자가 더 하나님의 사랑을 실천한 거야. 그러니까 예수가 뭐라고 그래? 지나가는 자에게 물 한 그릇을 너희가 준다면 너희가 예수가 그래. 내가 목마르고 배고플 때 내가 옷이 없을 때 나에게 먹을 걸 물을 주고 옷을 나를 배부르게 해주고 옷을 입혀주고 내가 감옥에 갇혔을 때 나를 찾아오는 자, 그래 그자가 복있다. 근데 그자가 예수님 어디에 있습니까?

아니 길바닥에 예수님이 없는데 우리가 어떻게 전 세계 사람이 이걸 해줍니까? 길거리에 쓰러져 있는 이름 없는 거지, 그 사람에게 물 한 잔 주는 것이 하나님한테 준 거야. 그게 환전한 거야. 하늘에 올라오면 금고가 가득해. 이 땅에서는 아무도 없어도. 그러니 그자 애가 그게 내가 거기 돌아다니고 있어. 거지가. 그러면 그게 누구야? 그게 예수다 이거예요. 그게 하나님이에요. 분신이야. 근데 여러분들은 그걸 착각하라는 거야. 굉장히 여러분 한 사람 한 사람이 하늘에 기록돼 있는 자들이고 여러분 한 사람 한 사람이 지구에 여행 온 여행자들인데 그 여행 온 자기 자식이 거지가 되어서 돌아다니는 거 그걸 밥을 굶고 있는데, 그걸 도와준 자는 그 주인이 나중에 상을 주겠어 안 주겠어? 그래서 물 한값을 준자는 반드시 상이 있으리라. 그래 성경이 그래 나와있어 안 나와있어?

중요한 말이에요. 그래서 그 예수가 어디 있으면 하나님이 어디 있길래 우리가 물을 줄 수 있습니까? 밥을 줄 수 있습니까? 이래. 길거리 천지에 있어요. 거지들이. 그 자가 지극히 작은 자한테 한 사람한테 한 것이 곧 나에게 한 것인가? 그러니 자가 바로 상을 받으리라. 그래서 그게 음덕이야. 내가 한 일을 오른손이 한 걸 왼손이 몰라야 돼. 잊어버린다. 그 다음 덕이 또 하나 무슨 덕이 있어요? 예 은덕. 요거는 부모와 자식 형제지간에 이웃지간에 내가 사랑을 베풀 때 덕이 생겨 안 생겨? 이게 은덕. 그 다음에 마지막 덕이 뭐예요?

공덕. 사회와 안중근 같이 이 민족과 국가를 위해서 죽어간 사람들도 있잖아. 그 다음에 자기가 이룬 것을 남한테 베푼 자, 공덕. 3개가 있다고 그랬지? 뭐 이렇게 간단하게 이야기하는 거지만 여러분들이 그게 중요한 거예요. 잊어버리지 마시고. 우리 여기 박 회장님 여기 여사님 남편은 내가 봤지요? 강의 몇 번 들었지. 그런데 신랑보다 아주 인상이 좋으시네요. (너무 좋죠. 저기 남편분도 인상이 좋잖아요.) 남편도 인상이 좋은데 신랑보다 점수가 높은데. (아 죄송합니다.) 신랑은 내가 왜 점수를 많이 주냐? 신랑은 좀 저 뒤에서 망 보듯이 앉아 있었는데, 요 앞에 와서 탁 강의를 제대로 듣잖아.

그러니까 점수가 더 많아. 오늘 내 강의하기 전에 강의 끝나버렸네. (아드님도 이쁘잖아.) 아드님 왔나? (아드님 그때 왔었지.) 한번 왔었지. 그랬었구나. 천문, 팔복을 받고 싶어요? 오늘은 제목이 오늘 제목은 좀 쉬운 걸 합니다. 너무 또 어려운 거 테레비 나가. 이 방송 때문에 애들 때문에 좀 쉬운 걸 해야 돼요. 우리 어른들에만 너무 맞추면 네티즌들이 또 잘 못 보고 이거 다 지워도 되죠? 자 여러분 마음이 이 흙판 같아야 돼요.

싹 지우면 옛날에 내가 여기 적은 거 없죠? 마음이 이래야.돼 그런데 어떤 사람이 여기다 도장을 찍어놨는 거야. 칼로 글로 새겨. 그런 어리석은 사람이 있어요. 예 그러니까 남이 자기한테 한 거는 마음에 지나치게 이렇게 넣으면 안 돼 그래서 남이 한 거는 넣는 거는 은혜, 남한테 베푼 은덕 받은 거는 10키로 가지만 나머지는 이렇게 마음을 항상 비워. 여기다가 테레비를 비추면 여기 화면만 나오지? 영상은 나오고 영상이 나오면서 나중에 영상이 바뀌면 없어지잖아. 우리 마음도 항상 깨끗해야 돼. 어떤 상을 가지고 있으면 안 돼요.

오늘은, 김 고문님 하나 더 내야, 뭐 이거이래 잘 안 나온다. 빨간 건 안 되지. 이거는 사랑, 이거는 증오, 자 보세요.

최고의 선이 뭐예요? 최고의 선, (물건) 사람이 최고로 선한 거, 내가 행복의 3대 요소 했죠? 지난번에. 행복의 3대 요소, 행복의 원인, 3대 원인이 뭐라고 그때 내가 했습니까? 세 마리 양이라고 그랬죠? 양, 두 번째 양, 세 번째 양, 이 사람들은 양은 성질내요 안 내요? 안 내요. 양은 모든 동물 중에 서로 싸우지 않는 동물은 양밖에 없어. 그러면 3대 행복의 원인을 보면 선, 미, 의 그래 안 그래 그러면 최고의 선은 뭐냐? 뭐라구요? 사랑이야. 사랑

박수! 박수 소리 다시 박수 좀 크게. 내보다 남을 박수 쳐줄 때는 더 세게 쳐야 돼요. 강사보다도 다른 사람한테 박수 치고. 최고의 선은 사랑인데 최고의 또 물어봅니다. 최고의 미는 뭐예요? 미는 뭐예요? 최고의 의인은 아주 최고의 의인은 뭐예요? 자 알겠어요? 우리 여기 여사님, 최후의 의가 뭐예요?

전부 사랑해라. 그래서 어떤 교수가 열심히 강의를 하고 아무리 좋은 논법으로 이야기를 하더라도 거기에 사랑이 빠져 있으면 꽹과리 소리야. 그래서 음악이 악보를 떠나지 않으면 음악이 아니잖아. 아이 음악이 악보 안에만 있으면 베토벤 음악이 악보 안에만 있다면 그게 음악입니까? 사람의 손으로 사랑의 음이 나와야 음악이 되는 거야. 그렇잖아요. 어떤 진리도 밖으로 안 나오면 진리가 안 되는 거예요. 밖으로 나와야 진리가 돼요. 그와 같이 의, 최고의 의인, 최고의 의인은 아무리 그 사람이 안중근이가 의로워 가지고 이 일본에 누구를 죽였다 하더라도 그 안중근이가 백성을 사랑하는 마음이 있어 없어요?

사랑이 없이 자기가 조폭으로서 그걸 죽였다. 일본 왕을 조폭에 가서 죽였다. 그러면 아무도 사람 인정해 안 해요? 안 합니다. 그 사람의 행동에 국민과 나라를 사랑하는 마음이 있었다. 이 사람 마음에 같은 뭐가 제일 중요한 게 국민들은 뭐냐 하면 사랑이 있느냐 없느냐? 자기 목숨과 우리 국민의 사랑을 바꿨다. 그래서 의의 사랑이 생명이 아니야. 어 아니 깡패가 의리 있다고 해서 지나가는 사람 투자를 패고 돈 뺐으면 그게 의리 있는 건가? 두목이 가서 하라고 그랬다고? 그거는 사랑이 없는 의리야. 그래서 그건 의가 아니야. 이거는 의란 말이에요. 의는 사랑이 없으면 헛거가 되는 거예요. 아무리 남편이 돈을 잘 벌어와도 남편이 돈 잘 벌는다고 큰소리치면 그건 돈이 아니고 쓰레기야.

남편이 돈을 벌어 왔다 하더라도 마음속으로 사랑이 있어야 돼요. 여보 당신도 가서 충분히 돈을 벌 수 있는데, 사람이 집에서 밥도 해주고 한 사람 애도 키우고 해야 되니까. 당신이 돈을 못 번 거지. 내가 돈 잘 번 게 아니야. 다 당신이 내조 주니까 내가 돈을 잘 버는 거야. 그러니까 내가 번 돈이 아니야. 이거. 이렇게 자기 마누라한테 돌려야 되는데 내가 돈 잘 벌어 왔는데 뭐 당신이 돈을 쓰고 다녔다고 막 소리 지르고 이러면 그건 사랑이 아니야. 그럼 괜히 그냥 노예 생활하는 거지. 그래서 의든 미든 최고 아름다운 거는 사랑이 들어갈 때 사람이 눈물을 흘리는 거야.

아무리 우리가 아름다운 미인이 있어도 그 미인이 말 한마디만 멋있게 하면 미스코리아 따라서 이 여자가 진이 됐는데, 아름답다 이거에요. 그래서 아나운서 가서 미스코리아 진이 됐으니까 앞으로 뭐 할 겁니까? 나는 캐릭터 우먼이 돼 가지고 나는 시집도 안 가고 나는 막 영화사 사장이 돼가지고 뭐 할 거야. 이러면 여자는 국민들이 사랑이 있는 말이여 그게? 아니 딱 이래 일대이야 이래. 허, 나는 미스코리아 진이 됐지만 나는 곧 결혼할 겁니다. 빨리. 왜? 지금 애인은 없는데 빨리 애인을 찾아가지고, 결혼할 거예요. 이미 소리가 된 거 이걸 가지고 내가 결혼을 빨리 해야죠. 좋은 신랑 만나가지고 빨리 애를 한 5명 낳을 거예요. 우리나라가 조금 있으면 인구가 반토막 돼요. 그러면 우리나라에 나중에 나라가 없어지잖아요.

그러니까, 나는 우리 어머니 아버지도 기쁘게 해주고 우리 돌아가신 할아버지도 기쁘게 해줘야 되겠고 자식을 많이 낳는 것이 지금 보니까 우리나라 애국 아닙니까? 그러니까 나는 빨리 시집가야죠. 나는 한톨의 흙이 흙 속으로 씨앗이 들어가듯이 나는 내가 잘났다고 돌아다, 이 씨앗이 하늘로 돌아다니면 됩니까? 땅 속에 묻혀서 거기서 싹이 나가지고 새끼를 낳아 가지고 나는 애국할 거예요. 그러면 또순이 같은 소리지만 사람들이 감동받아 안 받아요? 야 저 여자는 사랑이 있다. 우리 할아버지가 언제나 그랬어요. 너네 시집 빨리 가서 애기 많이 낳아가지고, 우리나라 인구가 점점 줄어드니까 뭐 하라 그랬다 이러면 한번 미스코리아가 깜짝 놀랬지? 사람들이 그 소리를 들으면 야 여자가 사랑이 있구나. 이거 점수 받아 안 받아요?

사랑이 있어야 되는데 자기 잘났다고 그냥 나는 앞으로 유명한 아나운서가 될 거다 나는 뭐 유명한 배우가 될 거다 나는 미스 유니버스가 될 거다 뭐 이래싸면 그 사람은 빵점이야. 빵점. 그러면 이 여자가 진이 돼 안 돼요? 진선미 할 때 진선미가 이렇게 있잖아요. 그러면 이 진이 뭔지 알아요? 진이 의에요. 의, 진을 다른 말로 하면 의거든. 그러면 미인의 3대 요소가 미인의 3대 요소가 미의 3대 요소가 진선미예요. 그러면 의와 선과 미야. 행복의 조건 이거야. 이게 미의 3대 요소라 말이야.. 미의 3대 요소는 진선미 꼭 잊어버리지 말아야 돼. 미의 3대 요소는 진선미인데 진선미가 의라는 거예요.

의로울 때 의로운 마음을 가지고 있을 때 진이 되는 거지. 의로운 마음이 없이 지 혼자만 잘 살겠다? 그러면 이게 진이 안 되는 거야. 그래서 딱 물어봐요. 똑같은 미인인데 말을 딱 쉽게 봐요. 한 사람 진, 한 사람 선. 근데 그거는 뭐냐면 사람의 마음에 있는 것은 하나님도 아브라함한테 뭘 일을 시켜봐야 아브라함 속을 알아. 여러분들 타심통을 한다해서 무조건 그 사람 마음을 꿰뚤어 볼 수가 없어. 그래서 하나님도 아브라함한테 니 한번 해봐라 요셉을 갖다가 보바리를 그 부인을 인자 보디발 아내를 갖다 넣어가지고 보디발이 유혹을 할 때 요셉이 그 유혹을 이길 때 사람들은 요셉이 만약에 이 보디발의 보디발의 유혹에서 못 이겼으면 어디 보디발에 이 유혹에서 모세 이 친구가 못 이겼으면 이 유혹을 꼭, 이 복을 줄 때는 꼭 상대적으로 오는 게 유혹이야. 그래서 21세기는 이 시대가 유혹의 시대예요.

이거 우리가 좋은 길로 가려갔는데 유혹의 손길이 너무 많아. 막 저기서 막 뭐 이런 여자들이 막 술상을 차려놓고 오라고 유혹하는 시대야. 그래서 이 유혹의 99.9%가 떨어져 버려. 맞아요. 그리고 여기서 그 유혹을 벗어나는 자는 0.1%야. 이게 사회를 이끌어 가요. 지구를 이끌어가. 빌 게이츠라든지 오바마라든지 이런 사람들은 유혹을 뿌리친 사람이야 아니야? 뿌리친 사람이야. 그래서 이 유혹은 유혹에 들어가면 행복은 있어 없어? 유혹에 들어가면 악의 3대 원인인데 악의 3대 원인은 유혹에서 발생하는데 예수나 석가모니가 유혹의 시험에 들어 갔어 안 들어갔어? (들어갔습니다.) 시험에 들어갔어. 너희가 네 마귀가 어떻게 하나님을 시험하느냐? 그래가 딱 거절했어.

요 높은 데서 뛰어내려라. 만약에 니가 뛰어내리면 이 세상 권세를 다 주마. 예수가 말이야. 너희는 어떻게 하나님을 시험할 수 있느냐? 안 된다. 그와 같이 예수도 유혹의 심판대 위에 올라가. 석가모니가 올라가. 다 올라가요. 여기서 무슨 환자들이 0.1%에 성공하는 복을 받는 거야? 이 행복을. 악의 3대 원인이 뭐예요? 탐하는 마음이 있으니까 현재는 물질의 유혹이 세계 최고야. 그래서 이 물질의 유혹을 누구나 벗어날 수가 없는 거야. 음, 그다음에 색의 유혹을 벗어날 수가 없어요. 이 여자, 남자, 색의 유혹. 그러니까 그다음에 세 번째 명예의 유혹, 이 명예의 유혹이 사람들을 꼼짝 못하게 하는 거야.

이 세 가지 유혹이 탐진, 진은 자기 전생의 업보에서 승질내는 거, 치는 배운 거 없으면서 공부 안 해 가지고 남한테 당하고 많은 피해를 보면서 이 하늘의 진리의 세계가 있는 줄 모르고 이 어리석으면 100% 유혹에 넘어가. 어리석어. 분명히 엄마 아빠는 집에 일찍 오라고 그랬는데 얘는 어리석어가지고 그냥 친구 꾀임에 넘어가버려. 그러고 그냥 집안일 망하는 거예요. 음, 그 아들이 교통사고로 갈 수가 있어요. 그래서 어리석은 자는 횡단보도를 거꾸로 생각해. 빨간불이 가는 건 좀 착각한 거야. 순식간에 머릿속에서 파란불이 가는 건데 이걸 빨간불이 탁 끼니까 아 빨간불이 가야 되는 거구나 빨간불은 약동하는 거야. 이게 퍼지는 거야. 진동하는 거야.

그러니까 빨간불은 움직이는 소리구나. 그래 탁 정열적인 색깔이야 아주 이러면서 착 가요. 찰지. 파란불은 정지하는 소리구나. 마음을 가라앉히는 소리구나. 조용히 서는 소리구나. 거꾸로 머리가 탁 돌아가면 팍 가서 죽는다. 그러니까 어리석은 자는 이런 거 이 세 가지가 21세기 유혹의 산물이야. 이 악의 3대 원인. 여기서 오는 게 뭐라고요? 세 가지? 탐한 자는 뭐가 와요? 악해져 버려. 사람들이 볼 때 자는 악한 자야 이런 소리를 들어. 어리석은 자는 이거 성내는 자는 병이 오고 어리석은 자는 뭐가 와요? 고통의 바다를 헤매게 돼요. 어리석으면. 자 그래서 내가 왜 이 최고의 미와 선과 의를 이야기하냐? 사랑이요. 이 사랑이 이게 중요해. 그럼 내가 인제 이거 다 적었죠?

내가 요걸 지우고 사랑에 대해서 이야기할려고 하니까 이건 우리가 약간 복습 과정에서 이야기해 준 거예요. 오늘 이제 좀 정리가 되죠? 자 유혹을 조심해야 된다. 그런데 우리 사무실에 이쁜 여자가 왔다 그러면 이분들이 이렇게 점잖아도 여자 옆에 가서 앉으려고 그래. 서로. 그럴 수도 있죠 그죠? 그럼 우리 박여사님이 뭐라 할 거야. 아마. 박여사님이 뭐라하는지 알아? 남자는 다 똑같다 뭐 이러면서. 유혹은 그렇게 무서운 거야.

그 내가 술이나 담배 유혹을 어린 시절 중고등학교 때 느껴 겠어 안 느껴 겠어? 엄청 유혹이 많지만 콧방귀가 안 들어가. 일찍 남들이 방학 때 놀 때 나는 공부를 죽어라 해. 애들이 애들이 시간을 낭비하는 게 나한테는 기회야. 여름방학 때만 애들이 막 계획을 세워요. 그럼 나는 여름방학 때 얘네들을 다 잡아버려. 공부를. 그러니까 나는 남들이 낭비하는 시간을 노리는 사람이에요. 무슨 말인지 이해가죠잉? 뭐 그러니까 애들하고 반대야. 생각이 완전히 어릴 때도 그래. 애들이 담배 피고 술 먹고 뭐 이래싸면 걔들은 왜 스트레스가 있는가 나는 뭐 이해가 안 가. 나는 항상 내 자신을 깨우치곤 나한테 스트레스를 원인을 나를 만드는데 그 사람들은 전부 엄마가 뭐라 그래 아버지가 뭐라고 그러고, 인의예지신을 남한테 돌려. 그래서 나는 그걸 전부 화살을 나한테로 돌린 거야.

야 내가 뭘 바꿔야 되나? 내가 뭘 열심히 해야 되나? 내가 뭘 또 참아야 되나? 내가 무슨 유혹을 벗어나야 되나? 이런 거를 맨날 생각하고 돌아와 한 번도 본 적이 없는 어머니의 아버지가 얼마나 나를 보고 안타까워할까 내가 요렇게 하면, 한 번도 본 적이 없는데도 그것이 항상 머릿속에 있는 거예요. 그 무슨 행동을 하나 할려면 어머니 아버지 나 볼 때 이거 내가 이거 무슨 창피한 일이야 이거 나한테 안 해 딱 이렇게 봐. 그래서 나는 유혹에 들어간 적 없어. 그래서 부모의 마음을 머리에 넣고 있어야 된다. 부모를 봤던 안 봤던 자 우리 몸에 이게 뭐예요? 인슐린 호르몬 그죠? 인슐린 호르몬은 언제 많이 나오냐면 증오할 때 많이 나와요.

증오, 남을 미워할 때, 그래서 남을 미워하는 자는 복을 안 주고 요 재앙을 줘요. 이 인슐 우리 몸에는 두 가지 호르몬이 있죠? 한정 호르몬, 한정 호르몬이 뭐였는지 알아요? 한정돼 있는 호르몬이야. 죽을 때까지 나오는 양이 일정돼 있어. 한정 호르몬. 두 번째 무슨 호르몬이야? 무한 호르몬이야. 무한 호르몬이 있어 그러면 우리 몸에 있는 500 가지 호르몬은 전부 여기에 속해. 한정 호르몬은 한 가지뿐이야. 한정 호르몬이 뭐지? 인슐린이야. 한정 호르몬이 인슐린이라고요.

인슐린 호르몬. 요거는 딱 모든 사람이 똑같은 양이 죽을 때까지 나와. 고게 나가버리고 나면 더 이상 안 만들어 안 만들어요. 그래서 주사를 맞아야 돼요. 당뇨병 걸리면 주사를 맞아야 돼. 왜? 그러면 사람은 왜 호르몬 이게 끝났을까? 사람은 그만큼 인슐린이 많이 써버린 거예요. 이게 술 먹을 때, 담배 먹을 때, 커피 많이 먹을 때, 당근 많이 먹을 때, 일 안 하고 쌀밥 많이 먹을 때, (스트레스 받을 때) 스트레스 받을 때, 요때 인슐린이 많이 나오는데 신이 인간을 고런 인간은 자동으로 제거하기 위해서 만들어난 이게 비상약이야 이게. 이게 하늘이 만들어 놓은 법칙이에요. 그래서 인슐린이 40대 다 없어 버린 사람이 있어. 그럼 그때부터 인슐린 주사 맞아야 되는데 그거 맞으면 하늘에서 내주는 인슐린 이거 하고 달라요.

그래서 인슐린이 50살부터 안 나오는 사람, 40살부터 안 나오는 사람, 다양해. 그래서 인슐린이 안 나오면 되겠어요?

나와야지. 그래서, 자, 내가 질문을 할게. 아멜로이드, 호르몬, 이거는 사랑을 남한테 베풀 때 나오는 호르몬인데 여기는 남을 미워할 때 나오는 호르몬 있죠?

내가 옛날에 한 번 얘기한 적이 있는데, 이걸 가지고 내가 이야기 일단 이걸 여러분이 봐야 되니까. 그럼 뭐가 있어요?

베타엔돌핀, 베타 아밀로이드 호르몬, 도파민, 도파민. 물 좀 있나? 여성들이 에스트로겐, 이것도 아까 인슐린과 같이 인슐린과 같이 몸에서 나온 거, 췌장에서 인슐린이 만들어지는데 췌장에서 만들어진 인슐린이 몸에서 나온 거는 좋아. 여성 호르몬 에스트로겐도 여자의 몸에서 나온 거는 좋아. 근데 이걸 주사를 맞으면 끝나는 거예요.

무슨말인지 알겠어요? 그럼 무조건 유방암 자궁암 계속 오게 되는 거예요. 에스트로겐. 이게 자기 마음속으로 만들어야 돼요. 아유 되게 덥네요. 오늘은. 박 총장 문을 조금 열어라. 공기가 통하나? 환기 구멍이 없다.

(원래 호르몬은 배위에서 들어가면 중지하고) 그런데 테스토스테론 이거는 남, 여성 호르몬이고 남성 호르몬이야. 테스토스테론 남성 호르몬. 오 엑스 와이 씨야. 옥시토신 호르몬. 뒤에 호르몬 약자는 전부 줄였어.

페니아틸라민, AMIN. 날려 쓰다 보니까. 이거는 그래 열한 개인데 뭐 열 이게 한 500 가지 되니까. 여기 페닐아틸라민이 하나 더 들어간 거예요.

페닐아틸라민이 무슨 호르몬이야? 콩깍지 호르몬. 요거는 이 콩깍지 호르몬이 남녀가 만나면 바람나는 호르몬인데 처음에 결혼할 때 이거 3년간 나오죠. 한 번 만나면. 그런데 나이 들면 이 페닐에틸아민 호르몬이 잘 안 나와. 왜? 이 계산적으로 따지니까. 남자가 계산적으로 따지니까. 그런데 젊은 사람들은 여자라고 할 때 여자가 이 여자의 젊은 여자는 오묘하다 해서 이게 오묘할 묘 자야. 오묘할 묘자야. 왜 그러냐? 남자가 돈이 있든 뭐하든 무조건 페닐아틸라민 호르몬만 나오면 그냥 그 사람이 나쁜 것도 다 좋게 보여요. 그래서 나중에 결혼을 해가지고 한 3년 있으면 사람 약점이 보여. 얼굴에 점이 있는 거 뭐 여기 뭐 코가 삐뚤어진 거 이런 게 보이는 거야.

근데 이 호르몬이 나올 때는 나쁜 게 다 좋게 보이는 거야. 전부죠. 그러면 무조건 부모하고는 관계없어. 무조건 결혼해야 돼 뭐 이런 식이 되는 거예요. 근데 이때가 좋은 때지. 사실은. 예 이 페닐레틴 호르몬은 이것도 사랑하고 관계됩니다. 사랑하고 관계된다. 자 이거 다 적었어요? 호르몬이 원체 많은데 이것만 대표적인 거예요. 아세틸콜린 호르몬 이거는 아드레는 뭐예요? 부신이야. 날린은 뭐야?

콩팥. 그러니까 이거는 콩팥에서 나오는 호르몬이야. 그러면 이거는 성질낼 때 나와요. 그다음에 위험할 때 자기가 공포를 가지고 할 때 아드레날린이 나와. 그럼 이게 나오면 사람이 늙어요. 그러면 부신 호르몬이 요 인슐린이 엄청나게 많이 들어가 췌장 호르몬이. 그러니까 성질 이거는 남한테 증오할 때 놀래거나 성질낼 때 불안할 때 이게 췌장에서 인슐린이 나와 가지고 갑자기 머리가 아픈 거예요. 이게 막 많이 나와버린 거예요. 남이 한 달 쓸 걸 1주일에 하루 만에 다 나와버려. 그러니까 이런 사람은 숨의 하늘에서 성질이 이렇게 못된 사람은 일찍일찍 가게끔 인슐린을 만들어 놓은 거예요. 딱 야 인슐린이 뭐 하는 역할을 하냐? 영양분이 당분이 몸에 들어오면 포도당을 세포에다가 전달하는 일을 이 인슐린 호르몬이 해요. 그러면 이 날르는 자동차가 다 없어져 버린다고 생각합니다. 이걸 너무 써 버리면 나중에 자동차가 더 이상 안 만들어져. 하늘에서.

그걸로 인간을 통제해. 그러면 요 사람만 통제하냐? 그리고 당뇨병이 딱 와. 그럼 당뇨병 뭐 인슐린이 동 나버려. 췌장은 이 사람 하나야. 인슐린 안 나와. 그러면 인슐린을 넣어줘. 그러면 이 인슐린 이 췌장이 무슨 역할을 하냐? 유전자를 복제하기 시작해요. 무슨 유전자를 하냐? 이 사람에게서 나간 자식의 유전자에도 밥 한번 밥 많이 먹고 놀고 술 많이 마시고 단 거 많이 먹고 양반 집에서 편안하게 일도 안 하면서 맨 폭식이 나고 나쁜짓이나 하고 돌아다녔다 기록이 인슐린에 들어가 안 들어가요? 그러니까 그 8대 손까지가 저주를 받아. 전부 유전자가 되어. 그러니까 할아버지가 당뇨병이면 나도 당뇨, 손자도 당뇨 이게 내려가는 거예요. 그런 손을 위에서 전생과 현생에서도 벌을 주지만 직계 후손까지도 잘라버리려고 위에서 그게 인슐린입니다.

그래서 인슐린은 심판 호르몬이야. 심판. 인간에게 심판 내리는 호르몬이다. 이런 거는 성질날 때 무한정 나와. 이런 거는 얼마나 없어지면 또 만들어져. 막 계속 나오는 호르몬이야. 이것도 계속 나오는 호르몬이야. 이거는 막 웃을 때 계속 세로토닌이 나와 그냥. 페닐에틸아민 마음에 드는 사람만 나타나면 나오는 거야. 옥시토닌 부부가 성관계 할 때 이럴 때 막 그냥 나와. 이런 거 얼마든지 나올 수가 있는 호르몬인데 요것만 못 나와. 딱 한 개죠. 그러니까 요걸 아끼는 사람이 장수하는 사람이고 이거 적어지면 당뇨, 암, 고혈압 딱 세 가지로서 수명을 여기에 조절해 줘버려. 그리고 후손한테 요 인슐린이 딱 유전자를 복제해가지고 넣어줘버려. 그러면 집안은 도장이 탁 찍인 거예요. 저집은 고혈압 가지고 당뇨병 가지고 저집은, 이해 가시죠?

그래서 여러분들은 사랑을 하든 말든 그건 알아서 해요. 사랑을 안 하면은 무조건 이쪽은 전부 인슐린 가져가는 귀신들이에요. 그 다음에 요거? 코티졸 호르몬, (콘티졸) 이게 무슨 호르몬이여? 코티졸 호르몬이 요걸 많이 가져가. 인슐린을. 코티졸 호르몬은 스트레스 호르몬 중에 대표적인 거야.

그 스트레스 호르몬 중에 대표적인 호르몬이 코티졸. 박총장. 이 무슨 소리만 질러서. 접촉, 이게 접촉이 마이크 또 있지? 코르티 코트롤. 그때 하나 더 있었자나.

치, 지, 글루코콘트로이드 호르몬, 노르아드레날린. 우리는 이게 필요 없는 것 같지만 네티즌들은 이걸 보니까 써놔야 돼. 썼다가 지우더라도. 노르 아드레날린 호르몬, 노르 아드레날린 호르몬. (사랑을 해야 돼 사랑을 해야 돼 사랑을 처음 봤어요.)

(사랑의 최고죠 책이야) 이게 무슨 호르몬이야? 릴랙신, 릴랙신이 무슨 호르몬이라고 그랬어요? 애기 낳을 때, 애기 놓을 때 나오는 릴랙신. 이게 나와야 자궁이 열려. 이거는 자궁 호르몬이라고 나와. 애기 낳을 때 나오는 거, 아니지. 애기 낳는 여자 옆에 있는 남자한테서도 나와요. 같이 나오는 거. 그러니까 왜 낳을지 모르고 이런 게 나올 때는 사람이 스트레스를 극도로 받는 거야. 여자가 애를 낳을 때 이 인슐린이 무진장 많이 없어지지. 그러니까 여자들이 남자보다 수명을 좀 길게 해 놓은 거예요. 그래야

애기 낳는 것 때문에 해 놨는데 그런데 남자들은 활동을 하니까 이 호르몬이 더 많이 나와. 거래처 관계 뭐 술 퍼마시고 막 이러면서 이 호르몬이 더 많이 나가니까, 이 줄인 소모가 남자가 더 심해. 그래서 여자는 가정에 있으니까 그나마 애 낳을 때만 이게 많이 나가지. 인슐린 이거 좀 즉 마음씨만 좋으면 오래 사는 거예요. 오래 살 수 있는 조건을 가지고 있다. 여자가 아직도 여자가 10년을 오래 살아요. 그 10년이라는 게 대단한 거예요. 하루 먼저 죽으면 밥을 몇 그릇을 못 먹어요. 군대 같으면 10년이면요 안 보여. 한 달만 늦게 돌아도 그게 어딘데 사람 취급을 안 해요. 한 달만 늦어도. 근데 10년 그거는 뭐 아이 말도, 그러니까 여자들이 훨씬 오래 사는 거예요.

총재님. 그러면 와이프 아내가 애 낳을 때 남편이 옆에 있으면은 레라친 같이 나오니까 별로 안 좋은 겁니까?

그건 같이 나오는데 레라친이 나온 만큼 이혼율이 적어져. 같이 보면. 레라친이 나오면 두 사람이 똘똘 뭉쳐. 나중에 그 애를 갖다 잊을 수가 없는 거야. 거기서 나온 애를 절대 어디다 서로 양보를 못 해. 남자는 남자들은 그 애를 양보를 못 해요. 여자도 양보를 못 해. 그러다 애 가지고 서로 싸우는 사람들은 애 낳을 때 같이 있었던 사람이야. 근데 남자가 출장가 있었다. 그러면 애 당신 가져가서 키우시오 이래버려. 이게 완전히 달라. 소유권이 달라져 버려. 그러니까 그 애를 낳을 때 레라친 호르몬이 나왔다 하면 이거는 머릿속에서 안 지워지는 거예요. 그 애를 포기를 못 해요. 그래서 애 아빠들은 반드시 애 낳을 때 레라친이 나오게끔 옆에서 그 여자 고통으로 해서 남자가 더 고통이 되는 거예요. 불안하고 막. 그러면 그 이 애정이 더 좋아지는 거예요.

서양 사람들은 같이 있어야 돼. 둘이가 남녀가 돈이 없어서 부부가 도둑질 하러 남의 담을 넘어갔다. 그럼 얼마나 단결이 되겠어요. 그래 안 그래. 둘이가 이런 레라친 호르몬이 나온다니까. 그래 안 그래. 집에는 어린애를 눕혀놨고 쌀이 떨어져가지고, 남의 담을 넘었다? 둘이. 그러면 이건 둘이가 권총들고 은행을 털었다? 그럴 때는 엄청난 정이 드는거야. (부부도박단은 있어요.) 그럴 때는 배신을 못해요. 동지가 돼버려. 부부가 아니라 동지야. (부부도박단) 그래서 그걸 뭐라고 그래? 영어에. 스톡홀름 콤플렉스라고 그래. 스톡홀름 콤플렉스 아시죠? 이 스톡홀름 콤플렉스가 뭐예요? 스톱홀름 콤플레이스가 뭐예요?

이거 스톡홀름에 은행에 도둑이 들어가지고 강도가 5명이 들어왔는데 5명이 들어가 은행 직원들이 잘 나가는 애들이지. 은행 직원을 전부 포복을 시키고 권총을 딱 들이대니까 전부 포복을 해. 근데 여자들은 돈 챙겨. 그러니까 여자들이 심부름 할 거 아니야. 그 강도들 심부름 하자나. 남자들은 엎드려 있어야 돼 엎드려 있어야 돼. 엎드려. 남자들이 발발발 떨고 꼼짝을 못 하니까 와서 발길을 이 자식들 발로 차버리고 막 이러거든. 그러니까 여자들이 보니까 이거는 유식하다고 떠들어싼 것들이 이 강도 앞에서는 완전히 무슨. 그러니까 이 여자들이 그 광경을 보고 나중에 이 강도가 체포된 거야. 체포되니까 이 여자 5명이 강도 5명하고 결혼을 했잖아. 교도소 면회하러 다니고 그게 스톡홀름 컴플렉스야. 총을 들고 마, 지성인들을 마빡을 때리고 막 발로 차버리고 이러싸니까 남성적인 게 있는 거야.

그러니까 그 배운 여자들이 거기에 매력을 느끼는 거지. 그런거 있자나. 그러니까 둘이가 같이 도둑질을 했다. 집에 어린애가 누워있다. 그러면 이 둘이가 체포되면 애가 죽어요. 그렇잖아. 그럴 때는 동질감이 생겨서 이 레라친 호르몬이 나온단 말이야. 그러면 두 사람은 못 헤어져. 그런데 여자 혼자 애를 낳았다. 그때 여자 혼자 레라친 호르몬이 나왔다. 그러면 이혼할 때 애를 암, 레라친 호르몬이 안 나온 남자가 여자한테 줘버려. 그래서 남자가 여자애 낳는 데 가서 있으면 남자들 레라친 호르몬이 나와. 어 여자가 막 극적으로 막 다 죽어가면 남자도 막 호르몬으로 다 죽어가는 거야. 그러면 둘이가 가까워진다. 이 스톡홀름 콤플렉스가 그래서 나온 거예요. 이거 실화예요. (맞습니다.) 신문에 났지? 가짜가 아니야. 스톡홀름 콤플렉스. 자 이거 다 썼으면 지웁니다.

자 그래서 내가 이걸 왜 적었냐? 여러분이 남한테 성질 내고 놀래고 공포를 가지고 이럴 때는 이 호르몬들이 다 나와. 이거는 남한테 좋은 일을 하고 사랑을 할 때는 전부 요 호르몬이 나와. 이 호르몬은 전부 수명연장, 질병예방, 다 면역력이 강화되는 거예요. 자 여기서 테스토스테론은 남성 호르몬 에스트로겐은 여성 호르몬 엔돌핀 알겠죠. 남녀 똑같이 나오는 거, 도파민, 베타 아밀로이드 이런 거 전부 옥시토신이나 세레토닌, 페닌 아틸라민 이런 호르몬이 나오려면은 아까 뭐예요? 인의예지신을 자기한테 돌려라. 내가 남한테 신용 있게 보여야 되겠다. 남이 나를 신용 있게 봐야 되겠다. 이렇게 자기 신용을 쌓아가야지. 남의 거를 지나치게 에, 남을 재단하는 눈으로 보면 안 된다. 이제

자 이게 우리 인터넷에 나가야 되니까. 쓴 거야. 우리끼리 이거 안 봐도 되는데 자 이걸 지웁니다. 질문 없죠? 여기에 대해서. 자 이 호르몬들은 무한정 나와. 성질내면 계속 나와. 부신 호르몬 한정된 호르몬 요건 계속 나가는 거예요. 그러면 당신들 마음대로 해. 이 무한 호르몬은 계속 나오는 거지만 이거는 한정 호르몬이야. 딱 일정량이 한 평생 더 이상 안 나와. 그럼 성질내거나 공부하거나 남 미워하면은 밤새도록 호르몬이 나가는 거. 그러면 이 사람은 수명이 점점 짧아지고 50이 되면은 인슐린이 잘 안 나와. 만병이 다 나타나. 그리고 나서 인슐린이 딱 멈춰버린 그게 천벌이라고 그래. 천벌이 하늘에서 주는 벌이라 이 말이야. 그러면 이 인슐린을 이렇게 안 해놨으면 악한 자가 계속 큰소리치고 돌아다니게.

놀고 먹는 자들 세상이 되게 맨날 빌딩 가지고 막 임대료만 받고 막 계속 막 그냥 해외여행만 다니고 이러면 그냥 당뇨병이 저절로 따라와. 그러면 그때 야 내가 남한테 봉사해야 되겠다. 이런 마음을 먹고 좋은 일을 막 하면 인슐린이 딱 적게 들어가. 들어 가면서 사람 몸이 정상으로 그나마 남아있는 인슐린 아껴야지. 그리고 이렇게 보면 인슐린이 얼마 안 남은 사람을 보면 사람 수명이 얼마 안 남았다는 걸 아는 거죠. 알겠어요? 자 지워도 되죠? (벌써 6시 다 됐어요.)

6시 이게 시작인데 뭐 6시 다 됐어. 금방 끝낼게. 핵심만 이야기 할게. 아 이게 왜 이렇게 샀노? 박총장 이거 많이 좀 갖다 놔야 되겠다. 진하게 나와야. (이렇게 그걸 항상 닫아 놓으세요.)

전부 닫아 놓았어. 다시 닫아 놓으면 나오겠지. 다시. 나오네 고령자들이 잘못 사요. 무슨 말이요?

김 고문님. (…) 이게 무슨 말이냐면은 우리가 사랑과 증오를 꼭 알려면은 100년 탐을 낸 물질이 재산이 빈 공간에 하나의 티끌에 불과한 거예요. 여러분이 수명이 딱 멎을 때 생각해보면 그것이 다 계산해보면 어디로 다 가. 자식이 가져가든 누가 가져가든 가져가면 나는 요만한 거 하나도 못 가져가잖아.

누군가가 그걸 다 가져가버려. 없어져요. 사실. 그래서 80이 넘어서 자기가 재산이 있다고 그러는 건 다른 사람 거야. 자식들 거고, 뭐다 그렇잖아. 그렇기 때문에 이걸 공일진이라 그래. 공일진이라 하고. 이걸 그냥 조일진이라고 해. 아침에 아침 조 자 아침에 티끌이야. 조일진. 아침에 아주 그냥 하루아침에 그냥 티끌이라 소리야. 그러니까 조일진 아니라 내가 문법대로 한다면 일조진이 되는 거지. 하루아침에 하루아침에 티끌. 일조진이 되는 거야. 그러니까 100년 동안 담은 재물이 하루아침에 티끌인데 뭘 많이 보냈냐? 인슐린만 많이 보낸 거야.

이것만 낭비한 거야. 이것만. 돈 버느라고 그냥 이거 돈을 벌더라도 크게 마음을 먹어야 돼. 야 나는 인슐린 낭비 안 하면서 돈을 벌겠다. 나는 이렇게 악을 정화하지 않으면서 돈을 벌겠다. 그러면 조문득도(朝聞得道) 허경영한테 진리를 들으면 얻을 덕자 진리를 얻으면은 아침에 허경영이한테 진리를 하루만 들으면 1000년 동안에 보배다. 1000년 보배다. 그래서 그거를 여러분이 명심해야 돼. 내가 이제 뭐 질문할 거예요. 게 내가 전번에 미국에 갔을 때 이거 다 썼는가? 썻어요?

좀 더 쓸 수, 다 썼어요? (예) 진리가 뭔지 왜 복을 받아야 되는지 왜 인슐린 낭비를 하지 말라고 내가 이야기하는데 그런 걸 대충 정의를 내리고 끝내자고. 이거 알겠어요?

훈자, 동학 성재 순회 왈, 뭐라고 그랬어요? 일일행선 이라도, 박 회장님 뭐? (뭐 때문에 복수미진아) 복수미진아. 그러면 이게 무슨 숫자요? 비록 숫자야. 복은 비록 오지 않았으나 그러니까 내가 좋은 일을 하루 좋은 일을 해도 복은 비록 비록 숫자야. 복은 비록 오지 않았으나 화는 뭐라고 그랬어요? 화는 자동적으로 원. 이게 무슨 자요? 어조사 의자예요.

의자. 어조사 의. 화자원이요. 자 복은 하루 좋은 일을 해도 복은 안 오지만 화는 자동으로 멀어졌어 안 멀어졌어요? 내일 자기 손자가 교통사고로 죽을 텐데 오늘 할머니가 어디 가서 시주를 했어. 그러면 반드시 화는 멀어져버려. 그러니까 내가 복은 못 하더라도 집안에 우환이 없게 하는 재주가 있는 거야. 할머니들 어머니가 얼마든지 할 수 있어. 근데 여러분들은 안 하는 거야. 계속 요것만 가지고 산다 이 말이야. 그래 이게 방비책이야. 선을 행하기만 하면은 선에 대한 대가가 와요. 그래 안 그래 즉시. 그러니까 하늘이 호르몬으로도 인슐린에도 우리를 체크하고 있지만 다 하늘이 일일이 볼 수 없으니까 다 이런 거를 다 자동으로 해놨어요. 신경 안 쓰면 돼요.

그러면 하루 악한 일을 하면 일일행악, 일일행악이라도 화가 안 오죠 그죠? 화는 당장 오지 않으나 화는 아직 그자나요. 화는 아직 미치지 않았으나 복은 물 건너가 안 건너가요? 복은 자동적으로 도망가버려요. 내일 자기 아들이 시험 칠 텐데 오늘 엄마가 어디 가서 나쁜 짓을 했다. 그러면 아들이 어떻게 돼요? 아들이 시험에 붙어요. 안 붙어요?

화자원이고 화는 복은 자동으로 멀어져버려. 그러면 누가 이걸 행악을 행하겠냐고? 할 필요 없죠? 그러니 행선, 선을 행하는 자는

행선지는 선을 행하는 자는 뭐하라구요?

여추는 지추하여 본 동산에 동산에 이 동산 원자요. 본 동산에 풀과 같아 가지고 본 동산의 풀은 금방 자라버려. 금방 있으면 확 자라버려. 여추는 지추하여

눈으로 보이지 않아도 그 풀이 자라는 게 절대 눈에 안 보여. 불견 기장이라도

일유 소정하고 소정 예? 매일같이 늘어나고 복은 그것이 자라나는 것이 풀이 자라는 게 안 보여도 매일같이 풀은 늘어나요? 늘어날 정자하고 행악지위는 뭐예요?

시는 여 마두 있습니다.

행악지는 여 마도지석 하야

마도는 숯돌에다 칼을 가는 거와 같아가지고, 바위에다가 숯돌이 아니고 돌멩이다. 한 화 마도 지석하여 돌에다가 칼을 갈면 칼날 다 버려버려. 지석하여

그 손해가 눈에 보이지 않아도 불견 기손이라도 이건 손해 날 손자예요. 일유, 날이 갈수록 어떻게 돼요? 집안이

어 집안이 기울어진다. 일유소휴(日有所虧)이라 그지? 근데 이게 왜 있냐면 선은 이 사랑은 선으로 시작되는데 아까 내 모든 것은 이 사랑이 선과 니와 의가 사랑이 근본이라고 그랬지. 자 그래서 이거는 내가 대표적으로 이야기하는 건데 선은 반드시 그 대가가 오고 악은 반드시 대가가 후손에 까지 미쳐. 당장 집안에도 미치고, 그러니깐 이제 절대로 우리가 남을 증오하는 거는 하지 말아야 된다.

근데 증오하는 건 하지 말되 따져야 될 건 따져야 돼 안 따져야 돼? (따져야 돼) 따져야 될 건 법적으로 따지든 뭘 하든 따지지만 박총장 안되나? 내 소리가 일로 들어가긴 들어가지? 따져야 될 건 따져야 되지만은 여기다가 감정을 개입할 필요가 있다 없다? 없어요. 옳고 그런 걸 따지는 건 할 수 있으나 감정을 개입할 필요가 없다. 괜히 거기다가 자기 감정까지 넣어서 수명을 단축할 필요가 없고 자기 내생에 나빠지는 거야. 인슐린이 소모돼 버리니까 수명이 빨리 없어져 버린 거예요.

살생하지 마라. 불교에서 잉. 불교에서는 살인이 아니고 살생하지 마라 그래. 살생하지 마라 하는 말은 다른 말로 바꾸면 무슨 말이요? 이제 내 강의를 몇 년씩 들었으니까. 살생하지 마라 내가 증오하지 마라 그러잖아. 그러면 살생하지 마라는 말이나 증오하지 마라는 말을 여러분은 반대로 듣더라고. 항상 내가 살생하지 말라는 살인하지 말라 기독교에서는 살인하지 말라고 이 사람들은 양을 잡아 가지고 제사를 지낸 사람들이야. 그러나 불교는 고기를 제사상에 올릴 수 있어 없어? 유정 무정 식물도 함부로 베지 못하게 살생이라는 건 식물도 들어가 있어요.

그러니까 모든 자연을 사랑하라 소리야 근데 우리는 인간이 독점해 가지고 동물이고 식물이고 우리 마음대로 해버렸어. 그리고 언젠가 여러분들은 환경 파괴 때문에 큰 피해를 보게 돼 있어. 그러면 살생이란 범위는 뭐예요? 살생하지 말라는 건 뭐예요? 살인에는 기독교 십계명에 기독교 십계명에 너 10번째 하나님 너의 하느님 너 이웃의 집을 탐내지 마라. 9번째 거짓말하지 마라. 8번째 도둑질 마라. 7번째 간음하지 마라. 6번째 살인하지 마. 5번째 불효하지 마라. 4번째 안식일 지켜라. 3번째 하나님 이름으로 망령되게 일컫지 마라. 2번째 우상 섬기지 마라. 첫 번째 나 외에 다른 신을 섬기지 마라. 여기 있어요. 이리 있을 때 여기에 보면은 여기에 반드시 이거 살인하지 마 이렇게 돼 있어요. 이렇게 돼 있는데, 요거는 육적인 거야. 요거는 영적인 거예요.

여기서 부모 불효하지 말라는 건 부모도 해당되지만 부모가 곧 하나님이야. 그래서 부모와 하나님은 하나님과 동격이야. 요 다섯 가지는 영적인 거예요. 부모는 돌아가도 마음속에 항상 모시고 있어야 돼. 부모가 돌아가서 모시고 있는 효도를 무슨 효도라고 그런다고요. (신념) 부모가 돌아갔을 때 마음속에 언제나 부모님을 모시고 있는 게 심효 아니에요. 무슨 효도? 사후효도 중에 무슨 효도야 이게? 사모 효도예요. 사모지효라 그래. 사모지효니까 어머니 아버지가 돌아간 이후에 어머니 아버지를 사모해야 되는 거야. 항상 우리 내가 밥을 먹다가 밥을 좀 남기려고 합니다.

우리 엄마는 누룽지하고 밥떡거리 하나가 하수도로 나간 적이 없고 환경도 얼마나 깨끗이 했는데 내가 밥을 이렇게 남기고 이거 와이프 앞에 쓰레기를 밥을 먹다가 남겨버리고 내가 찌꺼기를 막 반찬을 이렇게 이거는 있을 수 없는 거예요. 그러면 그 사람은 엄마가 그만큼 엄마가 무슨 하수도 구멍이야 입이? 어머니가 옛날에 그렇게 키웠어 자식들. 밥풀 하나 버리면 천벌 받는 줄 알아. 그런 부모를 생각해라. 사모지효. 그래서 부모님을 좋은 점만 사모하는 거야. 좋은 걸 항상 생각하라. 우리 어머니가 어떻게 살았다. 우리 아버지가 어떻게 살았다. 이걸 하게 되면은 이것이 바로 하나님을 사랑하는 거야. 하늘을 사랑하는 거야.

근데 지금은 막 쓰레기를 하수도 막 버리고 막 기계에다가 믹스하다 갈아가지고, 강남에 사는 사람들 그러고 있겠지. 갈아가지고, 막 하수도에 부어버리고. 그러면 환경이 죄를 무진장 짓는 거야. 그러면 남편이 얼마 안 가서 당뇨병이 와요. 자꾸 그러면. 그러니까 옛날 어머니들은 어떻게든 밥풀 하나라도 어디에 하수도에다 버리면 천벌 받는다고 생각해. 하늘에서 본다 이거야. 그리고 그걸 주워가 씻어 가지고 헹궈 가지고 먹어. 그게 우리 부모들이야. 그래서 사모지효. 그 다음에 돌아간 다음에 하는 효도 또 뭐 있어요? 사후효도 사후지효. 그다음에 또 무슨 지 있어요? 생 살아있을 때 하는 건 생전지효 그죠? 효도가 크게 보면 세 가지, 그 다음에 여기서 생전지효과 세 가지가 물 이렇게 세 가지가 있다.

요거는 생전지효야. 살았을 때 입신 출세해 가지고 부모한테 큰 벼슬을 해서 부모님을 기쁘게 해야지. 뭐 가문을 일으키면 애효다. 부모님 의식주 해결해 주면 물효다. 부모님한테 손자 놔주고 좋은 며느리 데려와서 부모님한테 봉양 잘하면 마음이 편안하게 하는 심효다. 이거는 소효, 요거는 중효, 요거는 대효. 그래서 효자가 되려면 이게 돼야 돼요. 근데 여러분들은 이거에 대해야 된다니까 대답이 진짜.

못 했으니까 대효를 제대로 못 했나 봐. 아니지 허경영을 만났으니까 대효를 한 거야. 내가 왜 사모지효를 강조하냐면은 이 부모를 항상 사모하는 효도. 이것이 신에 대한 효도다. 그러면 내가 이제 질문하고

(총재님 10년 20년 전에 공약 내에선 지금 와서 다 들어맞잖아요.) 그럼 다 맞지. (지금 말씀하신 게 10년 후에 또 다 들어맞겠네요.)

다 들어 맞지. 아니 내가 지금 내가 지금 말한 것이 요새 어제 뭐 이명박이 자서전까지 나올 정도 아니야?

대통령에게 깨졌다. 대통령에게 깨졌다.

아 대통령한테 공약 올라가서 깨져버린 거 아니야?

건의했는데 빠꾸 맞았어.

빠꾸한 게 거기에 올라간다는 게 재밌잖아요. 참 별일이. 내가 뭐 방송에만 많이 나오는 게 아니라 이명박이 자선전에. 근데 그게 뭘로 해서 나왔어? 테레비에 나왔어요?

(나중에 편집해요.) 그건 내 공약이 어지간히 마이 모방을 했어. 모방할려면 제대로 해야지. 그러니까 새누리당의 그 누구야? 하버드대학 이준석이가 새누리당에 지난번 박근혜 대통령 선거 때 내공약을 100프로 갖다 썼다고 그러더라고요. 테레비 나와서. 다 갖다 썼는데 여당 야당 공약을 보니까 볼 게 없더래요. 똑같더래. 그래서 허경영 공약을 가져와서 딱 보니까 아주 이거는 아주 이거는 A급 이더래요. 그대로 전부 바꾼 거래. 그래서 했대요. (줄여서 한 거지.) 줄여서 한 거지. 근데 그걸 한약을 지어주는데 한약을 지어주는데 거기서 30프로만 있으면은 효과 있냐 없냐? 뭐 없어요. 70만원을 줘야지. 20만원이 뭐야. 그러면 그건 주나 마나야. 그래서 그걸 주고도 욕먹는 거야.

주고도 욕먹는 공약을 실천하면 내 공약을 먹칠한 거지. 내가 하나 물어볼게요. 여러분들이 겨레와 민족이 어떻게 달라? 겨레와 민족이 어떻게 달라요. 아는 사람 김고문? 석가모니가 죽고 나서 제자들이 모여서 석가모니 말을 500명이 모여서 집대생을 해서대장경을 만들잖아. 그런데 여러분들은 내가 만약에 가고 나면 여러분들이 그거 집대생 할 만한 사람들이 있나? 우리 양고문님. 집대성은 내가 어느 날 갑자기 불 내가 하늘에 일이 있어서 갈 수도 있어요.

갔다 왔다 갔다 할 수가 있어. 그럼 다시 돌아올 때는 다른 몸으로 와. 그러니깐 그러니까 머릿속에 잘 좀 넣어놔요. 겨레와 민족이 어떻게 달라요? (민족은 조상이 같아 자손이고 겨레는 시대에 같이 사는 사람과 같이) 겨레와 민족이 어떻게 다른 거야? 학교 다닐 때 공부 잘한 거 같애. 잘하신거. (겨레는 유전자가 같고) 겨레와 민족. 이게 어떻게 달라? 겨레는 한 핏줄이야. 우리가 몽고족과 한 핏줄이야. 미국에 있는 유대 미국에 있는 인디언이 우리하고 같은 겨레야.

그죠 겨례고 우리 민족은 고조선부터 우리의 국호를 쓰고 있는 사람들. 중국 민족은 중국 민족, 우리 민족은 우리 민족 같은 종족이라도 나라가 다르면 민족이 다른 거예요. 그래서 이거는 민족이라고 해요. 민족. 그러니까 이 민족은 나라의 백성이 돼야 돼요. 이거는 백성이 안 돼도 되지. 그래서 내가 왜 이걸 물어보냐 하면은 우리 한민 내가 이 한반도에 와서 이 몽고족 겨레의 속한 거는 몽고족 겨레의 속한 거는 이유가 있다. 이거야.

여기 온 거는 앞으로 미래에 이 몽고족이 세계를 다 잘 유지해. 그래서 우리나라가 내가 20년 전에 1992년, 1992년 대통령 14대 대통령 나올 때 내난 공약이 지금까지 똑같애. 이게 결혼하면 1억이야. 애 낳으면 3000만원, 집에서 애들 키우는 사람은 중학교 졸업할 때까지 애 키우는 가정주부는 전업주부 수당 100만원, 65세 이상은 70만원, 뭐 이런 거. 중합 국회의원은 100명, 이런 거 내가 한 공약이야 근데 이거에 지금 그대로 막 쓰는데 전업주부 수당을 안 줘. 지금 이거 아직 안 하고 있죠? 그러니깐 여야가 이걸 연습하고 지금 연구하고 있어요. 이런 건 전부, 전부 내걸. 자 이때 결혼하면 1억 주고 애 낳으면 3000만 원 줬으면 지금 대한민국 인구는 8000만

국민소득 8만불, 세계 1위, 8만불에서 10만 불까지 왔다 갔다 할 거야. 그러면 세계 1위가 된 거하고 지금 우리는 내려가고 있어. 이거는 좀 있으면 우리 인구가 얼마 2분지 1, 우리 지구가 우리가 조금 더 있으면 우리 인구가 5000만에서 2500만. 그 좀 더 가면 다시 1250만 이렇게 되는거야. 그때 모든 국민이 허경영을 노래를 불러. 그 사람이 이야기했을 그때가 미친 공약이 아니라 1992년에도 했고 내가 1997년에도 대통령이 나가서 안 나갔어요? 2002년에 제 16대 노무현이 됐을 때 출마 중간에 사퇴해서 2007년에 출마 했어 안 했어요? 이때 17대 대통령. 다 이 공약이 그때야 지금이랑 똑같아. 근데 이거를 계속 여야가 나는 이걸 뭐라 그래요? 이걸 뭐라고 그래요.

이걸 뭐라고 그래 이게 이거 이 내 공약이 이걸 다른 말로 뭐라고 그래요? 허경영 이름이 뭐요? 브랜드야. 브랜드 이거 뭐에요? 컨셉이야. 이게 컨셉이죠. 그리고 허경영은 자 허본좌허경영 이란 컨셉 허본좌 또 무슨 컨셉 있어요? 결혼하면 1억, 애기 낳으면 3000만원, 이것도 내 컨셉이야. 테레비에 요것만 나오면 내 이름이 나와. 왜 그래요? 내 눈을 바라봐도 내 컨셉이야. 빨간 넥타이에다가 흰 와이셔츠 파란 이거 내 컨셉이야. 롤스로이스 내 컨셉이야. 나는 컨셉을 특이한 걸 써요. 그 다음에 허토피아 허경영 유토피아 이게 내 컨셉이 요새 나오잖아요. 테레비에. 그 다음에 허경영은 정치인이면서 연예인이야. 그러니까 정치인은 뭐예요?

폴리, 폴리티칸. 그러니까 폴리티칸 하니까 폴리테이너 엔터테이너가 연예인이니까. 폴리테이너가 또 내 이름이야. 그러니까 나는 허경영의 컨셉이 열 가지가 넘어. 그것만 나오면 전부 허경영 이름이 나오는 거야. 여야가 무슨 이야기만 꺼내면 허경영이한테 다 걸려. 길목을 지키고 있어. 그래서 그게 선견지명이 있어야 된다. 그래서 중국 사람은 뭘 제일 중요시해요? (의리) 중국 사람은 뭘 제일 중요시해? 중국 사람 주로 컨셉이 뭐예요? 중국 사람의 컨셉은 이거야.

중국 사람의 컨셉은 가산이야. 그 사람들은 재산에 관심이 많아. 그래서 옛날부터 세계무역은 중국이 제일 먼저 했어. 장사 수출도 제일 먼저 했어. 실크로드에. 중국 사람은 가산, 일본 사람은 뭐예요? 뭘 제일 중요시 해? 자기 아버지가 한 거는 다 자식이 해요. 가업을. 그니까 우리나라 사람은 뭘 제일 중요시해? 우리나라 사람은 가문에 죽고 사는 거야. 이게. 그래서 우리나라 사람은 가문을 빛내는 걸 최고 목적으로 해. 한국 사람은. 근데 일본 사람은 자기 아버지가 우동 장사하면 자식이 대대로 우동 장사를 해. 뭘 중요시하냐? 가업을 중요시해. 그래 이 사람들이 지조가 있다는 거야.

우리나라 사람 자기 아버지 하는 건 죽어도 안 해. 그러면 이게 잘 보세요. 이게 돈 잘 번다 이 말이야. 그래가 이게 우리나라는 실업자 청년실업이 세계 1위야. 여기는 아버지와 우동 장사면 자식이 아무리 하버드 나와도 우동 장사야. 뭐. 실업자 있어 없어요? 없어요. 다 아버지가 뭐 가서 세탁소 하면 자식이 대대로 세탁소, 이유가 없어. 가업을 국가의 전통으로 산 거지. 우리나라는 뭐야? 가문. 행 아버지가 뭘 하면은 아들을 나가서 출세해 가지고 벼슬을 해야 되는 거야. 절대 아버지 그걸 따라하면은 그아는 망한애야. 우리는 이런 전통을 앞으로 좀 고쳐야 돼. 어머니가 뭐 다른 걸 하면 아들이 그걸 따라 하고 이렇게 좀 따라 하고 이렇게 좀 따라 하는 거가 있어야 되는데 자기 아버지 하는 거하고는 딴 걸 해요.

꼭 아버지하고 이렇게 부모하고. (그래야 잘나고) 그래야 잘나고, 그거 절대로 조심해야 돼. 그래서 중국 사람들이나 일본 사람에 비해서 우리 민족이 너무 종노릇을 옛날에 많이 한 사람처럼 컴플렉스 있단 말이야. 자기 집안에 컴플렉스. 쌍놈이 옛날에 많아 나니까 그래서 이게 우리의 실업자를 대량으로 만들어. 그래서 내 이 공약이 그런 걸 다 해결하는 공약이 만 들어 놓은 거야. 공약을 만들 때 모든 것이 들어가 있어. 그래 안 그래요 그러면 그게 박수야. 그 참 눈치가 없네. 여기가 박수소리가 들어가. 박수소리. 그러면 내가 ‘그래 안 그래요’ 그러면 그렇다는 걸 인정하는 거 ‘그렇습니다’ 하지 말아요. 박수로 대답을 해야지. 안 그래요.

엎드려 절받기네. 엎드려 절받기라고. 반 되었어? 이제 끝내자고. 자 그러면 여기서 오늘 마저 못한 거는 다음에 하도록 하고. 질문 없습니까? 질문 없어요. 자 그러면 요것만 마저 하고 끝냅시다. 오늘 한 김에 애들이 봐야 되니까. 자 사랑은 왜 사랑이라고 그러냐? 네 가지의 기쁨이죠. 그죠 이게 무슨 랑자예요? 기쁠 랑자. 그러면 넉 사자. 네 가지 기쁨이 사랑이야. 첫째가 뭐예요? 얼굴 안자야. 얼굴로 남한테 기쁨 주는 거야.

웃어주는 거. 웃는 얼굴. 두 번째 뭐요? 말로 남한테 기쁘게 해줘야 돼. 말씨를 잘 써야 돼. 세 번째 물질로 남한테 베풀어요. 네 번째 몸으로 베푼다. 그러면 이 네 가지가 사랑이다. 그러면 이거는 뭐예요? 이거는 사랑에 증오를 하면 뭐가 나와? 죄가 돼. 죄는 뭐예요? 사랑이 아니다. 넉 사자. 사랑이 아니다. 아닐 비자 이 네 가지를 안 하면은 무조건 죄를 짓게 되는 거야. 저 어른이 왔는데 어른 앞에 인상 쓰고 탁 쓰고 이래 있으면 그 자체가 죄야.

사랑이 아닌 거, 이걸 여러분이 꼭 알아놔야 돼. 우리 청소년들도 어른들한테 얼굴 찡그림이 있거나 말 불손하게 하거나 어머니한테 만원을 뺏어 왔으면 저녁에 들어올 때 군고구마 5000원짜리 사와서 엄마한테 줘야 돼. 자기한테 용돈을 꾸준하게 주는 거 어머님한테 자기도 뭘 대접해야 돼. 맨날 받아가는 버릇만 있으면 돼 안돼? 그래서 어머니한테 엄마 내가 군고구마 사왔더니, 아니 이거 만원 뺏어 가느라고 한 시간씩 나한테 돈 뺏어갔는데 왜 사왔냐 그럴 때 뭐라고 그런다고요? 그럴 때 내가 오늘 점심을 엄마 굶었어. 엄마 군고구마 사줄라고, 차비하고 남는 거 없잖아.

그러니까 내가 고구마 살 돈이 없어서 점심은 굶었어. 그러면 엄마가 다음에 용돈 달라고 할 때 싸우겠어 안 싸우겠어? 점심 굶지 마라. 이거 가져와서 점심 꼭 먹어라. 이렇게 자식이지만 작은 물질이라도 자기가 어머니한테 받기만 하지 마라 이거야. 받으면 거기서 1%라도 어머니한테 돌려줘. 그러면 추운 날 군고말을 사와서 까서 저거 어머니 입에 넣어주면 어머니가 얼마나 고맙겠어? 그런 아들이 나중에 효도하는 거야. 그래서 이 물효는 돈이 있다고 되는 게 아니야? 박수 안 친 사람 있어요? 근데 요 핸드폰에서는 ‘맞아요 안 맞아요’ 그거 뭔지 모르거든. 근데 박수를 쳐, 박수 소리가 많이 나와 야지. 박수 소리가 많이 안 나오면 나중에 이 메달을 받기가 좀 어려워져.

그래서 이 사람은 이거를 네 가지가 이렇게 밝은 거야. 자 몸으로 부엌에 가서 어머니 설거지도 좀 해주고 앞으로 또 시간이 없어도 어머니한테 이렇게 몸으로도 서로 봉사하고 물질로도 봉사하고 이렇게 말로도 우리 어머니가 오래 살아야 된다. 뭐 이런 거 이렇게 얼굴로 항상 부모한테 편안한 모습을 보여주고 전철 안에 타서도 어른들 있으면 얼굴을 펴고 있고 이렇게 얼굴로 복 짓는 게 돈이 제일 안 들어간다. 그래서 이 얼굴로 하루에 복을 얼마나 지었느냐 따라서 인슐린은 하루에 얼마를 썼느냐? 이것만 잘하면 인슐린 들어가 안 들어가요? 아예 안 들어가. 그래서 이걸 안 할 때 요거야. 사랑이 아니다 이 말이야. 그래서 이거는 죄야. 증오야. 증오. 괜히 고모한테 삐져가지고 있고. 자 끝냅시다. 누가 나와요.

조 교수님. 이제 오늘 우리 강의들은 사람들 밥 먹는 거 이제 만 원씩 내서 식사하고. 아니 조 교수님. 이게 상곡이잖아.

오복과 오례: 타인을 평가하기보다 자신을 성찰하라

복을 받는 사람에게는 특징이 있습니다. 바로 오례(五禮)를 실천하는 것입니다. 인의예지신(仁義禮智信)의 오례가 있는데, 복을 받지 못하는 사람은 이 오례를 가지고 남을 평가합니다. 그런 사람은 죽을 때까지 복이 없습니다. 반면 오복(五福)을 받는 사람은 남에게 인(仁), 즉 사랑을 베풉니다. 사람들은 저 사람이 나를 사랑하는지 아닌지를 감시하듯 평가하지만, 타인을 평가하는 것은 하나님이나 메시아가 할 일이지 우리가 할 일이 아닙니다. 우리는 ‘내가 남편에게 무엇을 잘해줄 것인가?’를 생각해야 합니다. 인의를 머릿속에 넣어두고 ‘저 사람이 나에게 잘해주는 것이 무엇인가?’를 생각하려 합니다. 그러나 그것은 하늘이 평가하여 오복을 줄지 말지를 결정하는 것입니다. 부인이 남편을 평가한다고 해서 복을 줄 수 있는 것이 아닙니다. 복은 하늘이 주는 것이기에 우리는 평가할 자격이 없습니다.

사람들은 의(義)를 두고 안중근 의사가 의로운 사람인지 아닌지를 평가합니다. 그러나 안중근 의사는 국민에게 평가받으려 한 것이 아니라, 자신이 의로운 자가 되어 후손들이 자신을 의롭다고 할 수 있는 사람이 되고자 했습니다. 남이 자신을 의로운 자로 볼 것인지, 친일파로 볼 것인지가 안중근 의사에게 중요했던 것이지, 국민이 자신을 의로운가 아닌가 하는 것은 안중에 없었습니다. 남을 재단하지 말고 자기 자신이 의로워야 합니다. 남이 나에게 인사하고 안 하고에 일체 신경 쓰지 말고, 내가 남에게 먼저 인사하며 예를 갖춰야 합니다. 남편이나 아내가 자신에게 예를 갖추지 않는다고 불평하는 사람은 평생 불행합니다. 인간은 언제나 불완전한 존재이기 때문입니다. 이 불완전한 존재를 완전한 존재로 착각하고, 자신에게 해야 할 것을 남에게 갖다 붙여 ‘저 사람은 예의가 없는 사람이다’, ‘저 사람은 무례한 사람이다’라고 평가하며 싸웁니다.

부부싸움으로 인한 불행은 기독교의 구교와 신교의 싸움으로 죽은 사람 수보다 많습니다. 똑같은 아버지를 모시면서 형제지간에 구교다 신교다 싸워 전 세계 인구의 세계 대전보다 많은 사람을 죽였습니다. 이것이 오늘날 기독교의 모습입니다. 불교도 어느 정도 전쟁은 했지만, 그런 전쟁은 아니었습니다. 엄청난 전쟁을 하는 이유는 ‘너희가 사랑을 하라’, ‘네 자신이 남에게 사랑을 베풀라’고 했지, ‘누가 사랑을 많이 받을까?’를 연구하라고 한 것이 아니기 때문입니다. 기독교가 인류의 희망이 되지 못하는 이유가 여기에 있습니다. 예수의 좋은 말을 잘 써야 하는데, 예수를 욕되게 하고 있습니다. 요새는 재벌 교회, 재벌 종교, 재벌 성경이 되어 돈 많은 사람들이 성경을 들고 다니고, 가난한 사람은 교회에 가면 재수 없다고 빨리 가라고 합니다.

우리는 좋은 지혜로 남을 이롭게 해야 합니다. 내가 열심히 무식을 깨달아 남에게 무엇을 도울까 생각해야 합니다. 그런데 부인이 좋은 지혜를 주지 않아 돈을 못 벌었다거나, 남편이 좋은 아이디어를 가져와 집을 부자로 만들지 못했다고 불평합니다. ‘내가 지혜를 가지고 내 아내를 도와주고 내 남편을 도와줄 수 있는 것이 없을까?’ 이런 생각으로 바꿔야 합니다. 수동적인 태도는 항상 불행을 가져옵니다. 오복을 받기 위해서는 반드시 오례를 깨달아야 합니다.

믿음의 본질: 타인이 아닌 자신에게 집중하라
남이 인간을 믿을 수 있는 사람은 한 명도 존재하지 않습니다. 모두 불완전한 존재이기 때문입니다. 오늘 돈 1억을 빌려줬는데 내일 교통사고로 죽어버리면 부도가 날 수 있습니다. 사람에게 10억, 100억을 줬다가 은행도 수천억을 떼이기도 합니다. 김우중 회장에게 60조를 떼인 사례처럼, 우리는 인간을 믿고 돈을 주지만 실제로는 담보가 들어갑니다. 담보를 초과해서 준 돈은 받지 못합니다. 김우중이라는 사람을 믿고 줬지만, 실제 믿음은 누구를 믿는 것입니까? 자기 자신이 남이 바라볼 때 믿을 수 있는 사람이 되어야 합니다. ‘저 사람이 믿을 수 있는가?’를 연구하는 것은 하늘의 소관입니다. 오복을 주는 하나님이 인간을 볼 때 그렇게 보는 것입니다. 아브라함이 믿을 수 있는 사람인지, 욥이 믿을 수 있는 사람인지 테스트해봅니다. 아브라함에게 100살에 낳은 아들을 죽여보라고 했을 때, 아브라함이 하늘의 명령에 따라 죽이는 시늉을 할 때 하늘이 그에게 임하는 것입니다.

하나님은 인간의 뇌를 관통할 수 없습니다. 뇌의 문을 열어줘야 합니다. 하나님이 현관문처럼 그냥 들어오는 것이 아니라, 본인들이 문을 열어주고 ‘들어오세요’ 해야 들어가는 것입니다. 하나님은 강압적인 것을 쓰지 않습니다. 문을 열어주는 자만 도와줍니다. 문을 닫고 있는 사람은 하늘이 그 사람 머릿속으로 들어갈 수 없게 창조되어 있습니다. 아무리 하나님이 창조했다고 해도 내 뇌라는 공간은 내 집이기에 하나님이 그냥 들어오는 것이 아닙니다. 아브라함에게도 못 들어갑니다. 아브라함의 마음을 믿을 수 있는 사람으로 바꾸면 되지 않느냐고 하지만, 어림도 없는 말입니다. 기독교에서는 하나님이 우리에게 모든 능력과 축복을 주셨다고 말합니다. 그렇다면 무엇하러 전도합니까? 다 줘버리면 되지 않습니까? 모든 인간을 열심히 믿게 주셨다면, 왜 안 믿는 것을 줍니까? 그것은 노터치(No-touch)입니다.

모든 것은 자기가 결정하고 자기가 했기 때문에 존재하는 것입니다. 하나님이 모두 열심히 믿게 해주고 신용 있게 해주었다면 상을 줄 필요가 없습니다. 상이란 존재가 없어야 합니다. 여러분 마음대로 하는 것을 하나님 마음대로 못하기 때문에 상이 있는 것입니다. 이런 사람은 하나님이 상을 줄 자격이 있습니다. 신뢰할 수 있는 자를 찾지 말고, 자기 자신이 남이 믿게 행동하는 것이 인의예지신입니다. 이것을 남에게서 구하면 언제나 불행합니다. 오복을 보면서 오례를 명심해야 합니다. 사람들은 인의예지신이 무엇인지 잘 모릅니다. 그저 ‘남을 신뢰하라’고 생각하지만, ‘내가 남에게 믿게 행동하라’는 것입니다. 왜 사람들이 이것을 반대로 생각하는지 모르겠습니다. 그래서 아이들이 불행해지는 것입니다. ‘저는 믿을 놈이다’, ‘저거 못 믿을 놈이다’라고 평가하고 앉아 있습니다. 목사나 전도사를 평가하며 교회에서 하나님 역할을 다 해버립니다. 하나님도 인간의 뇌를 함부로 들어가지 않습니다. 인간에게 완전한 자유 의지를 주셨습니다. 여러분은 믿음의 면에서 하나님과 동등하며, 동등한 인격을 갖추었습니다. 그런데 왜 복을 짓지 못합니까?

오복은 능동적으로 생각할 때 옵니다. 불완전한 인간들에게 믿음을 강요하지 마십시오. 자기 자신이 남에게 믿게 행동해야 합니다. 남이 믿게 행동하지 않을 때는 ‘저건 인간이기 때문에 그렇다’고 이해하고 인정해야 합니다. 내가 믿게 행동하면 절대 사람이 나를 배신하지 않습니다. 내가 믿게 행동하지 않을 소지가 있을 때 사람이 배신하는 것입니다. 이러한 상호작용을 깨달아야 합니다.

효(孝)의 진정한 의미: 부모의 마음으로 세상을 보라
효(孝)는 무엇입니까? 많은 사람이 효의 근본을 모릅니다. 효는 부모의 얼굴이 보이지 않아도 보고, 부모의 음성이 들리지 않아도 들리는 자식이 되어야 합니다. 자식이 땅속에 있어도 부모의 소리가 흙 속으로 들어와 아들이 알아들어야 합니다. 자식이 부모를 놔두고 죽어도 부모를 보살펴야 그것이 효입니다. 자식이 목숨을 땅속에 묻을 정도가 되어도 부모님 얼굴은 항상 봐야 하고, 부모님의 소리가 안 들려도 ‘우리 어머니가 지금 기침하고 계시겠구나’ 하고 이불 소리가 귀에 들려야 효자입니다. 콧속에 넣어놔도 부모님의 기침 소리가 들려 ‘아, 우리 어머니한테 내가 뭘 약을 지어드려야 되겠다’ 생각해야 합니다. 어머니는 자식이 미국에 가 있어도 자식이 아프면 금방 알지만, 자식은 부모와 연결이 안 되는 경우가 많습니다.

효의 정확한 뜻은 국어사전에 ‘부모의 마음으로 내 마음이 되는 것’이라고 나와 있습니다. 내 마음이 부모의 마음이 되어야 합니다. 항상 우리 아버지가 80세라면 내 마음이 80세 아버지 마음을 가지고 다녀야 합니다. 그것이 효입니다. 20대, 30대, 40대 젊은 마음을 가지고 있으면 부모에게 효를 할 수 없습니다. 효의 진정한 뜻은 부모의 마음으로 내 마음이 되는 것입니다. 내가 놀러 갔을 때 ‘우리 엄마가 지금 걱정할 텐데’ 하는 것이 부모의 마음입니다. ‘우리 엄마가 지금쯤 내가 전화를 하길 바랄 거야’ 하는 것이 부모의 마음입니다. ‘엄마, 며칠 정도 있으면 들어갈 거야. 그때까지 걱정하지 말고 있어’라고 전화를 해줘야 그것이 부모 마음입니다. 부모는 부모고 나는 나라고 실컷 논다면 효의 뜻에 맞지 않습니다. 동양에서 효 하나를 제대로 해석하는 사람은 허경영 외에는 없습니다.

안 보이고 안 들려도 부모의 목소리가 들린다는 뜻입니다. 흙 속에 엄마 아버지의 목소리가 들려와야 합니다. 천리만리 떨어져 있어도 자식이 아버지 어머니의 기침 소리가 들려야 합니다. ‘우리 어머니가 나 키우느라고 저렇게 고생하셨는데, 맨날 내 입에만 뭘 집어넣어주고 자기는 안 먹고 부엌에 가서 뭘 하는지 먹었다고 그러는데, 우리 어머니 몸에 가야 할 것을 내가 다 가져왔으니 내가 도둑놈 아니냐?’ 이런 어머니의 마음을 항상 가지고 있어야 효가 되는 것입니다.

요즘 부모들이 존경을 못 받기 때문에 효하라고 하면 오히려 욕을 먹고 자기 잘난 얘기만 한다고 합니다. 동정받을 짓을 못 했다고도 합니다. 그러나 부모는 자식에게 지킬 것을 지킵니다. 아무리 나쁜 부모라도 자식들에게는 좋은 모습을 많이 보여줍니다. 자식들에게 하는 잔소리가 있습니다. 부모 마음을 아는 것입니다. 부모의 행동은 자식들이 본을 못 보더라도 부모들은 항상 ‘너는 잘 돼야 한다’, ‘너는 공부를 열심히 해야 한다’, ‘너는 뭘 해야 한다’는 염려하는 마음이 있습니다. 자기들은 부부싸움을 하고 난리를 하더라도 자식을 앉혀놓고 가르칠 때 그 소리를 머릿속에 넣고 다닙니다. 1% 성공하는 사람이 되고 싶으면 그렇게 해야 합니다. 99% 망하는 사람이 되려면 부모를 개똥 취급합니다. 그러나 1%의 상류층으로 잘 살고 싶으면 허경영의 말을 들어야 합니다. 부모가 잘못한다고 부모의 나쁜 점은 절대 머릿속에 넣으면 안 됩니다. 부모의 좋은 점만 머릿속에 넣는 자는 1%의 삶을 살 수 있습니다. 부모의 잘못만 머릿속에 집어넣는 사람이 있는데, 그런 사람이 문제가 있습니다. 흉은 절대 보면 안 됩니다. 인의예지신이 남을 보고 하라는 것이 아니라 자기 자신을 바꾸라는 것입니다. 자기가 바뀌어야지 남에게 적용하면 안 됩니다. 인의예지신이나 효도를 두고 ‘저 사람이 효자인가 아닌가’ 이렇게 보면 안 됩니다. 자기가 효자인가 아닌가를 돌아봐야지, 남을 불효자식이라고 괄시하고 이러면 안 됩니다.

오복과 팔복: 덕(德)이 없는 복은 불완전하다
오복은 능동적으로 생각할 때 옵니다. 팔복(八福)은 천권(天權), 천재(天才), 천관(天官), 천수(天壽), 천문(天文) 등이 있습니다. 정주영, 이병철 같은 사람들은 하늘로부터 재능을 받은 천재입니다. 이문열 같은 사람들은 책만 쓰면 베스트셀러가 되는 천문의 복을 타고났습니다. 오복에 귀(貴)가 있는데, 권력과 귀와 관이 모두 귀에 들어갑니다. 오복을 다섯 가지로 줄이면 다섯 가지가 되고, 확장하면 여덟 가지가 되는 것입니다. 권력이 있으면 귀해지지만, 오복 중에 귀한 복은 있어도 덕(德)이 없는 경우가 많습니다. 박근혜 대통령은 귀복은 있었지만 덕이 없었습니다. 그래서 복과 덕은 갈라져 있기에 ‘복덕’이라고 함께 부르는 것입니다. 복은 전생과 현생에 걸치지만, 덕은 다음 생의 복을 쌓는 것입니다. 현생에서는 복과 똑같은 예물을 누리지 못합니다.

덕은 세 가지가 있습니다. 가장 중요한 것은 자기가 베푼 덕을 자기 자신이 모르는 음덕(陰德)입니다. 오른손이 하는 일을 왼손이 몰라야 합니다. 이보다 높은 덕은 없습니다. 성경에도 제사장과 레위인이 강도 만난 사람을 지나치고, 사마리아인이 그를 도와주는 이야기가 나옵니다. 사마리아인은 유대인들이 개처럼 취급했지만, 그는 쓰러진 사람을 주막에 데려가 돈을 주고 옷을 찢어 붕대를 만들어주고 약을 발라주며 돌봐달라고 부탁했습니다. 예수는 이 중에 누가 진정한 이웃이냐고 묻습니다. 종교를 가진 자들은 이런 결점이 있습니다. 남이 믿음을 가졌는지 안 가졌는지 따지지 말고, 자기 자신이 믿음이 가게 행동해야 합니다. 이기주의자가 되어 교회 건물 올리는 데만 미쳐 있고, 진정으로 배고프고 고생하는 젊은이들, 실업자, 자살률 1위, 저출산 1위, 청소년 자살 1위, 청년실업 1위인 현실을 외면합니다. 아이들을 거지 발새끼같이 만들어 놓고 교회에 돈만 부어 해외 선교한다고 다 가져가 버리면 우리나라는 무엇이 됩니까? 이런 사람들이 남을 자기에게 비교하며 ‘저자는 믿는 자가 아니야’, ‘저자는 이단을 섬겨’라고 합니다. 이것이 나중에 자중지란이 일어나 망하는 길입니다.

진정한 이웃은 사마리아인처럼 믿음이 없고 신앙이 없는 자, 이방신을 섬기는 자, 무신론자일지라도 하나님의 사랑을 실천한 사람입니다. 예수는 지나가는 자에게 물 한 그릇을 준다면, 목마르고 배고플 때, 옷이 없을 때, 감옥에 갇혔을 때 자신에게 한 것. 길거리에 쓰러져 있는 이름 없는 거지에게 물 한 잔 주는 것이 하나님께 준 것입니다. 그것이 하늘에 올라가면 금고가 가득해집니다. 여러분 한 사람 한 사람이 하늘에 기록되어 있는 자들이고, 지구에 여행 온 여행자들입니다. 그 여행 온 자기 자식이 거지가 되어 돌아다니는 것을 밥을 굶고 있는데 도와준 자는 주인이 나중에 상을 줄 것입니다. 물 한 잔을 준 자는 반드시 상이 있으리라 성경에 나와 있습니다.

그것이 음덕입니다. 내가 한 일을 오른손이 한 걸 왼손이 몰라야 합니다. 잊어버려야 합니다. 다음 덕은 은덕(恩德)입니다. 부모와 자식, 형제지간, 이웃지간에 사랑을 베풀 때 생기는 덕입니다. 마지막 덕은 공덕(功德)입니다. 안중근 의사처럼 민족과 국가를 위해 죽어간 사람들도 있고, 자기가 이룬 것을 남에게 베푼 자의 덕입니다. 이 세 가지 덕이 중요합니다.

사랑과 증오: 호르몬으로 본 인간의 운명
우리 몸에는 두 가지 종류의 호르몬이 있습니다. 한정 호르몬과 무한 호르몬입니다. 500가지 호르몬 중 한정 호르몬은 단 한 가지, 인슐린입니다. 인슐린은 모든 사람이 똑같은 양이 죽을 때까지 나옵니다. 다 소모되면 더 이상 만들어지지 않아 주사를 맞아야 합니다. 당뇨병에 걸리면 주사를 맞아야 하는 이유입니다. 인슐린이 많이 소모되는 경우는 술, 담배, 커피, 단 음식, 일하지 않고 쌀밥 많이 먹을 때, 그리고 스트레스 받을 때입니다. 신이 인간을 그런 인간은 자동으로 제거하기 위해 만들어 놓은 비상약이자 하늘의 법칙입니다. 40대에 인슐린이 다 없어져 주사를 맞아야 하는 사람도 있습니다. 하늘에서 내주는 인슐린과 주사로 맞는 인슐린은 다릅니다.

인슐린은 심판 호르몬입니다. 인간에게 심판을 내리는 호르몬입니다. 성질내거나 놀라거나 공포를 가질 때 인슐린이 많이 나옵니다. 남을 미워할 때도 인슐린이 많이 나와 재앙을 줍니다. 인슐린이 많이 소모되면 수명이 짧아지고 50대가 되면 인슐린이 잘 나오지 않아 만병이 나타납니다. 인슐린이 멈추는 것이 천벌입니다. 인슐린이 이렇게 통제하지 않았다면 악한 자가 계속 큰소리치고 돌아다니며 놀고 먹는 세상이 되었을 것입니다. 빌딩 가지고 임대료만 받고 해외여행만 다니면 당뇨병이 저절로 따라옵니다. 그때 ‘내가 남에게 봉사해야겠다’는 마음을 먹고 좋은 일을 하면 인슐린 소모가 줄어들어 몸이 정상으로 돌아오고 남아있는 인슐린을 아낄 수 있습니다. 인슐린이 얼마 남지 않은 사람을 보면 수명이 얼마 남지 않았다는 것을 알 수 있습니다.

반면 사랑을 베풀 때 나오는 호르몬은 수명 연장, 질병 예방, 면역력 강화에 기여합니다. 테스토스테론(남성 호르몬), 에스트로겐(여성 호르몬), 엔도르핀, 도파민, 베타 아밀로이드, 옥시토신, 세로토닌, 페닐에틸아민 등이 여기에 해당합니다. 이러한 호르몬이 나오려면 인의예지신을 자기 자신에게 돌려야 합니다. ‘내가 남에게 신용 있게 보여야겠다’고 생각하며 자기 신용을 쌓아가야지, 남을 재단하는 눈으로 보면 안 됩니다.

페닐에틸아민은 ‘콩깍지 호르몬’이라고도 불리며, 남녀가 만나 사랑에 빠질 때 3년간 나옵니다. 이 호르몬이 나올 때는 상대방의 나쁜 점도 다 좋게 보입니다. 계산적으로 따지지 않고 무조건 결혼해야 한다고 생각하게 만듭니다. 이 호르몬도 사랑과 관계됩니다. 아세틸콜린, 아드레날린, 노르아드레날린은 성질낼 때, 위험할 때, 공포를 느낄 때 나옵니다. 이것이 나오면 사람이 늙습니다. 부신 호르몬과 췌장 호르몬인 인슐린이 엄청나게 많이 소모됩니다. 남이 한 달 쓸 것을 하루 만에 다 써버리는 것입니다. 성질이 못된 사람은 일찍 가게끔 인슐린이 만들어져 있는 것입니다. 인슐린은 영양분인 포도당을 세포에 전달하는 역할을 하는데, 이것을 너무 많이 써버리면 나중에 더 이상 만들어지지 않습니다. 하늘에서 그것으로 인간을 통제합니다. 당뇨병이 오면 인슐린이 동나고, 췌장은 인슐린을 만들지 못합니다. 인슐린 주사를 맞으면 췌장이 유전자를 복제하기 시작하는데, 밥 많이 먹고 놀고 술 많이 마시고 단 거 많이 먹고 편안하게 일 안 하면서 폭식하고 나쁜 짓이나 하고 돌아다닌 기록이 인슐린에 들어가 8대 손까지 저주를 받습니다. 할아버지가 당뇨병이면 손자도 당뇨병이 되는 식으로 유전자가 내려가는 것입니다. 전생과 현생에서 벌을 주지만, 직계 후손까지도 잘라버리려는 것이 인슐린입니다.

코티졸 호르몬은 스트레스 호르몬의 대표적인 것으로, 인슐린을 많이 소모시킵니다. 레라친 호르몬은 아기를 낳을 때 나오는데, 자궁을 열게 합니다. 아기를 낳는 여자 옆에 있는 남자에게서도 같이 나옵니다. 이 호르몬이 나오면 두 사람이 똘똘 뭉쳐 그 아이를 잊을 수 없게 됩니다. 아이를 두고 서로 싸우는 사람들은 아이를 낳을 때 같이 있었던 사람들입니다. 남자가 출장 가 있었다면 ‘애 당신 가져가서 키우시오’라고 할 수도 있습니다. 소유권이 달라지는 것입니다. 레라친 호르몬이 나오면 아이를 포기하지 못합니다. 그래서 아빠들은 반드시 아이 낳는 데 가서 레라친이 나오게끔 옆에서 고통을 함께 느껴야 합니다. 그러면 애정이 더 좋아집니다. 서양 사람들은 같이 있어야 합니다. 부부가 돈이 없어 도둑질을 하러 남의 담을 넘어갔다면 얼마나 단결이 되겠습니까? 레라친 호르몬이 나옵니다. 집에 어린애를 눕혀놓고 쌀이 떨어져 남의 담을 넘었다면, 둘이 권총 들고 은행을 털었다면 엄청난 정이 드는 것입니다. 그때는 배신을 못 하고 동지가 됩니다. 이것을 스톡홀름 콤플렉스라고 합니다. 스톡홀름 은행 강도 사건에서 은행 직원들이 강도들과 결혼한 실화가 있습니다. 총을 들고 지성인들을 때리고 발로 차는 모습에서 남성적인 매력을 느낀 것입니다. 둘이 같이 도둑질을 했다면 동질감이 생겨 레라친 호르몬이 나와 헤어지지 못합니다. 그러나 여자 혼자 아이를 낳았다면 이혼할 때 레라친 호르몬이 나오지 않은 남자가 여자에게 아이를 줘버립니다. 남자가 아이 낳는 데 가서 있으면 남자도 레라친 호르몬이 나와 여자가 고통스러워하면 남자도 호르몬으로 다 죽어가는 것처럼 느껴져 둘이 가까워지는 것입니다.

남에게 성질내고 놀라고 공포를 가질 때는 인슐린을 소모하는 호르몬들이 나오고, 남에게 좋은 일을 하고 사랑을 할 때는 수명 연장, 질병 예방, 면역력 강화에 기여하는 호르몬들이 나옵니다. 인의예지신을 자기 자신에게 돌려 남에게 신용 있게 보여야 합니다. 남을 재단하는 눈으로 보면 안 됩니다. 이 호르몬들은 무한정 나오지만, 인슐린은 한정 호르몬입니다. 성질내거나 남을 미워하면 밤새도록 인슐린이 소모되어 수명이 짧아지고 50대가 되면 인슐린이 잘 나오지 않아 만병이 나타납니다. 인슐린이 멈추는 것이 천벌입니다. 인슐린이 이렇게 통제하지 않았다면 악한 자가 계속 큰소리치고 돌아다니며 놀고 먹는 세상이 되었을 것입니다. 그때 ‘내가 남에게 봉사해야겠다’는 마음을 먹고 좋은 일을 하면 인슐린 소모가 줄어들어 몸이 정상으로 돌아오고 남아있는 인슐린을 아낄 수 있습니다. 인슐린이 얼마 남지 않은 사람을 보면 수명이 얼마 남지 않았다는 것을 알 수 있습니다.

사랑의 네 가지 기쁨: 얼굴, 말, 물질, 몸으로 베풀라
100년 동안 탐낸 물질과 재산은 빈 공간의 티끌에 불과합니다. 수명이 멎을 때 생각해보면 그것이 다 자식에게 가든 누가 가져가든 사라집니다. 80세가 넘어서 재산이 있다고 하는 것은 다른 사람의 것입니다. 자식들의 것입니다. 이것을 ‘일조진(一朝塵)’이라고 합니다. 하루아침에 티끌이라는 뜻입니다. 100년 동안 모은 재물이 하루아침에 티끌이 되는데, 무엇을 많이 보냈습니까? 인슐린만 많이 낭비한 것입니다. 돈을 벌더라도 ‘나는 인슐린 낭비 안 하면서 돈을 벌겠다’, ‘나는 악을 정화하지 않으면서 돈을 벌겠다’는 큰 마음을 먹어야 합니다. 허경영에게 진리를 하루만 들으면 1000년 동안의 보배입니다.

훈자 동학 성재 순회 왈(荀子 勸學 聖哉 舜會 曰), ‘일일행선(一日行善)이라도 복수미진(福雖未至)이나 화자원(禍自遠)이라’ 했습니다. 하루 좋은 일을 해도 복은 비록 오지 않았으나, 화는 자동적으로 멀어진다는 뜻입니다. 내일 자기 손자가 교통사고로 죽을 텐데 오늘 할머니가 시주를 했다면 반드시 화는 멀어집니다. 복은 못 받더라도 집안에 우환이 없게 하는 재주가 있는 것입니다. 할머니나 어머니가 얼마든지 할 수 있지만, 사람들은 하지 않습니다. 이것이 방비책입니다. 선을 행하기만 하면 선에 대한 대가가 즉시 옵니다. 하늘이 호르몬인 인슐린으로도 우리를 체크하고 있지만, 일일이 볼 수 없으니 이런 것을 다 자동으로 해놓은 것입니다.

‘일일행악(一日行惡)이라도 화수미치(禍雖未至)이나 복자원(福自遠)이라’ 했습니다. 하루 악한 일을 해도 화는 당장 오지 않으나, 복은 자동적으로 도망가 버립니다. 내일 자기 아들이 시험 칠 텐데 오늘 엄마가 나쁜 짓을 했다면 아들이 시험에 붙지 못합니다. 누가 행악을 행하겠습니까? 할 필요가 없습니다.

‘행선지위(行善之謂)는 여추원지초(如芻園之草)하여 불견기장(不見其長)이라도 일유소정(日有所增)하고’ 했습니다. 선을 행하는 자는 동산의 풀과 같아서 눈으로 보이지 않아도 매일같이 늘어납니다. 풀이 자라는 것이 눈에 안 보여도 매일같이 늘어나는 것처럼 복은 늘어납니다.

‘행악지위(行惡之謂)는 여마도지석(如磨刀之石)하여 불견기손(不見其損)이라도 일유소윤(日有所損)이라’ 했습니다. 악을 행하는 자는 숯돌에 칼을 가는 것과 같아서 그 손해가 눈에 보이지 않아도 날이 갈수록 집안이 기울어집니다. 선은 사랑으로 시작되는데, 모든 것은 사랑이 선과 의의 근본입니다. 선은 반드시 그 대가가 오고, 악은 반드시 대가가 후손에게까지 미칩니다. 당장 집안에도 미칩니다. 그러니 절대로 남을 증오하는 것은 하지 말아야 합니다. 따져야 할 것은 법적으로 따지지만, 감정을 개입할 필요는 없습니다. 옳고 그른 것을 따지는 것은 할 수 있으나, 감정을 개입하여 수명을 단축할 필요가 없고 내생에 나빠지는 것을 막아야 합니다. 인슐린이 소모되어 수명이 빨리 없어지기 때문입니다.

불교에서는 살인(殺人)이 아니라 살생(殺生)하지 말라고 합니다. 살생하지 말라는 것은 증오하지 말라는 것과 같은 말입니다. 살생은 식물도 포함하여 모든 자연을 사랑하라는 뜻입니다. 인간이 독점하여 동물이고 식물이고 마음대로 해버렸기에 언젠가 환경 파괴 때문에 큰 피해를 보게 될 것입니다. 기독교 십계명에는 살인하지 말라고 되어 있지만, 이것은 육적인 것입니다. 부모 불효하지 말라는 것은 부모가 곧 하나님이기에 부모와 하나님은 동격입니다. 이 다섯 가지는 영적인 것입니다. 부모는 돌아가도 마음속에 항상 모시고 있어야 합니다. 부모가 돌아갔을 때 마음속에 언제나 부모님을 모시고 있는 것이 사모지효(思慕之孝)입니다. 어머니 아버지가 돌아간 이후에 어머니 아버지를 사모해야 합니다. 밥을 먹다가 남기려 할 때 ‘우리 엄마는 누룽지하고 밥떡거리 하나가 하수도로 나간 적이 없고 환경도 얼마나 깨끗이 했는데 내가 밥을 이렇게 남기고 이거 와이프 앞에 쓰레기를 밥을 먹다가 남겨버리고 내가 찌꺼기를 막 반찬을 이렇게 이거는 있을 수 없는 거예요’라고 생각해야 합니다. 어머니가 옛날에 그렇게 자식들을 키웠습니다. 밥풀 하나 버리면 천벌 받는 줄 알았습니다. 그런 부모를 생각해야 합니다. 사모지효는 부모님의 좋은 점만 사모하고 항상 좋은 것을 생각하는 것입니다. 이것이 바로 하나님을 사랑하고 하늘을 사랑하는 것입니다. 지금은 쓰레기를 하수도에 버리고 믹서에 갈아 버리는 등 환경에 죄를 짓고 있습니다. 그러면 남편이 얼마 안 가서 당뇨병이 옵니다. 옛날 어머니들은 밥풀 하나라도 하수도에 버리면 천벌 받는다고 생각하고 하늘에서 본다고 여겨 주워 씻어 먹었습니다. 그것이 우리 부모들입니다.

사후효도(死後孝道)와 생전지효(生前之孝)도 있습니다. 생전지효는 살았을 때 입신출세하여 부모에게 큰 벼슬을 해서 기쁘게 하는 것입니다. 가문을 일으키면 애효(愛孝), 부모님 의식주를 해결해주면 물효(物孝), 부모님께 손자 낳아주고 좋은 며느리 데려와서 봉양 잘하면 마음을 편안하게 하는 심효(心孝)입니다. 이것은 소효, 중효, 대효입니다. 효자가 되려면 대효를 해야 합니다. 허경영을 만났으니 대효를 한 것입니다. 사모지효를 강조하는 이유는 부모를 항상 사모하는 효도가 신에 대한 효도이기 때문입니다.

사랑은 네 가지 기쁨을 의미합니다. 첫째, 얼굴로 남에게 기쁨을 주는 것입니다. 웃는 얼굴입니다. 둘째, 말로 남에게 기쁘게 해주는 것입니다. 말씨를 잘 써야 합니다. 셋째, 물질로 남에게 베푸는 것입니다. 넷째, 몸으로 베푸는 것입니다. 이 네 가지가 사랑입니다. 사랑에 증오를 더하면 죄가 됩니다. 이 네 가지를 하지 않으면 무조건 죄를 짓게 됩니다. 어른이 왔는데 인상 쓰고 있으면 그 자체가 죄입니다. 청소년들도 어른들에게 얼굴 찡그림이 있거나 말 불손하게 하거나, 어머니에게 용돈을 받았다면 저녁에 군고구마를 사와서 드려야 합니다. 어머니에게 받기만 하지 말고 1%라도 돌려줘야 합니다. 추운 날 군고구마를 사와서 까서 어머니 입에 넣어드리면 어머니가 얼마나 고마워하겠습니까? 그런 아들이 나중에 효도하는 것입니다. 물효는 돈이 있다고 되는 것이 아닙니다. 몸으로 부엌에 가서 설거지도 해주고, 물질로 봉사하고, 말로 ‘우리 어머니가 오래 살아야 한다’고 말하고, 얼굴로 항상 부모에게 편안한 모습을 보여주는 것이 사랑입니다. 얼굴로 복 짓는 것이 돈이 제일 안 들어갑니다. 얼굴로 하루에 복을 얼마나 지었느냐에 따라 인슐린 소모량이 달라집니다. 이것만 잘하면 인슐린 소모가 아예 없습니다. 이것을 안 할 때 사랑이 아닌 죄, 증오가 되는 것입니다.

1. 사랑과 증오, 그리고 호르몬

증오와 스트레스는 인슐린을 빠르게 소모함
사랑과 긍정적 행동은 다양한 유익한 호르몬 분비에 기여함
인슐린 소모는 질병과 수명 단축으로 이어지며, 후손에게도 영향을 미침

2. 능동적인 삶의 태도와 오복
   복은 남에게서 받는 것이 아닌, 스스로 베풀고 행동할 때 찾아옴
   남을 평가하기보다 자신을 돌아보고, 능동적으로 선을 행하는 것이 중요함
   오복(五福)은 능동적인 삶의 태도에서 비롯되며, 덕(德)과 함께 쌓아야 함

3. 효(孝)의 진정한 의미
   효는 부모의 마음으로 자식의 마음이 되는 것임
   부모의 좋은 점을 항상 생각하고, 부모님 입장에서 행동하는 것이 진정한 효도임
   사모지효(思慕之孝)는 부모님이 돌아가신 후에도 마음속에 모시고 좋은 점을 사모하는 효도임

4. 사랑의 네 가지 기쁨
   사랑은 얼굴, 말, 물질, 몸으로 남에게 기쁨을 주는 네 가지 행동을 포함함
   이 네 가지를 실천하지 않으면 죄(증오)를 짓는 것과 같음
   작은 행동이라도 사랑을 담아 베푸는 것이 중요함

. 사랑과 증오, 그리고 호르몬

증오와 스트레스는 인슐린을 과도하게 소모함
인슐린 부족은 당뇨, 암, 고혈압 등 질병 유발 및 수명 단축의 원인임
사랑과 긍정적인 마음은 수명 연장, 질병 예방, 면역력 강화에 기여함

2. 능동적인 삶의 태도와 오복
   복은 스스로 남에게 베풀고 믿음을 주는 능동적인 행동에서 비롯됨
   인의예지신(仁義禮智信)은 남을 평가하는 기준이 아닌, 자신을 변화시키는 덕목임
   오복(五福)은 하늘이 주는 상이며, 덕(德)은 다음 생의 복을 쌓는 것임

3. 효의 진정한 의미와 사랑의 실천
   효는 부모의 마음으로 내 마음이 되는 것임
   부모의 좋은 점만 생각하고 사모하는 것이 신에 대한 효도임
   최고의 선, 미, 의는 모두 사랑을 기반으로 함
   사랑은 얼굴, 말, 물질, 몸으로 남에게 기쁨을 주는 네 가지 기쁨을 의미함

오례(五禮)-(오(五)-five, 례(禮)-rites)

오신(五神)-(오(五)-five, 신(神)-god)
오복(五福)-(오(五)-five, 복(福)-blessings)
인의(仁義)-(인(仁)-benevolence, 의(義)-righteousness)
메시아(Messiah)-(메시아(Messiah)-Messiah)
친일파(親日派)-(친(親)-pro, 일(日)-Japan, 파(派)-faction)
불완전(不完全)-(불(不)-not, 완전(完全)-complete)
무리(無理)-(무(無)-no, 리(理)-reason)
구교(舊敎)-(구(舊)-old, 교(敎)-religion)
신교(新敎)-(신(新)-new, 교(敎)-religion)
지혜(智慧)-(지(智)-wisdom, 혜(慧)-insight)
수동적(受動的)-(수(受)-receive, 동(動)-move, 적(的)–ic)
담보(擔保)-(담(擔)-bear, 보(保)-guarantee)
소관(所管)-(소(所)-place, 관(管)-control)
강압적(強壓的)-(강(強)-forceful, 압(壓)-pressure, 적(的)–ic)
자유의지(自由意志)-(자유(自由)-freedom, 의지(意志)-will)
동등(同等)-(동(同)-same, 등(等)-level)
상호작용(相互作用)-(상호(相互)-mutual, 작용(作用)-action)
회고록(回顧錄)-(회고(回顧)-recollection, 록(錄)-record)
공약(公約)-(공(公)-public, 약(約)-promise)
중산층(中産層)-(중(中)-middle, 산(産)-production, 층(層)-layer)
사기(詐欺)-(사(詐)-deceit, 기(欺)-cheat)
생색(生色)-(생(生)-create, 색(色)-color)
부양(扶養)-(부(扶)-support, 양(養)-raise)
국회의원(國會議員)-(국회(國會)-National Assembly, 의원(議員)-member)
과감(果敢)-(과(果)-resolute, 감(敢)-daring)
실업자(失業者)-(실업(失業)-unemployment, 자(者)-person)
효(孝)-(효(孝)-filial piety)
선조(先祖)-(선(先)-former, 조(祖)-ancestor)
음성(音聲)-(음(音)-sound, 성(聲)-voice)
효자(孝子)-(효(孝)-filial piety, 자(子)-son)
국어사전(國語辭典)-(국어(國語)-national language, 사전(辭典)-dictionary)
동양(東洋)-(동(東)-east, 양(洋)-ocean)
상류층(上流層)-(상류(上流)-upper class, 층(層)-layer)
천권(天權)-(천(天)-heaven, 권(權)-power)
천기(天氣)-(천(天)-heaven, 기(氣)-energy)
천재(天才)-(천(天)-heaven, 재(才)-talent)
천관(天官)-(천(天)-heaven, 관(官)-official)
천수(天壽)-(천(天)-heaven, 수(壽)-longevity)
천문(天文)-(천(天)-heaven, 문(文)-writing)
권력(權力)-(권(權)-power, 력(力)-force)
귀(貴)-(귀(貴)-nobility)
덕(德)-(덕(德)-virtue)
복덕궁(福德宮)-(복(福)-blessing, 덕(德)-virtue, 궁(宮)-House)
현생(現生)-(현(現)-present, 생(生)-life)
음덕(陰德)-(음(陰)-hidden, 덕(德)-virtue)
은덕(恩德)-(은(恩)-grace, 덕(德)-virtue)
공덕(功德)-(공(功)-merit, 덕(德)-virtue)
증오(憎惡)-(증(憎)-hate, 오(惡)-evil)
선(善)-(선(善)-good)
오례 (五禮): [다섯 가지 예절 (Five Principles of Conduct)]
인 (仁): [인류애 (Benevolence)]
의 (義): [정의 (Righteousness)]
예 (禮): [예의 (Propriety)]
지 (智): [지혜 (Wisdom)]
신 (信): [믿음 (Trustworthiness)]
오복 (五福): [다섯 가지 복 (Five Blessings)]
평가 (評價): [평가 (Evaluation)]
메시아 (Messiah): [구원자 (Savior)]
친일파 (親日派): [친일파 (Pro-Japanese Collaborator)]
재단하다 (裁斷하다): [판단하다 (To Judge)]
불완전한 존재 (不完全한 存在): [불완전한 존재 (Imperfect Being)]
지혜 (智慧): [지혜 (Wisdom)]
이롭게 하다 (利롭게 하다): [이롭게 하다 (To Benefit)]
수동적인 (受動的인): [수동적인 (Passive)]
불행 (不幸): [불행 (Misfortune)]
담보 (擔保): [담보 (Collateral)]
소관 (所管): [소관 (Jurisdiction)]
자유 의지 (自由意志): [자유 의지 (Free Will)]
동등하다 (同等하다): [동등하다 (Equal)]
상 (賞): [상 (Reward)]
불효자식 (不孝子息): [불효자식 (Undutiful Child)]
상류층 (上流層): [상류층 (Upper Class)]
팔복 (八福): [여덟 가지 복 (Eight Blessings)]
천권 (天權): [하늘의 권력 (Heavenly Authority)]
천재 (天才): [천재 (Genius)]
천관 (天官): [하늘의 벼슬 (Heavenly Office)]
천수 (天壽): [하늘이 내린 수명 (Heaven-Granted Lifespan)]
천문 (天文): [하늘의 지식 (Heavenly Knowledge)]
귀복 (貴福): [귀한 복 (Noble Blessing)]
덕 (德): [덕 (Virtue)]
복덕궁 (福德宮): [복덕궁 (House of Blessings and Virtue)]
음덕 (陰德): [남모르는 덕 (Hidden Virtue)]
은덕 (恩德): [은혜로운 덕 (Gracious Virtue)]
공덕 (功德): [공적의 덕 (Meritorious Virtue)]
이기주의자 (利己主義者): [이기주의자 (Egoist)]
자중지란 (自中之亂): [내분 (Internal Strife)]
무신론자 (無神論者): [무신론자 (Atheist)]
분신 (分身): [분신 (Avatar)]
사모지효 (思慕之孝): [사모하는 효도 (Filial Piety of Longing)]
생전지효 (生前之孝): [살아있을 때의 효도 (Filial Piety in Life)]
입신출세 (立身出世): [입신출세 (Achieving Success)]
애효 (愛孝): [사랑의 효도 (Filial Piety of Love)]
물효 (物孝): [물질적 효도 (Material Filial Piety)]
심효 (心孝): [마음의 효도 (Filial Piety of Heart)]
소효 (小孝): [작은 효도 (Minor Filial Piety)]
중효 (中孝): [중간 효도 (Moderate Filial Piety)]
대효 (大孝): [큰 효도 (Great Filial Piety)]
선견지명 (先見之明): [선견지명 (Foresight)]
가산 (家産): [가산 (Family Property)]
가업 (家業): [가업 (Family Business)]
가문 (家門): [가문 (Family Lineage)]
겨레: [동족 (Kinfolk)]
민족 (民族): [민족 (Nation)]
공약 (公約): [공약 (Public Pledge)]
브랜드 (Brand): [브랜드 (Brand)]
컨셉 (Concept): [컨셉 (Concept)]
폴리테이너 (Politainer): [정치인 겸 연예인 (Politician-Entertainer)]
사랑 (四朗): [네 가지 기쁨 (Four Joys)]
증오 (憎惡): [증오 (Hatred)]
죄 (罪): [죄 (Sin)]
살생 (殺生): [살생 (Taking Life)]
살인 (殺人): [살인 (Murder)]
십계명 (十誡命): [십계명 (Ten Commandments)]
영적인 (靈的인): [영적인 (Spiritual)]
육적인 (肉的인): [육적인 (Physical)]
사후효도 (死後孝道): [사후 효도 (Posthumous Filial Piety)]
일일행선 (一日行善): [하루 선행 (Daily Good Deed)]
복수미진 (福雖未至): [복은 비록 오지 않았으나 (Though Blessing Has Not Arrived)]
화자원 (禍自遠): [화는 저절로 멀어진다 (Calamity Recedes Naturally)]
일일행악 (一日行惡): [하루 악행 (Daily Evil Deed)]
복자원 (福自遠): [복은 저절로 멀어진다 (Blessing Recedes Naturally)]
행선지 (行善者): [선행하는 자 (One Who Does Good)]
여춘원지초(如春園之草) (如春之草하여 本東山之草와 같아): [봄풀처럼 자라나는 (Like Spring Grass Growing in the Garden)]
불견기장(不見其長) 일유소증(日有所增) (不見其長이라도 日有所增): [자라는 것이 보이지 않아도 매일 늘어난다 (Though Its Growth is Unseen, It Increases Daily)]
행악지인(行惡之人) 여마도지석(如磨刀之石) (行惡之爲는 如磨刀之石하여): [악행은 칼 가는 숫돌과 같아 (Evil Deeds are Like a Whetstone Grinding a Blade)]
불견기손(不見其損) 일유소휴(日有所虧) (不見其損이라도 日有所損): [손해는 보이지 않아도 매일 기울어진다 (Though Its Damage is Unseen, It Declines Daily)]
감정 개입 (感情介入): [감정 개입 (Emotional Involvement)]
인슐린 (Insulin): [인슐린 (Insulin)]
호르몬 (Hormone): [호르몬 (Hormone)]
한정 호르몬 (限定 Hormone): [한정 호르몬 (Limited Hormone)]
무한 호르몬 (無限 Hormone): [무한 호르몬 (Unlimited Hormone)]
심판 호르몬 (審判 Hormone): [심판 호르몬 (Judgment Hormone)]
아멜로이드 (Amyloid): [아밀로이드 (Amyloid)]
베타엔돌핀 (Beta-Endorphin): [베타 엔돌핀 (Beta-Endorphin)]
도파민 (Dopamine): [도파민 (Dopamine)]
에스트로겐 (Estrogen): [에스트로겐 (Estrogen)]
테스토스테론 (Testosterone): [테스토스테론 (Testosterone)]
옥시토신 (Oxytocin): [옥시토신 (Oxytocin)]
페닐아틸라민 (Phenylethylamine): [페닐에틸아민 (Phenylethylamine)]
콩깍지 호르몬 (콩깍지 Hormone): [콩깍지 호르몬 (Infatuation Hormone)]
아세틸콜린 (Acetylcholine): [아세틸콜린 (Acetylcholine)]
아드레날린 (Adrenaline): [아드레날린 (Adrenaline)]
부신 (副腎): [부신 (Adrenal Gland)]
췌장 (膵臟): [췌장 (Pancreas)]
코티졸 (Cortisol): [코티졸 (Cortisol)]
스트레스 호르몬 (Stress Hormone): [스트레스 호르몬 (Stress Hormone)]
글루코콘트로이드 (Glucocorticoid): [글루코코르티코이드 (Glucocorticoid)]
노르아드레날린 (Noradrenaline): [노르아드레날린 (Noradrenaline)]
릴랙신 (Relaxin): [릴랙신 (Relaxin)]
스톡홀름 콤플렉스 (Stockholm Syndrome): [스톡홀름 증후군 (Stockholm Syndrome)]
100년 탐을 낸 물질이 재산이 빈 공간에 하나의 티끌에 불과한 거예요 (百年貪物財産 虛空一塵): [백 년 탐욕의 재산은 허공의 한 티끌에 불과하다 (A Century’s Coveted Wealth is but a Speck of Dust in the Void)]
조일진 (朝一塵): [아침 티끌 (Morning Dust)]
일조진 (一朝塵): [하루아침의 티끌 (Dust of a Single Morning)]
조문득도(朝聞得道) 허경영한테 진리를 들으면 얻을 덕자 진리를 얻으면은 아침에 허경영이한테 진리를 하루만 들으면 1000년 동안에 보배다 (朝聞道 許京寧眞理 得道 許京寧一日聞眞理 千年寶貝): [아침에 도를 들으면 허경영에게 진리를 얻는 것이요, 하루만 허경영에게 진리를 들으면 천 년의 보배다 (To Hear the Truth in the Morning is to Gain Truth from Huh Kyung-young; to Hear Truth from Huh Kyung-young for a Single Day is a Thousand Years’ Treasure)]

허경영 강연 기록물: 사랑과 증오의 진리

서문
본 기록물은 허경영 선생의 ‘사랑과 증오의 진리’ 강연을 담고 있다. 강연자는 인간의 삶에서 사랑과 증오가 미치는 영향, 특히 오례(五禮)와 오복(五福)의 진정한 의미를 강조하며, 개인의 행복과 사회의 번영을 위한 근본적인 지혜를 제시한다. 또한, 인슐린 호르몬과 같은 생체 메커니즘을 통해 사랑과 증오가 인간의 수명과 후손에게 미치는 영향을 설명하며, 진정한 효(孝)의 의미와 정치적 비전을 역설한다.

본론

제1장 복을 받는 삶의 자세
오례(五禮)의 진정한 의미
남을 평가하지 않는 태도: 복을 받지 못하는 사람은 타인을 평가하고 비난하는 경향이 있다. 그러나 타인을 평가하는 것은 신(神)의 영역이며, 인간은 스스로에게 집중해야 한다.
자신에게 인(仁)을 베풀라: 복을 받는 사람은 남에게 인(사랑)을 베푼다. 타인이 자신을 사랑하는지 감시하기보다, 자신이 먼저 남에게 무엇을 해줄 것인가를 생각해야 한다.
스스로 의(義)로워라: 안중근 의사가 의로운 행동을 한 것은 타인의 평가를 위함이 아니라, 스스로 의로운 자가 되고자 했기 때문이다. 남을 재단하지 말고, 자기 자신이 의로워야 한다.
예(禮)를 갖추는 주체: 남이 자신에게 예의를 갖추지 않는다고 불평하는 사람은 평생 불행하다. 인간은 불완전한 존재이므로, 자신이 먼저 남에게 예의를 갖추어야 한다.
지혜(智惠)의 활용: 자신의 지혜를 사용하여 남을 이롭게 하고 돕는 방법을 생각해야 한다.
믿음(信)의 주체: 인간은 불완전하므로 타인을 온전히 믿을 수 없다. 중요한 것은 자신이 남에게 믿음을 줄 수 있는 사람이 되는 것이다.
하늘은 인간의 뇌에 강압적으로 들어가지 않으며, 스스로 문을 열어주는 자만을 돕는다.
인간에게는 완전한 자유 의지가 주어져 있으며, 이는 신(神)과 동등한 인격을 갖추었음을 의미한다.

수동적인 삶의 불행: 수동적인 태도는 항상 불행을 초래한다. 오복을 받기 위해서는 오례를 능동적으로 깨달아야 한다.

제2장 사랑과 증오의 본질
행복의 3대 요소: 행복의 3대 원인은 선(善), 미(美), 의(義)이다.
최고의 선은 사랑: 모든 선행의 근본은 사랑이다.
최고의 미는 사랑: 아름다움 또한 사랑이 있을 때 진정으로 빛난다.
최고의 의는 사랑: 안중근 의사의 의로운 행동도 백성을 사랑하는 마음이 있었기에 인정받는 것이다. 사랑 없는 의리는 헛된 것이다.

미(美)의 3대 요소: 진선미(眞善美)
진(眞)은 의(義)를 의미한다. 의로운 마음을 가질 때 진정한 아름다움이 발현된다.
사랑이 담긴 말과 행동이 진정한 아름다움을 만든다.

악(惡)의 3대 원인: 유혹
유혹의 시대: 21세기는 유혹이 만연한 시대이며, 대부분의 사람이 유혹에 넘어간다.
유혹의 종류: 물질의 유혹, 색(色)의 유혹, 명예의 유혹이 대표적이다.
어리석음: 어리석은 자는 유혹에 쉽게 넘어가며, 이는 고통의 바다를 헤매게 한다.
유혹을 이기는 자: 유혹을 뿌리치는 0.1%의 사람만이 사회와 지구를 이끌어간다.

제3장 호르몬과 삶의 지혜
인슐린: 심판 호르몬
한정 호르몬: 인슐린은 죽을 때까지 나오는 양이 정해져 있는 유일한 한정 호르몬이다.
인슐린 소모: 남을 미워하거나, 술, 담배, 커피, 과식, 스트레스 등으로 인해 인슐린이 과도하게 소모된다.
하늘의 법칙: 신(神)은 악한 인간을 자동으로 제거하기 위해 인슐린 소모를 통해 수명을 조절한다.
유전적 영향: 인슐린 소모는 유전자를 복제하여 후손에게 당뇨, 암, 고혈압 등 질병으로 이어지게 한다.
사랑과 인슐린: 사랑을 베풀고 좋은 일을 하면 인슐린 소모가 적어지고, 이는 수명 연장과 질병 예방에 기여한다.

무한 호르몬: 베타엔돌핀, 도파민, 에스트로겐, 테스토스테론, 옥시토신, 페닐에틸아민, 세로토닌 등은 사랑과 긍정적인 감정에서 무한정 분비되는 호르몬이다.
페닐에틸아민 (콩깍지 호르몬): 사랑에 빠졌을 때 분비되어 상대방의 단점을 좋게 보이게 한다.
레라친 호르몬: 출산 시 부부에게 함께 분비되어 유대감을 강화하고 자식에 대한 애착을 깊게 한다.
(강연 당시 발언) 스톡홀름 신드롬(Stockholm Syndrome)과 같이 극한 상황에서 함께 고통을 겪으면 동질감이 형성되어 유대감이 강해진다.

증오와 호르몬: 아드레날린, 코티졸 등은 성질을 내거나 위험, 공포, 스트레스를 느낄 때 분비되어 인슐린을 과도하게 소모시킨다.

제4장 진정한 효(孝)와 삶의 지혜
효(孝)의 근본: 효는 부모의 마음으로 내 마음이 되는 것이다.
부모의 마음 헤아리기: 부모의 얼굴이 보이지 않아도 보고, 음성이 들리지 않아도 들리는 자식이 되어야 한다.
부모의 입장에서 생각하기: 어떤 행동을 할 때 항상 부모님의 입장에서 생각하고 조심해야 한다.
부모의 좋은 점만 기억: 부모의 잘못된 점보다는 좋은 점만 마음에 담아야 1%의 성공적인 삶을 살 수 있다.

효도의 세 가지 종류:
생전지효(生前之孝): 살아계실 때 하는 효도.
소효(小孝): 부모님의 의식주를 해결해 드리는 것.
중효(中孝): 부모님께 손자를 안겨드리고 좋은 며느리를 데려와 봉양하는 것.
대효(大孝): 입신출세하여 가문을 빛내고 부모님을 기쁘게 하는 것.
사모지효(思慕之孝): 부모님이 돌아가신 후에도 항상 마음속에 부모님을 사모하고 좋은 점을 생각하는 효도.
이는 곧 신(神)과 하늘을 사랑하는 것과 같다.
사후지효(死後之孝): (원문 그대로)

사랑의 네 가지 기쁨 (四喜)
안(顔): 얼굴로 남에게 기쁨을 주는 것 (웃는 얼굴).
언(言): 말로 남에게 기쁨을 주는 것 (좋은 말씨).
물(物): 물질로 남에게 베푸는 것.
신(身): 몸으로 남에게 봉사하는 것.
이 네 가지를 행하지 않으면 죄(罪)가 된다.

제5장 허경영 선생의 비전과 철학
선견지명(先見之明)
허경영 선생의 공약은 1992년부터 현재까지 일관되게 유지되어 왔으며, 시대가 지나면서 그 가치가 입증되고 있다.
(강연 당시 발언) 이명박 전 대통령의 회고록에도 허경영 선생의 공약 아이디어가 언급될 정도로 그 선견지명이 인정받고 있다.
(강연 당시 발언) 박근혜 전 대통령의 노인수당 공약(20만원)은 허경영 선생의 공약(70만원)을 제대로 실천하지 못해 생색내기에 불과했다.

국가적 비전: 허경영 선생의 공약이 실현되었다면 대한민국의 인구는 8천만 명, 국민소득은 8만 불에 달했을 것이며, 세계 1위 국가가 되었을 것이다.

허경영의 컨셉: 허경영 선생은 정치인이자 연예인(폴리테이너)으로서, 독창적인 컨셉(브랜드)을 통해 대중에게 메시지를 전달한다.

민족과 겨레:
겨레: 한 핏줄을 공유하는 집단 (예: 몽골족과 한국인).
민족: 고조선부터 국호를 사용하며 함께 살아온 백성.
한국인은 가문을 중요시하고, 일본인은 가업을, 중국인은 가산을 중요시한다.
한국 사회의 청년 실업 문제 등은 가업을 경시하는 문화에서 비롯된 측면이 있다.

결론
허경영 선생은 강연을 통해 사랑과 증오가 개인의 삶과 사회에 미치는 심오한 영향을 강조하며, 오례와 오복의 진정한 의미를 깨닫고 능동적으로 실천하는 삶의 중요성을 역설한다. 특히 인슐린 호르몬의 작용을 통해 증오가 인간의 수명과 후손에게 미치는 부정적인 영향을 과학적으로 설명하며, 사랑을 실천하는 것이 곧 자신과 후손을 위한 길임을 명확히 제시한다. 또한, 진정한 효의 의미를 재정의하고, 자신의 정치적 비전이 국가와 민족의 미래를 위한 선견지명임을 강조하며, 모든 이가 사랑을 통해 행복하고 건강한 삶을 영위하기를 촉구한다.

1. 복을 받는 사람과 받지 못하는 사람의 차이

복을 받는 사람과 받지 못하는 사람의 특징은 오례(五禮)에 달려 있습니다. 복을 받지 못하는 사람은 남을 평가하는 데 이 오례를 사용합니다. 그런 사람은 죽을 때까지 복이 없습니다. 그러나 오복을 받는 사람은 자신이 남에게 인(仁)을 베풀고 사랑을 실천합니다. 사람들은 저 사람이 나를 사랑하는지 안 하는지를 감시하지만, 이는 하나님이나 메시아가 할 일이지 여러분이 할 일이 아닙니다. 여러분은 ‘내가 남편에게 무엇을 잘해줄 것인가?’를 생각해야 합니다. 저 사람이 나에게 잘해주는 것이 무엇인지를 생각하는 것은 하늘이 평가하여 오복을 줄지 말지를 결정하는 일입니다. 부인이 남편을 평가한다고 해서 복을 줄 수 있는 것이 아닙니다. 복은 하늘이 주는 것이므로, 여러분은 평가할 자격이 없습니다.

2. 의로움의 본질과 자기 성찰
   사람들은 안중근 의사가 의로운 사람인지 아닌지를 평가합니다. 그러나 안중근 의사는 국민에게 평가받으려 한 것이 아니라, 자신이 의로운 자가 되어 후손들이 자신을 의롭다고 할 수 있도록 행동했습니다. 남이 자신을 의로운 자로 볼 것인지, 친일파로 볼 것인지가 안중근 의사에게 중요했던 것이지, 국민이 자신을 의로운가 아닌가 하는 것은 안중에 없었습니다. 남을 재단하지 말고, 자기 자신이 의로워야 합니다. 남이 자신에게 인사하고 안 하고에 일체 신경 쓰지 말고, 자신이 남에게 예를 갖춰야 합니다. 남편이나 아내가 자신에게 예를 갖추지 않는다고 불평하는 사람은 평생 불행합니다. 인간은 언제나 불완전한 존재인데, 이를 완전한 존재로 착각하기 때문입니다.

3. 불완전한 인간관계와 종교의 역할
   사람들은 자신이 해야 할 것을 남에게 돌려 ‘저 사람은 예의가 없는 사람이다’, ‘무례한 사람이다’라고 평가하며 싸웁니다. 부부싸움뿐만 아니라, 기독교의 구교와 신교의 싸움으로 죽은 사람 수가 1차, 2차 세계대전보다 많습니다. 이는 자기 집안싸움과 같습니다. 똑같은 아버지를 모시면서도 형제지간에 구교와 신교로 나뉘어 싸우며 전 세계 인구보다 많은 사람을 죽였습니다. 이것이 오늘날 기독교의 현실입니다. 불교도 전쟁을 했지만, 이 정도는 아니었습니다. 이러한 엄청난 전쟁은 ‘네 자신이 남에게 사랑을 베풀라’고 했지, ‘누가 사랑을 많이 받을까’를 연구하라고 한 것이 아닙니다. 기독교가 인류의 희망이 되지 못하는 이유가 여기에 있습니다. 예수의 좋은 말을 잘 써야 하는데, 오히려 예수를 욕되게 하고 있습니다. 요즘 교회는 재벌 교회가 되어, 돈 많은 사람들이 성경을 들고 다니고 가난한 사람은 교회에 가면 재수 없다고 빨리 가라고 합니다. 이것이 무슨 종교입니까? 여러분은 좋은 지혜로 남을 이롭게 해야 합니다. 자신이 무식을 깨달아 남을 도울 생각을 해야 하는데, 아내가 좋은 지혜를 주지 않아 돈을 못 벌었다거나, 남편이 좋은 아이디어를 가져오지 않아 집을 부자로 만들지 못했다고 생각합니다. ‘내가 지혜를 가지고 내 아내를 도와주고 내 남편을 도와줄 수 있는 것이 없을까?’라고 생각을 바꿔야 합니다. 수동적인 태도는 항상 불행을 가져옵니다.

4. 오복과 오례: 능동적인 삶의 자세
   오복을 받기 위해서는 반드시 오례를 깨달아야 합니다. 남이 인간을 믿을 수 있는 사람은 한 명도 존재하지 않습니다. 모두 불완전한 존재이기 때문입니다. 오늘 1억을 빌려줬는데 내일 교통사고로 죽을 수도 있습니다. 은행도 수천억을 떼이고, 김우중에게 60조를 떼인 예도 있습니다. 우리는 인간을 믿고 돈을 주지만, 실제로는 담보가 들어가 있습니다. 60조는 담보를 초과해서 준 돈으로, 김우중이라는 사람을 믿고 준 것입니다. 그러나 진정한 믿음은 누구를 믿는 것일까요?

5. 진정한 믿음과 하늘의 시험
   자신이 남이 바라볼 때 믿을 수 있는 사람이 되어야 합니다. ‘저 사람이 믿을 수 있는가?’를 연구하는 것은 하늘의 소관입니다. 오복을 주는 하나님이 인간을 볼 때 그렇게 봅니다. 아브라함이 믿을 수 있는 자인지, 욥이 믿을 수 있는 자인지 테스트해봅니다. 아브라함에게 100살에 얻은 아들을 죽여보라고 했을 때, 아브라함이 하늘의 명령에 따라 죽이는 시늉을 할 때 하늘이 감동하는 것입니다.

6. 인간의 자유 의지와 하나님의 개입
   하나님은 인간의 뇌를 관통할 수 없습니다. 인간 스스로 마음의 문을 열어줘야만 들어갈 수 있습니다. 하나님은 강압적인 것을 쓰지 않으므로, 문을 열어주는 자만 도와줍니다. 문을 닫고 있는 사람의 머릿속으로는 들어갈 수 없게 창조되어 있습니다. 아무리 하나님이 창조했다고 해도 인간의 뇌라는 공간은 개인의 집과 같아서 하나님이 그냥 들어오는 것이 아닙니다. 아브라함의 마음을 믿을 수 있는 사람으로 바꿀 수 없습니다. 기독교에서는 하나님이 모든 능력과 축복을 주셨다고 하지만, 그렇다면 왜 전도할 필요가 있겠습니까? 모든 인간을 열심히 믿게 주지, 왜 안 믿는 것을 줍니까? 그것은 ‘노터치’입니다. 오복을 평가하는 것은 하늘이 주는 상입니다. 아브라함의 뇌에 하나님이 들어가서 이삭을 죽일 이유를 바꾸거나, 아브라함의 뇌를 바꿔버릴 수 없습니다. 하나님을 믿는 것도, 안 믿는 것도 하나님이 움직여서 그렇다는 것은 전부 거짓말입니다. 모든 것은 자신이 결정하고 자신이 했기 때문에 존재하는 것입니다. 하나님이 모두를 믿음 있고 신용 있게 해주었다면 상이라는 존재가 없어야 합니다. 여러분 마음대로 하는 것을 하나님 마음대로 못하기 때문에 상이 있는 것입니다. 신뢰할 수 있는 자를 찾지 말고, 자기 자신이 남이 믿게 행동하는 것이 인의예지신입니다. 이것을 남에게서 구하면 언제나 불행합니다.

7. 인의예지신의 진정한 의미와 오복
   사람들은 인의예지신이 무엇인지 잘 모릅니다. 그저 남을 신뢰하라고 생각하지만, 사실은 ‘내가 남에게 믿게 행동하라’는 것입니다. 왜 사람들이 이것을 반대로 생각하는지 모르겠습니다. 그래서 아이들이 불행해집니다. ‘저 사람은 믿을 놈이다’, ‘저 사람은 못 믿을 놈이다’라고 평가하며, 교회에서 목사나 전도사가 하나님 역할을 다 해버립니다. 하나님도 인간의 뇌에 함부로 들어가지 않습니다. 인간에게 완전한 자유 의지를 주셨기 때문입니다. 여러분은 믿음의 면에서 하나님과 동등한 인격을 갖추었습니다. 그런데 왜 복을 짓지 못합니까?

8. 능동적인 오복 추구와 인간의 불완전성 인정
   오복은 능동적으로 행동할 때 찾아옵니다. 불완전한 인간들에게 믿음을 강요하지 마십시오. 자신이 남에게 믿게 행동해야 합니다. 남이 자신을 믿지 않을 때는 ‘저것은 인간이기 때문에 그렇다’라고 이해하고 인정해야 합니다. 자신이 믿게 행동하면 절대 사람이 자신을 배신하지 않습니다. 자신이 믿게 행동하지 않을 소지가 있을 때 사람이 배신하는 것입니다. 이러한 상호작용을 깨달아야 합니다.

9. 허경영의 공약과 정치 철학
   박근혜 대통령이 노인수당 20만원을 지급했지만, 이는 70만원을 지급했어야 했습니다. 중산층의 기준을 명확히 하지 않고 복잡하게 만들면 사기입니다. 이는 어른들의 용돈도 되지 않는 생색내기 공약입니다. 어른들을 부양할 수 있도록 해줘야 합니다. 부모 두 분에게 140만원이 나오면 도로 공사 하나만 안 해도 됩니다. 국회의원들이 예산을 다 쓰려고 하기 때문에 대통령이 파워가 없어 예산을 뺏어올 수 없습니다. 저는 SOC 공사를 줄여서라도 노인 두 분에게 140만원을 확실히 지급하여 형제들이 노인을 모시겠다고 경쟁하게 만들 것입니다. 실업자인 막내가 부모님을 모시고 140만원으로 세 식구가 살 수 있게 하여 젊은이들의 결혼에도 도움이 되게 할 것입니다. 노인에게 주는 돈이 노인만 쓰라고 주는 것이 아니라, 실업자 자녀의 생활비가 될 수 있습니다. 노인들이 종로 3가에 놀러 갈 교통비나 점심값으로 주는 것이 아닙니다. 이런 공약은 사기이자 생색내기입니다. 국민을 거지로 보는 것입니다. 줄 것이면 제대로 주고 말 것이면 말아야 합니다. 앞으로 이런 정치인들은 가만두지 않을 것입니다.

10. 효(孝)의 진정한 의미: 부모의 마음으로 사는 것
    효(孝)의 진정한 의미를 아는 사람은 드뭅니다. 효는 부모의 얼굴이 보이지 않아도 보고, 부모의 음성이 들리지 않아도 들리는 자식이 되는 것입니다. 자식이 땅속에 묻힐 정도가 되어도 부모님 얼굴은 항상 봐야 하고, 부모님의 기침 소리가 들려야 합니다. 천리만리 떨어져 있어도 어머니의 기침 소리가 들려 ‘우리 어머니가 나 키우느라 고생하셨는데, 내가 어머니 몸에 가야 할 것을 다 가져왔으니 도둑놈 아니냐’라고 생각하며 어머니의 마음을 항상 가지고 있어야 합니다. 효의 정확한 뜻은 ‘부모의 마음으로 내 마음이 되는 것’입니다. 항상 부모님의 연세만큼의 마음을 가지고 다녀야 효를 할 수 있습니다. 자신이 놀러 갔을 때도 ‘우리 엄마가 지금 걱정할 텐데’, ‘우리 엄마가 지금쯤 내가 전화하길 바랄 거야’라고 생각하며 전화해주는 것이 부모의 마음입니다. 부모는 부모고 나는 나라고 생각하며 실컷 놀면 효가 아닙니다. 동양에서 효를 제대로 해석하는 사람은 허경영 외에는 없습니다.

11. 부모의 좋은 점만 기억하는 1%의 삶
    요즘 부모들이 존경받지 못한다고 하지만, 부모는 자식에게 좋은 점을 많이 보여줍니다. 부모가 아무리 나빠도 자식에게는 지킬 것을 지키고, 항상 염려하는 마음이 있습니다. ‘너는 잘 돼야 한다’, ‘공부를 열심히 해야 한다’는 말을 자식에게 가르칠 때 머릿속에 넣고 다닙니다. 1%의 성공하는 사람이 되고 싶다면 부모의 좋은 점만 머릿속에 넣어야 합니다. 99% 망하는 사람이 되고 싶으면 부모를 개똥 취급합니다. 1%의 상류층으로 잘 살고 싶다면 허경영의 말을 들어야 합니다. 부모가 잘못한다고 해서 부모의 나쁜 점은 절대 머릿속에 넣으면 안 됩니다. 부모의 좋은 점만 머릿속에 넣는 자는 1%의 삶을 살 수 있습니다. 부모의 잘못만 머릿속에 집어넣는 사람은 문제가 있습니다. 흉은 절대 보면 안 됩니다. 인의예지신이 남을 보고 하라는 것이 아니라, 자기 자신을 바꾸라는 것입니다. 자신이 바뀌어야지 남에게 적용하면 안 됩니다. 인의예지신이나 효도를 남이 효자인가 아닌가를 평가하는 데 사용하면 안 됩니다.

12. 오복과 팔복: 권력, 귀함, 덕의 관계
    자신이 효자인가 아닌가를 돌아봐야지, 남을 불효자식이라고 괄시하면 안 됩니다. 1%의 상류층이 되려면 허경영의 강의를 직접 와서 듣는 사람은 복이 있습니다. 오복이 넝쿨째 들어올 것입니다. 오복 외에 팔복이 있는데, 팔복은 천권(하늘의 권력), 천기(하늘로부터 받은 재능), 천관(벼슬), 천수(긴 수명), 천문(책을 쓰면 베스트셀러가 되는 재능)을 포함합니다. 오복의 ‘귀’에는 권력, 귀함, 관직이 모두 들어갑니다. 오복을 확장하면 팔복이 됩니다. 권력이 있으면 귀해지지만, 덕이 없을 수 있습니다. 박근혜 대통령은 귀복은 있었지만 덕이 없었습니다. 복과 덕은 다르기 때문에 ‘복덕’이라고 함께 부릅니다. 복은 전생과 현생에 걸쳐 나타나지만, 덕은 다음 생의 복을 쌓는 것입니다. 현생에서는 복과 같은 예물을 누리지 못할 수 있습니다.

13. 음덕, 은덕, 공덕: 덕의 세 가지 종류
    덕에는 세 가지가 있습니다. 가장 중요한 것은 자신이 베푼 덕을 자신도 모르는 음덕입니다. 오른손이 한 일을 왼손이 몰라야 합니다. 성경에 나오는 선한 사마리아인의 비유처럼, 제사장이나 레위인은 강도 만난 사람을 외면했지만, 유대인들이 개처럼 취급하던 사마리아인은 그를 도와주었습니다. 예수는 누가 진정한 이웃이냐고 물으며, 종교를 가진 자들이 남의 믿음을 따지고 이기주의자가 되어 교회 건물에만 미쳐 있는 것.

14. 진정한 이웃과 하나님의 사랑 실천
    진정한 이웃은 사마리아인처럼 믿음이 없고 신앙이 없는 자, 이방신을 섬기거나 무신론자라도 하나님의 사랑을 실천하는 자입니다. 예수는 목마르고 배고플 때, 옷이 없을 때, 감옥에 갇혔을 때 자신에게 물을 주고 옷을 입혀주고 찾아오는 자가 복이 있다고 했습니다. 길거리에 쓰러져 있는 이름 없는 거지에게 물 한 잔 주는 것이 하나님께 준 것이며, 그것이 하늘에 금고를 가득 채우는 일입니다. 그 거지가 바로 예수이고 하나님이며, 하나님의 분신입니다. 여러분 한 사람 한 사람이 하늘에 기록된 자들이고 지구에 여행 온 여행자들인데, 그 여행 온 자기 자식이 거지가 되어 돌아다니는 것을 도와준 자는 주인이 상을 줄 것입니다. 성경에도 ‘물 한 그릇을 준 자는 반드시 상이 있으리라’고 나와 있습니다. 이것이 바로 음덕입니다. 자신이 한 일을 오른손이 한 걸 왼손이 몰라야 합니다.

15. 은덕과 공덕: 관계 속의 덕과 사회적 덕
    두 번째 덕은 은덕입니다. 부모와 자식, 형제지간, 이웃지간에 사랑을 베풀 때 생기는 덕입니다. 마지막 덕은 공덕입니다. 안중근 의사처럼 민족과 국가를 위해 죽어간 사람들이나, 자신이 이룬 것을 남에게 베푼 자들이 쌓는 덕입니다. 이 세 가지 덕이 중요합니다.

16. 마음을 비우고 좋은 점만 기억하는 지혜
    여러분 마음은 흙판 같아야 합니다. 싹 지우면 옛날에 적은 것이 없듯이, 마음도 항상 비워야 합니다. 남이 자신에게 한 것은 마음에 지나치게 담아두지 말고, 남에게 베푼 은덕만 기억해야 합니다. 마음을 항상 깨끗하게 비우고 어떤 상(像)도 가지고 있으면 안 됩니다.

17. 행복의 3대 요소: 사랑, 아름다움, 의로움
    행복의 3대 원인은 선(善), 미(美), 의(義)입니다. 최고의 선은 사랑입니다. 최고의 미도 사랑이며, 최고의 의도 사랑입니다. 어떤 교수가 아무리 좋은 논법으로 강의해도 사랑이 빠져 있으면 꽹과리 소리에 불과합니다. 음악이 악보 안에만 있으면 음악이 아니듯이, 사람의 손으로 사랑의 음이 나와야 음악이 됩니다. 어떤 진리도 밖으로 나오지 않으면 진리가 아닙니다. 안중근 의사가 아무리 의로워 일본의 누구를 죽였다 하더라도, 백성을 사랑하는 마음이 없었다면 아무도 그를 인정하지 않을 것입니다. 그의 행동에 국민과 나라를 사랑하는 마음이 있었기에 국민들은 그를 사랑으로 기억합니다. 사랑이 없는 의리는 헛것이 됩니다. 깡패가 의리 있다고 지나가는 사람을 패고 돈을 뺏는 것은 사랑이 없는 의리이므로 의가 아닙니다.

18. 사랑이 담긴 행동의 가치
    남편이 돈을 잘 벌어와도 마음속에 사랑이 있어야 합니다. ‘여보, 당신도 충분히 돈을 벌 수 있지만, 집에서 밥도 해주고 아이도 키워야 하니 돈을 못 번 것이고, 당신이 내조해주니 내가 돈을 잘 버는 것이다. 이건 내가 번 돈이 아니다’라고 아내에게 돌려야 합니다. 돈을 잘 벌어왔다고 큰소리치면 그것은 사랑이 아닙니다. 노예 생활과 다를 바 없습니다. 의든 미든, 사랑이 들어갈 때 비로소 감동을 주고 눈물을 흘리게 합니다.

19. 진정한 아름다움과 애국심
    아무리 아름다운 미인이라도 사랑이 담긴 말을 할 때 진정으로 아름답습니다. 미스코리아 진이 ‘나는 시집도 안 가고 영화사 사장이 될 것이다’라고 말하면 국민들은 사랑이 없는 말이라고 생각합니다. 그러나 ‘나는 빨리 결혼해서 애인을 찾아 결혼하고, 애를 다섯 명 낳을 것이다. 우리나라 인구가 줄어드니 자식을 많이 낳는 것이 애국이다. 나는 씨앗이 땅속에 묻히듯이 애국할 것이다’라고 말하면 사람들이 감동받고 사랑이 있다고 느낍니다. 자기 잘났다고 유명한 아나운서나 배우가 되겠다고 하면 빵점입니다. 미인의 3대 요소는 진선미(眞善美)인데, 여기서 진(眞)은 의(義)를 의미합니다. 의로운 마음을 가지고 있을 때 진정한 아름다움이 되는 것입니다. 의로운 마음 없이 자신만 잘 살겠다고 하면 진이 될 수 없습니다.

20. 유혹의 시대와 0.1%의 성공
    하나님도 아브라함에게 일을 시켜봐야 그 속마음을 알 수 있듯이, 사람의 마음을 꿰뚫어 볼 수는 없습니다. 요셉이 보디발의 아내의 유혹을 이겨냈듯이, 복을 줄 때는 항상 유혹이 함께 옵니다. 21세기는 유혹의 시대입니다. 좋은 길로 가려 해도 유혹의 손길이 너무 많아 99.9%가 유혹에 넘어갑니다. 유혹을 벗어나는 0.1%만이 사회와 지구를 이끌어갑니다. 빌 게이츠나 오바마 같은 사람들은 유혹을 뿌리친 사람들입니다.

21. 악의 3대 원인: 탐욕, 성냄, 어리석음
    유혹에 들어가면 행복은 없습니다. 유혹은 악의 3대 원인에서 발생합니다. 예수나 석가모니도 유혹의 시험에 들었지만 거절했습니다. 악의 3대 원인은 탐욕, 성냄, 어리석음입니다. 현재는 물질의 유혹이 세계 최고이며, 색(色)의 유혹과 명예의 유혹도 사람들을 꼼짝 못 하게 합니다. 탐욕은 악하게 만들고, 성냄은 병을 가져오며, 어리석음은 고통의 바다를 헤매게 합니다. 어리석은 자는 유혹에 100% 넘어갑니다. 부모가 일찍 오라고 했지만 친구 꾀임에 넘어가 집안일을 망치고 교통사고를 당할 수도 있습니다. 어리석은 자는 횡단보도의 빨간불을 가는 신호로 착각하여 죽음에 이를 수 있습니다. 이 세 가지가 21세기 유혹의 산물이며 악의 3대 원인입니다.

22. 사랑과 증오: 호르몬의 작용
    유혹을 조심해야 합니다. 남들이 방학 때 놀 때 공부를 하는 것처럼, 남들이 낭비하는 시간을 기회로 삼아야 합니다. 스트레스의 원인을 자신에게서 찾아야 합니다. ‘내가 뭘 바꿔야 하나? 뭘 열심히 해야 하나? 뭘 참아야 하나? 무슨 유혹을 벗어나야 하나?’를 생각해야 합니다. 한 번도 본 적 없는 어머니 아버지가 자신을 보고 얼마나 안타까워할까를 항상 머릿속에 두고 행동해야 합니다. 부모의 마음을 머리에 넣고 있으면 유혹에 들어가지 않습니다.

23. 인슐린: 심판 호르몬
    우리 몸에는 두 가지 종류의 호르몬이 있습니다. 한정 호르몬과 무한 호르몬입니다. 500가지 호르몬 중 인슐린만이 한정 호르몬입니다. 인슐린은 모든 사람이 죽을 때까지 똑같은 양이 나오며, 다 소모되면 더 이상 만들어지지 않아 주사를 맞아야 합니다. 인슐린이 많이 소모되는 경우는 술, 담배, 커피, 단 음식, 일하지 않고 쌀밥만 먹을 때, 그리고 스트레스를 받을 때입니다. 신은 이러한 인간을 자동으로 제거하기 위해 인슐린을 비상약으로 만들어 놓았습니다. 인슐린이 40대부터 없어지는 사람도 있습니다.

24. 사랑 호르몬과 증오 호르몬
    사랑을 베풀 때 나오는 호르몬으로는 베타엔돌핀, 베타 아밀로이드 호르몬, 도파민, 에스트로겐(여성 호르몬), 옥시토신 호르몬, 페닐에틸아민 등이 있습니다. 이 호르몬들은 몸에서 자연스럽게 만들어질 때 좋습니다. 특히 페닐에틸아민은 ‘콩깍지 호르몬’으로, 남녀가 만나면 3년간 나오며 상대방의 나쁜 점도 좋게 보이게 합니다. 반면, 증오할 때 나오는 호르몬으로는 아드레날린(부신 호르몬)과 노르아드레날린, 코티졸(스트레스 호르몬) 등이 있습니다. 아드레날린은 성질내거나 위험할 때, 공포를 느낄 때 나오며, 이것이 많이 나오면 사람이 늙습니다. 췌장에서 인슐린이 많이 나와 갑자기 머리가 아픈 것도 이 때문입니다. 남이 한 달 쓸 인슐린을 하루 만에 다 써버리는 사람은 일찍 가게끔 인슐린이 만들어져 있습니다.

25. 인슐린의 유전적 영향과 심판
    인슐린은 영양분인 당분을 세포에 전달하는 역할을 합니다. 이것을 너무 많이 써버리면 더 이상 만들어지지 않습니다. 하늘은 이것으로 인간을 통제합니다. 당뇨병이 오는 것은 인슐린이 동나는 것입니다. 췌장은 유전자를 복제하여 자식의 유전자에도 영향을 미칩니다. 할아버지가 당뇨병이면 손자도 당뇨병이 되는 것처럼, 8대 손까지 저주를 받습니다. 인슐린은 전생과 현생뿐 아니라 직계 후손까지도 벌을 내리는 ‘심판 호르몬’입니다. 성질낼 때 무한정 나오는 다른 호르몬들과 달리, 인슐린은 한정된 양만 나옵니다. 인슐린을 아끼는 사람이 장수하며, 이것이 적어지면 당뇨, 암, 고혈압으로 수명이 조절됩니다. 그리고 후손에게 유전자를 복제하여 물려주어 집안에 도장이 찍히는 것입니다.

26. 사랑과 증오의 선택: 수명과 후손에 미치는 영향
    사랑을 하든 말든 그것은 개인의 선택이지만, 사랑을 하지 않으면 인슐린을 가져가는 귀신들이 달라붙습니다. 코티졸 호르몬(스트레스 호르몬)도 인슐린을 많이 소모시킵니다.

27. 출산과 호르몬: 레라친의 역할
    레라친 호르몬은 아기를 낳을 때 나오며 자궁을 열어줍니다. 아기를 낳는 여자뿐만 아니라 옆에 있는 남자에게서도 나옵니다. 이 호르몬이 나올 때는 극도의 스트레스를 받습니다. 여자가 아기를 낳을 때 인슐린이 무진장 많이 없어지기 때문에, 여자들이 남자보다 수명이 좀 더 길게 설정되어 있습니다. 남자들은 활동량이 많고 술을 마시는 등으로 인슐린 소모가 더 심합니다. 여자는 가정에 있으면서 마음씨만 좋으면 오래 살 수 있는 조건을 가지고 있습니다. 여자가 남자보다 10년을 더 오래 사는 것은 대단한 차이입니다.

28. 레라친 호르몬과 유대감 형성
    아내가 아기를 낳을 때 남편이 옆에 있으면 레라친 호르몬이 함께 나와 이혼율이 적어집니다. 이 호르몬이 나오면 두 사람이 똘똘 뭉쳐 그 아이를 절대 잊을 수 없고 서로 양보하지 못합니다. 남자가 출장 가 있었다면 아이를 여자에게 줘버릴 수도 있습니다. 레라친 호르몬이 나오면 아이에 대한 소유권이 달라집니다. 아이를 포기하지 못하게 됩니다. 그래서 아빠들은 반드시 아기 낳는 데 가서 레라친이 나오게끔 옆에서 고통을 함께 느껴야 합니다. 그러면 애정이 더 깊어집니다. 서양 사람들은 부부가 함께 있어야 합니다. 부부가 함께 어려움을 겪을 때 엄청난 정이 들고 동질감이 생겨 배신하지 못합니다.

29. 스톡홀름 증후군과 동질감
    스톡홀름 증후군은 스톡홀름 은행 강도 사건에서 유래했습니다. 강도들에게 인질로 잡힌 은행 직원들이 강도들에게 매력을 느끼고 결혼까지 한 실제 사건입니다. 강도들이 지성인들을 때리고 발로 차는 모습에서 여성들이 남성적인 매력을 느낀 것입니다. 부부가 함께 도둑질을 하거나 어린아이를 집에 두고 쌀이 떨어져 남의 담을 넘는 등 극적인 상황을 겪을 때 동질감이 생겨 레라친 호르몬이 나옵니다. 그러면 두 사람은 헤어지지 못합니다. 그러나 여자 혼자 아이를 낳아 레라친 호르몬이 여자 혼자에게만 나왔다면, 이혼할 때 남자는 아이를 여자에게 줘버릴 수 있습니다. 남자가 여자 출산 시 옆에 있으면 레라친 호르몬이 나와 둘이 가까워지는 것입니다.

30. 사랑 호르몬과 증오 호르몬의 영향
    남에게 성질내고 놀라고 공포를 가질 때는 증오 호르몬들이 나옵니다. 반면, 남에게 좋은 일을 하고 사랑을 할 때는 사랑 호르몬들이 나옵니다. 사랑 호르몬들은 수명 연장, 질병 예방, 면역력 강화에 기여합니다. 테스토스테론(남성 호르몬), 에스트로겐(여성 호르몬), 엔돌핀, 도파민, 베타 아밀로이드, 옥시토신, 세로토닌, 페닐에틸아민 같은 호르몬이 나오려면 인의예지신을 자신에게 돌려야 합니다. ‘내가 남에게 신용 있게 보여야겠다’고 생각하며 자기 신용을 쌓아가야지, 남을 재단하는 눈으로 보면 안 됩니다.

31. 무한 호르몬과 한정 호르몬의 차이
    증오 호르몬들은 무한정 나오지만, 인슐린은 한정 호르몬입니다. 성질내거나 남을 미워하면 인슐린이 밤새도록 소모되어 수명이 짧아지고 50세가 되면 인슐린이 잘 나오지 않아 만병이 나타납니다. 인슐린이 멈추는 것을 ‘천벌’이라고 합니다. 인슐린이 이렇게 통제되지 않았다면 악한 자들이 계속 큰소리치고 돌아다녔을 것입니다. 놀고 먹는 자들은 당뇨병이 저절로 따라옵니다. 그때 ‘내가 남에게 봉사해야겠다’는 마음을 먹고 좋은 일을 하면 인슐린 소모가 줄어들어 몸이 정상으로 돌아오고 남아있는 인슐린을 아낄 수 있습니다. 인슐린이 얼마 남지 않은 사람은 수명이 얼마 남지 않았다는 것을 알 수 있습니다.

32. 백년 탐물 일조진(百年貪物 一朝塵)
    100년 동안 탐낸 물질과 재산은 죽을 때 빈 공간의 티끌에 불과합니다. 수명이 다할 때 생각해보면 모든 재산은 자식이나 다른 사람이 가져가고 자신은 아무것도 가져가지 못합니다. 80세가 넘어서 재산이 있다고 하는 것은 이미 다른 사람의 것입니다. 이것을 ‘일조진(一朝塵)’이라고 합니다. 하루아침에 티끌이 된다는 뜻입니다. 100년 동안 모은 재물이 하루아침에 티끌이 되는데, 그동안 인슐린만 낭비한 것입니다. 돈을 벌더라도 인슐린을 낭비하지 않고 악을 정화하지 않으면서 벌겠다는 큰 마음을 먹어야 합니다. 허경영의 진리를 하루만 들어도 1000년 동안의 보배를 얻는 것과 같습니다.

33. 선행과 악행의 결과: 화는 멀어지고 복은 도망간다
    동학 성재 순회 왈, ‘일일행선(一日行善)이라도 복수미진(福雖未至)이나 화자원(禍自遠)이라’ 했습니다. 하루 좋은 일을 해도 복은 비록 오지 않았으나, 화는 자동적으로 멀어진다는 뜻입니다. 내일 손자가 교통사고로 죽을 상황이라도 오늘 할머니가 시주를 하면 화는 반드시 멀어집니다. 복을 받지 못하더라도 집안에 우환이 없게 할 수 있는 재주가 있는 것입니다. 선을 행하면 즉시 선에 대한 대가가 옵니다. 하늘은 호르몬으로도 우리를 체크하고 있지만, 일일이 볼 수 없으니 이러한 시스템을 자동으로 만들어 놓았습니다.

34. 악행의 결과와 후손에 미치는 영향
    ‘일일행악(一日行惡)이라도 화수미지(禍雖未至)나 복자원(福自遠)이라’ 했습니다. 하루 악한 일을 해도 화는 당장 오지 않으나, 복은 자동적으로 도망가버립니다. 내일 아들이 시험 칠 텐데 오늘 엄마가 나쁜 짓을 하면 아들이 시험에 떨어질 수 있습니다. 선을 행하는 자는 동산의 풀과 같아서 눈에 보이지 않아도 매일같이 늘어나고, 악을 행하는 자는 숫돌에 칼을 가는 것과 같아서 손해가 눈에 보이지 않아도 날이 갈수록 집안이 기울어집니다. 선은 사랑으로 시작되며, 사랑이 선과 미와 의의 근본입니다. 선은 반드시 그 대가가 오고, 악은 반드시 대가가 후손에게까지 미칩니다. 당장 집안에도 미칩니다. 그러므로 남을 증오하는 것은 절대 하지 말아야 합니다.

35. 증오와 감정 개입의 위험성
    증오하는 것은 하지 말되, 따져야 할 것은 법적으로 따져야 합니다. 그러나 거기에 감정을 개입할 필요는 없습니다. 감정을 개입하면 수명을 단축하고 내생에 나빠집니다. 인슐린이 소모되어 수명이 빨리 없어지기 때문입니다.

36. 살생하지 마라: 증오하지 마라
    불교에서는 ‘살생하지 마라’고 합니다. 이는 ‘증오하지 마라’는 말과 같습니다. 기독교에서는 ‘살인하지 마라’고 하지만, 불교의 살생은 식물까지 포함하여 모든 자연을 사랑하라는 뜻입니다. 인간이 자연을 독점하여 동물과 식물을 마음대로 다루면 언젠가 환경 파괴 때문에 큰 피해를 보게 될 것입니다.

37. 십계명과 효도의 종류
    기독교 십계명 중 ‘살인하지 마라’는 육적인 계명입니다. ‘부모를 불효하지 마라’는 부모가 곧 하나님이므로 영적인 계명입니다. 부모와 하나님은 동격입니다. 부모가 돌아가도 마음속에 항상 모시고 있는 효도를 ‘사모지효(思慕之孝)’라고 합니다. 어머니 아버지가 돌아가신 이후에도 그분들을 사모해야 합니다. 밥풀 하나 버리지 않고 환경을 깨끗이 했던 부모님을 생각하며, 밥을 남기거나 쓰레기를 버리지 않아야 합니다. 이것이 바로 하나님을 사랑하고 하늘을 사랑하는 것입니다. 지금처럼 쓰레기를 하수도에 버리면 환경에 죄를 짓는 것이고, 남편에게 당뇨병이 올 수 있습니다. 효도에는 크게 세 가지가 있습니다. 살아있을 때 하는 ‘생전지효’, 돌아가신 후에 하는 ‘사후지효’, 그리고 ‘사모지효’입니다. 생전지효는 입신출세하여 부모님을 기쁘게 하는 ‘애효(愛孝)’, 의식주를 해결해드리는 ‘물효(物孝)’, 손자 낳고 좋은 며느리 데려와 마음 편안하게 해드리는 ‘심효(心孝)’로 나뉩니다. 이는 각각 소효, 중효, 대효입니다. 허경영을 만난 것이 대효를 한 것입니다.

38. 허경영 공약의 선견지명과 컨셉
    허경영의 공약은 10년, 20년 전부터 현재까지 다 들어맞고 있습니다. 이명박 대통령의 회고록에도 허경영의 공약 아이디어가 등장할 정도입니다. 박근혜 대통령 선거 때 새누리당 이준석이 허경영의 공약을 100% 갖다 썼다. 여야 공약이 볼 것이 없어 허경영 공약을 가져다 썼지만, 70만원을 줘야 할 노인수당을 20만원만 지급하는 등 제대로 실천하지 못해 욕을 먹었습니다. 이는 허경영 공약을 먹칠한 것입니다. 허경영의 공약은 결혼하면 1억, 애 낳으면 3000만원, 전업주부 수당 100만원, 65세 이상 70만원, 국회의원 100명 등입니다. 이러한 공약이 실현되었다면 대한민국 인구는 8000만, 국민소득 8만불로 세계 1위가 되었을 것입니다. 지금은 인구가 반토막 나고 있습니다. 허경영의 공약은 1992년부터 지금까지 똑같습니다. 허경영은 ‘브랜드’이고, 그의 공약은 ‘컨셉’입니다. ‘허본좌 허경영’, ‘결혼하면 1억’, ‘내 눈을 바라봐’, ‘빨간 넥타이’, ‘롤스로이스’, ‘허토피아’, ‘폴리테이너’ 등 10가지가 넘는 컨셉이 있습니다. 이러한 컨셉만 나오면 허경영의 이름이 나옵니다. 여야가 무슨 이야기만 꺼내면 허경영에게 다 걸립니다. 이것이 선견지명입니다.

39. 동양 3국의 가치관: 가산, 가업, 가문
    중국 사람들은 ‘가산(家産)’을 제일 중요시합니다. 재산에 관심이 많아 옛날부터 세계 무역과 수출을 제일 먼저 했습니다. 일본 사람들은 ‘가업(家業)’을 제일 중요시합니다. 아버지가 우동 장사를 하면 자식이 대대로 우동 장사를 하는 것처럼, 가업을 국가의 전통으로 삼습니다. 그래서 실업자가 없습니다. 반면 우리나라 사람들은 ‘가문(家門)’을 제일 중요시합니다. 가문을 빛내는 것을 최고 목적으로 하여, 아버지가 하는 일은 죽어도 안 하고 출세하여 벼슬을 하려고 합니다. 이것이 청년 실업을 대량으로 만드는 원인입니다. 우리는 이러한 전통을 고쳐야 합니다. 중국이나 일본에 비해 우리 민족이 옛날에 종노릇을 많이 한 것처럼 컴플렉스가 있어 자기 집안에 대한 컴플렉스가 있습니다. 허경영의 공약은 이러한 문제들을 해결하는 공약입니다.

40. 사랑의 네 가지 기쁨과 죄의 본질
    사랑은 네 가지 기쁨을 의미합니다. 첫째, 얼굴로 남에게 기쁨을 주는 것입니다. 웃는 얼굴을 보여주는 것입니다. 둘째, 말로 남에게 기쁘게 해주는 것입니다. 말씨를 잘 써야 합니다. 셋째, 물질로 남에게 베푸는 것입니다. 넷째, 몸으로 베푸는 것입니다. 이 네 가지가 사랑입니다. 반대로 증오하면 죄가 됩니다. 죄는 사랑이 아닌 것입니다. 이 네 가지를 하지 않으면 무조건 죄를 짓게 됩니다. 어른이 왔는데 인상 쓰고 있으면 그 자체가 죄입니다. 청소년들도 어른들에게 얼굴 찡그리거나 불손하게 말하지 말고, 어머니에게 용돈을 받으면 군고구마라도 사다 드려야 합니다. 받기만 하지 말고 1%라도 돌려줘야 합니다. 그러면 어머니가 감동하고 다음에 용돈을 줄 때 싸우지 않을 것입니다. 작은 물질이라도 어머니에게 대접하는 것이 효도입니다. 물효는 돈이 있다고 되는 것이 아닙니다. 몸으로 부엌에 가서 설거지를 돕거나, 말로 어머니가 오래 살아야 한다고 말하고, 얼굴로 항상 부모에게 편안한 모습을 보여주는 것이 사랑입니다. 얼굴로 복 짓는 것이 돈이 제일 안 듭니다. 얼굴로 하루에 복을 얼마나 지었느냐에 따라 인슐린 소모량이 달라집니다. 이것만 잘하면 인슐린 소모가 아예 없습니다. 이것을 하지 않을 때 죄가 되고 증오가 됩니다.

2015.01.31 961 The Truth of Love and Hatred

The Truth of Love and Hate – Huh Kyung-young Lecture

1. Keyword Frequency

• love: 49
• hormone: 44
• insulin: 26
• people: 24
• mother: 20
• father: 19
• God: 16
• you: 16
• life: 15
• children: 14
• money: 13
• world: 12
• mind: 11
• blessing: 10
• family: 10

2. Today’s Central Metaphor
   The most important analogy is that insulin acts as a “judgment hormone” or “emergency medicine” created by heaven to automatically remove individuals who waste it through negative emotions and unhealthy lifestyles, thereby controlling human lifespan and even affecting future generations.

3. Lecture in Numbers

• 1st and 2nd World Wars: The number of deaths from religious conflicts (Old and New Catholicism) exceeded those from these wars.
• 700,000 won: Proposed elderly allowance by Huh Kyung-young, contrasting with Park Geun-hye’s 200,000 won.
• 1.4 million won: Total allowance for two elderly parents (700,000 won each).
• 80 years old: The age of a parent whose mindset a child should adopt for true filial piety.
• 1%: The percentage of people who succeed by following Huh Kyung-young’s advice, contrasting with 99% who fail.
• 20 zeros: The number of zeros in 0.00000000001%, representing the rarity of those who directly attend Huh Kyung-young’s lectures.
• 8 blessings: An expanded concept of the Five Blessings, including heavenly power, talent, official position, longevity, and literary talent.
• 3 types: The number of types of virtue (hidden virtue, grace, public virtue).
• 3 major causes of happiness: Goodness, beauty, righteousness.
• 5 children: The number of children a beauty queen should aim to have for the sake of national patriotism.
• Half: The projected reduction in Korea’s population.
• 3 major causes of evil: Greed, anger, ignorance.
• 99.9%: The percentage of people who succumb to temptation.
• 0.1%: The percentage of people who overcome temptation and lead society.
• 500 types: The approximate number of hormones in the human body.
• 1 type: The number of limited hormones (insulin).
• 3 years: The duration for which the “love hormone” (phenylethylamine) is active in a new relationship.
• 10 years: The difference in average lifespan between women and men.
• 5 bank robbers: The number of robbers in the Stockholm Syndrome example.
• 5 female bank employees: The number of employees who married the robbers in the Stockholm Syndrome example.
• 1992: The year Huh Kyung-young first ran for president (14th presidential election).
• 100 million won: Proposed marriage allowance.
• 30 million won: Proposed childbirth allowance.
• 1 million won: Proposed monthly allowance for stay-at-home mothers until their children graduate middle school.
• 100 people: Proposed reduction in the number of National Assembly members.
• 80 million: Projected population of South Korea if Huh Kyung-young’s policies were implemented.
• 80,000 to 100,000 dollars: Projected per capita national income if Huh Kyung-young’s policies were implemented.
• 50 million to 25 million to 12.5 million: Projected decline in South Korea’s population if current trends continue.
• 1997: The year Huh Kyung-young ran for president again.
• 2002: The year of the 16th presidential election (Roh Moo-hyun).
• 2007: The year of the 17th presidential election, where Huh Kyung-young ran.
• 10 commandments: Referenced in Christianity.
• 4 types: The number of joys in “love” (face, words, material, body).

4. Signature Sentence
   “You yourself must act in a way that others can trust you; this is benevolence, righteousness, propriety, wisdom, and trustworthiness.”

5. Concise Summary & Highlights
   True love, righteousness, and happiness stem from self-reflection and active giving, not judging others, which also impacts health and destiny.

• Happiness comes from actively giving love and kindness, not passively expecting it from others.
• Judging others is God’s role; humans should focus on self-improvement and benevolence.
• Filial piety means adopting parents’ mindset and always considering their feelings, even after their passing.
• Love is the foundation of goodness, beauty, and righteousness; without it, actions are meaningless.
• Negative emotions like hatred and stress deplete limited hormones like insulin, leading to illness and a shortened lifespan, affecting future generations.
• Positive actions and love generate beneficial hormones, promoting health and longevity.
• True love involves giving joy through one’s face, words, material support, and physical actions.

6. Scriptural / Religious Citations

• Bible (Parable of the Good Samaritan)
• “There is a saying in the Bible, in the scriptures, that a priest was walking along the road, and a Pharisee was lying there, a beggar, his clothes all torn, having been robbed. And this priest said, ‘How did he end up like this, unable to take care of himself, robbed, in such a state?’ And he said he was busy with church matters, busy with synagogue matters, so he left. A little later, a Levite appeared. Levites are people who assist priests. That person also said, ‘ I’m busy today, why is that person drunk in broad daylight, in such a state?’ He clicked his tongue and left. ‘I’m busy with church matters today, so I must go.’ He just left. Then who appeared? A Samaritan appeared. And the person lying there was a Samaritan. Jews called Samaritans dogs. They treated them like dogs. But the Samaritan, a merchant, took the person to an inn, gave money, tore his own clothes to make bandages, applied medicine, and gave money, asking the innkeeper to take care of him until he returned. He gave two talents. And this person left. So Jesus said, ‘Who among these is a true neighbor?'”
• Bible (Matthew 25:35-40)
• “Jesus says, ‘If you give a cup of water to a passerby, when I was thirsty and hungry, when I had no clothes, you gave me food and water, clothed me, and when I was in prison, you visited me.’ He says, ‘That person is blessed.’ But that person says, ‘Jesus, where are you?’ ‘No, Jesus is not on the street, so how can all the people in the world do this?’ ‘A nameless beggar lying on the street, giving a cup of water to that person is giving it to God.’ That is conversion. When you go to heaven, your treasury is full, even if you have nothing on earth. So that person, that beggar, is me, walking around. So who is that? That is Jesus. That is God. It’s an avatar. But you are mistaken about that. Each and every one of you is recorded in heaven, and each and every one of you is a traveler who has come to Earth, and if you help your own child, who is a beggar traveling around, starving, will the owner give a reward ? ‘Whoever gives a cup of water will surely receive a reward.’ Isn’t that what the Bible says?”
• Bible (Ten Commandments)
• “In the Christian Ten Commandments, it says, ‘You shall not covet your neighbor’s house,’ ‘You shall not lie,’ ‘You shall not steal,’ ‘You shall not commit adultery,’ ‘You shall not murder,’ ‘You shall not dishonor your parents,’ ‘You shall keep the Sabbath,’ ‘You shall not misuse the name of the Lord your God,’ ‘You shall not make idols,’ ‘You shall have no other gods before me.’ It’s all here. When it’s here, it definitely says, ‘You shall not murder.’ This is physical. This is spiritual.”

7. Historical & Epochal Context
   The lecture is situated in a contemporary context marked by significant societal challenges and moral decline. It references historical religious conflicts (e.g., between Old and New Catholicism) that caused more deaths than world wars, highlighting a long-standing human tendency towards internal strife. He also points to modern societal issues in Korea, such as the highest suicide rates, lowest birth rates, highest youth suicide rates, and highest youth unemployment rates globally. This era is characterized as a “time of temptation,” particularly by materialism, lust, and fame, which lead to widespread suffering. He also touches upon the decline of traditional values like filial piety and the rise of self-centeredness, contrasting it with the past where people valued family and community.

8. Key Figures & Events Referenced

• Ahn Jung-geun: Korean independence activist, referenced as an example of righteousness driven by love for the nation.
• Kim Woo-joong: Former chairman of Daewoo Group, mentioned in the context of large-scale financial losses due to misplaced trust.
• Abraham: Biblical figure, tested by God to sacrifice his son, used to illustrate God’s testing of faith.
• Job: Biblical figure, mentioned as someone God tests for trustworthiness.
• Jesus: Central figure of Christianity, referenced for his teachings on love, compassion, and the parable of the Good Samaritan.
• Buddha (Sakyamuni): Founder of Buddhism, mentioned as someone who underwent temptations.
• Bill Gates: Co-founder of Microsoft, cited as an example of someone who overcame temptation.
• Barack Obama: Former U.S. President, cited as an example of someone who overcame temptation.
• Joseph: Biblical figure, mentioned in the context of resisting temptation (Potiphar’s wife).
• Lee Myung-bak: Former President of South Korea, whose memoir reportedly mentioned Huh Kyung-young’s policy ideas.
• Park Geun-hye: Former President of South Korea, whose policy on elderly allowances is contrasted with Huh Kyung-young’s.
• Chung Ju-young: Founder of Hyundai Group, mentioned as a “heavenly talent.”
• Lee Byung-chul: Founder of Samsung Group, mentioned as a “heavenly talent.”
• Lee Mun-yeol: South Korean novelist, mentioned as having “heavenly literary talent.”
• Ha-vard University’s Lee Jun-seok: Mentioned as someone who allegedly used Huh Kyung-young’s policies for the Saenuri Party.
• Stockholm Syndrome: A psychological phenomenon where hostages develop a bond with their captors, used as an analogy for bonding under extreme shared experiences.

9. Core Concept Definitions

• Five Virtues (Orye)
• Benevolence (In): Giving love to others, not monitoring if others love you. It is about self-giving, not expecting.
• Righteousness (Ui): Being righteous oneself, not judging others’ righteousness. It is about self-integrity, not seeking external validation.
• Propriety (Ye): Showing respect to others, not demanding it from them. It is about self-conduct, not expecting others to be perfect.
• Wisdom (Ji): Using one’s wisdom to benefit others, not to blame others for one’s own failures. It is about active contribution, not passive complaint.
• Trustworthiness (Shin): Being a trustworthy person oneself, not seeking trustworthy people. It is about self-reliability, not relying on imperfect humans.
• Five Blessings (Obok)
• Blessings received by those who practice the Five Virtues.
• Filial Piety (Hyo)
• Having a parent’s heart as one’s own heart. It means always thinking from the parents’ perspective, regardless of one’s age.
• Blessing (Bok) vs. Virtue (Deok)
• Blessing: Benefits received in the present life, often from past actions.
• Virtue: Actions that accumulate good for the next life. They are distinct and do not contain each other.
• Three Types of Virtue
• Hidden Virtue (Eumdeok): Doing good deeds without anyone knowing, especially without the left hand knowing what the right hand does.
• Grace (Eundeok): Showing love and kindness to family, siblings, and neighbors.
• Public Virtue (Gongdeok): Contributing to society, nation, or humanity, like Ahn Jung-geun.
• Three Major Causes of Happiness
• Love is the highest good, beauty, and righteousness.
• Love as the Foundation of Righteousness and Beauty
• Without love, righteousness is empty, and beauty lacks true impact.
• Three Elements of Beauty (Jin-Seon-Mi)
• Jin (Truth/Righteousness): A righteous heart.
• Seon (Goodness): Goodness.
• Mi (Beauty): Beauty.
• Temptation
• A test that comes with blessings, especially prevalent in the 21st century.
• Three Major Causes of Evil
• Greed (Tam): Desire for material things, lust, and fame.
• Anger (Jin): Caused by past karma.
• Ignorance (Chi): Lack of understanding of truth, leading to succumbing to temptation.
• Insulin (Judgment Hormone)
• A limited hormone that depletes with negative emotions (hatred, anger, fear) and unhealthy lifestyles (excessive eating, drinking, smoking). Its depletion leads to diseases like diabetes, cancer, and high blood pressure, shortening lifespan and affecting descendants through genetic replication.
• Phenylethylamine (Love Hormone/Crush Hormone)
• A hormone that causes people to fall in love, making flaws seem good, typically lasting about three years.
• Adrenaline/Noradrenaline
• Hormones released during anger, fear, or danger, contributing to aging and rapid insulin depletion.
• Cortisol
• A representative stress hormone that consumes insulin.
• Relaxin
• A hormone released during childbirth, also in the father if present, strengthening the bond with the child and between parents.
• Stockholm Syndrome
• A psychological phenomenon where captives develop a bond with their captors, used to illustrate how shared extreme experiences can create strong, unbreakable bonds.
• Iljoojin (一朝塵)
• “Dust in a single morning,” meaning wealth accumulated over a hundred years becomes meaningless dust upon death.
• Sal-saeng (殺生)
• “Do not kill living things,” a Buddhist principle that extends to all life, including plants, implying love for all nature.
• Samo-jihyo (思慕之孝)
• Filial piety of longing and remembering parents after their passing, always recalling their good qualities and living by their values.
• Three Types of Filial Piety
• Saengjeon-jihyo (生前之孝): Filial piety during parents’ lifetime.
• Sohyo (小孝): Providing for parents’ basic needs (food, clothing, shelter).
• Junghyo (中孝): Bringing a good spouse and grandchildren to make parents happy.
• Daehyo (大孝): Achieving success and honor to bring glory to the family name.
• Gyeore (겨레) vs. Minjok (민족)
• Gyeore: A shared bloodline or ancestry (e.g., Koreans and Mongolians).
• Minjok: A people sharing a national identity and history (e.g., Korean people from Gojoseon).
• National Characteristics (Concept)
• Chinese: Value property/wealth (Gasan).
• Japanese: Value family business/tradition (Gaeop).
• Koreans: Value family honor/lineage (Gamun).
• Four Joys of Love (Sarang)
• Face (An): Giving joy through a smiling face.
• Words (Mal): Giving joy through kind words.
• Material (Mul): Giving joy through material generosity.
• Body (Mom): Giving joy through physical service.
• Four Not-Loves (Sa-bi)
• The opposite of the Four Joys of Love, leading to sin and hatred.

10. Central Questions & Answers

• Central Question 1: How can one receive blessings and live a happy life?
• Answer: By actively practicing the Five Virtues (benevolence, righteousness, propriety, wisdom, trustworthiness) towards others, rather than judging or expecting from them. This involves self-reflection and self-improvement, focusing on what one can give and how one can be a better person.
• Central Question 2: What is the true meaning of filial piety and how can it be practiced in modern society?
• Answer: True filial piety means adopting the mindset of one’s parents, always considering their feelings and well-being, even after their passing. It involves remembering their good qualities, living by their values, and actively showing love and respect through actions, words, and a positive demeanor.
• Central Question 3: What are the consequences of negative emotions and unhealthy lifestyles, and how do they relate to one’s destiny and health?
• Answer: Negative emotions like hatred, anger, and fear, along with unhealthy habits, deplete the limited “judgment hormone” (insulin), leading to various diseases, a shortened lifespan, and even passing on negative genetic predispositions to future generations. Conversely, love and positive actions generate beneficial hormones, promoting health, longevity, and a blessed life.
• Central Question 4: What is the fundamental principle that underlies all good actions and true happiness?
• Answer: Love. Love is the highest good, beauty, and righteousness. Without love, any action, no matter how seemingly righteous or beautiful, is ultimately meaningless and empty.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes by defining love as “four joys” (face, words, material, body) and contrasting it with “four not-loves” (sin/hatred). The final message is a call to actively practice these four aspects of love in daily interactions, especially with family and elders, as this is the path to accumulating blessings and preserving one’s health.

The philosophical implication is a strong emphasis on personal responsibility and active benevolence. It suggests that one’s destiny, health, and happiness are not determined by external factors or divine judgment alone, but by one’s internal state and actions. By shifting focus from judging others to improving oneself and actively giving love, individuals can positively influence their own lives and even their descendants. The concept of insulin as a “judgment hormone” adds a biological and almost karmic dimension to this philosophy, implying that negative emotions have tangible, detrimental effects on the body and lineage, while love fosters well-being. This framework encourages a proactive, self-accountable approach to life, where every interaction is an opportunity to build or deplete one’s “blessings” and “lifespan.”

12. Cross-Referencing

• Other works/lectures by the same speaker: He references his own past presidential campaign promises from 1992, 1997, 2002, and 2007, such as marriage allowances (100 million won), childbirth allowances (30 million won), stay-at-home parent subsidies (1 million won), and elderly allowances (700,000 won). He also mentions his “concepts” or “brand” like “Huh Bon-jwa,” “marriage allowance,” “look into my eyes,” “red tie, white shirt, blue tie,” “Rolls-Royce,” “Hutopia,” and “Politainer.” These are presented as consistent themes and ideas that have been influential and often copied by other politicians.

13. Content Gaps & Unaddressed Areas

• Scientific Basis for Hormonal Claims: While the lecture discusses various hormones (insulin, phenylethylamine, adrenaline, cortisol, relaxin) and their effects on health and lifespan, it does not provide scientific evidence or studies to support the direct causal links between specific emotions (e.g., hatred, love) and the depletion or generation of these hormones in the manner described. The claim that insulin depletion is a “heavenly judgment” or that it directly replicates into descendants’ genes as a “curse” lacks biological explanation.
• Practical Application for Systemic Issues: The lecture attributes societal problems like high unemployment and low birth rates to individual moral failings (e.g., Koreans not valuing family business). While it proposes policy solutions (e.g., allowances), it doesn’t deeply explore the systemic economic, social, or cultural factors that contribute to these issues beyond individual choices.
• Addressing Injustice and Evil: The lecture advises against “judging others” and “getting emotional” even when dealing with wrongdoing, suggesting one should “deal with it legally” but without emotional involvement. This approach might be seen as lacking a robust framework for confronting and rectifying systemic injustice or profound evil, where emotional engagement might be a necessary catalyst for change.
• Nuance in Filial Piety: While emphasizing the importance of adopting parents’ mindset, the lecture briefly touches upon “bad parents” but doesn’t fully explore how filial piety applies when parents are genuinely harmful or abusive, beyond simply focusing on their “good points.”

14. Future Predictions & Prophetic Statements

• Population Decline: “Our country’s population will soon be cut in half. Then our country will disappear later. I will get married quickly.”

• Future Recognition of Policies: “Our population will go from 50 million to 25 million, then to 12.5 million. At that time, all citizens will sing Huh Kyung-young’s praises. They will say that what he said back then was not a crazy promise.”

• Mongolian Race’s Future Role: “In the future, the Mongolian race will maintain the world well.”

• Consequences of Environmental Destruction: “You will someday suffer great damage due to environmental destruction.”

• Decline of Religious Institutions: “This will eventually lead to internal strife and ruin. It won’t be long. I know all about it. That’s why I’m here.” (Referring to religious institutions that prioritize buildings over helping the needy).

• Consequences of Unhealthy Lifestyles: “Those who play and eat, the world of those who only have buildings and receive rent, and constantly travel abroad, will automatically get diabetes.”

• Political Impact: “My ideas are already going up to the president. Like Park Geun-hye. the 700,000 won elderly allowance, President Park Geun-hye made it 200,000 won. But this should have been 700,000 won.”

• Political Imitation: “My promises have been copied a lot. If they are going to copy, they should do it properly. Lee Jun-seok of Harvard University, from the Saenuri Party, said that he used 100% of my promises during Park Geun-hye’s presidential election. He said it on TV. He used all of them, but when he looked at the promises of the ruling and opposition parties, there was nothing to see. They were all the same. he brought Huh Kyung-young’s promises, and they were all A-grade. He changed everything according to them.”

• Executive Insight This lecture offers a compelling framework for personal and societal well-being, rooted in active benevolence and self-responsibility. It posits that true happiness and blessings are cultivated by focusing on one’s own actions and giving love, rather than judging others or passively expecting reciprocity. He introduces a unique concept of “insulin” as a divine “judgment hormone,” suggesting that negative emotions and unhealthy lifestyles deplete this vital substance, leading to illness, shortened lifespan, and even intergenerational curses. Conversely, love and positive actions generate beneficial hormones, fostering health and longevity. The strategic takeaway is a call for individuals to internalize virtues like filial piety and trustworthiness, transforming personal conduct into a powerful determinant of destiny and health. This perspective challenges conventional notions of success and morality, advocating for a proactive, love-centered approach to life that yields tangible benefits for both the individual and society.

1. The Essence of Receiving Blessings: Giving Rather Than Taking

God-man those who receive blessings possess distinct characteristics. While there are five traditional virtues, individuals who fail to receive blessings often use these virtues to judge others. Such people will remain unblessed throughout their lives. In contrast, those who receive the five blessings are observed to consistently extend benevolence and love to others. Many, however, tend to scrutinize whether others love them, rather than focusing on their own giving.

2. Divine Judgment and Human Responsibility
   God-man judging whether someone is good or bad is a task reserved for God or a Messiah, not for ordinary individuals. Instead, people should contemplate what good they can do for their spouse or others. The act of evaluating others, such as a wife judging her husband, does not grant the power to bestow blessings; only Heaven can do that. Therefore, humans lack the authority to judge.

3. The True Meaning of Righteousness: Self-Reflection Over External Judgment
   God-man Huh Kyung-young illustrates this point with the example of Ahn Jung-geun, a historical figure known for his righteousness. Ahn Jung-geun did not seek the evaluation of the public; rather, he strived to be a righteous person whom future generations would acknowledge. It was important to him whether others would view him as righteous or as a pro-Japanese collaborator, not whether the public considered him righteous. The core message is not to judge others but to cultivate one’s own righteousness.

4. The Imperfection of Humanity and the Pitfalls of Judgment
   one should not be concerned with whether others greet them, but rather focus on greeting others and showing respect. Those who complain about their spouse not showing them respect are destined for lifelong unhappiness. This is because humans are inherently imperfect beings, yet they mistakenly perceive themselves or others as complete. This misperception leads to conflict, as individuals attribute their own responsibilities to others, labeling them as impolite or rude.

5. The Misguided Path of Religious Conflict
   God-man Huh Kyung-young highlights that religious conflicts, such as those between old and new Christian denominations, have caused more deaths than world wars. These are essentially internal family disputes. He questions why religions, which preach love, have instead focused on who receives more love, rather than who gives more. This, he suggests, is why Christianity, despite Jesus’s teachings, has struggled to be a beacon of hope for humanity. He criticizes the emergence of “chaebol churches” where wealth dictates status, and the poor are marginalized.

6. The Wisdom of Giving and the Folly of Expectation
   God-man Huh Kyung-young encourages individuals to use their wisdom to benefit others. Instead of wondering why a spouse hasn’t brought good ideas or wealth, one should consider what they can do to help their spouse. Adopting a passive mindset, expecting others to provide, inevitably leads to unhappiness.

7. The Illusion of Human Trust and the Importance of Self-Reliability
   God-man no human being is entirely trustworthy, as all are imperfect. He gives examples of financial losses due to unforeseen circumstances, like death or bankruptcy, even with collateral. He questions the act of trusting humans with vast sums, citing a historical example of a 60 trillion won loss due to trusting an individual.

8. Cultivating Trustworthiness: A Divine Perspective
   God-man one should strive to be a trustworthy person in the eyes of others. He explains that God observes humanity in this manner, testing individuals like Abraham and Job. Abraham’s willingness to sacrifice his son, as commanded by Heaven, was a test of his faith.

9. The Principle of Free Will and Divine Non-Interference
   God-man Huh Kyung-young clarifies that Heaven does not forcefully intervene in human minds. It is like a house with a front door; God does not simply enter. Individuals must open the door of their minds and invite divine influence. This is how creation is structured: God respects free will and only assists those who open their minds. Even a parent cannot intrude upon a child’s private space without permission. God does not directly alter Abraham’s mind but observes his choices.

10. The Fallacy of Predetermined Faith
    God-man Huh Kyung-young refutes the notion that God predetermines who believes and who does not. If God bestowed all abilities and blessings, there would be no need for evangelism or the concept of rewards. all human actions are self-determined, and the idea that God controls belief or disbelief is false.

11. The Divine System of Rewards and Self-Responsibility
    God-man Heaven evaluates actions and bestows rewards. These rewards exist precisely because humans have free will and God does not control their every decision. Therefore, individuals should not seek trustworthy people but rather strive to be trustworthy themselves. This principle of benevolence, righteousness, propriety, wisdom, and trustworthiness (In-ui-ye-ji-sin) must be applied to oneself, not to others. Seeking these virtues from others will only lead to unhappiness.

12. The Misinterpretation of Virtues and the Path to Unhappiness
    God-man Huh Kyung-young observes that many misunderstand the five virtues, believing they mean to trust others. He corrects this, stating that it means to act in a way that makes others trust you. This misinterpretation, he believes, leads to unhappiness, as people constantly judge others as trustworthy or untrustworthy.

13. God’s Respect for Free Will and Human Equality
    God-man Huh Kyung-young reiterates that God does not arbitrarily enter human minds, having granted complete free will. In this respect, humans are equal to God, possessing equal personhood. He questions why, with such divine equality, people fail to create blessings for themselves.

14. Active Engagement for Blessings and Understanding Human Imperfection
    God-man the five blessings come when one acts proactively. He advises against demanding trust from imperfect humans. Instead, one should act in a way that inspires trust in others. When others fail to reciprocate, it should be understood as a consequence of their human imperfection. If one acts trustworthily, others will not betray them. Betrayal occurs when one’s own actions leave room for distrust.

15. The Eight Blessings and the Distinction Between Blessing and Virtue
    God-man the traditional five blessings can be expanded to eight, which include heavenly authority, heavenly talent (like that of Chung Ju-young or Lee Byung-chul), heavenly office, heavenly longevity, and heavenly wisdom (like that of Lee Mun-yeol). He notes that power, honor, and office are all aspects of “honor” within the five blessings. He then distinguishes between “blessing” and “virtue,” stating that they are separate. For example, a president may have the blessing of honor but lack virtue.

16. The Intergenerational Nature of Blessings and Virtues
    God-man Huh Kyung-young clarifies that blessings can span past and present lives, while virtue accumulates for future lives. Those who possess a “blessing-virtue House” in their destiny may endure hardship in this life by practicing virtue, only to receive great blessings in the next. Thus, virtue is about building blessings for the future.

17. The Three Types of Virtue: Hidden, Gracious, and Public
    God-man Huh Kyung-young identifies three types of virtue. The most important is hidden virtue, where one’s right hand does not know what the left hand is doing, meaning one performs good deeds without seeking recognition. The second is gracious virtue, which arises from showing love to parents, children, siblings, and neighbors. The third is public virtue, exemplified by individuals like Ahn Jung-geun who sacrifice for their nation and people, or those who share their achievements with others.

18. The Parable of the Good Samaritan and the Hypocrisy of Religious Judgment
    God-man Huh Kyung-young recounts the parable of the Good Samaritan. A priest and a Levite, both religious figures, pass by a man robbed and left for dead, prioritizing their religious duties. It is a Samaritan, despised by Jews, who stops to help, taking the man to an inn, providing care, and paying for his recovery. Jesus asks who was the true neighbor. God-man Huh Kyung-young uses this to criticize religious individuals who judge others’ faith while neglecting to act with compassion. such hypocrisy, focusing on church building and overseas missions while neglecting domestic suffering, leads to internal strife and downfall.

19. Identifying the True God and the Path to Heavenly Rewards
    the true neighbor is the Samaritan, and that those without faith or who worship other gods, or even atheists, can practice God’s love more effectively. He refers to Jesus’s teaching: giving a cup of water to the thirsty, food to the hungry, clothes to the naked, or visiting the imprisoned is an act done for God himself. He explains that the nameless beggars on the street are manifestations of God, and helping them accumulates treasures in Heaven.

20. The Profound Meaning of Filial Piety: Empathy and Foresight
    God-man Huh Kyung-young delves into the true meaning of filial piety, which he believes is often misunderstood. He explains that it means being able to “see” one’s parents even when they are not visible, and “hear” their voices even when they are silent. This implies a deep empathy and foresight, knowing their needs and concerns even from a distance. For example, a child should sense their mother’s cough from afar and consider what medicine she might need. The ultimate meaning of filial piety is for one’s heart to become the heart of their parents, always considering their perspective and worries. He laments that this profound understanding is rarely taught.

21. The Importance of Parental Role Models and Selective Memory
    God-man Huh Kyung-young acknowledges that some parents may not be worthy of respect. However, he advises children to focus only on the good qualities of their parents, even if the parents themselves are flawed. successful individuals, the top 1%, choose to remember only the positive aspects of their parents, while those who dwell on parental shortcomings are likely to fail. the virtues of benevolence, righteousness, propriety, wisdom, and trustworthiness (In-ui-ye-ji-sin) are for self-improvement, not for judging others.

22. The Path to the Top 1% and the Blessings of Direct Encounter
    God-man Huh Kyung-young reiterates that one should examine their own filial piety, rather than judging others. those who attend his lectures in person are among the rarest, the 0.00000000001%, and are blessed with the five blessings abundantly.

23. The Ephemeral Nature of Wealth and the Value of Truth
    material wealth accumulated over a hundred years is merely dust in the grand scheme of things. He explains that at the end of life, all possessions are left behind, taken by others. He refers to this as “morning dust,” emphasizing its transient nature. the pursuit of wealth often leads to the depletion of insulin, a vital hormone. He contrasts this with the value of truth: hearing his teachings for a single day is like possessing a thousand years of treasure.

24. The Inevitable Consequences of Good and Evil
    God-man Huh Kyung-young cites an ancient saying: “Even if one performs a good deed for a day, blessings may not immediately arrive, but misfortune will surely recede.” Conversely, “Even if one commits an evil deed for a day, misfortune may not immediately arrive, but blessings will surely flee.” He explains that good deeds, like grass in a garden, grow imperceptibly but steadily, while evil deeds, like sharpening a knife on a stone, cause unseen but continuous damage to one’s household. He concludes that good actions always bring rewards, and evil actions bring consequences, even to future generations. Therefore, hatred should be avoided.

25. Distinguishing Judgment from Emotion
    God-man Huh Kyung-young clarifies that while it is necessary to address issues legally or logically, one should not involve emotions. Engaging in emotional disputes shortens one’s lifespan by depleting insulin and negatively impacts future lives.

26. The Broad Scope of “Do Not Kill” and the Love for Nature
    God-man the Buddhist precept “do not kill” extends beyond human life to all living beings, including plants. This implies a love for all of nature, in contrast to the Christian commandment “do not murder,” which historically allowed for animal sacrifice. He warns that human exploitation of nature will eventually lead to severe environmental consequences.

27. The Spiritual and Physical Dimensions of the Ten Commandments
    God-man Huh Kyung-young categorizes the Ten Commandments into physical and spiritual aspects. The first five commandments, such as “do not worship other gods” and “honor your parents,” are spiritual, while the latter five, like “do not murder” and “do not steal,” are physical. parents are equivalent to God, and honoring them is akin to honoring God.

28. The Three Forms of Filial Piety: Posthumous, Living, and Great
    God-man Huh Kyung-young outlines three types of filial piety.

• Posthumous Filial Piety:
  • Samo-ji-hyo (Filial Piety of Longing): Constantly remembering and longing for parents after their passing, reflecting on their virtues and sacrifices. This is considered an act of loving God and Heaven.
  • Sahu-ji-hyo (Filial Piety After Death): Actions taken to honor parents after their passing.
• Saengjeon-ji-hyo (Filial Piety During Life):
  • Ae-hyo (Small Filial Piety): Achieving success and bringing honor to the family name.
  • Mul-hyo (Medium Filial Piety): Providing for parents’ basic needs (food, clothing, shelter).
  • Sim-hyo (Great Filial Piety): Bringing peace and comfort to parents’ hearts by providing grandchildren and a good daughter-in-law. meeting God-man Huh Kyung-young is an act of great filial piety.

29. The Distinction Between “Gyeore” and “Minjok”
    God-man Huh Kyung-young differentiates between “Gyeore” (kin/ethnic group) and “Minjok” (nation/people). “Gyeore” refers to a shared bloodline, such as Koreans and Mongolians, or Native Americans and Koreans. “Minjok” refers to people who share a common national identity and history, like the Korean people from Gojoseon. Even if people share a bloodline, if their nations are different, their “Minjok” is different.

30. The Prophetic Nature of God-man Huh Kyung-young’s Policies
    God-man his presence in Korea, a land of the Mongolian “Gyeore,” is significant for the future global leadership of this ethnic group. He highlights that his policies, proposed as early as 1992 for the 14th presidential election, have remained consistent and are now being adopted by mainstream politicians. These include a 100 million won marriage incentive, 30 million won per child, a 1 million won monthly allowance for stay-at-home mothers until their children graduate middle school, and 700,000 won for those over 65. He laments that these policies, if fully implemented, would have led to a population of 80 million and a per capita income of $80,000 to $100,000, making Korea a world leader, instead of facing declining population and economic stagnation.

31. The Power of God-man Huh Kyung-young’s Brand and Concepts
    God-man his name and policies have become a powerful brand and set of concepts. His unique image, including his red tie, white shirt, blue jacket, and Rolls-Royce, are all part of his distinct brand. His vision of “Hutopia” (Huh Kyung-young’s Utopia) and his role as a “Politainer” (politician + entertainer) are also widely recognized concepts. any discussion of these policies inevitably leads back to his name, demonstrating his foresight and influence.

32. Cultural Values: Wealth, Family Business, and Family Honor
    God-man Huh Kyung-young contrasts the core values of different cultures. Chinese people prioritize family wealth, leading them to be pioneers in global trade. Japanese people value family business, with children often continuing their parents’ professions, which results in low unemployment. Koreans, however, prioritize family honor, often leading children to pursue different, more prestigious careers than their parents, which contributes to high youth unemployment. He suggests that Koreans need to change this tradition to foster greater stability and reduce unemployment.

33. The Four Joys of Love and the Four Evils of Hatred
    God-man Huh Kyung-young defines love as encompassing four joys:

• Joy of Face: Giving joy to others through a smiling face.
• Joy of Speech: Giving joy through kind words.
• Joy of Material: Giving joy through material generosity.
• Joy of Body: Giving joy through physical service. the opposite of love is hatred, which leads to sin. Failing to practice these four joys constitutes sin. For example, frowning at an elder or speaking disrespectfully is a sin.

34. Cultivating Filial Piety Through Small Acts of Love
    God-man Huh Kyung-young advises young people to always show respect to elders, maintain a pleasant demeanor, and speak kindly. He encourages children to reciprocate their parents’ generosity, even with small gestures like buying a sweet potato. Such acts of giving, rather than just receiving, cultivate true filial piety. this “material filial piety” is not about wealth but about the heart behind the gesture.

35. The Power of a Smiling Face and the Preservation of Insulin
    God-man Huh Kyung-young concludes by reiterating the importance of the four joys of love. He highlights that giving joy through one’s face, such as smiling at elders on public transport, is the least costly way to accumulate blessings. He connects these actions to the preservation of insulin, a hormone that is depleted by hatred and stress. By practicing love, one can avoid depleting insulin, thereby promoting longevity and health. Conversely, failing to practice love leads to hatred and the depletion of this vital hormone.

This excerpt is from a lecture by Huh Kyung-young, a South Korean politician and spiritual leader, known for his unconventional and often provocative claims and policies. In this lecture, Huh Kyung-young discusses his unique interpretations of virtues like benevolence, righteousness, propriety, wisdom, and trustworthiness (인의예지신), and filial piety (효), emphasizing that these should be applied to oneself rather than used to judge others. He also delves into his economic policies and the concept of “love” and “hatred” in relation to human hormones and destiny.

Huh Kyung-young’s Philosophy on Virtues and Self-Reflection

The True Meaning of Virtues: Apply to Self, Not Others
traditional virtues like benevolence (인), righteousness (의), propriety (예), wisdom (지), and trustworthiness (신) are often misunderstood. People tend to use these virtues as a yardstick to judge others, which he believes leads to unhappiness and conflict. Instead, these virtues should be applied to oneself, focusing on how one can embody them in their own actions and character. This contrarian view challenges the common societal tendency to evaluate others, urging a profound shift towards self-improvement and personal responsibility.

복 받는 사람은 특징이 복 받는 사람들의 특징이 있는데 이 오례가 있잖아요. 인의 아시죠? 그러면 에 그러면은 이 오신이 있으면 복을 못 받는 사람은 요걸 꼭 남을 요걸 가지고 평가를 해. 그런 사람은 죽을 때까지 복이 없어요.
People who receive blessings have certain characteristics, these five virtues (인의예지신), you know? If someone has these five virtues, those who don’t receive blessings always use them to evaluate others. Such people will never receive blessings until they die.

저 사람은 좋은 사람인가 나쁜 사람인가 이런 걸 평가하면 그건 하나님이 하는 일이야. 메시아가 하는 일이지 여러분은 그런 거 하면 안 돼. 여러분은 아, 내가 남편한테 뭘 잘해 줄 것인가? 이걸 생각해야 되는데 이 인위를 딱 머릿속에 받아가지고, 저 사람이 나한테 잘해주는 게 뭔가 이거를 생각하려고 그래.
Evaluating whether someone is a good person or a bad person is God’s job. It’s the Messiah’s job, you shouldn’t do that. You should be thinking, ‘What can I do well for my husband?’ But people take these virtues (인위) into their minds and try to figure out what that person is doing for them.

자기 자신이 의로워라 이거예요. 남이 나한테 인사하고 안 하고 일체 신경 쓰면 안 돼. 내가 남한테 인사해야 돼. 예를 갖춰주는 거예요.
Be righteous yourself. You shouldn’t care at all whether others greet you or not. I should greet others. It’s about showing respect.

The Essence of Filial Piety: Empathy and Parental Mindset
Huh Kyung-young redefines filial piety (효) not as merely serving one’s parents, but as adopting the parents’ mindset and empathizing with their feelings. true filial piety means understanding and anticipating parents’ needs and worries, even when they are not explicitly stated. This perspective is particularly striking because it shifts the focus from outward actions to an internal transformation of empathy, suggesting a deeper, more profound connection to one’s parents’ emotional state.

효의 근본을 알아야 돼. 그러니까 사람들이 이 나이 든 분들도 이 효를 옛날에 선조들이 잘못 가르쳐 줬어. 효는 봐요. 봐봐요. 잘 봐요. 부모의 얼굴이 보이지 않아도 보고 부모의 음성이 들리지 않아도 들리는 자식이 돼야 돼.
You must know the root of filial piety. Even elderly people today were taught filial piety incorrectly by their ancestors. Look at filial piety. Look closely. You must be a child who sees your parents’ faces even when they are not visible, and hears their voices even when they are not audible.

효의 정확한 뜻은 국어사전에 효의 뜻은 잘 봐요. 부모의 마음으로 내 마음이 되는 것 이게 효예요. 무슨 말인지 알아요? 내 마음이 부모의 마음이 돼야 된다 이 소리야. 항상 우리 아버지가 80이면 내 마음이 80 아버지 마음을 가지고 다녀야 돼. 그러면 그게 효야.
The precise meaning of filial piety in the dictionary, look closely. It is for my heart to become my parents’ heart. It means my heart must become my parents’ heart. If my father is 80, I must always carry the heart of an 80-year-old father. That is filial piety.

부모의 좋은 점만 머릿속에 넣는 자는 1% 생활을 할 수가 있는 거예요. 그런 부모의 잘못을 잘못한 것만 머릿속에 꼭 집어넣는 사람이 있는데, 그런 사람이 문제가 있어요.
Those who only keep their parents’ good qualities in their minds can live a 1% life (a successful life). But there are people who only focus on their parents’ mistakes, and those people have problems.

The Power of Love and the Danger of Hatred: Hormonal Impact
Huh Kyung-young connects emotions like love and hatred directly to physiological responses, specifically hormone production. hatred and stress lead to the excessive depletion of “limited hormones” like insulin, shortening one’s lifespan and even affecting future generations through genetic inheritance. Conversely, love and positive actions promote the release of “unlimited hormones” that extend life and enhance well-being. This biological interpretation of morality is a unique and memorable aspect of his lecture, offering a tangible consequence for one’s emotional state.

우리 몸에 이게 뭐예요? 인슐린 호르몬 그죠? 인슐린 호르몬은 언제 많이 나오냐면 증오할 때 많이 나와요. 증오, 남을 미워할 때, 그래서 남을 미워하는 자는 복을 안 주고 요 재앙을 줘요.
What is this in our body? Insulin hormone. Insulin hormone comes out a lot when you hate. Hatred, when you hate others, so those who hate others don’t receive blessings, but receive disaster.

신이 인간을 고런 인간은 자동으로 제거하기 위해서 만들어난 이게 비상약이야 이게. 이게 하늘이 만들어 놓은 법칙이에요. 그래서 인슐린이 40대 다 없어 버린 사람이 있어. 그럼 그때부터 인슐린 주사 맞아야 되는데 그거 맞으면 하늘에서 내주는 인슐린 이거 하고 달라요.
This is an emergency medicine that God created to automatically eliminate such humans. This is a law made by heaven. So there are people who have used up all their insulin by their 40s. From then on, they have to take insulin injections, but that’s different from the insulin given by heaven.

인슐린은 심판 호르몬이야. 심판. 인간에게 심판 내리는 호르몬이다.
Insulin is a judgment hormone. Judgment. It is a hormone that delivers judgment to humans.

Huh Kyung-young’s Vision for Society and Governance

Critique of Traditional Religion and the “Samaritan” Example
Huh Kyung-young criticizes traditional religious institutions, particularly Christianity, for their focus on judgment and self-interest rather than genuine love and compassion. He uses the parable of the Good Samaritan to illustrate that true faith is demonstrated through selfless action towards those in need, regardless of their religious affiliation or social status. This critique highlights his belief that many religious followers have lost sight of the core message of love and service, instead becoming preoccupied with superficial aspects like church building and judging others.

그러니깐 종교를 가진 자들은 이런 결점이 있다는 거예요. 남이 믿음을 가졌니 안 가졌니 왜 그걸 따지냐 이거야. 자기 자신이 믿음이 가게 행동을 하질 않고 말이야. 자기들은 이기주의자가 돼 가지고 말이야.
those who have religion have this flaw. Why do they argue about whether others have faith ? They don’t act in a way that inspires faith in themselves. They become egoists.

길거리에 쓰러져 있는 이름 없는 거지, 그 사람에게 물 한 잔 주는 것이 하나님한테 준 거야. 그게 환전한 거야. 하늘에 올라오면 금고가 가득해. 이 땅에서는 아무도 없어도.
Giving a glass of water to an anonymous beggar collapsed on the street is giving it to God. That’s the exchange. When you go up to heaven, your safe is full, even if you have nothing on this earth.

Bold Economic Policies and a Vision for National Prosperity
Huh Kyung-young proudly recounts his long-standing and consistent economic policies, such as giving 100 million won for marriage, 30 million won for childbirth, and monthly allowances for housewives and seniors. He claims these policies, if implemented, would have led to a booming population and a world-leading national income for South Korea. He criticizes mainstream politicians for either ignoring or diluting his ideas, calling their partial adoption “fraud” and “token gestures” that fail to address the root problems. His unwavering confidence in his proposals, despite their unconventional nature, showcases his bold and visionary approach to national governance.

내 아이디어가 이미 대통령한테 막 올라가는 거야. 박근혜처럼. 그러니까 노인수당 70만원이 박근혜 대통령이 20만원을 했잖아. 그런데 이거는 70만 원을 했어야 되고 그 다음에 요것이 이걸 주는 사람이 정확하게 중산층이 뭐냐? 중산층까지 딱 못을 박아야 돼. 뭐 집이 있다 없다 이렇게 복잡한 거 하지 말아야해. 그러면 이거는 사기야.
My ideas are already going up to the president, like Park Geun-hye. President Park Geun-hye implemented a 200,000 won senior allowance, but it should have been 700,000 won. And then, the criteria for who receives it, specifically what constitutes the middle class, must be clearly defined. Don’t make it complicated with things like owning a house or not. If you do, it’s fraud.

이 70만 원씩 주면은 이게 어머니 아버지가 나이가 80인데 70만 원씩 나오면 요걸 20대가 이 어머니 아버지를 모시고 있으면 장가갈 때까지 이 젊은이가 뛸 수가 있는 거야. 생활이 된다고 이게, 보탬이 되고, 이런 거를 전혀 국가에서는 이것이 뭐 노인만 쓰라고 주는 줄 알아? 노인한테 주면 노인이 형제 중에 실업자 집에 주게 되는 거야.
If 700,000 won is given, and a mother and father are 80 years old and receive 700,000 won, a young person in their 20s who lives with them can thrive until they get married. This provides a livelihood, a supplement. Does the government think this money is only for seniors to spend? If it’s given to seniors, they’ll give it to an unemployed sibling’s household.

Cultural Differences in National Values: Family, Business, and Status
Huh Kyung-young offers a fascinating comparison of national values, stating that Chinese people prioritize “family assets” (가산), Japanese people value “family business” (가업), and Koreans emphasize “family honor/status” (가문). the Korean focus on “gaining status” rather than continuing family trades contributes to high youth unemployment. This observation provides a unique cultural lens through which to understand societal issues and offers a critique of how deeply ingrained cultural values can impact economic and social outcomes.

중국 사람의 컨셉은 가산이야. 그 사람들은 재산에 관심이 많아. 그래서 옛날부터 세계무역은 중국이 제일 먼저 했어. 장사 수출도 제일 먼저 했어. 실크로드에. 중국 사람은 가산, 일본 사람은 뭐예요? 뭘 제일 중요시 해? 자기 아버지가 한 거는 다 자식이 해요. 가업을. 그니까 우리나라 사람은 뭘 제일 중요시해? 우리나라 사람은 가문에 죽고 사는 거야.
The concept for Chinese people is family assets. They are very interested in wealth. That’s why China was the first to engage in world trade, even in exports, on the Silk Road. Chinese people value family assets. What about Japanese people? What do they value most? Children do everything their fathers did. Family business. So what do Koreans value most? Koreans live and die for family honor.

우리나라 사람 자기 아버지 하는 건 죽어도 안 해. 그러면 이게 잘 보세요. 이게 돈 잘 번다 이 말이야. 그래가 이게 우리나라는 실업자 청년실업이 세계 1위야. 여기는 아버지와 우동 장사면 자식이 아무리 하버드 나와도 우동 장사야. 뭐. 실업자 있어 없어요? 없어요.
Koreans would rather die than do what their fathers did. Now, look closely. This means they earn a lot of money. That’s why Korea has the highest youth unemployment rate in the world. Here (in Japan), if a father runs a udon shop, his child, even if they graduate from Harvard, will run a udon shop. Are there unemployed people? No.

true happiness and longevity come from actively giving love and kindness, not from passively receiving it. He explains that negative emotions like hatred deplete a finite “insulin hormone” in our bodies, leading to illness and a shorter lifespan, while positive actions generate “infinite hormones” that promote health.

1. The Importance of Giving Love and Kindness
   True happiness and blessings come from actively giving love and kindness to others, rather than passively expecting to receive it.

1.1. The Misconception of Receiving Blessings

1. People often expect others to show them love and kindness, constantly evaluating whether they are being treated well
2. This mindset leads to unhappiness because humans are imperfect and cannot always meet such expectations
3. Evaluating others is a role reserved for a higher power, not for individuals
4. Instead of judging others, individuals should focus on how they can be good to others
5. For example, Ahn Jung-geun did not seek public approval for his righteousness; he aimed to be a person whom future generations would consider righteous

1.2. The Consequences of Expecting Respect and Kindness

1. Expecting others to show respect or kindness leads to lifelong unhappiness

2. This is because humans are inherently imperfect, and expecting perfection from them is a mistake

3. Attributing one’s own responsibilities to others, such as labeling someone as impolite, often leads to conflict

4. Historical conflicts, like those between different Christian denominations, have caused more deaths than world wars, stemming from internal disputes over who is “right”

5. This highlights a failure to understand that the core message of religion is to give love, not to compete for who receives more love

6. Modern churches, often focused on wealth, have strayed from this principle, becoming inaccessible to the poor and failing to offer hope for humanity

7. True wisdom involves using one’s intelligence to benefit others, not to blame others for personal failures

8. People should ask themselves how they can use their wisdom to help their spouse, rather than blaming their spouse for their own lack of success

9. A passive approach to life, where one expects things from others, invariably leads to unhappiness

10. The True Meaning of Trust and Faith
    True trust and faith are not about relying on imperfect humans, but about becoming a trustworthy person oneself, as even a higher power respects human free will.

2.1. Human Imperfection and the Nature of Trust

1. No human is perfectly trustworthy because all humans are imperfect beings
2. For example, lending money to someone who then dies in an accident illustrates the unreliability of human trust
3. Even large financial institutions can lose vast sums due to misplaced trust, as seen with Kim Woo-joong
4. While collateral can mitigate risk, ultimately, trust in humans is inherently risky
5. True trust should be placed in oneself to be a reliable person, rather than constantly evaluating the trustworthiness of others

2.2. Divine Interaction and Free Will

1. A higher power evaluates human trustworthiness, as seen in biblical tests of faith like Abraham being asked to sacrifice his son Isaac

2. This shows that a higher power does not force belief but tests individuals to reveal their true hearts

3. A higher power cannot simply enter a person’s mind or force belief; individuals must open their “door” through their own free will

4. This means that a higher power only helps those who willingly open themselves up

5. The idea that a higher power controls human belief or disbelief is false; all decisions are made by the individual

6. The concept of “rewards” exists because humans have free will and make their own choices, which a higher power cannot directly control

7. Therefore, individuals should focus on acting in a trustworthy manner themselves, rather than seeking trustworthiness in others

8. This principle of In-ui-ye-ji-shin (benevolence, righteousness, propriety, wisdom, trustworthiness) should be applied to oneself, not used to judge others

9. The Active Pursuit of Blessings and the True Meaning of Filial Piety
   Blessings are attained through active, self-directed actions, and true filial piety means adopting the mindset of one’s parents, not merely performing duties.

3.1. Active Pursuit of Blessings and Trust

1. Blessings come when one actively pursues them, rather than passively waiting
2. Instead of demanding trust from imperfect humans, individuals should act in a way that makes others trust them
3. If others fail to trust, it should be understood as a natural human imperfection
4. When one acts trustworthily, others are less likely to betray them; betrayal often occurs when one’s own actions create room for distrust

3.2. The Profound Meaning of Filial Piety (Hyo)

1. The traditional understanding of Hyo (filial piety) is often incomplete or misinterpreted

2. The true meaning of Hyo is to perceive and understand one’s parents even when they are not physically present or speaking

3. This means being aware of their well-being and thoughts, even from a distance, such as sensing a parent’s cough

4. The most accurate definition of Hyo is for one’s own heart to become like their parents’ heart

5. This involves constantly considering situations from the parents’ perspective, such as calling them to alleviate worry

6. If one lives only for oneself, disregarding parental concerns, they cannot truly practice Hyo

7. This deep understanding of Hyo implies a profound empathy and connection, where the child internalizes the parent’s experiences and sacrifices

8. The Impact of Filial Piety and Positive Mindset
   A positive mindset, especially regarding parents, is crucial for personal success and well-being, as negative thoughts can hinder one’s potential.

4.1. The Importance of a Positive View of Parents

1. While some parents may not always act commendably, children should focus on their parents’ good qualities

2. Parents, despite their flaws, generally wish well for their children and offer guidance

3. To be among the 1% who succeed, one must internalize the good aspects of their parents and disregard their shortcomings

4. Dwelling on parental faults can lead to negative outcomes, as people tend to emulate what they focus on

5. The principles of In-ui-ye-ji-shin (benevolence, righteousness, propriety, wisdom, trustworthiness) and Hyo should be applied to oneself, not used to judge others

6. Individuals should reflect on their own filial piety rather than labeling others as unfilial

7. The Eight Blessings and the Distinction Between Blessings and Virtue
   The concept of “five blessings” can be expanded to “eight blessings,” but it’s crucial to understand that blessings and virtue are distinct and operate differently across lifetimes.

5.1. Expanding the Five Blessings to Eight Blessings

1. The traditional five blessings can be expanded to eight blessings (Palbok)
2. These include Cheon-gwon (heavenly power), Cheon-jae (heavenly talent, like Chung Ju-yung or Lee Byung-chul), Cheon-gwan (heavenly office), Cheon-su (heavenly longevity), and Cheon-mun (heavenly literary talent, like Lee Mun-yeol)
3. The five blessings are a condensed form of these eight blessings

5.2. The Distinction Between Blessings (Bok) and Virtue (Deok)

1. Bok (blessings) and Deok (virtue) are distinct concepts, not interchangeable

2. For example, a person might have the blessing of power (gwi-bok) but lack virtue (deok), as seen with President Park Geun-hye

3. This distinction is why the term Bok-deok (blessings and virtue) is often used together

4. Bok can span across past and present lives, while Deok is accumulated in the present life to build blessings for the next life

5. Therefore, a person who accumulates Deok in this life might not enjoy immediate blessings but will receive great blessings in the next

6. Types of Virtue and the Parable of the Good Samaritan
   Virtue is categorized into three types: Eum-deok (hidden virtue), Eun-deok (graceful virtue), and Gong-deok (public virtue), with Eum-deok being the highest form, exemplified by the parable of the Good Samaritan.

6.1. Three Types of Virtue

1. Eum-deok (hidden virtue) is the highest form, where one performs good deeds without seeking recognition, so much so that even one’s left hand doesn’t know what the right hand is doing
2. Eun-deok (graceful virtue) arises from showing love to family, friends, and neighbors
3. Gong-deok (public virtue) involves contributing to society, the nation, or humanity, like Ahn Jung-geun who sacrificed for his country

6.2. The Parable of the Good Samaritan and True Neighborliness

1. The parable of the Good Samaritan illustrates that true neighborliness and love are shown through action, not religious affiliation or judgment

2. The priest and Levite, despite their religious roles, ignored the injured man, prioritizing their own duties

3. The Samaritan, who was despised by Jews, was the one who showed compassion and provided aid, demonstrating true love

4. This parable teaches that judging others’ faith or beliefs is misguided; instead, one should focus on acting with faith and love oneself

5. Many religious institutions become self-serving, focusing on building wealth rather than helping the suffering, leading to societal problems like high suicide rates and low birth rates

6. Such institutions often judge others as “unbelievers” or “heretics,” which ultimately leads to internal strife and downfall

7. True love is demonstrated by helping the most vulnerable, as exemplified by Jesus’ teaching that helping a thirsty, hungry, or imprisoned person is equivalent to helping Him directly

8. These acts of kindness are recorded in heaven, even if unnoticed on Earth

9. The Essence of Happiness: Love as the Foundation of Goodness, Beauty, and Righteousness
   Love is the ultimate foundation of goodness, beauty, and righteousness, without which any action or quality becomes meaningless.

7.1. Love as the Highest Good

1. The three main causes of happiness are goodness, beauty, and righteousness
2. The highest form of goodness is love
3. Just as music needs to be expressed beyond its score to be truly music, truth needs to be expressed outwardly to be real

7.2. Love as the Foundation of Righteousness and Beauty

1. Righteousness without love is meaningless

2. For example, Ahn Jung-geun’s act of killing a Japanese official is considered righteous because it was driven by love for his nation and people, not by mere thuggery

3. Similarly, a husband earning money without love, and instead boasting about it, makes that money worthless

4. True contribution involves acknowledging the spouse’s role and expressing gratitude, fostering love

5. Beauty is truly appreciated when it is accompanied by love

6. A beautiful person’s words become truly impactful when they express love and concern for others, such as a beauty queen prioritizing marriage and having children for the nation’s future

7. Conversely, self-centered ambition, even from a beautiful person, is seen as lacking and receives no appreciation

8. The three elements of beauty are truth (jin), goodness (seon), and beauty (mi), where truth is synonymous with righteousness (ui)

9. Therefore, true beauty is achieved when one possesses a righteous heart, not merely external attractiveness

10. The Era of Temptation and the Three Roots of Evil
    The 21st century is an era dominated by temptation, with the three primary roots of evil being greed, lust, and fame, which lead to suffering and prevent true happiness.

8.1. The Pervasiveness of Temptation in the 21st Century

1. The current era is characterized by overwhelming temptations that make it difficult to follow a good path
2. Most people succumb to these temptations, with only a small percentage (0.1%) successfully resisting them
3. Those who overcome temptation, like Bill Gates or Barack Obama, become leaders in society
4. Even spiritual figures like Jesus and Buddha faced and resisted temptations, demonstrating its universal nature

8.2. The Three Roots of Evil and Their Consequences

1. The three primary roots of evil, which arise from temptation, are:

2. Greed (탐): The desire for material possessions, which is the strongest temptation in the world today

3. Lust (색): The temptation of physical desire

4. Fame (명예): The allure of reputation and recognition, which can paralyze people

5. These roots of evil are linked to ignorance (치) and anger (진)

6. Ignorance makes one susceptible to temptation, leading to suffering and poor decisions, like misinterpreting traffic signals

7. Anger leads to illness

8. Greed makes one appear evil to others

9. Overcoming these temptations and cultivating love is crucial for happiness

10. The Two Types of Hormones: Finite and Infinite
    The human body produces two types of hormones: finite hormones, which are limited in supply throughout life, and infinite hormones, which can be produced continuously.

9.1. Insulin as a Finite Hormone

1. Insulin is the only finite hormone in the human body, meaning its supply is limited from birth until death
2. Once this supply is depleted, the body can no longer produce it, requiring external injections for conditions like diabetes
3. The depletion of insulin is a natural mechanism designed by a higher power to regulate human behavior
4. Excessive consumption of alcohol, tobacco, coffee, or rich foods, as well as stress, accelerate insulin depletion
5. Some individuals deplete their insulin supply as early as their 40s or 50s, leading to various health problems

9.2. Infinite Hormones and Their Benefits

1. Most of the body’s 500 types of hormones are infinite hormones, meaning they can be produced continuously

2. These include hormones like beta-endorphin, dopamine, oxytocin, serotonin, and phenylethylamine

3. These hormones are associated with positive emotions and actions, such as love, joy, and connection

4. Unlike insulin, these hormones promote longevity, disease prevention, and enhanced immunity

5. The Impact of Emotions and Lifestyle on Hormones and Longevity
   Negative emotions and unhealthy lifestyles deplete finite hormones like insulin, leading to illness and shorter lifespans, while positive emotions and actions promote the production of infinite hormones, contributing to health and longevity.

10.1. Negative Emotions and Insulin Depletion

1. Hormones like adrenaline and noradrenaline are released during anger, fear, or stress
2. These stress hormones accelerate the depletion of insulin from the pancreas, leading to physical ailments like headaches
3. Individuals who frequently experience negative emotions can deplete a month’s worth of insulin in a single day, shortening their lifespan
4. This mechanism is seen as a divine law to naturally remove individuals with harmful behaviors

10.2. Insulin as a Judgment Hormone and Its Generational Impact

1. Insulin is considered a judgment hormone because its depletion leads to diseases like diabetes, which are seen as a form of divine punishment
2. When insulin production stops, the pancreas begins to replicate genes that carry the record of an individual’s unhealthy lifestyle and negative actions
3. This genetic information is passed down to future generations, causing hereditary conditions like diabetes and high blood pressure for up to eight generations
4. Therefore, individuals who engage in harmful behaviors not only shorten their own lives but also bring misfortune upon their descendants

10.3. The Role of Love and Positive Actions in Hormone Balance

1. Engaging in love and positive actions promotes the release of infinite hormones, which contribute to a longer, healthier life

2. Conversely, hatred and negative emotions deplete insulin, leading to illness and a shorter lifespan

3. Cortisol, a stress hormone, is a major factor in insulin depletion

4. Women generally have a longer lifespan than men (about 10 years) because they tend to have less insulin depletion due to their traditional roles, despite the significant insulin loss during childbirth

5. Men, due to their active social and work lives involving stress and unhealthy habits, tend to deplete insulin more rapidly

6. The hormone relaxin, released during childbirth, strengthens the bond between parents and their child, and even between partners who share intense experiences

7. This is similar to the Stockholm Syndrome, where shared traumatic experiences can create strong emotional bonds

8. The Ephemeral Nature of Wealth and the Enduring Value of Virtue
   Material wealth accumulated over a lifetime is ultimately fleeting and cannot be taken beyond death, whereas virtue, particularly the pursuit of truth, holds eternal value.

11.1. The Fleeting Nature of Material Wealth

1. Material possessions accumulated over a hundred years are ultimately like a speck of dust, especially when one’s life ends
2. Upon death, all wealth is inherited by others, leaving the individual with nothing
3. This concept is referred to as Il-jo-jin (a speck of dust in a single morning), emphasizing the transient nature of wealth
4. The pursuit of wealth often leads to the wasteful depletion of insulin, a finite hormone, shortening one’s life
5. Therefore, even when earning money, one should do so with a mindset that avoids depleting insulin and engaging in evil

11.2. The Eternal Value of Truth and Virtue

1. Listening to the truth, even for a single day, is more valuable than a thousand years of treasures

2. This highlights the enduring significance of spiritual wisdom over material possessions

3. The Law of Cause and Effect: Blessings, Misfortune, and the Power of Good Deeds
   Good deeds, even small ones, prevent misfortune and accumulate blessings, while evil deeds, even if not immediately punished, lead to future misfortune and the loss of blessings.

12.1. The Immediate Impact of Good Deeds

1. Performing a good deed, even for a single day, may not immediately bring blessings, but it will certainly avert misfortune
2. For example, a grandmother’s act of charity can prevent a future accident involving her grandchild
3. This means that good deeds serve as a preventative measure against household misfortunes
4. Good deeds bring immediate, though often unseen, positive consequences, much like grass growing imperceptibly each day
5. This is a natural law, automatically managed by a higher power, that does not require constant human intervention

12.2. The Delayed Consequences of Evil Deeds

1. Committing an evil deed, even for a single day, may not immediately bring misfortune, but it will cause blessings to flee

2. For example, a mother’s bad deed could negatively impact her child’s exam results

3. Evil deeds, like sharpening a knife on a stone, cause imperceptible but continuous damage, leading to the gradual decline of one’s household

4. This principle applies to future generations as well, emphasizing the long-term impact of one’s actions

5. The True Meaning of “Do Not Kill” and the Ten Commandments
   The commandment “do not kill” extends beyond human life to encompass all living beings and nature, reflecting a broader call to avoid hatred and love all creation, which is also reflected in the spiritual aspects of the Ten Commandments.

13.1. “Do Not Kill” as “Do Not Hate”

1. The Buddhist commandment “do not kill” (sal-saeng) is broader than the Christian “do not murder” (sal-in)
2. Sal-saeng means not to harm any living thing, including plants, reflecting a call to love all of nature
3. This implies that humans should not dominate animals and plants but rather love and respect them, as environmental destruction will eventually harm humanity
4. He interprets “do not kill” as “do not hate,” emphasizing that hatred depletes insulin and shortens life
5. While legal disputes should be handled rationally, emotional involvement and hatred should be avoided to preserve one’s lifespan and future well-being

13.2. The Spiritual and Physical Aspects of the Ten Commandments

1. The Ten Commandments can be divided into physical and spiritual aspects

2. The first five commandments (no other gods, no idols, no misuse of God’s name, keep the Sabbath, honor parents) are spiritual

3. The latter five (do not murder, do not commit adultery, do not steal, do not lie, do not covet) are physical

4. Honoring parents is a spiritual commandment because parents are considered equivalent to a higher power

5. This includes Sa-mo-ji-hyo (filial piety of longing), which means always cherishing parents’ good qualities, even after their death

6. This type of filial piety involves remembering their frugality and respect for resources, which prevents environmental harm and associated health problems like diabetes

7. Other forms of filial piety include Sa-hu-ji-hyo (filial piety after death) and Saeng-jeon-ji-hyo (filial piety during life)

8. Saeng-jeon-ji-hyo can be categorized into So-hyo (basic needs), Jung-hyo (providing comfort), and Dae-hyo (bringing honor and success to the family)

9. The Four Joys of Love and the Concept of Sin
   Love is defined by four types of joy given to others: through one’s face, words, material possessions, and actions, while the absence of these constitutes sin and hatred.

14.1. The Four Joys of Love

1. Love (sa-rang) is characterized by four types of joy (sa-rang) given to others
2. Joy through one’s face: Smiling and showing a pleasant expression
3. Joy through one’s words: Speaking kindly and pleasantly
4. Joy through material possessions: Sharing resources with others
5. Joy through one’s body/actions: Helping others physically or through service
6. These actions, especially showing a pleasant face, are the easiest ways to accumulate blessings and prevent insulin depletion

14.2. Sin as the Absence of Love

1. The absence of these four joys constitutes sin (joe) and hatred (jeung-o)
2. For example, frowning at elders or speaking disrespectfully is considered a sin
3. Children should not only receive from their parents but also give back, even small gestures like buying a sweet potato, to show appreciation and foster a loving relationship
4. Such acts of giving, even small ones, are not about money but about the heart, and they contribute to true filial piety

Meeting Minutes: The Truth of Love and Hatred – Huh Kyung-young Lecture

Ⅰ. Meeting Overview

Category	Details
Date	January 31, 2015
Speaker	Huh Kyung-young
Topic	The Truth of Love and Hatred
Key Concepts	Five Blessings (O-bok), Five Virtues (O-rye), Love, Hatred, Hormones, Filial Piety

Ⅱ. Meeting Discussion
The lecture by Huh Kyung-young on “The Truth of Love and Hatred” covered various philosophical and practical aspects of human behavior, emphasizing the importance of love and self-reflection over judgment and hatred.

1. The Five Virtues (O-rye) and Five Blessings (O-bok)

• Self-Reflection over Judgment: Individuals should focus on their own actions and virtues rather than evaluating others. Judging others prevents one from receiving blessings.

• Benevolence (In): Instead of expecting love from others, one should actively show love and kindness.

• Righteousness (Ui): Righteousness is about one’s own integrity, not seeking validation from others.

• Propriety (Ye): One should always show respect to others, rather than demanding it from them. Expecting others to show propriety leads to unhappiness.

• Wisdom (Ji): Wisdom involves using one’s knowledge to benefit others, not to blame others for personal failures.

• Trust (Sin): True trust comes from being a trustworthy person oneself, as humans are inherently imperfect and unreliable. Trusting others is a matter for a higher power.

• Active vs. Passive Approach: A passive approach to life, expecting things from others, leads to unhappiness. An active approach, focusing on what one can give, brings blessings.

• Five Blessings (O-bok) and Eight Blessings (Pal-bok): The Five Blessings (longevity, wealth, health, virtue, and a peaceful death) are given by heaven based on one’s actions. The Five Blessings can be expanded to Eight Blessings, which include heavenly power, talent, official position, longevity, and literary talent.

• Blessings (Bok) vs. Virtue (Deok): Blessings and virtue are distinct. Blessings are often received in the present life, while virtue accumulates for future lives.

  • Three Types of Virtue:
  • Hidden Virtue (Eum-deok): Doing good deeds without seeking recognition, where the right hand does not know what the left hand is doing.
  • Graceful Virtue (Eun-deok): Showing love and kindness to family and neighbors.
  • Public Virtue (Gong-deok): Contributing to society and the nation, like Ahn Jung-geun.
    2. The Nature of Love and Hatred

• Love as the Highest Good: Love is the ultimate good, beauty, and righteousness. Any action, no matter how righteous, is meaningless without love.

• Love in Beauty: True beauty is not just physical but also expressed through words and actions that demonstrate love for others and the nation.

• Four Joys of Love (Sa-rang): Love is characterized by four types of joy :

  • Facial Joy (An-ja): Giving joy through a smiling face.
  • Verbal Joy (Mal-ssi): Giving joy through kind words.
  • Material Joy (Mul-jil): Giving joy through material generosity.
  • Physical Joy (Mom): Giving joy through physical service.

• Hatred as Sin: The absence of these four joys constitutes sin and hatred.
  3. Hormones and Their Connection to Emotions

• Insulin (Limited Hormone): Insulin is a finite hormone, meaning the body produces a limited amount throughout life.

  • Depletion of Insulin: Insulin is depleted by negative emotions like hatred, stress, and unhealthy habits (e.g., excessive alcohol, smoking, coffee, sugar, lack of physical activity).
  • Consequences of Insulin Depletion: Depleted insulin leads to diabetes, cancer, high blood pressure, and a shortened lifespan. It is seen as a divine judgment for those who live selfishly.
  • Intergenerational Impact: Insulin depletion can lead to genetic predispositions for diseases like diabetes in future generations.
  • Preserving Insulin: Engaging in good deeds and loving actions helps preserve insulin.

• Unlimited Hormones (Love Hormones): Hormones like beta-endorphin, dopamine, oxytocin, serotonin, and phenylethylamine are produced in unlimited quantities when one engages in positive emotions and actions such as love, joy, and intimacy. These hormones promote longevity, disease prevention, and strengthen immunity.

• Stress Hormones: Cortisol and noradrenaline are stress hormones that also contribute to insulin depletion.

• Relatocin: This hormone is released during childbirth, strengthening the bond between parents and child. Its release in both parents during childbirth can reduce divorce rates and foster stronger family ties.
  4. Filial Piety (Hyo)

• True Meaning of Filial Piety: Filial piety means having the heart and mind of one’s parents. It involves understanding and anticipating their needs and concerns, even when they are not physically present.

• Three Types of Filial Piety:

  • Filial Piety in Life (Saeng-jeon-ji-hyo): Honoring parents while they are alive.
  • Minor Filial Piety (So-hyo): Providing for parents’ basic needs (food, clothing, shelter).
  • Medium Filial Piety (Jung-hyo): Bringing joy to parents by having grandchildren and a good daughter-in-law.
  • Great Filial Piety (Dae-hyo): Achieving success and bringing honor to the family name.
  • Filial Piety After Death (Sa-hu-ji-hyo): Honoring parents after they have passed away.
  • Yearning Filial Piety (Sa-mo-ji-hyo): Constantly remembering and cherishing the good qualities of one’s parents, even after their death. This is considered an act of loving God and heaven.
    5. The Law of Cause and Effect (Good and Evil)

• Good Deeds: Performing good deeds, even small ones, may not immediately bring blessings, but it will avert misfortune. Good deeds accumulate like growing grass, even if the growth is not immediately visible.

• Evil Deeds: Committing evil acts, even if consequences are not immediate, will eventually lead to misfortune and cause blessings to disappear. Evil deeds erode one’s fortune like sharpening a knife on a stone, leading to the decline of the family.

• Avoiding Hatred: While it is necessary to address legal or factual issues, one should avoid emotional involvement and hatred, as it shortens one’s lifespan and negatively impacts future lives.

• “Do Not Kill” (Sal-saeng): In Buddhism, “do not kill” extends beyond human life to all living things, including plants, emphasizing the importance of loving all of nature. This contrasts with the Christian commandment “do not murder,” which is seen as more focused on human life.
  6. Huh Kyung-young’s Political Philosophy and Concepts

• Consistent Policies: Huh Kyung-young’s political pledges, such as giving 100 million won for marriage, 30 million won for childbirth, 1 million won monthly for stay-at-home mothers, and 700,000 won for those over 65, have remained consistent since 1992.

• Impact of Policies: He believes these policies would have led to a population of 80 million and a per capita income of $80,000-$100,000, making South Korea a world leader.

• Critique of Current Politics: He criticizes current politicians for partially adopting his ideas without fully implementing them, leading to ineffective outcomes.

• “Huh Kyung-young” as a Brand and Concept: He views his name and unique characteristics (e.g., “Huh Bon-jwa,” “marry for 100 million won,” “look into my eyes,” blue suit, Rolls-Royce, “Huhtopia,” “Politainer”) as a distinct brand and concept that influences public discourse.
  7. Cultural Differences in Values

• Chinese: Value wealth and property (Ga-san).

• Japanese: Value family business and tradition (Ga-eop).

• Koreans: Value family honor and status (Ga-mun), often leading to a reluctance for children to follow their parents’ professions, contributing to youth unemployment.

Ⅲ. Action Items

• Attendees are encouraged to reflect on their own actions and cultivate love, self-reflection, and virtue in their daily lives.
• Attendees should strive to understand and practice the true meaning of filial piety.
• Attendees should be mindful of their emotional states to preserve their health and well-being.

1. Learning Objectives

• Understand the concept of Orye (Five Virtues) and Obok (Five Blessings), and how they relate to personal happiness and societal well-being.
• Learn about the hormones associated with love and hatred, and their impact on health and longevity.
• Recognize the importance of active participation in virtues like filial piety and compassion, rather than passive expectation.

2. The Path to Blessings: Virtues and Active Living

2.1 The Five Virtues (Orye) and Self-Reflection

• The Five Virtues (Orye) are crucial for receiving blessings.
  • These virtues include benevolence (仁, In), righteousness (義, Ui), propriety (禮, Ye), wisdom (智, Ji), and trustworthiness (信, Shin).
• Instead of judging others, focus on embodying these virtues yourself.
  • For example, don’t ask if someone is righteous; strive to be righteous yourself.
  • Don’t expect others to show respect; you should be the one to show respect first.
• Constantly evaluating others leads to unhappiness because humans are inherently imperfect.
  • Trying to find perfection in others is a misunderstanding.

2.2 The True Meaning of Trust and Wisdom

• True trust (信, Shin) comes from being a trustworthy person yourself.
  • It’s not about finding someone you can completely trust, as all humans are imperfect.
  • Focus on acting in a way that makes others trust you.
• Wisdom (智, Ji) means using your knowledge to help others.
  • Don’t blame others for your lack of success or good ideas.
  • Instead, think about how you can use your wisdom to support your family and community.
• This active approach, where you initiate virtues, brings happiness.
  • A passive approach, expecting others to act first, often leads to unhappiness.

2.3 Filial Piety (Hyo) and Parental Love

• Filial piety (孝, Hyo) means having your parents’ heart as your own.
  • It’s about understanding and anticipating their feelings, even when they are not physically present.
  • For example, knowing your mother might be coughing even if she’s far away.
• This deep empathy means always considering your parents’ perspective in your actions.
  • If your parents are 80, you should carry an 80-year-old’s heart.
  • It’s about thinking, “What would my parents want me to do?”.
• There are different types of filial piety:
  • Living孝 (生前之孝): Making parents happy through success or providing for them.
  • Posthumous孝 (死後之孝): Remembering and honoring parents after they pass away, especially Samo-ji-hyo (思慕之孝), which means always cherishing their good qualities.

2.4 Quiz

1. Which of the following is NOT one of the Five Virtues (Orye)?
   a) Benevolence
   b) Righteousness
   c) Wealth
   d) Trustworthiness
   (c)

2. True or False: true trust comes from finding someone who is perfectly trustworthy.
   (False)

3. Filial piety (Hyo) primarily means:
   a) Always obeying your parents’ commands.
   b) Having your parents’ heart as your own.
   c) Providing financial support to your parents.
   d) Visiting your parents regularly.
   (b)

4. The Power of Love and the Danger of Hatred

3.1 Love as the Foundation of Goodness

• Love is the ultimate good, the foundation of all positive qualities.
  • It is the source of true goodness (善, Seon), beauty (美, Mi), and righteousness (義, Ui).
  • Without love, even seemingly good actions or beautiful things lose their true value.
• For example, a beautiful person’s words become truly impactful when spoken with love.
  • An act of righteousness, like that of Ahn Jung-geun, is only truly meaningful if it stems from love for the nation.
• Love is defined by four joys (四樂, Sara) you give to others.
  • These are giving joy through your face (顔, An) (smiling), words (言, Eon) (kind speech), material things (物, Mul) (sharing), and body (身, Shin) (helping).

3.2 The Three Causes of Evil and Temptation

• The three main causes of evil are greed (貪, Tam), anger (瞋, Jin), and ignorance (癡, Chi).
  • These lead to temptation, which is a major challenge in modern society.
  • Temptation often comes in the form of material wealth, lust, and fame.
• Greed makes people act wickedly.
  • Anger (often from past karma) can lead to illness.
  • Ignorance makes one vulnerable to all temptations, leading to a life of suffering.
• Only a small percentage (0.1%) of people can overcome these temptations.
  • These individuals are the ones who truly lead society and achieve happiness.

3.3 Hormones of Love and Hatred

• Our bodies produce different hormones based on our emotions.
  • Love and positive actions release hormones like oxytocin, serotonin, dopamine, and beta-endorphin.
  • These hormones boost immunity, prevent disease, and extend lifespan.
• Hatred, stress, and anger release hormones like insulin, cortisol, and adrenaline.
  • Insulin is a “judgment hormone” with a limited supply.
  • Excessive release due to stress, anger, or unhealthy habits depletes it faster.
  • This can lead to diabetes, high blood pressure, and a shorter lifespan, even affecting future generations.
  • Cortisol is a primary stress hormone that also depletes insulin.
• Choosing love and positive actions helps conserve limited hormones and promotes health.

3.4 Quiz

1. What are the four joys (Sara) that define love?
   a) Face, words, material things, body
   b) Wealth, fame, power, beauty
   c) Happiness, sadness, anger, joy
   d) Eating, sleeping, playing, working
   (a)

2. Which of the following hormones is associated with love and positive emotions?
   a) Insulin
   b) Cortisol
   c) Dopamine
   d) Adrenaline
   (c)

3. True or False: The lecture suggests that anger and stress can lead to a faster depletion of insulin, potentially causing health issues.
   (True)

4. The Consequences of Actions: Good vs. Evil

4.1 The Law of Cause and Effect

• Good deeds and bad deeds have consequences, even if not immediately visible.
  • Performing good deeds (일일행선, Il-il-haeng-seon) may not bring immediate blessings, but it wards off misfortune.
  • It’s like a plant growing in a garden; you don’t see it grow daily, but it steadily increases.
• Performing evil deeds (일일행악, Il-il-haeng-ak) may not bring immediate misfortune, but it drives away blessings.
  • This is compared to sharpening a knife on a stone; you don’t see the stone wear down immediately, but it gradually diminishes.
• This principle applies to both personal well-being and the fate of future generations.

4.2 The Importance of Non-Hatred and Non-Killing

• Non-hatred is crucial for personal health and longevity.
  • Harboring negative emotions like hatred consumes your limited insulin, shortening your lifespan.
  • It’s important to address issues legally or logically, but without emotional involvement.
• The Buddhist concept of non-killing (殺生하지 마라, Salseng-haji-mara) extends beyond humans.
  • It means loving all of nature, including animals and plants.
  • Destroying the environment through wastefulness is also a form of “killing”.
• This holistic view emphasizes that our actions towards nature and others directly impact our own well-being and the future.

4.3 Societal Impact of Virtues and Vices

Country	Primary Cultural Value	Impact on Society
China	Wealth (家産, Gasan)	Focus on trade and accumulation of assets
Japan	Family Business (家業, Ga-eop)	Strong tradition of continuing ancestral trades, leading to low unemployment
Korea	Family Honor (家門, Gamun)	Desire for children to achieve high status, often leading to high youth unemployment if they don’t follow traditional paths

• Different cultures prioritize different values, which shape their societies.
  • Korea’s emphasis on family honor can lead to a complex where children feel pressured to achieve high status, often avoiding their parents’ professions.
  • This can contribute to social issues like high youth unemployment.
• Embracing virtues like love and compassion can help overcome these societal challenges.
  • It encourages individuals to contribute positively, regardless of traditional expectations.

4.4 Quiz

1. what is the immediate effect of performing a good deed?
   a) Immediate blessings
   b) Warding off misfortune
   c) No effect
   d) Increased wealth
   (b)

2. The concept of “non-killing” (살생하지 마라) in Buddhism includes:
   a) Only not killing humans.
   b) Not killing humans or animals.
   c) Not killing humans, animals, or plants.
   d) Not killing anything that moves.
   (c)

3. True or False: The lecture suggests that excessive hatred can lead to a faster depletion of insulin, which is a limited hormone.
   (True)

Lecture Information

• Lecture Title: The Truth of Love and Hatred – Huh Kyung-young Lecture
• Main Theme: The importance of self-reflection, love, and virtuous actions for receiving blessings and achieving true happiness, contrasting with the pitfalls of judgment, hatred, and material greed.

Core Messages

• Focus on Self-Improvement: Instead of judging others, individuals should focus on cultivating virtues like benevolence, righteousness, propriety, wisdom, and trustworthiness within themselves.
• Love as the Ultimate Virtue: Love is the highest good, the essence of beauty, and the foundation of righteousness. Any action lacking love is empty.
• The Role of Hormones in Life: Hormones like insulin are finite and depleted by negative emotions (hatred, stress), leading to illness and a shortened lifespan, while positive emotions (love) promote health and longevity.
• Consequences of Actions: Good deeds may not bring immediate blessings but avert misfortune, while evil deeds may not bring immediate harm but cause blessings to disappear and affect future generations.
• True Filial Piety: Filial piety means adopting the parents’ mindset, always considering their feelings and well-being, even after their passing.

Summary of Key Contents

The Five Virtues (五禮) and Receiving Blessings

• Self-Reflection over Judgment: People who receive blessings focus on practicing benevolence (仁) towards others, rather than judging whether others love them.
• Divine Judgment: Evaluating others as good or bad is God’s role, not humanity’s. God decides who receives the Five Blessings (五福) based on their actions.
• Personal Righteousness: Instead of judging others’ righteousness, one should strive to be righteous themselves.
• Importance of Propriety (禮): Constantly expecting others to show respect leads to unhappiness because humans are inherently imperfect. True propriety involves showing respect to others first.
• Trustworthiness (信): No human is perfectly trustworthy due to inherent imperfections. Instead of seeking trustworthy people, one should strive to be a trustworthy person themselves.
• Active vs. Passive Approach: A passive approach, expecting others to fulfill these virtues, always leads to unhappiness. An active approach, focusing on one’s own virtuous actions, is crucial.

The Nature of God and Free Will

• God’s Non-Interference: God does not forcefully enter human minds or dictate their beliefs. Humans must “open the door” of their minds for divine influence.
• Complete Free Will: Humans are endowed with complete free will, making them equal to God in this aspect. This free will means individuals are responsible for their decisions and actions.
• Rewards and Punishments: Rewards (blessings) exist because God does not control human choices. If God made everyone believe and act virtuously, there would be no need for rewards.

The Three Pillars of Happiness: Love, Beauty, and Righteousness

• Love as the Highest Good (善): Love is the ultimate good. Any action, no matter how grand, is meaningless without love.
• Beauty (美) Rooted in Love: True beauty, exemplified by the Three Elements of Beauty (眞善美), is achieved when love is present. A beautiful person’s words and actions are truly impactful when they convey love for others and the nation.
• Righteousness (義) Defined by Love: Righteousness, like that of Ahn Jung-geun, is only recognized when it stems from a heart of love for the people and the nation, not from mere gangster-like loyalty.
• The Importance of Words: Even a beautiful person’s words are empty if they lack love and selflessness.

The Three Causes of Evil and Temptation

• The Era of Temptation: The 21st century is characterized by pervasive temptations, where only a small fraction (0.1%) can overcome them.
• Three Major Temptations:
  • Greed (貪): The temptation of material wealth.
  • Lust (色): The temptation of physical desire.
  • Fame (名譽): The temptation of honor and recognition.
• Ignorance (癡): Lack of wisdom makes one susceptible to these temptations, leading to suffering and misfortune.
• Consequences of Evil: Greed leads to wickedness, anger (from past karma) leads to illness, and ignorance leads to a sea of suffering.

Hormones: Love vs. Hatred

• Finite Hormones (e.g., Insulin): Insulin is a finite hormone, produced in a fixed amount throughout life. It is depleted by negative emotions like hatred, stress, and unhealthy lifestyles (alcohol, tobacco, excessive sugar, lack of work).
  • Insulin as a Judgment Hormone: Its depletion leads to diseases like diabetes, cancer, and high blood pressure, shortening lifespan. This is seen as a divine judgment for those who live wickedly, and its depletion can be passed down genetically to future generations.
• Infinite Hormones (e.g., Endorphins, Dopamine, Oxytocin, Serotonin, Phenylethylamine): These hormones are produced in unlimited quantities when one engages in positive actions and experiences love. They promote longevity, disease prevention, and immune system strengthening.
  • Phenylethylamine (“Love-Struck” Hormone): This hormone, responsible for initial romantic attraction, lasts about 3 years and makes flaws seem appealing.
  • Oxytocin: Released during intimacy, strengthening bonds.
  • Adrenaline/Norepinephrine: Stress hormones that accelerate aging and deplete insulin.
  • Relaxin: A hormone released during childbirth (and by the partner present), which strengthens the bond with the child and reduces divorce rates.

The Meaning of Filial Piety (孝)

• Beyond Physical Care: True filial piety means adopting the parents’ mindset, always considering their feelings and well-being, even if they are not physically present or have passed away.
• Three Types of Filial Piety:

The Four Joys of Love (愛) and the Four Evils of Hatred (罪)

• Four Joys of Love: Love (愛) is defined by giving joy in four ways:
• Four Evils of Hatred: Hatred (憎惡) is the opposite of love, characterized by the absence of these four joys, leading to sin.

Key Policies and Proposals

• Marriage Incentive: 100 million KRW upon marriage.
• Childbirth Incentive: 30 million KRW per child.
• Housewife Allowance: 1 million KRW per month for stay-at-home mothers until their children graduate middle school.
• Elderly Allowance: 700,000 KRW per month for individuals over 65 years old.
• Reduction of National Assembly Members: Reduce the number of National Assembly members to 100.

Philosophical and Cosmic Insights

• Human Free Will and Divine Interaction: God respects human free will and does not force entry into the mind. Humans must willingly open themselves to divine influence.
• Insulin as a Divine Judgment: The finite nature of insulin and its depletion due to negative actions is a divine mechanism to regulate human lifespan and punish wickedness, even affecting future generations through genetics.
• Transience of Material Wealth: Material wealth accumulated over 100 years is merely “dust of a morning” (一朝塵), disappearing upon death. It is ultimately for others, not oneself.
• Value of Truth: Hearing the truth from Huh Kyung-young for just one day is more valuable than 1,000 years of treasure.

Critique of Reality and Alternatives

• Critique of Religious Institutions: Religious conflicts (e.g., Catholic vs. Protestant wars) have caused more deaths than world wars, stemming from judging others’ faith rather than practicing love. Modern churches are criticized for focusing on wealth and buildings rather than helping the needy.
• Critique of Political Policies: Policies like the 200,000 KRW elderly allowance are criticized as mere “show-off” (生色) and “fraud” (사기) because they are insufficient for living expenses and fail to genuinely support the elderly. True support would involve substantial amounts (e.g., 700,000 KRW) to encourage family care.
• Critique of Korean Cultural Values: Korean society’s emphasis on “family honor” (가문) over “family business” (가업) leads to high youth unemployment, as children are reluctant to follow their parents’ professions, unlike in Japan.
• True Neighborliness: The parable of the Good Samaritan illustrates that true neighborliness and divine love are practiced by those who help the suffering, regardless of their religious affiliation or social status, not by those who merely profess faith.

Practical Implications

• Self-Responsibility: Individuals should focus on changing themselves and their actions rather than judging or expecting others to change.
• Empathy and Filial Piety: Always consider situations from parents’ perspectives and practice filial piety by remembering their good qualities and sacrifices.
• Emotional Management: Avoid hatred, anger, and fear, as these emotions deplete finite hormones like insulin, leading to illness and a shortened lifespan. While legal disputes may require action, emotional involvement should be avoided.
• Cultivate Love: Actively practice the Four Joys of Love (pleasant facial expressions, kind words, sharing material possessions, and helpful actions) to promote health and well-being.
• Long-term Perspective: Understand that good deeds may not yield immediate rewards but prevent future misfortunes, while bad deeds, even if not immediately punished, will eventually lead to negative consequences for oneself and descendants.

One-Sentence Core Summary
Huh Kyung-young’s lecture advocates for self-cultivation of virtues like love and trustworthiness, emphasizing that true happiness and blessings come from actively practicing these qualities rather than judging others. It highlights the finite nature of vital hormones, depleted by negative emotions, and critiques societal and religious failures to embody genuine love, offering practical guidance for a virtuous and fulfilling life.

The Truth of Love and Hatred: A Path to True Fortune

Huh Kyung-young’s lecture delves into the profound principles governing human fortune, emphasizing that true blessings stem from one’s own actions rather than external judgments. He explains that individuals who constantly evaluate others, judging them as “good” or “bad,” will never receive blessings. Instead, those who extend benevolence and love to others are the ones who attract fortune. This philosophy extends to all aspects of life, including relationships, where one should focus on what they can do for their spouse rather than what their spouse does for them. Such evaluations are the prerogative of a higher power, not humans.

Huh Kyung-young illustrates this point with historical figures like Ahn Jung-geun, who acted out of a personal sense of righteousness, not for public approval. He stresses that people should not scrutinize others’ integrity or manners but rather strive to be righteous and respectful themselves. Those who constantly complain about others’ lack of respect are destined for unhappiness, as humans are inherently imperfect. Mistaking imperfect beings for perfect ones leads to conflict, as seen in historical religious wars that caused more casualties than world wars. He criticizes modern Christianity for deviating from Jesus’s core message of love, focusing instead on material wealth and judging others.

The concept of wisdom is also reframed: true wisdom lies in using one’s knowledge to benefit others, not to blame spouses for financial shortcomings. Similarly, faith should not be placed in imperfect humans, as even large sums of money can be lost. Instead, one must strive to be a trustworthy person in the eyes of others. This self-focused approach to virtues like benevolence, righteousness, propriety, wisdom, and trustworthiness (五禮, Orye) is crucial for receiving the Five Blessings (五福, Obok).

Huh Kyung-young highlights that divine intervention does not override human free will. God does not force entry into one’s mind; individuals must open their “inner door”. This means that blessings and misfortunes are a result of one’s own choices and actions, not predetermined by a higher power. The Five Blessings are a reward from heaven for those who act righteously.

He reinterprets the meaning of filial piety (孝, Hyo), stating it’s not merely about caring for elderly parents but about embodying a parent’s heart. This means always considering situations from a parent’s perspective, even if they are no longer physically present. children should focus on the good qualities of their parents, not their flaws, to achieve a successful life.

The lecture then transitions to the physiological impact of emotions, particularly hatred and love, on the human body. hatred triggers the excessive release of insulin, a “limited hormone” that, once depleted, cannot be replenished. This depletion leads to diseases like diabetes, high blood pressure, and cancer, effectively shortening one’s lifespan. He describes insulin as a “judgment hormone” that not only affects the individual but also carries genetic records of one’s actions, potentially cursing up to eight generations of descendants with similar ailments.

Conversely, emotions like love, joy, and compassion release “unlimited hormones” such as beta-endorphin, dopamine, oxytocin, and serotonin, which promote longevity, prevent disease, and boost immunity. He introduces the “four joys of love” (四樂, Sarak): giving joy through one’s face (a smile), words, material possessions, and body (service). Failing to practice these four joys constitutes a “sin” or “hatred”.

Huh Kyung-young also discusses the concept of temptation, particularly prevalent in the 21st century. He identifies three main temptations: materialism, lust, and fame. Overcoming these temptations, which only 0.1% of people manage, is crucial for success and happiness. He advises against anger and fear, as these emotions also deplete insulin.

He concludes by reiterating that material wealth accumulated over a hundred years is merely “dust in the morning” (一朝塵, Iljo-jin) upon death, while the true loss is the wasted insulin. Therefore, one should strive to earn money without depleting their insulin, maintaining a positive mindset. He quotes an ancient saying: “Even if one performs good deeds for a day, blessings may not come immediately, but misfortune will surely recede. Even if one performs evil deeds for a day, misfortune may not come immediately, but blessings will surely flee”. This underscores the automatic, karmic consequences of one’s actions, which are constantly monitored by the body’s hormones.

Core Message Summary:
Huh Kyung-young’s lecture powerfully asserts that genuine blessings and a long, healthy life are not external gifts but direct consequences of one’s internal state and actions. By actively cultivating love, benevolence, and self-righteousness, rather than judging others or succumbing to hatred and temptation, individuals can preserve their vital “limited hormones” like insulin, thereby extending their lifespan and ensuring a positive legacy. This philosophy emphasizes personal responsibility and the profound connection between one’s emotional and spiritual well-being and their physical and karmic destiny, urging a shift from outward evaluation to inward transformation for true fortune.

what is the primary characteristic of people who receive blessings (오복)?

① They constantly evaluate others’ actions.
② They actively seek love from others.
③ They consistently show kindness and love to others.
④ They focus on receiving benefits from their spouses.

(③, people who receive blessings are those who actively show kindness and love to others, rather than evaluating or expecting love from them. A common misconception is that blessings are received by judging others or expecting love, but Mr. Huh states this leads to misfortune.)

True or False: humans are inherently imperfect beings, and expecting perfection from them, especially in relationships, leads to unhappiness.

(True, He explicitly states that humans are always imperfect and that expecting them to be perfect, particularly in relationships, is a misconception that leads to lifelong unhappiness. A common misconception is that one can expect perfect behavior from others, but Mr. Huh argues this is unrealistic and causes conflict.)

Fill-in-the-blank: the reason Christianity may not be the hope for humanity in the future is because it focuses on who will receive the most love, rather than individuals actively _____ love to others.

(giving, He criticizes Christianity for focusing on who receives love rather than individuals actively giving love, which he believes is the true teaching. A common misconception is that religious practice is about receiving, active giving.)

what is the true meaning of “filial piety” (효)?
① Providing financial support to parents.
② Ensuring parents have a comfortable life.
③ Having one’s mind become one with the parents’ mind.
④ Achieving great success to bring honor to the family name.

(③, He defines true filial piety as having one’s own mind become one with the parents’ mind, always considering their perspective and feelings. A common misconception is that filial piety is solely about material support or outward achievements, but Mr. Huh stresses the internal, empathetic connection.)

Intermediate
True or False: God can directly enter and change a person’s mind or beliefs without their consent.

(False, He explicitly states that God cannot forcefully enter or change a person’s mind; individuals must “open the door” themselves through their free will. A common misconception is that divine intervention can override free will, personal agency.)

Multiple-choice: Which of the following is NOT considered one of the three major temptations (악의 3대 원인) that lead to unhappiness in the 21st century, according to the speaker?
① Material temptation
② Temptation of fame
③ Temptation of power
④ Temptation of lust

(③, He identifies material temptation, temptation of lust (색의 유혹), and temptation of fame (명예의 유혹) as the three major temptations. Temptation of power is not explicitly listed as one of these three. A common misconception might be to equate fame with power, but Mr. Huh distinguishes them.)

Short Answer: Explain His concept of “limited hormones” (한정 호르몬) and “unlimited hormones” (무한 호르몬), and provide an example of each.

(He categorizes hormones into “limited hormones” and “unlimited hormones.” Limited hormones, like insulin, are produced in a fixed quantity throughout a person’s life, and their depletion leads to illness and a shorter lifespan. Unlimited hormones, such as serotonin or oxytocin, are produced continuously and are associated with positive emotions and well-being. A common misconception is that all hormones are produced indefinitely, but Mr. Huh highlights the finite nature of some.)

Short Answer: What is the “Stockholm Syndrome” (스톡홀름 콤플렉스) as explained by the speaker, and how does it relate to the concept of bonding in difficult situations?

(He describes Stockholm Syndrome as a phenomenon where captives develop emotional bonds with their captors, citing an example of bank employees marrying their robbers after being held hostage. He relates this to the idea that shared extreme hardship or danger, like a couple committing a crime together, can create an unbreakable bond and deep affection, similar to the “relacin” hormone released during childbirth. A common misconception is that such bonds are irrational, but Mr. Huh explains them as a survival mechanism or a deep emotional connection forged under duress.)

Advanced
Multiple-choice: what is the fundamental element that must be present for “goodness” (선), “beauty” (미), and “righteousness” (의) to be truly meaningful and impactful?
① Wisdom
② Power
③ Love
④ Wealth

(③, He repeatedly emphasizes that love is the fundamental element that must be present for goodness, beauty, and righteousness to be truly meaningful. Without love, these concepts are empty or even harmful. A common misconception is that these virtues stand alone, but Mr. Huh argues love is their core.)

Short Answer: He discusses “four kinds of joy” (네 가지 기쁨) that constitute true love (사랑). List these four kinds of joy and briefly explain how their absence leads to “sin” (죄).

(The four kinds of joy that constitute true love are: giving joy with one’s face (e.g., smiling), giving joy with one’s words (e.g., speaking kindly), giving joy with material things (e.g., sharing resources), and giving joy with one’s body (e.g., helping physically). the absence of these four actions leads to sin or hatred (증오), as it signifies a lack of love and consideration for others. A common misconception is that sin is only about major transgressions, but Mr. Huh includes everyday acts of unkindness.)

Short Answer: Explain His interpretation of the Buddhist principle “do not kill living things” (살생하지 마라) and how it differs from the Christian commandment “do not murder” (살인하지 마라).

(He interprets “do not kill living things” (살생하지 마라) in Buddhism as a broad principle encompassing love for all nature, including plants and animals, and avoiding harm to the environment. He contrasts this with the Christian commandment “do not murder” (살인하지 마라), which he views as a more narrowly focused prohibition against killing humans. He suggests that the Buddhist principle encourages a holistic love for all creation, whereas the Christian one is more anthropocentric. A common misconception is that “killing” only refers to humans, but Mr. Huh expands the scope for Buddhism.)

Short Answer: how does the concept of “filial piety” (효도) extend beyond a parent’s lifetime, and what specific type of “post-mortem filial piety” (사후효도) does he emphasize?

(He emphasizes “사모지효” (samo-jihyo), which means filial piety through longing and cherishing parents even after their death. This involves always holding parents’ good qualities and teachings in one’s mind, reflecting on their sacrifices, and living in a way that would make them proud. He gives examples like not wasting food, remembering their frugality, and maintaining environmental consciousness. A common misconception is that filial piety ends with a parent’s passing, but Mr. Huh stresses its continuation as a spiritual and moral guide.)

The Truth of Love and Hatred: A Divine Lecture

1. The Five Virtues and the Path to Blessings
   I observe that those who receive blessings possess distinct characteristics, rooted in the Five Virtues (五禮). These virtues are Benevolence (仁), Righteousness (義), Propriety (禮), Wisdom (智), and Trustworthiness (信). Conversely, those who fail to receive blessings often use these very virtues to judge others. Such individuals will remain without blessings throughout their lives. Those who receive the Five Blessings, however, are characterized by their active practice of benevolence and love towards others. People often scrutinize whether others love them, but I declare that judging others as good or bad is the work of God, the Messiah, not for you.

Instead, you should contemplate what good you can do for your spouse. Many mistakenly focus on what others should do for them, but this judgment belongs to Heaven, which decides whether to bestow the Five Blessings. A wife cannot bestow blessings upon her husband by judging him; blessings are given by Heaven. Therefore, you lack the authority to judge. Yet, people often do the opposite. For instance, they might evaluate whether someone like Ahn Jung-geun was righteous. However, Ahn Jung-geun did not seek the judgment of the people; he strived to be righteous so that future generations would recognize his righteousness. What mattered to him was whether others would see him as righteous or as a pro-Japanese collaborator. He did not care whether the public considered him righteous. I emphasize: do not judge others; be righteous yourselves.

You should never concern yourselves with whether others greet you. Instead, you must be the one to greet others and show them respect. Those who complain that their spouse does not show them respect will live a life of unhappiness. Why? Because humans are inherently imperfect. They mistakenly perceive these imperfect beings as perfect. They project their own duties onto others, saying, “That person is ill-mannered” or “That person is rude,” which leads to conflict. The number of deaths from religious conflicts, such as those between Catholics and Protestants, exceeds those from World War I and II. This is a family quarrel. While Buddhism has also seen some conflicts, it has not engaged in such extensive warfare. This immense conflict arises because I commanded you to love and to bestow love upon others, not to seek who receives the most love. This is why Christianity, as it is practiced today, cannot be the hope for humanity.

You must properly utilize the good teachings of Jesus, rather than defaming him. Today, churches have become “chaebol churches”. The Bible is carried by the wealthy who donate generously, while the poor are told to leave because they bring bad luck. What kind of religion has this become? You should use your wisdom to benefit others. You should strive to understand your ignorance and consider how you can help others. Instead, people ask, “Did my wife fail to give me good wisdom, preventing me from earning money?” or “Did my husband fail to bring good ideas to make our family rich?”. This mindset must change to, “What can I do with my wisdom to help my wife and husband?”.

Understand this. If you adopt a passive approach, it will always lead to unhappiness. The Five Blessings are crucial, but to receive them, you must first understand the Five Virtues. Next is Trust (信). No human being is entirely trustworthy, as all are imperfect. If you lend someone 100 million won today, they might die in a traffic accident tomorrow, leading to bankruptcy. Even banks lose hundreds of billions of won; for example, 60 trillion won was lost to Kim Woo-choong. We lent this money trusting in humans. While collateral is usually involved for such large sums, 60 trillion won was lent beyond collateral, based on trust in Kim Woo-choong. But whom should one truly trust?

2. The Nature of Trust and Divine Judgment
   One must become a trustworthy person in the eyes of others. Researching whether others are trustworthy is Heaven’s prerogative. God, the giver of blessings, views humanity in this way. For example, God tests Abraham and Job to see if they are trustworthy. When God commanded Abraham to sacrifice his hundred-year-old son, Isaac, Abraham’s willingness to obey, even in pretense, was what Heaven observed. You might think it is a lie when I, Huh Kyung-young, claim to be the Messiah from Heaven. But Heaven cannot simply penetrate the human mind. The door to the mind must be opened. God does not simply enter your home; you must open the door and invite Him in.

This is how it works. It is uniquely designed. God does not use coercion. Therefore, Heaven only helps those who open their doors. Those who keep their doors shut are created in such a way that Heaven cannot enter their minds. Even if it is my own child, I cannot simply enter their room when they are married and sleeping. I must ask, “May I enter?” and the child must say, “Please come in, Father”. Even though God created everything, my mind is my own home. God does not simply enter this home. God could not simply enter Abraham’s mind. It is not as simple as changing Abraham’s mind to make him trustworthy.

Some Christians say that God gives us all abilities and blessings. If so, why evangelize? Why not just give everyone everything?. If God gives both faith and lack of faith, why not just give everyone faith?. This is a “no-touch” zone. You must understand this. This is how blessings are evaluated. Blessings are rewards. They are rewards given by Heaven. Understand this. God did not enter Abraham’s mind to make him kill Isaac. The idea that God moves us to believe or not believe is a lie.

Everything is determined by your own choices. If God made everyone faithful and trustworthy, there would be no need for rewards. Rewards exist precisely because God does not control your free will. And those who act righteously are worthy of God’s rewards. Therefore, do not seek trustworthy individuals. Instead, you must act in a way that makes others trust you; this is the essence of the Five Virtues. If you seek these qualities from others, you will always be unhappy. Do you understand my self-introduction?. when I consider the Five Blessings, I am reminded of the Five Virtues, which you must keep in mind.

People often misunderstand the Five Virtues. They think it means to trust others. But why trust others? I say, act in a way that makes others trust you. I do not understand why people think the opposite. This is why children become unhappy. They sit around judging, “That person is trustworthy,” or “That person is not trustworthy”. “That pastor is trustworthy,” or “That evangelist is not trustworthy.” They act as if they are God in the church. God does not enter the human mind. He cannot enter arbitrarily. He has given humans complete free will (自由意志). Therefore, in terms of faith, you are equal to God. You possess an equal personality. Why then do you fail to build blessings with this? This is what I am teaching you. . That is why I told them not to erase this earlier.

3. Active Faith and the True Meaning of Filial Piety
   The Five Blessings come when you act proactively. Do not force trust upon imperfect humans. What should you do then? You must act in a way that makes others trust you. And when others do not trust you, understand that it is because they are human. You must accept this. If I act in a trustworthy manner, people will never betray me. Understand this. People betray you when there is a possibility that I have not acted in a trustworthy manner. You must understand this interaction.

I will now explain the true meaning of filial piety (孝). Many, even the elderly, have been taught incorrectly by their ancestors. Filial piety means that even if you cannot see your parents’ faces, you see them. Even if you cannot hear their voices, you hear them. This means that even if a child is buried in the earth, they should still care for their parents. Even if a child has sacrificed their life, they should always see their parents’ faces and hear their voices, thinking, “My mother must be coughing now,” even if she is far away. That is a truly filial child. You should think, “I must get medicine for my mother”. Conversely, a mother knows immediately if her child is sick, even if the child is in America. But the child often lacks this connection.

The precise meaning of filial piety in the dictionary is: for my heart to become my parents’ heart. If my father is 80, my heart must always be that of an 80-year-old father. If you are in your 20s, 30s, or 40s and maintain your youthful mindset, you cannot practice filial piety. The true meaning of filial piety is for your heart to become your parents’ heart. If I am out having fun, I should think, “My mother must be worried”. “My mother will want me to call her now”. That is a parent’s heart. You should call and say, “Mom, I will be home in a few days, so don’t worry until then”. If you think, “My parents are my parents, and I am myself,” and just have fun, is that filial piety?. I am the only one who can truly interpret filial piety in the East.

It means that even if you cannot see or hear them, you hear your parents’ voices. Even if you are thousands of miles away, you should hear your parents’ coughs. You should think, “My mother suffered so much raising me, always putting food in my mouth and not eating herself. I took everything that should have gone to her body. Am I not a thief?”. You must always have your mother’s heart. Then, this becomes filial piety.

Some argue that parents today do not command respect. However, even if parents are imperfect, they still show good things to their children. They always worry about their children, saying, “You must succeed,” “You must study hard,” “You must do this”. Even if they fight among themselves, they instill these words in their children’s minds. If you want to be among the 1% who succeed, listen to my words. If you want to be among the 99% who fail, treat your parents like dirt. But if you want to live well as part of the 1% elite, listen to Huh Kyung-young.

You must never dwell on your parents’ shortcomings. Only those who focus on their parents’ good qualities can live an elite life. Those who only remember their parents’ mistakes have problems. Do not imitate their flaws. As I said, the Five Virtues are not about judging others; they are about changing yourself. You must change yourself; do not apply it to others. You should not judge whether someone else is filial. You must examine whether you yourself are filial. Do not despise others as unfilial.

4. The Eight Blessings and the Three Virtues
   To become part of the 1% elite, those who listen to my lectures understand the immense blessings. It is a rare opportunity. Those who come directly to listen to my lectures and see my face are truly blessed. The Five Blessings will pour into them.

I will now explain the Eight Blessings (八福). The Five Blessings are a condensed form of the Eight Blessings. The Eight Blessings include:

• Heavenly Authority (天權): Divine power.
• Heavenly Genius (天才): Innate talent, like Chung Ju-yung or Lee Byung-chul.
• Heavenly Office (天官): High position or official rank.
• Heavenly Longevity (天壽): Long life.
• Heavenly Literature (天文): Literary talent, where one’s books become bestsellers, like Lee Mun-yeol.
• Nobility (貴): Power and office are included here.
• Heavenly Virtue (天德): This is distinct from blessings.
• Heavenly Blessings (天福): Blessings received from Heaven.
  Power leads to nobility, but it does not necessarily include Virtue (德). For example, Park Geun-hye had the blessing of nobility as president, but she lacked virtue. Blessings and virtue are separate, which is why we speak of “blessings and virtue” (福德). Blessings span past and present lives, while virtue accumulates blessings for the next life. In this life, one may not enjoy the same material rewards as blessings.

There are three types of virtue. The most important is Hidden Virtue (陰德), where one’s right hand does not know what the left hand is doing. There is no higher virtue. The Bible also speaks of this. The parable of the Good Samaritan illustrates this. The priest and the Levite, both religious figures, passed by the injured man, prioritizing their duties or judging him. But the Samaritan, whom Jews despised, stopped to help, bandaging his wounds, giving him money, and arranging for his care. Jesus then asked, “Who was a true neighbor?”.

This shows the flaw in religious people. Why do they judge whether others have faith?. They do not act faithfully themselves; they are selfish. They are obsessed with building church buildings. Meanwhile, young people are hungry, jobless, and suffering, leading to the world’s highest suicide rates, lowest birth rates, and highest youth unemployment. What are these people doing? They leave children in such a state, pour money into churches, and send it all overseas for missions. What becomes of our nation? These people apply the Five Virtues to others, saying, “That person is not a believer,” or “That person worships a false god”. This will eventually lead to internal strife and ruin. I know all this, which is why I am here.

who is the true neighbor? The Samaritan. Those without faith or who worship other gods, or even atheists, are the ones who truly practice God’s love. Jesus said, “If you give a cup of water to one of these little ones, you give it to me”. When I was thirsty, hungry, naked, imprisoned, you gave me food, water, clothes, and visited me. Those who do this are blessed. When asked where Jesus is, I say, “He is in the nameless beggars on the streets”. Giving a cup of water to such a person is giving it to God. It is recorded in Heaven, even if you have nothing on Earth. That beggar is Jesus, a manifestation of God. You are mistaken. Each of you is recorded in Heaven, a traveler on Earth. If you help your own child, who is a beggar, will the owner not reward you?. Therefore, whoever gives a cup of water will surely be rewarded. This is written in the Bible.

This is a crucial message. When people ask where Jesus or God is, so they can give water or food, I say, “They are everywhere on the streets, among the beggars”. What you do for the least of these, you do for me. That person will receive a reward. This is Hidden Virtue (陰德). Your right hand should not know what your left hand is doing.

The second type of virtue is Graceful Virtue (恩德). This arises when you show love to your parents, children, siblings, and neighbors.

The third type of virtue is Meritorious Virtue (功德). This is for those who, like Ahn Jung-geun, sacrifice themselves for their nation and people. It is also for those who share what they have achieved with others. These are the three virtues.

5. The Three Elements of Happiness and the Three Causes of Evil
   I previously spoke of the Three Elements of Happiness (幸福의 3대 요소). These are Goodness (善), Beauty (美), and Righteousness (義). The highest goodness is Love (사랑). The highest beauty is also love. The highest righteousness is also love. Any lecture, no matter how brilliant, is like a clanging cymbal if it lacks love. Music is not music if it remains only on the score. It must be expressed through human hands with the sound of love. Similarly, no truth is truth until it is expressed outwardly.

Righteousness, no matter how great, is meaningless without love. If Ahn Jung-geun killed a Japanese official out of mere gangsterism, no one would recognize it. But his act was recognized because it stemmed from a heart that loved his people and nation. He exchanged his life for the love of his people. Righteousness without love is empty. If a husband earns a lot of money but boasts about it, that money is garbage. Even if he earns money, it must be accompanied by love in his heart. He should say, “Darling, you could also earn money, but someone needs to cook and raise the children at home. I only earn well because you support me. This money is not mine alone”. But if he boasts and yells about how he earned the money and she spent it, that is not love. That is mere slavery. Whether it is righteousness or beauty, people are moved to tears when love is present.

No matter how beautiful a woman is, if she speaks without love, it means nothing. If a Miss Korea winner declares she will be a career woman, never marry, and become a film executive, is that a message of love?. No. But if she says, “I am Miss Korea, but I will marry soon. I will find a good husband and have five children. Our population is declining, and having many children is patriotism. I will marry quickly, like a seed buried in the earth, to bear fruit for my nation,” people will be deeply moved. They will say, “That woman has love”. My grandfather always said, “Marry quickly and have many children because our population is decreasing”. Such words earn respect.

But if she boasts about becoming a famous announcer, actress, or Miss Universe, she gets zero points. The Three Elements of Beauty (美의 3대 요소) are Truth (眞), Goodness (善), and Beauty (美). Truth here means righteousness. One becomes true when one has a righteous heart. If one only seeks to live well for oneself without a righteous heart, one cannot be true.

God tests people’s hearts. He tested Abraham, and he tested Joseph with Potiphar’s wife. If Joseph had succumbed to temptation, he would not have received blessings. Blessings often come with temptation. The 21st century is an era of temptation. There are countless temptations. 99.9% succumb to temptation. Only 0.1% overcome it. These are the ones who lead society and the world, like Bill Gates or Obama.

If you succumb to temptation, there is no happiness. The Three Causes of Evil (惡의 3대 원인) arise from temptation. Jesus and Buddha both faced temptation. Jesus rejected the devil’s temptations to jump from a high place or gain worldly power. Both Jesus and Buddha faced the judgment of temptation. Only 0.1% succeed and receive blessings of happiness.

What are the Three Causes of Evil?.

• Greed (貪): The desire for material possessions is the greatest temptation in the world today. Few can escape it.
• Lust (色): The temptation of sex, both male and female.
• Fame (名譽): The temptation of honor and reputation. This paralyzes people.
  These three temptations are Greed (貪), Anger (瞋), and Ignorance (癡). Anger comes from one’s past karma. Ignorance means being uneducated and suffering harm because one does not know the world of divine truth. An ignorant person will 100% succumb to temptation. Parents tell their child to come home early, but the ignorant child is swayed by friends. This can ruin a family. The child might even die in a traffic accident. An ignorant person misinterprets traffic lights. They might think a red light means “go” because it is a vibrant, passionate color, and a blue light means “stop” because it is calming. Such a twisted mind can lead to death. Ignorance is one of the three products of temptation in the 21st century.

What happens from these three?.

• Greedy people become evil (惡).
• Angry people get sick (病).
• Ignorant people wander in a sea of suffering (苦痛).
  I emphasize the highest beauty, goodness, and righteousness because love is crucial. This is a review. You must be careful of temptation.

6. Hormones of Love and Hatred: The Insulin Judgment
   Our bodies produce insulin hormone. Insulin is produced in large quantities when one harbors hatred (憎惡). Those who hate others do not receive blessings; they receive calamity. Our bodies have two types of hormones: limited hormones (限定 호르몬) and unlimited hormones (無限 호르몬). All 500 types of hormones in our body belong to one of these categories. There is only one limited hormone. That is insulin.

Insulin is produced in a fixed amount throughout one’s life. Once it is depleted, no more is produced. That is why diabetics need insulin injections. Why does a person’s insulin run out? Because they have used too much. Insulin is released in large quantities when one drinks alcohol, smokes, drinks a lot of coffee, eats too much sugar, eats a lot of white rice without working, or experiences stress. God created this as an emergency measure to automatically eliminate such individuals. This is a law established by Heaven. Some people deplete their insulin by their 40s. From then on, they need injections, but this artificial insulin is different from what Heaven provides.

Some people’s insulin stops being produced at 50, others at 40, it varies. should insulin stop being produced?. No, it must continue.

Ameloid hormone is released when one shows love to others. Other hormones released when one loves include beta-endorphin, dopamine, estrogen (female hormone), testosterone (male hormone), oxytocin, and phenylethylamine. Estrogen, like insulin, is good when produced naturally by the body. But injecting it leads to breast and uterine cancer. You must produce it from within your own mind.

Phenylethylamine is the “love-struck” hormone. It causes men and women to fall in love, and it is released for about three years at the beginning of a relationship. As people age, this hormone is less produced because they become more calculating. But for young people, when this hormone is released, all the flaws of the other person appear good. They marry without regard for their parents. This is a good time. Phenylethylamine is also related to love.

Acetylcholine and adrenaline (adrenalin) are hormones from the adrenal glands (부신) and kidneys (콩팥). These are released when one gets angry, is in danger, or experiences fear. When these are released, a person ages. The adrenal hormones consume a lot of insulin from the pancreas. when one hates, is surprised, angry, or anxious, insulin is released from the pancreas, causing a sudden headache. One might deplete a month’s worth of insulin in a single day. God created insulin to automatically eliminate those with such bad tempers.

What does insulin do? It transports glucose from nutrients to cells. If you overuse it, these “transport vehicles” will no longer be produced by Heaven. This is how humans are controlled. When insulin runs out, diabetes sets in. The pancreas is unique to each person; if it stops producing insulin, you must inject it. The pancreas also replicates genes. It records whether a person’s offspring ate too much, drank too much, ate too much sugar, lived idly, or committed bad deeds. This record is embedded in the insulin. Thus, up to eight generations can be cursed. If a grandfather has diabetes, the grandchildren will also have it. This is how Heaven punishes not only the individual in this life and the next but also cuts off their direct descendants. That is insulin.

Therefore, insulin is a judgment hormone (심판 호르몬). Hormones like adrenaline are released indefinitely when one gets angry. They are continuously produced. Serotonin is released when one laughs. Phenylethylamine is released when one meets someone they like. Oxytocin is released during sexual intercourse. These can be produced indefinitely. But insulin is the only one that cannot. Those who conserve it live long lives. If it depletes, diabetes, cancer, and high blood pressure appear, regulating one’s lifespan. Insulin also replicates genes and passes them to descendants. Then, the family is marked: “That family has high blood pressure, diabetes”. .

whether you love or not is up to you. If you do not love, these other hormones will consume your insulin. Cortisol hormone is a major stress hormone that also consumes a lot of insulin. Glucocorticoid hormone and noradrenaline hormone are also involved.

Relaxin hormone is released during childbirth. It opens the uterus. It is also released in the man present during childbirth. When this hormone is released, people experience extreme stress. Women lose a tremendous amount of insulin during childbirth. That is why women are given a longer lifespan than men. Men, however, engage in more activities, drinking and dealing with business, which depletes their insulin faster. women, if they have a good heart, can live longer. Women still live 10 years longer.

If a husband is present during childbirth, relaxin is released in him too. This reduces the divorce rate. When relaxin is released, the couple bonds tightly. They cannot forget the child born then. Neither the man nor the woman can give up the child. Couples who fight over the child are often those who were together during childbirth. But if the man was away on a business trip, he might say, “You take the child and raise it”. The ownership changes completely. If relaxin is released during childbirth, it is etched in the mind. They cannot abandon that child. fathers must be present during childbirth to release relaxin. The man suffers more from the woman’s pain, experiencing anxiety. This deepens their affection.

Westerners believe couples should be together. If a couple commits robbery together because they have no money and a baby at home, their bond becomes incredibly strong. They cannot betray each other; they become comrades. This is called Stockholm Syndrome. In a bank robbery in Stockholm, five robbers took bank employees hostage. The women were forced to run errands for the robbers, while the men were made to lie down and were kicked. The women, seeing the educated men completely helpless before the robbers, were attracted to the robbers’ masculinity. They later married the robbers.

Similarly, if a couple commits robbery together with a baby at home, and they are arrested, the baby will die. In such a situation, a sense of solidarity arises, and relaxin hormone is released. Then, the two cannot separate. But if a woman gives birth alone, and only she releases relaxin, then during a divorce, the man who did not release relaxin might give up the child to the woman. if a man is present during childbirth, he also releases relaxin. If the woman is in extreme pain, the man also suffers hormonally. This brings them closer. This is the origin of Stockholm Syndrome. It is a true story.

I wrote all this to explain that when you get angry, surprised, or fearful, these negative hormones are released. But when you do good deeds and show love to others, positive hormones are released. These positive hormones extend lifespan, prevent disease, and strengthen immunity. To release hormones like testosterone, estrogen, endorphin, dopamine, beta-amyloid, oxytocin, serotonin, and phenylethylamine, you must apply the Five Virtues to yourself. You must strive to be trustworthy to others, not to judge others excessively.

These hormones are released indefinitely. Adrenal hormones are limited. you can choose what to do. Unlimited hormones are continuously produced, but insulin is a limited hormone. It is produced in a fixed amount for a lifetime and no more. If you get angry, study, or hate others all night, insulin is depleted. Then your lifespan shortens, and by 50, insulin production decreases, leading to all sorts of diseases. When insulin stops completely, that is a Heavenly Punishment (天罰). If insulin were not designed this way, evil people would continue to boast and thrive.

Those who live idly, owning buildings, collecting rent, and constantly traveling overseas, will automatically develop diabetes. At that point, if they decide to serve others and do good deeds, insulin consumption decreases. The body returns to normal, conserving the remaining insulin. By observing how much insulin a person has left, one can gauge their remaining lifespan.

7. The Fleeting Nature of Wealth and the Power of Good Deeds
   The wealth accumulated over a hundred years is merely a speck of dust in an empty space. When your life ends, all your possessions go to your children or others; you take nothing. any wealth you have after 80 belongs to others. This is called Morning Dust (朝一塵). It means wealth accumulated over a hundred years becomes dust in a single morning. What have you truly spent? Only insulin.

You have wasted only this. Even when earning money, you must have a grand mindset. “I will earn money without wasting insulin. I will earn money without purifying evil”. If you listen to my truth for just one day, it is a treasure for a thousand years. You must keep this in mind.

I will now quote from the Donghak Seongja Sunhoe (東學聖者巡回) : “Even if one performs a good deed for a day, blessings may not yet arrive, but calamity will automatically recede”. If a grandmother makes an offering today, and her grandson was destined to die in a traffic accident tomorrow, that calamity will surely recede. even if you cannot bring blessings, you can prevent misfortune in your family. Mothers and grandmothers can do this, but many do not. This is a preventative measure. Good deeds always bring immediate rewards. Heaven checks us through hormones like insulin, but since it cannot watch everyone individually, it has set up these automatic systems.

Conversely, “Even if one performs an evil deed for a day, calamity may not yet arrive, but blessings will automatically flee”. If a mother does something bad today, and her son was supposed to pass an exam tomorrow, he will fail. who would commit evil deeds? There is no need.

“Those who perform good deeds are like the grass in a spring garden, which grows rapidly. Even if one does not see it grow, it increases daily”. Blessings increase daily, even if you do not see them. “Those who perform evil deeds are like a stone grinding a knife, where the damage is not seen, but the household declines daily”.

Goodness begins with love. As I said, love is the foundation of goodness, righteousness, and beauty. Good deeds always bring rewards, and evil deeds always bring consequences, even to descendants. Therefore, we must never hate others. However, you must still address what needs to be addressed legally or otherwise. But there is no need to involve emotions. There is no need to shorten your life by adding your emotions, nor to harm your next life. Your lifespan shortens because insulin is depleted.

8. The Command to Not Kill and the Four Joys of Love
   Buddhism teaches, “Do not kill” (殺生하지 마라). This means, “Do not hate”. But people often misunderstand this. Christianity’s Ten Commandments say, “Do not murder”. Christians sacrificed animals. But in Buddhism, meat cannot be offered on an altar. “Do not kill” extends to plants, meaning love all of nature. Humans have monopolized everything, treating animals and plants as they please. Eventually, you will suffer greatly due to environmental destruction.

The Ten Commandments include:

1. Do not worship other gods before me.
2. Do not make idols.
3. Do not misuse the name of the Lord your God.
4. Remember the Sabbath day.
5. Honor your father and mother.
6. Do not murder.
7. Do not commit adultery.
8. Do not steal.
9. Do not bear false witness.
10. Do not covet your neighbor’s house..

“Do not murder” is a physical commandment. The first five are spiritual. “Honor your father and mother” means that parents are equivalent to God. Parents and God are of equal status. Even after parents pass away, they must always be enshrined in your heart. This is called Filial Piety of Longing (思慕之孝). You must always long for your parents. If I am about to leave some rice, I should remember my mother, who never wasted a single grain and kept the environment clean. It is unacceptable to leave leftover food or scraps. My mother raised us to believe that wasting a single grain of rice would bring heavenly punishment. She would pick up fallen grains, wash them, and eat them. That was our parents.

you must long for the good qualities of your parents. Always think of their good deeds. This is loving God and Heaven. But today, people throw garbage into drains, grind it in blenders, and pour it down the sewer. This creates immense environmental sin. Then, the husband soon develops diabetes. Our mothers used to believe that wasting a single grain of rice would bring heavenly punishment. They believed Heaven was watching.

There are three main types of filial piety:

• Filial Piety of Longing (思慕之孝): Honoring parents after they have passed away.

• Filial Piety After Death (死後之孝): Honoring parents after they have passed away.

• Filial Piety During Life (生前之孝): Honoring parents while they are alive.
  Filial Piety During Life has three levels:

• Minor Filial Piety (小孝): Providing for parents’ food, clothing, and shelter.

• Middle Filial Piety (中孝): Bringing grandchildren and a good daughter-in-law to serve parents, bringing them peace of mind.

• Great Filial Piety (大孝): Achieving success and high office to bring joy to parents and honor the family.
  To be a truly filial child, you must achieve Great Filial Piety. You have achieved Great Filial Piety by meeting Huh Kyung-young. I emphasize Filial Piety of Longing because honoring parents in your heart is honoring God.

My prophecies from 10-20 years ago are all coming true. My policies, like giving 100 million won for marriage and 30 million won for childbirth, and a 1 million won allowance for stay-at-home mothers, and 700,000 won for those over 65, were proposed in 1992 for the 14th presidential election. These policies are still being discussed and researched by both ruling and opposition parties. If these policies had been implemented, South Korea’s population would be 80 million, and per capita income would be $80,000-$100,000, making us the world’s number one. Instead, our population is declining, and soon it will be halved. Then, everyone will sing of Huh Kyung-young, realizing that my “crazy” policies were not crazy at all. I ran for president in 1997, 2002, and 2007, and my policies have remained the same.

My policies are my brand (브랜드). They are my concept (컨셉). “Huh Bon-jwa Huh Kyung-young” is a concept. “100 million for marriage, 30 million for childbirth” is also my concept. “Look into my eyes” is my concept. My red tie, white shirt, and blue jacket are my concept. Rolls-Royce is my concept. “Hutopia,” Huh Kyung-young’s utopia, is my concept. I am a politician and an entertainer, a “politainer”. I have over ten concepts. Whenever these concepts appear, my name is mentioned. Both ruling and opposition parties are caught in my path. This requires foresight (先見之明).

Chinese people prioritize family wealth (家産). They have always been involved in global trade. Japanese people prioritize family business (家業). If their father sells udon, the children continue the udon business. This shows their integrity. Koreans, however, prioritize family honor (家門). They live and die for their family’s honor. They aim to bring glory to their family. But Japanese children, even if they graduate from Harvard, will continue their father’s udon business. They have no unemployment. Koreans, however, would never follow their father’s profession. They believe they must go out and succeed in a high position. If they follow their father’s path, they are considered failures. We need to change this tradition. This tradition creates massive youth unemployment. My policies are designed to solve all these problems.

9. The Four Joys of Love and the Consequences of Hatred
   Why is love called “love” (사랑)? It means Four Joys (四樂).
10. Joy of Face (顔樂): Giving joy to others with your face, by smiling.
11. Joy of Speech (言樂): Giving joy to others with your words, by speaking kindly.
12. Joy of Material (物樂): Giving to others with material possessions.
13. Joy of Body (身樂): Serving others with your body.

These four constitute love. If you hate instead of loving, it becomes sin (罪). Sin means “not love”. If you do not practice these four, you commit sin. If an elder comes, and you frown or speak disrespectfully, that itself is a sin.

You must understand this. Teenagers should not frown at elders or speak disrespectfully to their mothers. If you take 10,000 won from your mother, you should buy her a 5,000 won roasted sweet potato when you return home. You should also treat your mother, who consistently gives you pocket money. You should not always just receive. If you tell your mother, “Mom, I bought you a roasted sweet potato because I skipped lunch to save money for it,” she will not argue when you ask for pocket money next time. She will say, “Don’t skip lunch; take this money and eat”. Even as a child, you should not just receive; give back at least 1% to your mother. If you buy a roasted sweet potato on a cold day and feed it to your mother, how grateful will she be?. Such a child will be filial later. material filial piety is not just about having money.

These four aspects make a person radiant. Serve your mother by washing dishes, and serve her with your body even when you are busy. Speak kindly, wishing her a long life. Always show a comfortable face to your parents. Even on the subway, show a pleasant face to elders. Building blessings with your face costs the least money. The amount of blessings you build with your face determines how much insulin you use. If you do this well, insulin will not be depleted. If you do not do this, it is not love. It is sin, hatred. Do not hold grudges against your aunt.

The Essence of Love and Hatred: A Path to True Blessings

1. The Principle of Benevolence and Divine Judgment
   Huh Kyung-young elucidates that individuals who receive blessings possess distinct characteristics, particularly in their adherence to the Five Virtues (오례). Those who fail to receive blessings often judge others based on these virtues, a practice that ultimately prevents them from experiencing true fortune throughout their lives. In contrast, those destined for blessings consistently extend benevolence (인, in) to others, embodying love in their actions. People frequently scrutinize whether others show them love, but such judgment is reserved for the divine, for the Messiah, not for individuals. Instead, one should focus on how they can benefit their spouse or others, rather than expecting others to serve them. The heavens evaluate these actions and determine whether to bestow the Five Blessings (오복, obok). A spouse cannot grant blessings to another; only heaven can. Therefore, individuals lack the authority to judge others.

This principle extends to righteousness (의, ui). For instance, Ahn Jung-geun did not seek the evaluation of the public; his aim was to be righteous in his own conduct, aspiring for future generations to recognize his integrity. His concern was whether he would be remembered as righteous or as a pro-Japanese collaborator, not how the public perceived his righteousness. The core teaching is not to judge others but to strive for one’s own righteousness. Similarly, one should not be concerned with whether others greet them, but rather take the initiative to show respect. Those who complain about a lack of respect from their spouse are destined for lifelong unhappiness. This stems from the misconception that imperfect human beings are perfect. Humans are inherently imperfect, yet they often project their own responsibilities onto others, leading to conflict. This misapplication of principles has historically led to immense suffering, such as the religious wars that caused more casualties than world wars. The true message of religions, like Christianity, is to extend love to others, not to compete for who receives the most love. The failure to grasp this fundamental truth is why some religions struggle to offer hope to humanity.

2. The True Meaning of Wisdom and Trust
   true wisdom (지혜, jihye) lies in using one’s intellect to benefit others. Instead of lamenting a spouse’s perceived lack of wisdom or financial contribution, individuals should ask themselves how they can use their own wisdom to support their family. Adopting a passive mindset, expecting others to provide, inevitably leads to unhappiness. To attain the Five Blessings (오복, obok), one must first understand the Five Virtues (오례, orye).

Regarding trust (신, sin), no human being is entirely trustworthy, as all are imperfect. He illustrates this with examples of financial losses due to unforeseen circumstances, such as death or bankruptcy, even in large-scale transactions. While collateral may be involved in some cases, trust in individuals, even prominent figures, can lead to significant losses. True trust, therefore, is not about finding someone else to trust, but about becoming a trustworthy person oneself. Judging the trustworthiness of others is a divine prerogative. Heaven tests individuals, like Abraham and Job, to assess their faith. Abraham’s willingness to sacrifice his son, as commanded by heaven, demonstrated his profound trust.

the divine does not forcefully enter the human mind. The human mind is like a house with a front door that must be opened willingly. The divine respects free will and only assists those who open their minds. This means that even the divine cannot intrude upon one’s mental space without permission. Therefore, the divine does not simply alter Abraham’s mind to make him trustworthy; Abraham’s actions are a testament to his own choice. The notion that the divine controls human belief or disbelief is a misconception. All decisions are ultimately one’s own. If the divine predetermined belief, there would be no basis for reward or punishment. Rewards (상, sang) exist precisely because humans exercise free will. The key is not to seek trustworthy individuals, but to act in a way that inspires trust in others, embodying the Five Virtues. Seeking these qualities in others invariably leads to unhappiness. This understanding of the Five Virtues is crucial for receiving the Five Blessings. People often misunderstand trust as believing in others, when it truly means acting in a way that makes oneself believable. This misunderstanding leads to unhappiness, as people constantly judge others’ trustworthiness. Even religious leaders are often judged in this manner, effectively usurping the divine role. The divine grants complete free will (자유 의지, jayu uiji) to humanity, making individuals equal to the divine in this respect. This freedom is why individuals can choose to cultivate blessings.

3. The Active Pursuit of Blessings and the Essence of Filial Piety
   the Five Blessings (오복, obok) are attained through active engagement, not passive reception. He stresses that one should not demand trust from imperfect human beings. Instead, individuals must act in a way that inspires trust in others. When others fail to meet expectations, it should be understood as a natural consequence of human imperfection. If one consistently acts with integrity, others will not betray them. Betrayal often arises when one’s own actions leave room for doubt. This understanding of mutual interaction is vital.

He then delves into the profound meaning of filial piety (효, hyo). Many people misunderstand filial piety, often equating it with simply caring for elderly parents. However, the true essence of filial piety, as taught by Huh Kyung-young, transcends physical presence. It means being able to “see” a parent’s face even when they are not visible and “hear” their voice even when they are silent. This implies a deep, intuitive connection where a child can sense a parent’s well-being, even from a distance. Just as a mother instinctively knows when her child is unwell, even across continents, a truly filial child maintains this profound connection. The precise definition of filial piety is for one’s heart to become the heart of their parent (부모의 마음으로 내 마음이 되는 것, bumo-ui maeum-euro nae maeum-i doeneun geot). This means always carrying the parent’s perspective and concerns, regardless of one’s own age. For example, if one is enjoying leisure, a filial child would consider if their mother is worried or if she would appreciate a call. Without this empathetic connection, true filial piety is impossible.

this deep understanding of filial piety is rarely taught. It involves hearing a parent’s voice even from beneath the earth, sensing their struggles, and recognizing the sacrifices they made. A child who internalizes this parental mindset understands that they have received so much from their parents and feels a sense of responsibility, transforming into a truly filial child. He acknowledges that some parents may not be seen as worthy of respect in modern times. However, he argues that even imperfect parents often demonstrate concern for their children’s well-being. To achieve the top 1% of success, one must focus on the good qualities of their parents and disregard their flaws. Dwelling on parental shortcomings only leads to problems. The Five Virtues (인의예지신, in-ui-ye-ji-sin) and filial piety are not for judging others, but for self-reflection and personal transformation. One must examine their own filial conduct rather than labeling others as unfilial. Those who attend his lectures directly are said to receive immense blessings, far beyond the ordinary.

4. The Interplay of Blessings, Virtues, and Divine Judgment
   Huh Kyung-young elaborates on the concept of blessings, distinguishing between the Five Blessings (오복, obok) and the Eight Blessings (팔복, palbok). The Eight Blessings include divine authority (천권, cheon-gwon), divine talent (천재, cheonjae), divine office (천관, cheon-gwan), divine longevity (천수, cheon-su), and divine literary talent (천문, cheonmun). These can be condensed into the Five Blessings, where power, nobility, and office fall under the category of nobility (귀, gwi). While power can lead to nobility, it does not automatically confer virtue (덕, deok). He cites the example of a president who may have the blessing of nobility but lack virtue. Blessings and virtues are distinct, which is why they are often referred to together as “blessing and virtue” (복덕, bokdeok). Blessings span past and present lives, while virtue accumulates blessings for the next life. Thus, one who cultivates virtue in this life may not enjoy immediate blessings but will receive great fortune in the next.

He then discusses three types of virtue: hidden virtue (음덕, eumdeok), grace (은덕, eundeok), and public virtue (공덕, gongdeok). Hidden virtue, the highest form, is when one performs good deeds without seeking recognition, where the left hand does not know what the right hand is doing. He illustrates this with the parable of the Good Samaritan. Religious leaders, like the priest and the Levite, often prioritize their duties over helping a suffering stranger, while the Samaritan, an outcast, demonstrates true compassion. This parable highlights the hypocrisy of those who claim faith but lack genuine love and selflessness. Many religious institutions, he argues, become preoccupied with material wealth and outward appearances, neglecting the suffering of the poor, unemployed youth, and those struggling with mental health. They often judge others’ faith rather than applying principles of love and compassion to themselves, leading to internal strife and eventual decline. The true neighbor, in this context, is the Samaritan, the one who acts with love and compassion, regardless of their religious affiliation or social status. Even those who are considered godless or worship other deities can embody divine love through their actions.

Huh Kyung-young references Jesus’ teaching that offering a cup of water to the thirsty, feeding the hungry, clothing the naked, or visiting the imprisoned is equivalent to doing it for the divine. These acts of kindness, especially to the nameless and marginalized, are recorded in heaven and bring immense rewards. This is the essence of hidden virtue (음덕, eumdeok): performing good deeds without seeking recognition. Grace (은덕, eundeok) arises from acts of love within families and communities. Public virtue (공덕, gongdeok) refers to sacrifices made for the nation or society, like Ahn Jung-geun, or sharing one’s achievements with others. These three types of virtue are crucial for understanding the path to blessings.

5. The Primacy of Love in Human Endeavors
   Huh Kyung-young posits that love (사랑, sarang) is the highest good (최고의 선, choego-ui seon), the ultimate beauty (최고의 미, choego-ui mi), and the truest righteousness (최고의 의, choego-ui ui). any endeavor, no matter how intellectually sound or skillfully executed, is meaningless without love. Just as music requires a loving touch to transcend mere notes on a score, truth must manifest outwardly to be real. Righteousness, too, is hollow without love. For example, Ahn Jung-geun’s act of killing a Japanese official would not be recognized as righteous if it lacked a foundation of love for his people and nation. Actions driven by mere loyalty or self-interest, without love, are not true righteousness. Similarly, a husband who earns money but boasts about it, lacking love for his wife, renders his earnings worthless. True love involves acknowledging a spouse’s contributions and expressing gratitude, rather than asserting dominance. Without love, such a relationship becomes a form of servitude.

Beauty, too, is elevated by love. He illustrates this with the example of a beauty queen whose words, imbued with love for her country and future generations, evoke deep emotion and respect. A self-centered ambition, however, diminishes her appeal. The three elements of beauty (미의 3대 요소, mi-ui samdae yoso) are truth (진, jin), goodness (선, seon), and beauty (미, mi). Here, truth (진, jin) is equated with righteousness (의, ui). A person is truly beautiful when they possess a righteous heart, not merely outward appearance.

The divine, like humans, cannot fully know a person’s heart without testing them. He cites the biblical stories of Abraham and Joseph, whose trials revealed their true character. The 21st century, he warns, is an era of immense temptation (유혹, yuhok). Most people succumb to these temptations, with only a tiny fraction (0.1%) resisting them. These resilient individuals, like Bill Gates or Barack Obama, are the ones who lead society. Temptation is the root of the three causes of evil (악의 3대 원인, ak-ui samdae wonin). Even figures like Jesus and Buddha faced and overcame temptations. Overcoming temptation leads to blessings and happiness. The three primary temptations of the 21st century are material greed (탐, tam), lust (색, saek), and the pursuit of fame (명예, myeong-ye). Ignorance (치, chi), or a lack of understanding of divine truth, makes one highly susceptible to these temptations. Foolishness can lead to tragic consequences, as illustrated by mistaking traffic light signals. Succumbing to greed leads to wickedness, anger (진, jin) leads to illness, and foolishness leads to a sea of suffering. Therefore, love is paramount.

6. The Hormonal Impact of Emotions and the Divine Judgment of Insulin
   Huh Kyung-young delves into the physiological effects of emotions, particularly the impact of hatred (증오, jeung-o) on the body’s hormones. He explains that hatred triggers the release of insulin (인슐린, insyullin). While love brings blessings, hatred brings calamity. The human body contains two types of hormones: limited hormones (한정 호르몬, hanjeong horeumon) and unlimited hormones (무한 호르몬, muhan horeumon). Insulin is the only limited hormone, produced in a fixed quantity throughout one’s life. Once this supply is depleted, the body can no longer produce it, necessitating external injections for conditions like diabetes.

The depletion of insulin is accelerated by unhealthy habits and negative emotions. Consuming excessive alcohol, tobacco, coffee, or sugar, leading a sedentary lifestyle, and experiencing stress all contribute to increased insulin usage. Huh Kyung-young describes this as a divine mechanism to naturally remove individuals who engage in such behaviors. Some individuals deplete their insulin supply by their 40s, requiring lifelong injections. However, externally administered insulin differs from the body’s natural production.

In contrast, hormones associated with love and positive emotions, such as beta-endorphin (베타엔돌핀, beta-endorphin), dopamine (도파민, dopamin), oxytocin (옥시토신, oksitosin), serotonin (세로토닌, serotonin), and phenylethylamine (페닐아틸라민, penilatilamin), are unlimited. Phenylethylamine, often called the “love hormone” (콩깍지 호르몬, kongkkakji horeumon), is responsible for the initial infatuation in relationships, lasting about three years. It makes one overlook flaws, leading to impulsive decisions like marriage. This hormone is also linked to love.

Conversely, stress hormones like adrenaline (아드레날린, adeurenallin) and cortisol (코티졸, kotijol) are released during anger, fear, or danger. These hormones accelerate aging and deplete insulin. Excessive release of insulin due to anger or anxiety can lead to sudden headaches and rapid depletion of one’s lifetime supply. This is a divine design to shorten the lifespan of those with negative dispositions. Insulin’s primary role is to transport glucose to cells. When its supply is exhausted, this transport mechanism fails.

This divine control extends beyond the individual. Insulin, as a “judgment hormone” (심판 호르몬, simpan horeumon), replicates genetic information, passing down the consequences of one’s actions to future generations. For example, if a grandfather develops diabetes due to unhealthy habits, his descendants may also inherit the predisposition. This is a form of divine punishment that affects not only the individual but also their direct lineage. Therefore, those who engage in hatred and negative emotions are essentially inviting “insulin-consuming ghosts” (인슐린 가져가는 귀신들, insyullin gajyeoganeun gwisindeul). These negative emotions lead to the depletion of insulin, resulting in diabetes, cancer, and high blood pressure, thereby shortening one’s lifespan. This is a “heavenly punishment” (천벌, cheonbeol). Those who lead idle, luxurious lives without contributing to society are prone to diabetes. However, cultivating a mindset of service and good deeds can conserve insulin and restore the body to a normal state. The remaining insulin indicates one’s remaining lifespan.

7. The Ephemeral Nature of Wealth and the Enduring Power of Good Deeds
   the ephemeral nature of material wealth, stating that a lifetime’s accumulation of riches is ultimately nothing more than a speck of dust (티끌, tikkeul). When one’s life ends, all possessions are left behind, inherited by others. He refers to this as “morning dust” (조일진, joiljin) or “one-day dust” (일조진, iljoojin), signifying that wealth vanishes in an instant. The pursuit of wealth often leads to the wasteful expenditure of insulin. One should strive to earn money with a noble heart, without depleting their insulin or engaging in evil. hearing divine truth from him, even for a single day, is more valuable than a thousand years of treasures.

He then introduces a teaching from Donghak (동학, Donghak), a Korean religious movement, which states: “Even if one performs good deeds for a day, blessings may not yet arrive, but misfortune will surely recede” (일일행선 복수미진아 화자원이라, ilil haengseon boksu mijina hwajawonira). This means that even a single act of kindness, though not immediately bringing blessings, will avert impending disaster. For example, a grandmother’s act of charity can prevent a grandchild’s accident. Good deeds serve as a preventative measure against misfortune. The divine, unable to oversee every individual act, has established these automatic consequences. Conversely, “Even if one commits evil for a day, misfortune may not yet arrive, but blessings will surely flee” (일일행악 화미치 복자원이라, ilil haengak hwamichi bokjawonira). If a mother commits an evil act, her child’s chances of success will diminish.

Good deeds are likened to grass in a garden (본 동산의 풀, bon dongsan-ui pul), which grows imperceptibly but steadily each day. Even if its growth is not visible, it continuously increases. Evil deeds, however, are like sharpening a knife on a whetstone (마도지석, madojiseok), where the damage to the blade is not immediately apparent but accumulates daily, leading to the decline of one’s household. Love, being the foundation of goodness, ensures that good deeds always yield positive consequences, while evil deeds inevitably bring negative repercussions, even affecting future generations. Therefore, one must never harbor hatred. While it is necessary to address legal or factual disputes, one should avoid emotional involvement. Injecting emotion into such matters only shortens one’s lifespan by depleting insulin and negatively impacts future lives.

8. The Broad Scope of Non-Killing and the Profound Meaning of Filial Piety
   Huh Kyung-young reinterprets the Buddhist principle of “do not kill” (살생하지 마라, salsaenghaji mara), equating it with “do not hate” (증오하지 마라, jeung-o-haji mara). While Christianity’s Ten Commandments focus on “do not murder” (살인하지 마라, salinhaji mara), which is a physical act, Buddhism’s “do not kill” extends to all living beings, including plants. This implies a broader command to love all of nature. Humanity’s monopolization and exploitation of animals and plants will eventually lead to severe environmental consequences.

He then connects the Ten Commandments to spiritual principles. The first five commandments, particularly “honor your father and mother” (불효하지 마라, bulhyohaji mara), are spiritual, equating parents with the divine. Filial piety (효도, hyodo) extends beyond their physical presence. He introduces “filial piety of longing” (사모지효, samo-ji-hyo), which means always holding parents in one’s heart, even after their passing. This involves remembering their virtues, such as their frugality and respect for food, and applying those lessons to one’s own life. This constant remembrance and emulation of parental virtues is akin to loving the divine and heaven. Modern practices, such as discarding food waste carelessly, are seen as environmental sins that can lead to illnesses like diabetes. Our ancestors, in contrast, cherished every grain of rice, believing that wasting food brought divine punishment.

Filial piety is categorized into three main types: “filial piety during life” (생전지효, saengjeon-ji-hyo), “filial piety after death” (사후지효, sahu-ji-hyo), and “filial piety of longing” (사모지효, samo-ji-hyo). “Filial piety during life” includes:
Minor filial piety (소효, sohyo): Providing for parents’ basic needs (의식주 해결, uisikju haegyeol).
Medium filial piety (중효, junghyo): Bringing joy to parents by having grandchildren and a good daughter-in-law (손자 놔주고 좋은 며느리 데려와서 부모님한테 봉양 잘하면 마음이 편안하게 하는 심효, sonja nwajugo joeun myeoneuri deryeowaseo bumonim-hante bongyang jalhamyeon maeum-i pyeonanhage haneun simhyo).
Great filial piety (대효, daehyo): Achieving success and bringing honor to the family name (입신 출세해 가지고 부모한테 큰 벼슬을 해서 부모님을 기쁘게 해야지 뭐 가문을 일으키면 애효다, ipsin chulsehae gajigo bumonim-hante keun byeoseureul haeseo bumonim-eul gippeuge haeyaji mwo gamun-eul ireukimyeon aehyo-da).
meeting him is an act of great filial piety. He particularly emphasizes “filial piety of longing” (사모지효, samo-ji-hyo) as a form of devotion to the divine.

9. The Four Joys of Love and the Consequences of Hatred
   Huh Kyung-young defines love (사랑, sarang) as encompassing “four joys” (네 가지 기쁨, ne gaji gippeum). These are:
   Joy of Face (얼굴 안자, eolgul anja): Bringing joy to others through one’s facial expressions, such as smiling.
   Joy of Speech (말, mal): Making others happy through kind and respectful words.
   Joy of Material (물질, muljil): Sharing material possessions with others.
   Joy of Body (몸, mom): Serving others through physical actions.

Conversely, hatred (증오, jeung-o) is defined as “not love” (사랑이 아니다, sarang-i anida), leading to sin (죄, joe). Failing to practice these four joys constitutes sin. For example, showing a displeased expression to an elder is a sin. He illustrates this with a child who, after receiving money from a parent, should reciprocate with a small gift, demonstrating gratitude and love. This act of giving, even a small one, fosters a loving relationship and teaches the child not to always expect to receive. Such material acts of filial piety are not solely dependent on wealth.

The “joy of face” is the easiest and most cost-effective way to cultivate blessings, as it requires no money. Consistently showing a pleasant demeanor to parents and elders helps conserve insulin. Neglecting these acts of love, however, leads to hatred and the depletion of insulin. He concludes by reiterating the importance of avoiding hatred and resentment, even towards family members

Glossary of Philosophical and Strategic Terms from Huh Kyung-young’s Teachings

오례 (五禮): Fivefold Principles of Conduct, Five Rituals, Quintuple Etiquette
The five fundamental principles that guide human behavior and interaction, essential for receiving blessings.
오신 (五信): Fivefold Distrust, Five Skepticisms, Quintuple Doubts
The act of evaluating and judging others based on their perceived flaws, which prevents one from receiving blessings.
오복 (五福): Five Blessings, Quintuple Fortunes, Auspicious Endowments
The five traditional blessings (longevity, wealth, health, love of virtue, peaceful death) that one receives from heaven.
인 (仁): Benevolence, Compassion, Humanity
The act of showing love and kindness to others, a core principle of receiving blessings.
의 (義): Righteousness, Justice, Integrity
Acting with moral uprightness and integrity, not seeking external validation but striving for internal virtue.
예 (禮): Propriety, Courtesy, Respect
Showing proper respect and courtesy to others, rather than demanding it from them.
지혜 (智慧): Wisdom, Sagacity, Prudence
The ability to discern what is right and beneficial, and to use this understanding to help others.
믿음 (信): Trustworthiness, Faith, Reliability
Being a person whom others can trust, rather than constantly evaluating the trustworthiness of others.
음덕 (陰德): Hidden Virtue, Secret Benevolence, Unseen Merit
Good deeds performed in secret, without seeking recognition, where the right hand does not know what the left hand is doing.
은덕 (恩德): Grace, Favor, Kindness
Acts of love and kindness shown within family and community, fostering positive relationships.
공덕 (功德): Public Merit, Collective Contribution, Societal Virtue
Contributions made for the greater good of society, the nation, or humanity, often involving sacrifice.
선 (善): Goodness, Virtue, Righteousness
The highest form of goodness, which is love, and a fundamental element of happiness.
미 (美): Beauty, Aesthetics, Grace
The highest form of beauty, which is love, and a fundamental element of happiness.
의 (義): Righteousness, Justice, Moral Principle
The highest form of righteousness, which is love, and a fundamental element of happiness.
탐 (貪): Greed, Avarice, Covetousness
Excessive desire, particularly for material possessions, leading to negative outcomes.
진 (瞋): Anger, Wrath, Resentment
Anger or resentment stemming from past karma or negative experiences, leading to destructive behavior.
치 (癡): Ignorance, Folly, Delusion
Lack of wisdom and understanding of truth, making one susceptible to temptation and suffering.
인슐린 (Insulin): Judgment Hormone, Lifespan Regulator, Divine Sanction
A hormone whose limited supply in the body is depleted by negative emotions and unhealthy lifestyles, leading to illness and a shortened lifespan, serving as a divine judgment.
코티졸 (Cortisol): Stress Hormone, Depleter of Insulin, Adversity Indicator
A hormone released in response to stress, which significantly depletes insulin levels.
레라친 (Relaxin): Bonding Hormone, Attachment Catalyst, Relational Strengthener
A hormone released during childbirth (and in partners present), fostering strong emotional bonds and attachment, particularly to offspring.
스톡홀름 콤플렉스 (Stockholm Syndrome): Captive Bonding, Traumatic Attachment, Survival Alliance
A psychological phenomenon where hostages develop a bond with their captors, often due to shared traumatic experiences, leading to strong loyalty.
조일진 (朝一塵): Morning Dust, Ephemeral Wealth, Transient Riches
The idea that wealth accumulated over a lifetime is as fleeting as dust in the morning, ultimately disappearing.
조문덕 (朝聞道): Hearing the Truth in the Morning, Ephemeral Enlightenment, Timely Wisdom
The concept that hearing profound truth, even for a short time, can be more valuable than a thousand years of accumulated treasures.
일일행선 (一日行善): Daily Good Deed, Consistent Virtue, Incremental Benevolence
Performing good deeds daily, which, even if not immediately rewarded with blessings, wards off misfortune.
일일행악 (一日行惡): Daily Evil Deed, Consistent Malice, Incremental Transgression
Performing evil deeds daily, which, even if not immediately punished, causes blessings to flee.
사모지효 (思慕之孝): Filial Piety of Longing, Posthumous Reverence, Enduring Devotion
Filial piety expressed by constantly remembering and cherishing the good qualities of deceased parents, even after their passing.
생전지효 (生前之孝): Filial Piety in Life, Living Devotion, Active Care
Filial piety practiced while parents are alive, encompassing various forms of care and respect.
애효 (愛孝): Filial Piety of Achievement, Glorifying Ancestors, Familial Honor
Achieving success and status to bring honor and joy to one’s parents and family name.
물효 (物孝): Filial Piety of Provision, Material Support, Practical Care
Providing for parents’ basic needs such as food, clothing, and shelter.
심효 (心孝): Filial Piety of Heart, Emotional Comfort, Inner Peace
Ensuring parents’ emotional well-being and peace of mind, often by bringing a good spouse and grandchildren.
겨레 (Kore): Bloodline, Ethnic Kinship, Shared Ancestry
A group of people sharing a common bloodline or genetic heritage, like the Mongolians and Koreans.
민족 (民族): Nation, People, Cultural Identity
A group of people sharing a common national identity, history, and culture, typically within a defined territory.
가산 (家産): Family Fortune, Household Assets, Generational Wealth
The concept of accumulating and preserving wealth for the family, a primary focus for Chinese culture.
가업 (家業): Family Business, Generational Craft, Inherited Profession
The tradition of passing down a family business or profession through generations, a key value in Japanese culture.
가문 (家門): Family Lineage, Clan Honor, Ancestral Prestige
The emphasis on maintaining and enhancing the honor and reputation of one’s family lineage, a central value in Korean culture.
사랑 (四朗): Four Joys of Love, Quadruple Affection, Benevolent Expression
Love expressed through four forms of joy: facial expression, words, material giving, and physical service.
죄 (罪): Sin, Transgression, Moral Offense
The absence of love, specifically failing to express the four joys of love towards others.
증오 (憎惡): Hatred, Animosity, Resentment
The opposite of love, leading to negative consequences and depletion of vital life force.

복(福)-(복(福)-blessing)

Blessings or good fortune, often associated with receiving good things in life.

오례(五禮)-(오(五)-five, 례(禮)-rites)
Five rites or principles, which are essential to understand before receiving the five blessings.

인의(仁義)-(인(仁)-benevolence, 의(義)-righteousness)
Benevolence and righteousness, fundamental virtues.

평가(評價)-(평(評)-evaluate, 가(價)-value)
Evaluation or assessment, often used in the context of judging others.

사랑(사랑)-(사(愛)-love, 랑(愛)-love)
Love, described as the highest good and the foundation of all virtues.

메시아(메시아)-(메시아(救世主)-Messiah)
Messiah, a savior figure.

친일파(親日派)-(친(親)-pro, 일(日)-Japan, 파(派)-faction)
Pro-Japanese faction, referring to those who collaborated with Japan.

재단(裁斷)-(재(裁)-judge, 단(斷)-decide)
To judge or cut, used in the context of not judging others.

예(禮)-(예(禮)-courtesy)
Courtesy or etiquette, emphasizing the importance of showing respect to others.

불완전(不完全)-(불(不)-not, 완전(完全)-complete)
Incomplete or imperfect, describing the nature of human beings.

무리(無理)-(무(無)-without, 리(理)-reason)
Unreasonable or rude, describing someone lacking manners.

기독교(基督敎)-(기독(基督)-Christ, 교(敎)-religion)
Christianity, a religion.

불교(佛敎)-(불(佛)-Buddha, 교(敎)-religion)
Buddhism, a religion.

지혜(智慧)-(지(智)-wisdom, 혜(慧)-wisdom)
Wisdom, emphasizing using it to benefit others.

수동적(受動的)-(수동(受動)-passive, 적(的)–like)
Passive, describing an attitude that leads to unhappiness.

믿음(믿음)-(믿음(信)-faith)
Faith or trust, emphasizing that one should be trustworthy rather than seeking to trust others.

담보(擔保)-(담(擔)-bear, 보(保)-guarantee)
Collateral or security, used in the context of lending money.

자유 의지(自由意志)-(자유(自由)-freedom, 의지(意志)-will)
Free will, emphasizing that humans have complete freedom of choice.

동등(同等)-(동(同)-same, 등(等)-level)
Equal or equivalent, describing humans’ equality with God in terms of free will.

능동적(能動的)-(능동(能動)-active, 적(的)–like)
Active, describing an attitude that brings blessings.

배신(背信)-(배(背)-betray, 신(信)-trust)
Betrayal, emphasizing that one will not be betrayed if they act trustworthy.

공약(公約)-(공(公)-public, 약(約)-promise)
Public pledge or promise, referring to political campaign promises.

중산층(中産層)-(중산(中産)-middle class, 층(層)-layer)
Middle class, referring to a specific economic group.

생색(生色)-(생(生)-show, 색(色)-color)
Showing off or making a pretense, used to describe insincere actions.

효(孝)-(효(孝)-filial piety)
Filial piety, emphasizing the importance of understanding parents’ feelings.

선조(先祖)-(선(先)-ancestor, 조(祖)-ancestor)
Ancestors, referring to previous generations.

음덕(陰德)-(음(陰)-hidden, 덕(德)-virtue)
Hidden virtue or good deeds done in secret, emphasizing that true virtue is not publicized.

은덕(恩德)-(은(恩)-grace, 덕(德)-virtue)
Grace or favor, referring to kindness shown to others.

공덕(功德)-(공(功)-merit, 덕(德)-virtue)
Meritorious deed or public service, referring to contributions to society or nation.

증오(憎惡)-(증(憎)-hate, 오(惡)-evil)
Hatred or animosity, which is linked to negative physical and emotional states.

선(善)-(선(善)-good)
Goodness or virtue, described as one of the three elements of happiness.

미(美)-(미(美)-beauty)
Beauty, described as one of the three elements of happiness.

의(義)-(의(義)-righteousness)
Righteousness, described as one of the three elements of happiness.

논법(論法)-(논(論)-argument, 법(法)-method)
Argumentation or method of reasoning.

악보(樂譜)-(악(樂)-music, 보(譜)-score)
Musical score, used as an analogy for truth needing to be expressed.

조폭(組暴)-(조(組)-gang, 폭(暴)-violence)
Gangster or organized crime, used to illustrate that actions without love are not righteous.

캐릭터 우먼(캐릭터 우먼)-(캐릭터(character)-character, 우먼(woman)-woman)
Character woman, referring to a woman with a strong, independent personality.

애국(愛國)-(애(愛)-love, 국(國)-country)
Patriotism, emphasizing the importance of having many children for the nation.

유혹(誘惑)-(유(誘)-tempt, 혹(惑)-bewilder)
Temptation or seduction, described as a major challenge in modern society.

악(惡)-(악(惡)-evil)
Evil, described as having three main causes: greed, anger, and ignorance.

탐(貪)-(탐(貪)-greed)
Greed, one of the three causes of evil.

명예(名譽)-(명(名)-fame, 예(譽)-honor)
Honor or reputation, described as a temptation.

업보(業報)-(업(業)-karma, 보(報)-retribution)
Karma or retribution, referring to the consequences of past actions.

어리석음(어리석음)-(어리석음(愚)-folly)
Foolishness or ignorance, one of the three causes of evil.

고통(苦痛)-(고(苦)-suffering, 통(痛)-pain)
Pain or suffering, a consequence of foolishness.

인슐린(인슐린)-(인슐린(胰島素)-insulin)
Insulin, a hormone linked to emotional states and longevity.

호르몬(호르몬)-(호르몬(hormone)-hormone)
Hormone, chemical messengers in the body.

췌장(膵臟)-(췌(膵)-pancreas, 장(臟)-organ)
Pancreas, the organ that produces insulin.

유전자(遺傳子)-(유전(遺傳)-heredity, 자(子)-factor)
Gene, referring to the genetic information passed down through generations.

심판(審判)-(심(審)-judge, 판(判)-judgment)
Judgment or divine punishment, referring to the consequences of negative actions.

천벌(天罰)-(천(天)-heaven, 벌(罰)-punishment)
Divine punishment, referring to the consequences of negative actions.

재산(財産)-(재(財)-wealth, 산(産)-property)
Property or assets, which are ultimately temporary.

티끌(티끌)-(티끌(塵)-dust)
Dust or a speck, used to describe the insignificance of material wealth.

진리(眞理)-(진(眞)-truth, 리(理)-principle)
Truth or divine principle, emphasizing its lasting value.

화(禍)-(화(禍)-misfortune)
Misfortune or disaster, which can be averted by good deeds.

선(善)-(선(善)-good)
Good deeds, which bring positive consequences.

악(惡)-(악(惡)-evil)
Evil deeds, which bring negative consequences.

살생(殺生)-(살(殺)-kill, 생(生)-life)
Killing living things, including plants, emphasizing the importance of loving all nature.

살인(殺人)-(살(殺)-kill, 인(人)-person)
Murder, a commandment in Christianity.

십계명(十誡命)-(십(十)-ten, 계명(誡命)-commandments)
Ten Commandments, a set of biblical principles.

영적(靈的)-(영(靈)-spiritual, 적(的)–like)
Spiritual, referring to the spiritual aspects of the commandments.

사모지효(思慕之孝)-(사모(思慕)-longing, 지(之)-of, 효(孝)-filial piety)
Filial piety of longing, referring to honoring parents even after their death by remembering their good qualities.

사후효도(死後孝道)-(사후(死後)-after death, 효도(孝道)-filial piety)
Filial piety after death, referring to honoring parents after they have passed away.

생전지효(生前之孝)-(생전(生前)-during life, 지(之)-of, 효(孝)-filial piety)
Filial piety during life, referring to honoring parents while they are alive.

입신출세(立身出世)-(입신(立身)-establish oneself, 출세(出世)-succeed)
To establish oneself and succeed in life, bringing honor to parents.

가문(家門)-(가(家)-family, 문(門)-gate)
Family lineage or clan, emphasizing its importance in Korean culture.

의식주(衣食住)-(의(衣)-clothing, 식(食)-food, 주(住)-shelter)
Clothing, food, and shelter, referring to providing for parents’ basic needs.

소효(小孝)-(소(小)-small, 효(孝)-filial piety)
Minor filial piety, referring to basic care for parents.

중효(中孝)-(중(中)-middle, 효(孝)-filial piety)
Medium filial piety, referring to providing for parents’ needs.

대효(大孝)-(대(大)-great, 효(孝)-filial piety)
Great filial piety, referring to bringing honor and peace of mind to parents.

겨레(겨레)-(겨레(民族)-ethnic group)
Ethnic group or people of the same bloodline.

민족(民族)-(민(民)-people, 족(族)-clan)
Nation or people with a shared history and culture, often associated with a specific country.

국민소득(國民所得)-(국민(國民)-national, 소득(所得)-income)
National income, referring to the economic prosperity of a nation.

브랜드(브랜드)-(브랜드(brand)-brand)
Brand, referring to a distinctive identity or concept.

컨셉(컨셉)-(컨셉(concept)-concept)
Concept, referring to a distinctive idea or image.

가산(家産)-(가(家)-family, 산(産)-property)
Family property or assets, emphasizing the Chinese focus on wealth.

가업(家業)-(가(家)-family, 업(業)-business)
Family business or trade, emphasizing the Japanese focus on continuing family traditions.

청년실업(青年失業)-(청년(青年)-youth, 실업(失業)-unemployment)
Youth unemployment, a social issue.

죄(罪)-(죄(罪)-sin)
Sin or wrongdoing, defined as the absence of love.

인의예지신 (仁義禮智信) – (Benevolence, Righteousness, Propriety, Wisdom, Trust)
Benevolence: acting kindly towards others.
Righteousness: doing what is morally right, even when others don’t.
Propriety: showing respect and good manners.
Wisdom: having good judgment and understanding.
Trust: being a trustworthy person yourself, rather than expecting others to be.

오복 (五福) – (Five Blessings)
The five traditional blessings: longevity, wealth, health, love of virtue, and a peaceful death. The text expands on this to include various forms of heavenly blessings.

오례 (五禮) – (Five Rites/Principles)
The five principles of human conduct (often referring to the five relationships in Confucianism, but here used more broadly as principles for receiving blessings).

평가 (評價) – (Evaluation, Assessment)
Judging or assessing the worth or character of others.

메시아 (메시아) – (Messiah)
A spiritual leader or savior.

친일파 (親日派) – (Pro-Japanese Faction)
Individuals who collaborated with or supported Imperial Japan during its colonial rule.

재단 (裁斷) – (Judgment, Decision)
To judge or criticize others.

불완전 (不完全) – (Incomplete, Imperfect)
Referring to the inherent imperfection of human beings.

지혜 (智慧) – (Wisdom, Insight)
Good judgment and understanding, especially in helping others.

수동적 (受動的) – (Passive)
Reacting to circumstances rather than initiating action.

불행 (不幸) – (Unhappiness, Misfortune)
A state of being unhappy or experiencing bad luck.

믿음 (믿음) – (Faith, Trust)
Trust in others, but more importantly, being trustworthy oneself.

소관 (所管) – (Jurisdiction, Responsibility)
The domain or responsibility of a higher power (heaven).

자유 의지 (自由意志) – (Free Will)
The ability of humans to make choices independently.

상 (賞) – (Reward, Prize)
A recompense given for good deeds, often from heaven.

신뢰 (信賴) – (Trust, Reliance)
To trust or rely on someone; here, emphasizing being reliable oneself.

음덕 (陰德) – (Hidden Virtue, Secret Good Deed)
Good deeds performed secretly, without seeking recognition.

은덕 (恩德) – (Grace, Favor, Benevolence)
Kindness or favor shown, especially within family or community.

공덕 (功德) – (Merit, Public Service)
Meritorious deeds for society, nation, or humanity.

선 (善) – (Good, Virtue)
The highest good, identified as love.

미 (美) – (Beauty)
The highest beauty, identified as love.

의 (義) – (Righteousness, Justice)
The highest righteousness, identified as love.

유혹 (誘惑) – (Temptation, Seduction)
The act of enticing someone to do something undesirable.

탐진치 (貪瞋癡) – (Greed, Anger, Ignorance)
The three poisons in Buddhism, here referring to the root causes of evil: desire for material things, anger/resentment, and foolishness/ignorance.

어리석음 (어리석음) – (Foolishness, Ignorance)
Lack of wisdom or understanding, leading to poor choices.

증오 (憎惡) – (Hatred, Animosity)
Intense dislike or ill will towards someone.

심판 (審判) – (Judgment, Divine Retribution)
Divine judgment or punishment, exemplified by the depletion of insulin.

일조진 (一朝塵) – (Dust of a Morning)
Wealth accumulated over a lifetime becoming as fleeting as dust in a single morning.

살생 (殺生) – (Killing Living Things)
The act of taking any life, including animals and plants, emphasizing respect for all nature.

사모지효 (思慕之孝) – (Filial Piety of Longing/Cherishing)
Filial piety shown by constantly remembering and cherishing the good qualities of deceased parents.

💖 The Truth of Love and Hatred – Lecture by Huh Kyung-young

Speaker: Huh Kyung-young
Date: January 31, 2015
Sacred Text: Donghak Seongjae Sunhoe Wal (동학성재순회왈)

🎯 One-Sentence Takeaway
True happiness and longevity come from actively practicing love and virtue towards others, rather than judging them, as negative emotions deplete our vital life force.

📝 Key Points

1. The Five Virtues (오례) and Five Blessings (오복)

• Introduction: People often focus on judging others, which prevents them from receiving blessings. True blessings come from actively practicing virtues oneself.
• Judging Others vs. Self-Reflection:
  • Quoted Verses: Not applicable.
  • Narrative Summary: Evaluating whether someone is good or bad is God’s role, not ours. Instead of expecting others to treat us well, we should focus on how we can treat them well. God evaluates us and decides whether to grant us blessings. We lack the authority to judge others.
  • Key Message: Do not judge others; instead, focus on cultivating your own virtues.
• The Nature of Humanity:
  • Quoted Verses: Not applicable.
  • Narrative Summary: Expecting perfection from others leads to unhappiness because humans are inherently imperfect. Attributing one’s own responsibilities to others, such as judging their manners, causes conflict. Historical conflicts, like those between Christian denominations, have caused more deaths than world wars, stemming from a failure to practice love.
  • Key Message: Recognize human imperfection and focus on giving love, not receiving it.
• Wisdom and Action:
  • Quoted Verses: Not applicable.
  • Narrative Summary: True wisdom involves using one’s intelligence to benefit others. People often mistakenly expect wisdom or financial success from their spouses, rather than using their own wisdom to help their partners. Passive attitudes lead to unhappiness.
  • Key Message: Actively use your wisdom to help others, especially your family.
• Trust and Self-Reliability:
  • Quoted Verses: Not applicable.
  • Narrative Summary: No human is perfectly trustworthy due to their inherent imperfection. Relying solely on human trust can lead to financial ruin. True faith is about being a trustworthy person oneself, not about finding trustworthy people. God tests faith, as seen with Abraham.
  • Key Message: Be a trustworthy person yourself, rather than seeking trust from imperfect humans.
• Divine Interaction and Free Will:
  • Quoted Verses: Not applicable.
  • Narrative Summary: God does not force entry into human minds; humans must open their “doors” through free will. God only helps those who open their minds. The idea that God controls belief or disbelief is false; humans make their own decisions. Rewards exist because God respects human free will.
  • Key Message: God respects human free will; our actions determine our rewards.

2. The Essence of Filial Piety (효)

• Introduction: Many misunderstand the true meaning of filial piety.
• True Meaning of Filial Piety:
  • Quoted Verses: Not applicable.
  • Narrative Summary: Filial piety means being able to “see” and “hear” one’s parents even when they are not physically present, anticipating their needs and feelings. It means having a parent’s heart, understanding their concerns, and acting accordingly.
  • Key Message: Filial piety is adopting your parents’ heart and perspective as your own.
• Practicing Filial Piety:
  • Quoted Verses: Not applicable.
  • Narrative Summary: Even if parents have flaws, children should focus on their good qualities to achieve success. Constantly dwelling on parental shortcomings hinders personal growth. Filial piety, like other virtues, should be applied to oneself, not used to judge others.
  • Key Message: Focus on your parents’ good qualities and apply virtues to yourself, not to judge others.
• Types of Filial Piety:
  • Quoted Verses: Not applicable.
  • Narrative Summary: Filial piety can be categorized into three main types:
  • Samo-jihyo (사모지효): Honoring parents after their passing by remembering their good deeds and values. This includes respecting resources and avoiding waste, as parents would have taught.
  • Sa-hu-jihyo (사후지효): Filial piety performed after parents’ death.
  • Saengjeon-jihyo (생전지효): Filial piety performed while parents are alive. This includes achieving success (Daehyo, 대효), providing for their needs (Junghyo, 중효), and bringing joy (Sohyo, 소효).
  • Key Message: Filial piety extends beyond life, encompassing remembrance, provision, and bringing joy.

3. The Hormonal Impact of Emotions

• Introduction: Our emotions directly impact our physical health through hormones.
• Insulin: The Judgment Hormone:
  • Quoted Verses: Not applicable.
  • Narrative Summary: Insulin is a “limited hormone” that is depleted by negative emotions like hatred and stress, as well as unhealthy lifestyle choices. Its depletion leads to diseases like diabetes, which can be passed down through generations. This depletion is seen as a divine judgment for those who live selfishly.
  • Key Message: Hatred and unhealthy living deplete insulin, leading to illness and generational curses; it is a form of divine judgment.
• Love Hormones:
  • Quoted Verses: Not applicable.
  • Narrative Summary: Hormones like beta-endorphin, dopamine, oxytocin, serotonin, and phenylethylamine are “unlimited hormones” released when we act with love and kindness. These hormones promote longevity, disease prevention, and enhanced immunity.
  • Key Message: Love and kindness release beneficial hormones that extend life and prevent disease.
• The Power of Shared Experience (Rerachin Hormone):
  • Quoted Verses: Not applicable.
  • Narrative Summary: The rerachin hormone, released during childbirth and shared intense experiences, fosters deep bonds and prevents separation. This is exemplified by the Stockholm Syndrome, where shared trauma creates strong emotional ties.
  • Key Message: Shared intense experiences, especially those involving pain or danger, release bonding hormones that create unbreakable connections.

4. The Four Joys of Love (사랑)

• Introduction: Love is defined by four types of joy.
• The Four Joys:
  • Quoted Verses: Not applicable.
  • Narrative Summary:
  • Key Message: Love is expressed through joyful facial expressions, kind words, material generosity, and physical service.
• The Consequences of Lacking Love:
  • Quoted Verses: Not applicable.
  • Narrative Summary: Failing to practice these four joys constitutes “sin” or “hatred.” Even small acts of disrespect or selfishness, like frowning at elders or always taking without giving, are considered sinful.
  • Key Message: Lack of love in these four areas leads to sin and hatred, depleting one’s life force.

💬 Key Quotes and Illustrations

• The Good Samaritan: Religious individuals often fail to show true compassion, while those considered “outsiders” or “unbelievers” may demonstrate genuine love and neighborliness, as exemplified by the Good Samaritan parable. Jesus emphasized that helping the “least of these” is equivalent to helping Him.
• The Meaning of “Hyo” (孝): The character for filial piety (孝) depicts a child (子) beneath an elder (老), symbolizing the child’s responsibility to care for and understand their parents, even when they are gone.
• The Three Pillars of Happiness: The three main causes of happiness are goodness (선), beauty (미), and righteousness (의), all rooted in love. Without love, even the most profound teachings or heroic acts are meaningless.
• The Three Causes of Evil: The three main causes of evil are greed (탐), anger (진), and ignorance (치), which lead to suffering and temptation.
• Donghak Seongjae Sunhoe Wal (동학성재순회왈): “Though one performs good deeds for a day, blessings may not come immediately, but misfortune will surely recede. Though one performs evil deeds for a day, misfortune may not come immediately, but blessings will surely flee.” This illustrates that good deeds accumulate like growing grass, while evil deeds erode blessings like grinding a knife on a stone.

🛠️ Application and Practice

• This week, let’s practice…
  • Self-Reflection: Instead of judging others, focus on how you can improve your own virtues and actions.
  • Active Love: Express love through your facial expressions, words, generosity, and service to others, especially family.
  • Mindful Living: Avoid negative emotions like hatred and stress, as they deplete your vital life force and harm your health.

🤔 Reflection Questions

• Q1: In what areas of my life am I prone to judging others, and how can I shift my focus to self-improvement?

• Q2: How can I more actively demonstrate love through my words and actions this week, particularly towards those closest to me?

• Q3: What negative emotions or unhealthy habits might be depleting my “insulin” (life force), and what steps can I take to cultivate more positive emotions?

  Other Useful Information

• Hormones and Longevity: He lists various hormones associated with positive emotions (e.g., beta-endorphin, dopamine, oxytocin, serotonin, phenylethylamine) that contribute to longevity and well-being, contrasting them with stress hormones (e.g., cortisol, adrenaline) that deplete insulin and shorten life.

• National Values: Chinese culture emphasizes wealth (가산), Japanese culture values family business (가업), and Korean culture prioritizes family honor (가문). He suggests that the Korean emphasis on individual achievement over family tradition contributes to youth unemployment.

• Huh Kyung-young’s Concepts: He highlights his unique “brand” and “concepts,” including his policy proposals (e.g., 100 million won for marriage, 30 million won for childbirth), his public persona (e.g., “Huh Bon-jwa,” “Politainer”), and his vision of “Huhtopia.” He claims his policies, though initially dismissed, are now being adopted by mainstream politicians.

The Truth of Love and Hatred: A Path to True Fortune

Huh Kyung-young’s lecture delves into the profound principles governing human fortune, emphasizing that true blessings stem from one’s own actions rather than external judgments. He explains that individuals who constantly evaluate others, judging them as “good” or “bad,” will never receive blessings. Instead, those who extend benevolence and love to others are the ones who attract fortune. This philosophy extends to all aspects of life, including relationships, where one should focus on what they can do for their spouse rather than what their spouse does for them. Such evaluations are the prerogative of a higher power, not humans.

Huh Kyung-young illustrates this point with historical figures like Ahn Jung-geun, who acted out of a personal sense of righteousness, not for public approval. He stresses that people should not scrutinize others’ integrity or manners but rather strive to be righteous and respectful themselves. Those who constantly complain about others’ lack of respect are destined for unhappiness, as humans are inherently imperfect. Mistaking imperfect beings for perfect ones leads to conflict, as seen in historical religious wars that caused more casualties than world wars. He criticizes modern Christianity for deviating from Jesus’s core message of love, focusing instead on material wealth and judging others.

The concept of wisdom is also reframed: true wisdom lies in using one’s knowledge to benefit others, not to blame spouses for financial shortcomings. Similarly, faith should not be placed in imperfect humans, as even large sums of money can be lost. Instead, one must strive to be a trustworthy person in the eyes of others. This self-focused approach to virtues like benevolence, righteousness, propriety, wisdom, and trustworthiness (五禮, Orye) is crucial for receiving the Five Blessings (五福, Obok).

Huh Kyung-young highlights that divine intervention does not override human free will. God does not force entry into one’s mind; individuals must open their “inner door”. This means that blessings and misfortunes are a result of one’s own choices and actions, not predetermined by a higher power. The Five Blessings are a reward from heaven for those who act righteously.

He reinterprets the meaning of filial piety (孝, Hyo), stating it’s not merely about caring for elderly parents but about embodying a parent’s heart. This means always considering situations from a parent’s perspective, even if they are no longer physically present. children should focus on the good qualities of their parents, not their flaws, to achieve a successful life.

The lecture then transitions to the physiological impact of emotions, particularly hatred and love, on the human body. hatred triggers the excessive release of insulin, a “limited hormone” that, once depleted, cannot be replenished. This depletion leads to diseases like diabetes, high blood pressure, and cancer, effectively shortening one’s lifespan. He describes insulin as a “judgment hormone” that not only affects the individual but also carries genetic records of one’s actions, potentially cursing up to eight generations of descendants with similar ailments.

Conversely, emotions like love, joy, and compassion release “unlimited hormones” such as beta-endorphin, dopamine, oxytocin, and serotonin, which promote longevity, prevent disease, and boost immunity. He introduces the “four joys of love” (四樂, Sarak): giving joy through one’s face (a smile), words, material possessions, and body (service). Failing to practice these four joys constitutes a “sin” or “hatred”.

Huh Kyung-young also discusses the concept of temptation, particularly prevalent in the 21st century. He identifies three main temptations: materialism, lust, and fame. Overcoming these temptations, which only 0.1% of people manage, is crucial for success and happiness. He advises against anger and fear, as these emotions also deplete insulin.

He concludes by reiterating that material wealth accumulated over a hundred years is merely “dust in the morning” (一朝塵, Iljo-jin) upon death, while the true loss is the wasted insulin. Therefore, one should strive to earn money without depleting their insulin, maintaining a positive mindset. He quotes an ancient saying: “Even if one performs good deeds for a day, blessings may not come immediately, but misfortune will surely recede. Even if one performs evil deeds for a day, misfortune may not come immediately, but blessings will surely flee”. This underscores the automatic, karmic consequences of one’s actions, which are constantly monitored by the body’s hormones.

Core Message Summary:
Huh Kyung-young’s lecture powerfully asserts that genuine blessings and a long, healthy life are not external gifts but direct consequences of one’s internal state and actions. By actively cultivating love, benevolence, and self-righteousness, rather than judging others or succumbing to hatred and temptation, individuals can preserve their vital “limited hormones” like insulin, thereby extending their lifespan and ensuring a positive legacy. This philosophy emphasizes personal responsibility and the profound connection between one’s emotional and spiritual well-being and their physical and karmic destiny, urging a shift from outward evaluation to inward transformation for true fortune.

Five Blessings (O-bok), Five Virtues (O-rye), Love, Hatred, Hormones, Filial Piety

Character Profiles

• Huh Kyung-young (허경영) | Speaker | Delivers a lecture on the truths of love and hatred, emphasizing self-reflection and active giving over passive reception.
• Video Recorder | Unnamed | Records the lecture and occasionally interacts with Huh Kyung-young, providing technical assistance and confirming information.
• Lecture Participant (Kim Oh-bok) | Audience Member | Introduces himself as Kim Oh-bok, whose name means “five blessings,” and shares his past involvement in Huh Kyung-young’s presidential campaign.
• Lecture Participant (Park) | Audience Member | Referred to as “Park Chairman” and “Madam Park,” she is a participant in the lecture, whose husband is also mentioned.
• Lecture Participant (Jo) | Audience Member | Referred to as “Professor Jo,” he is an audience member who is asked to manage the post-lecture meal.

Scene-by-Scene Summary

1 (00:02)

• Huh Kyung-young discusses the characteristics of people who receive blessings.
• He explains that those who don’t receive blessings often judge others.
• Such individuals will never receive blessings.
• Blessed people, however, actively show kindness and love to others.
• People often monitor whether others love them, which is God’s role, not theirs.
• Individuals should focus on what they can do for others, like a wife for her husband, rather than what they receive.
• God evaluates actions and decides blessings.
• People lack the authority to judge others.
• He uses Ahn Jung-geun as an example, stating Ahn Jung-geun sought to be righteous for future generations, not for public evaluation.

2 (01:54)

• Ahn Jung-geun’s concern was how he would be perceived by descendants, not public opinion.
• He advises against judging others and instead focusing on one’s own righteousness.
• He stresses the importance of showing respect to others, rather than expecting it.
• Those who complain about others not showing them respect will live unhappy lives.
• Humans are inherently imperfect, and mistaking them for perfect beings leads to conflict.
• People often project their own responsibilities onto others, leading to arguments.
• He cites historical conflicts, like the religious wars between Catholics and Protestants, which caused more deaths than world wars, as examples of internal strife.
• He criticizes modern Christianity for focusing on receiving love rather than giving it, leading to its failure as a hope for humanity.
• He suggests that people misuse Jesus’ teachings, turning churches into “chaebol churches” that prioritize wealth.
• He criticizes the church for favoring the wealthy and neglecting the poor.
• He advocates for actively seeking ways to help others with wisdom, rather than blaming others for one’s own misfortunes.
• He advises adopting an active mindset, as a passive approach always brings unhappiness.
• He introduces the concept of “Orye” (five virtues) as essential for receiving “Obok” (five blessings).

3 (04:48)

• no human can be fully trusted due to their inherent imperfection.
• He illustrates this with an example of lending money, where unforeseen events can lead to financial loss.
• He mentions the case of Kim Woo-joong, where a large sum was lent based on trust, but without sufficient collateral, resulting in a loss.
• true trust comes from being a trustworthy person oneself, not from evaluating others’ trustworthiness.
• He explains that God tests individuals like Abraham and Job to assess their faith.
• God does not force entry into human minds but requires individuals to open their “doors” through free will.
• He uses the analogy of a father not entering his married child’s room without permission to explain God’s non-coercive nature.
• He refutes the idea that God controls human belief or disbelief, stating that such claims are false.
• He explains that “Obok” (five blessings) are a reward from heaven, given based on one’s actions.
• individuals must be trustworthy themselves, rather than seeking trustworthiness in others, as this is the essence of “Inuiyejisin” (benevolence, righteousness, propriety, wisdom, trustworthiness).
• He stresses the importance of understanding “Orye” (five virtues).
• He criticizes the common misconception of “trust” as trusting others, instead emphasizing the need to act in a way that makes oneself trustworthy.
• He warns that judging others’ trustworthiness leads to unhappiness.
• He criticizes religious figures who act as judges, usurping God’s role.
• God grants humans complete free will, making them equal to God in this aspect.

4 (10:30)

• The video recorder asks Huh Kyung-young to lower his foot to avoid light reflection on the video.
• Huh Kyung-young complies and mentions that the Cheong Wa Dae (Blue House) is visible from their location.
• “Obok” (five blessings) come from active, not passive, behavior.
• He advises against forcing belief on imperfect humans and instead encourages individuals to act in a trustworthy manner.
• He explains that if one acts trustworthily, others will not betray them.
• A lecture participant thanks Huh Kyung-young for teaching about “Obok”.
• Kim Oh-bok introduces himself, stating his name means “five blessings”.
• Huh Kyung-young acknowledges Kim Oh-bok’s past support in his presidential campaign.
• Kim Oh-bok mentions that Huh Kyung-young’s ideas appeared in Lee Myung-bak’s memoir.
• He explains that Lee Myung-bak rejected the suggestion to implement Huh Kyung-young’s policies.
• Huh Kyung-young notes that his ideas are being adopted by politicians like Park Geun-hye, citing the example of the elderly allowance.
• He criticizes the 200,000 won allowance as insufficient and a mere gesture, not a genuine living expense.
• such policies are deceptive and fail to truly support the elderly.
• He suggests that redirecting funds from a single road construction project could provide substantial support for elderly parents, encouraging family care.
• He explains that such support would also help young, unemployed individuals by providing a stable income through caring for their parents.
• He criticizes the government’s approach to elderly allowances as a misunderstanding of their true purpose.
• He calls such policies “fraud” and “empty gestures,” asserting that politicians who implement them will face consequences.

5 (16:32)

• Huh Kyung-young asks for the meaning of “Hyo” (filial piety).
• He explains that “Hyo” means being able to “see” and “hear” one’s parents even when they are not physically present.
• “Hyo” is about having a parent’s heart as one’s own.
• a child should always carry the parent’s mindset, regardless of their own age.
• He criticizes those who prioritize their own enjoyment over their parents’ concerns.
• He claims to be the only one in the East who correctly interprets “Hyo”.
• “Hyo” involves feeling a parent’s presence and concerns even from a distance.
• He suggests that children should feel a sense of responsibility for their parents’ sacrifices.
• A participant argues that modern parents don’t command respect, making “Hyo” difficult.
• Huh Kyung-young counters that children still listen to his teachings about adopting a parent’s mindset.
• He advises children to always consider their parents’ perspective before acting.
• He acknowledges that parents, despite their flaws, often show good qualities to their children and worry about their well-being.
• those who focus on parents’ good qualities will be among the 1% who succeed.
• He warns against dwelling on parents’ negative aspects, as this leads to failure.
• “Inuiyejisin” (benevolence, righteousness, propriety, wisdom, trustworthiness) and “Hyo” (filial piety) should be applied to oneself, not used to judge others.
• He emphasizes self-reflection on one’s own “Hyo” rather than labeling others as disloyal.
• those who attend his lectures directly receive immense blessings.

6 (24:05)

• Huh Kyung-young asks Kim Oh-bok about the “Obok” (five blessings).
• He explains that “Obok” can be expanded to “Palbok” (eight blessings), which include “Cheongwon” (heavenly power), “Cheonjae” (heavenly talent), “Cheongwan” (heavenly office), “Cheonsu” (heavenly longevity), and “Cheonmun” (heavenly wisdom).
• “Gwi” (nobility) in “Obok” encompasses power, nobility, and office.
• He distinguishes between “Bok” (blessings) and “Deok” (virtue), stating that they are separate.
• He explains that “Bok” relates to past and present lives, while “Deok” builds blessings for the next life.
• He mentions “Cheondeok” (heavenly virtue).
• He identifies three types of “Deok”: “Eumdeok” (hidden virtue), “Eundeok” (graceful virtue), and “Gongdeok” (public virtue).
• “Eumdeok” is the highest form of virtue, where one’s good deeds are unknown even to oneself.
• He recounts the biblical story of the Good Samaritan to illustrate the importance of practical love over religious adherence.
• He criticizes religious people for judging others’ faith while neglecting to act with faith themselves.
• He condemns churches for prioritizing building construction and overseas missions over helping the suffering within their own country.
• He points out that Korea has the highest rates of suicide, low birth rates, youth suicide, and youth unemployment.
• He criticizes religious individuals for applying “Orye” (five virtues) to others rather than to themselves, leading to internal conflict and eventual downfall.
• true neighbors are those who practice love, even if they are considered outsiders or non-believers.
• He quotes Jesus, stating that helping the needy is equivalent to helping God.
• such acts of kindness, done without seeking recognition, accumulate blessings in heaven.
• He explains “Eundeok” as the love shown within families and communities.
• He defines “Gongdeok” as contributions to society and nation, like Ahn Jung-geun’s actions.
• He compliments a female participant’s impression, noting she listens attentively.

7 (34:25)

• his lecture is ending earlier than planned.
• He mentions that his son has attended a lecture before.
• He announces that today’s lecture topic is simpler for the television broadcast and younger audience.
• He advises listeners to keep their minds clear, like a clean blackboard, not holding onto past grievances.
• one should not hold onto any fixed ideas or images.
• He introduces the concept of “love” as the highest good.
• He explains that “love” is one of the three elements of happiness, along with beauty and righteousness.
• He asks the audience to applaud loudly, emphasizing that applause for others should be stronger than for the speaker.
• “love” is the highest good, and asks about the highest beauty and righteousness.
• any lecture or truth without love is meaningless.
• He explains that even Ahn Jung-geun’s righteous act would be meaningless without love for his people.
• He differentiates between “loyalty” without love, like a gangster’s, and true “righteousness” which is rooted in love.
• a husband’s money earned without love is like trash.
• He advises husbands to acknowledge their wives’ contributions and express love, rather than boasting about their earnings.
• true beauty and righteousness evoke tears when love is present.
• He uses the example of a beauty queen’s speech to illustrate how words filled with love for the nation and family are more impactful than self-serving ambitions.
• He explains that such a speech, emphasizing marriage and having many children for the country, would earn public admiration.
• a self-centered beauty queen would receive zero points.
• He defines “Jin” (truth) in “Jinseonmi” (truth, goodness, beauty) as “righteousness”.
• He explains that the three elements of beauty are truth, goodness, and beauty, which correspond to righteousness, goodness, and beauty.
• God tests individuals’ inner selves through trials, just as Abraham and Joseph were tested.
• He describes the 21st century as an “era of temptation,” where many fall prey to various allurements.
• He notes that only 0.1% overcome these temptations, becoming leaders like Bill Gates and Obama.
• He explains that temptation is the source of the three causes of evil.
• He mentions that even Jesus and Buddha faced and rejected temptations.
• He identifies the three causes of evil as greed (material temptation), lust (sexual temptation), and desire for fame (temptation of honor).
• He adds that ignorance (lack of wisdom) makes one susceptible to these temptations, leading to ruin.
• He uses the analogy of mistaking a red light for a green light to illustrate how foolishness leads to danger.
• love is the most important element.

8 (50:43)

• Huh Kyung-young reviews the concept of temptation and warns against it.
• He shares his personal experience of resisting temptations like alcohol and cigarettes during his youth, prioritizing study.
• He explains that he views others’ wasted time as his opportunity.
• He contrasts his self-reflective approach to stress with others who blame their parents.
• He emphasizes the importance of always considering how one’s actions would be perceived by parents, even if they are unseen.
• He introduces the concept of insulin as a hormone that increases when one harbors hatred.
• He explains that hatred leads to misfortune, not blessings.
• He describes two types of hormones: “limited hormones” (insulin) and “unlimited hormones” (all others).
• insulin is the only limited hormone, produced in a fixed amount throughout life.
• He explains that excessive insulin consumption, caused by habits like drinking, smoking, and stress, depletes its supply, leading to diabetes.
• He views this as a divine mechanism to remove individuals who live unhealthy lives.
• He warns that synthetic insulin differs from naturally produced insulin.
• He introduces several hormones associated with love and positive emotions: beta-endorphin, beta-amyloid, dopamine, estrogen, testosterone, oxytocin, and phenylethylamine.
• He explains that naturally produced hormones are beneficial, but synthetic ones, like estrogen injections, can lead to health problems like breast and uterine cancer.
• He emphasizes the importance of generating these hormones internally through one’s mindset.
• He describes phenylethylamine as the “love-at-first-sight” hormone, which lasts about three years in a relationship.
• He explains that this hormone makes a partner’s flaws seem appealing, but its decline reveals imperfections.
• phenylethylamine is related to love.
• He introduces adrenaline and noradrenaline as hormones released during anger, fear, and danger, which accelerate aging.
• He explains that these hormones cause a rapid depletion of insulin, leading to health issues.
• God designed insulin to control the lifespan of those with negative emotions.
• He explains that insulin transports glucose to cells, and its depletion is like losing all transport vehicles.
• He reveals that insulin also copies genetic information, passing down the consequences of unhealthy lifestyles to future generations, leading to hereditary diseases like diabetes.
• He calls insulin the “judgment hormone”.
• He contrasts insulin with other hormones that are continuously produced, such as serotonin (from laughter), phenylethylamine (from attraction), and oxytocin (from intimacy).
• He explains that conserving insulin leads to longevity, while its depletion results in diabetes, cancer, and high blood pressure, shortening one’s life.
• He warns that a lack of love attracts “insulin-taking ghosts”.
• He identifies cortisol as a stress hormone that consumes a lot of insulin.
• He mentions other hormones like glucocorticoids and noradrenaline.
• He introduces relaxin as a hormone released during childbirth, which opens the uterus.
• He explains that relaxin is also released in the father, strengthening the bond with the child and reducing divorce rates.
• He uses the “Stockholm Syndrome” as an analogy to explain how shared intense experiences, like a couple committing a crime together, can create an unbreakable bond.
• He explains that the shared trauma and the release of relaxin create a strong emotional connection, making it difficult for them to separate.

9 (01:14:48)

• Huh Kyung-young reiterates that negative emotions like anger and fear release harmful hormones, while love and good deeds release beneficial hormones that extend life and boost immunity.
• “Inuiyejisin” (benevolence, righteousness, propriety, wisdom, trustworthiness) should be applied to oneself, focusing on being trustworthy rather than judging others.
• these hormones are continuously produced, except for insulin, which is limited.
• He warns that excessive anger, worry, or hatred depletes insulin, leading to a shorter lifespan and various diseases.
• He calls the cessation of insulin production a “heavenly punishment”.
• He explains that this mechanism prevents evil and lazy individuals from dominating the world.
• He suggests that engaging in good deeds and service can conserve insulin and restore health.
• the amount of remaining insulin indicates one’s remaining lifespan.
• He mentions that “100 years of greed for wealth is like a speck of dust in an empty space”.
• He explains that accumulated wealth is ultimately passed on to others, leaving nothing for oneself.
• He refers to this as “Jojiljin” (morning dust) or “Iljojin” (one morning’s dust), emphasizing the fleeting nature of material possessions.
• pursuing wealth without a greater purpose only wastes insulin.
• He advises earning money with a clear conscience, without wasting insulin or engaging in evil.
• listening to his truth for one day is equivalent to a thousand years of treasure.
• He quotes a saying: “Even if one does good for a day, blessings may not come, but misfortune will surely recede”.
• He explains that good deeds, like a grandmother’s donation, can prevent future misfortunes, even if immediate blessings are not apparent.
• performing good deeds brings immediate benefits.
• God uses hormones like insulin to monitor human actions.
• He quotes another saying: “Even if one does evil for a day, misfortune may not come immediately, but blessings will surely flee”.
• He explains that evil acts, like a mother doing something bad before her son’s exam, can negatively impact future outcomes.
• He compares good deeds to grass growing in a garden, which grows steadily even if unseen.
• He compares evil deeds to sharpening a knife on a stone, which causes unseen damage over time, leading to the decline of a household.
• love is the foundation of goodness, beauty, and righteousness.
• good deeds always have consequences, and evil deeds affect future generations.
• He advises against harboring hatred.
• while one should address legal or factual issues, emotional involvement is unnecessary and harmful.

10 (01:28:51)

• Huh Kyung-young discusses the Buddhist teaching of “do not kill living beings” (살생하지 마라).
• He explains that this teaching is broader than the Christian commandment “do not murder” (살인하지 마라), encompassing all living things, including plants.
• He interprets “do not kill living beings” as “love all nature”.
• He warns that humanity’s exploitation of nature will lead to severe consequences.
• He lists the Ten Commandments, highlighting “do not murder” as a physical commandment and “do not dishonor your parents” as a spiritual one.
• He equates parents with God, emphasizing that honoring them is a spiritual act.
• He defines “Simhyo” (heartfelt filial piety) or “Samojihyo” (filial piety of longing) as honoring parents in one’s heart even after their death.
• He uses the example of not wasting food, remembering parents’ frugality, as an act of “Samojihyo”.
• such acts of honoring parents’ good qualities are equivalent to loving God and heaven.
• He criticizes modern practices like disposing of food waste down the drain, which harms the environment and can lead to health problems like diabetes.
• He recalls how his parents valued every grain of rice, believing that wasting it would incur divine punishment.
• He categorizes filial piety into three types: “Saengjeonjihyo” (filial piety during life), “Sahujihyo” (filial piety after death), and “Samojihyo” (filial piety of longing).
• He further divides “Saengjeonjihyo” into “Sohyo” (small filial piety – providing for parents’ basic needs), “Junghyo” (medium filial piety – bringing a good spouse and grandchildren), and “Daehyo” (great filial piety – achieving success and bringing honor to the family).
• meeting him is an act of “Daehyo”.
• He emphasizes “Samojihyo” as a form of devotion to God.
• A participant comments that Huh Kyung-young’s past predictions have come true.
• Huh Kyung-young confirms this, citing Lee Myung-bak’s autobiography mentioning his policy ideas.
• He notes that his policies were adopted by other politicians, but often in a diluted form, making them ineffective.
• He uses the analogy of a partial herbal medicine being ineffective to criticize the reduced implementation of his policies.
• He asks about the difference between “gyeore” (kin) and “minjok” (nation).
• He explains that “gyeore” refers to a shared bloodline, like Koreans and Mongolians, while “minjok” refers to people who share a national identity and history.
• his presence in Korea, a Mongolian “gyeore” nation, has a purpose for the future.
• He reiterates his long-standing policy proposals, such as marriage and childbirth incentives, and allowances for housewives and the elderly.
• if his policies had been implemented, Korea’s population and national income would be much higher.
• He predicts that as Korea’s population declines, people will eventually recognize the value of his past proposals.
• He identifies his name and policies as his “brand” and “concept,” which are widely recognized.
• He describes himself as a “politainer” (politician + entertainer), a unique concept.
• his concepts are so pervasive that any political discussion eventually leads back to him.
• He asks about the primary concept of Chinese, Japanese, and Korean people.
• He explains that Chinese people prioritize “gasan” (family property/wealth), Japanese people prioritize “gaeop” (family business), and Korean people prioritize “gamun” (family lineage/honor).
• He criticizes the Korean emphasis on “gamun” for leading to high youth unemployment, as children are discouraged from following their parents’ professions.
• He contrasts this with Japan, where children often continue family businesses, leading to low unemployment.
• He advocates for a change in Korean tradition to reduce youth unemployment.
• He asks the audience to applaud to acknowledge his points.

11 (01:45:32)

• “love” (사랑) means “four joys” (네 가지 기쁨).
• He lists the four joys: giving joy with one’s face (smiling), words (kind speech), material possessions, and body (service).
• the absence of these four joys leads to “sin” (죄) or “hatred” (증오).
• He gives examples of how not showing these joys, like frowning at elders or speaking disrespectfully, constitutes sin.
• He advises young people to reciprocate their parents’ generosity, even with small gestures like buying a sweet potato.
• “mulhyo” (material filial piety) is not just about money.
• He encourages applause for his points, noting its importance for the video recording.
• He reiterates the importance of the four joys: smiling, kind words, material giving, and physical service, especially for parents.
• He highlights that giving joy with one’s face is the least costly way to build blessings.
• He concludes by stating that failing to practice these four joys leads to sin and hatred.
• He asks Professor Jo to manage the post-lecture meal.

The Truth of Love and Hatred: Huh Kyung-young’s Lecture

1. The Five Virtues (五禮) and the Path to Blessings
   individuals who receive blessings possess distinct characteristics, particularly in their adherence to the Five Virtues (五禮). He notes that those who fail to receive blessings often use these virtues to judge others, a practice that prevents them from ever experiencing true fortune. In contrast, those who are blessed consistently extend benevolence (仁) to others, embodying love rather than merely seeking it. evaluating others as “good” or “bad” is a divine prerogative, not a human one. Instead, individuals should focus on how they can benefit others, such as a spouse considering how to improve their partner’s life, rather than scrutinizing what they receive. This self-reflection, he conveys, is the path to receiving blessings from heaven.

Huh Kyung-young further illustrates this point with the virtue of righteousness (義). He references Ahn Jung-geun, a historical figure, stating that Ahn Jung-geun’s actions were not driven by a desire for public acclaim but by an intrinsic commitment to righteousness, aiming to be remembered as such by future generations. one should not judge the righteousness of others but rather strive for personal righteousness. Similarly, he advises against being preoccupied with whether others show respect, advocating instead for proactively showing respect to others. those who complain about a lack of respect from their spouse are destined for unhappiness, as humans are inherently imperfect beings. Mistaking an imperfect being for a perfect one, and then projecting one’s own responsibilities onto others, leads to conflict.

He connects this tendency to judge others to historical conflicts, noting that more people died in religious wars between Old and New Catholicism than in World War I and II combined. These conflicts, he explains, stem from an internal struggle, where individuals or groups, despite sharing a common spiritual father, engage in destructive disputes over doctrinal differences. He criticizes Christianity for failing to become a beacon of hope for humanity because it prioritizes receiving love over giving it. He suggests that the true teachings of Jesus are often distorted, leading to a focus on material wealth within religious institutions, where the Bible becomes a symbol for the affluent, while the poor are marginalized. He urges a shift in perspective, where individuals use their wisdom to benefit others, rather than blaming others for their own financial or personal shortcomings.

Huh Kyung-young warns that adopting a passive approach to life inevitably leads to unhappiness. To truly receive the Five Blessings (五福), one must first understand the Five Virtues (五禮). He then addresses the virtue of trust (信), stating that no human being is entirely trustworthy due to inherent imperfections. He provides examples of financial losses due to unforeseen circumstances, such as death or bankruptcy, to illustrate the fallibility of human trust. He concludes that true trust should be cultivated within oneself, striving to be a trustworthy person in the eyes of others, rather than constantly evaluating the trustworthiness of others. This evaluation, he reiterates, is a divine task.

He cites the biblical stories of Abraham and Job, noting that God tested their faith to assess their trustworthiness. He explains that God does not forcefully enter the human mind but requires individuals to open their minds willingly. This concept underscores human free will, where God only assists those who open their minds to divine influence. He dismisses the notion that God controls human belief or disbelief, asserting that all decisions are ultimately personal. blessings are a reward for self-determined actions, emphasizing that if God controlled everything, there would be no basis for reward or punishment. Therefore, the existence of rewards signifies human autonomy. He concludes that instead of seeking trustworthy individuals, one should strive to be trustworthy oneself, embodying the Five Virtues (仁義禮智信). Seeking these virtues from others, he warns, will only lead to perpetual unhappiness.

Huh Kyung-young observes that many people misunderstand the Five Virtues (仁義禮智信), mistakenly believing they should trust others rather than acting in a trustworthy manner themselves. This inverted understanding, he suggests, leads to unhappiness, as people constantly judge others’ trustworthiness, even within religious contexts. God respects human free will and does not arbitrarily intervene in the human mind. humans are equal to God in this aspect of free will, possessing the capacity to choose their path. blessings come from actively engaging with life, not from passively expecting them. He advises acknowledging human imperfection when others fail to meet expectations, rather than demanding unwavering trust. if one acts in a trustworthy manner, others will not betray them, but betrayal often occurs when one fails to inspire trust.

2. The Essence of Filial Piety (孝) and the Three Pillars of Happiness
   Huh Kyung-young delves into the profound meaning of filial piety (孝), lamenting that many, even elders, misunderstand its true essence. He explains that filial piety means being able to “see” one’s parents even when they are out of sight and “hear” their voices even when they are silent. This implies a deep, empathetic connection where a child can sense a parent’s well-being, even from a distance. He illustrates this with the example of a child in Seoul sensing a parent’s cough in the countryside, emphasizing that a true filial child carries their parents’ presence within them.

He defines the precise meaning of filial piety as one’s heart becoming the heart of their parents. This means adopting a parent’s perspective and concerns, regardless of one’s own age. For instance, a child should consider their parents’ worries when going out or remember to call them, anticipating their desire for connection. this profound understanding of filial piety is rarely taught or understood, highlighting its importance in fostering a deep, empathetic bond. He further explains that this connection extends to feeling a parent’s suffering, even if they are physically distant, and recognizing the sacrifices parents make for their children. He suggests that a child who truly understands filial piety will always carry their parents’ heart, transforming their own actions into acts of devotion.

Huh Kyung-young acknowledges the challenge of filial piety in modern times, where some parents may not command respect. However, he maintains that children should focus on the good aspects of their parents, internalizing positive examples and striving for self-improvement. the Five Virtues (仁義禮智信) and filial piety are about personal transformation, not judging others. those who focus on their parents’ flaws will struggle, while those who internalize their parents’ virtues will achieve success. He encourages individuals to reflect on their own filial conduct rather than labeling others as unfilial. He suggests that those who attend his lectures and internalize these teachings are among the rare few who will receive abundant blessings.

He then introduces the concept of the Eight Blessings (八福), which expand upon the traditional Five Blessings (五福). These include heavenly authority (天權), heavenly talent (天才), heavenly office (天官), heavenly longevity (天壽), and heavenly literature (天文). He explains that these blessings are interconnected, with power leading to honor, but notes a crucial distinction between blessings and virtue (德). while one may possess blessings like power and honor, they may lack virtue. blessings and virtue are distinct, often requiring different paths. For instance, one might accumulate virtue in this life to receive great blessings in the next, enduring hardship in the present. He also highlights hidden virtue (陰德), where good deeds are performed without seeking recognition, as the highest form of virtue.

Huh Kyung-young illustrates the concept of hidden virtue with the parable of the Good Samaritan, contrasting the actions of the priest and the Levite, who prioritize religious duties over helping a suffering man, with the Samaritan, who, despite being an outcast, demonstrates true compassion. He criticizes religious individuals who judge others’ faith while neglecting acts of love and compassion, focusing instead on material gain and institutional growth. true faith is demonstrated through selfless acts, such as offering water to a thirsty stranger, which is akin to serving God directly. God is present in the suffering and marginalized, and acts of kindness towards them are recorded in heaven. He defines hidden virtue as performing good deeds without the left hand knowing what the right hand is doing, signifying complete selflessness.

He identifies two other types of virtue: graceful virtue (恩德), which arises from acts of love within family and community, and meritorious virtue (功德), exemplified by those who sacrifice for their nation or contribute to society, like Ahn Jung-geun. He stresses the importance of these virtues, urging the audience not to forget them.

Huh Kyung-young then discusses the three major causes of happiness: goodness (善), beauty (美), and righteousness (義). the ultimate goodness is love (사랑). any teaching or action, no matter how profound, is meaningless without love, comparing it to the sound of a gong or music without melody. true righteousness, even in acts of heroism like Ahn Jung-geun’s, must be rooted in love for one’s people and nation. Without love, such actions are merely acts of violence. He extends this to personal relationships, stating that a husband’s financial contributions are worthless if delivered without love or with a sense of superiority. True beauty, he explains, is also imbued with love, moving people to tears.

He illustrates this with the example of a beauty queen who, instead of focusing on personal ambition, expresses a desire to marry, have many children, and contribute to the nation’s future, thereby embodying love and patriotism. Such a response, he explains, evokes deep admiration and respect from the public. He connects this to the three elements of beauty (眞善美), where truth (眞) is equated with righteousness. true beauty arises from a righteous heart, not from selfish ambition.

Huh Kyung-young then introduces the concept of temptation (유혹) as a counterpoint to blessings. He explains that God tests individuals through temptation, citing the biblical stories of Abraham and Joseph. He describes the 21st century as an “era of temptation,” where various allurements, particularly material wealth, sexual desire, and fame, lead many astray. only a small percentage, like Bill Gates or Barack Obama, successfully resist these temptations, becoming leaders. He notes that even figures like Jesus and Buddha faced and overcame temptations. He identifies the three major causes of evil (惡) as greed, anger, and foolishness, explaining that foolishness makes one susceptible to temptation, leading to suffering and misfortune. love is the fundamental principle that underpins goodness, beauty, and righteousness.

3. The Hormonal Impact of Love and Hatred
   Huh Kyung-young shifts to the physiological effects of emotions, explaining that insulin is a hormone that is released in large quantities when one harbors hatred (증오) towards others. those who hate do not receive blessings but instead invite misfortune. He categorizes hormones into two types: limited hormones (한정 호르몬), which are produced in a fixed amount throughout one’s life, and unlimited hormones (무한 호르몬), which can be produced continuously. Insulin, he explains, is a limited hormone, and its depletion leads to diseases like diabetes, requiring external injections. He attributes the excessive consumption of insulin to unhealthy habits like excessive drinking, smoking, coffee consumption, and a sedentary lifestyle, especially when coupled with stress and hatred. He views this as a divine mechanism to naturally eliminate individuals who engage in such destructive behaviors.

He contrasts this with hormones associated with love and positive emotions, such as beta-endorphin, dopamine, oxytocin, serotonin, and phenylethylamine. He explains that these hormones are released when one expresses love and kindness. He notes that while insulin is a limited hormone, these positive hormones are unlimited, continuously produced when one engages in loving actions. He specifically mentions phenylethylamine as the “love-at-first-sight” hormone, which fosters attraction and overlooks flaws, typically lasting about three years in a relationship. this hormone is linked to love and is crucial for forming deep connections.

He further explains that adrenaline and noradrenaline, hormones released during anger, fear, or stress, also contribute to the depletion of insulin, leading to premature aging and various ailments. excessive release of these stress hormones can exhaust one’s lifetime supply of insulin rapidly, leading to early onset of diseases like diabetes, cancer, and high blood pressure. He describes insulin as a “judgment hormone,” a divine mechanism that not only punishes individuals in this life but also affects their descendants through genetic inheritance, perpetuating a cycle of illness within families.

choosing love over hatred is crucial for longevity and well-being. He warns that hatred and negative emotions are “insulin-consuming ghosts,” leading to its depletion. He also mentions cortisol, a primary stress hormone, as another significant consumer of insulin. He then discusses relaxin, a hormone released during childbirth, which strengthens the bond between parents and child. He notes that while women experience a significant depletion of insulin during childbirth, men’s insulin depletion is often greater due to their active, stressful lifestyles. He suggests that women, with their generally calmer dispositions, have the potential for longer lifespans if they cultivate a good heart.

He explains that when a husband is present during childbirth, the shared experience of pain and the release of relaxin create an unbreakable bond with the child, making it difficult for either parent to abandon the child in case of divorce. He connects this phenomenon to the Stockholm Syndrome, where shared traumatic experiences can forge strong, unexpected bonds. He uses the analogy of a couple committing a crime together to save their child, highlighting how extreme shared experiences can create an intense sense of camaraderie and loyalty. He concludes that the presence of a father during childbirth, and the subsequent release of relaxin, fosters a deeper emotional connection, reducing the likelihood of divorce and strengthening the family unit.

Huh Kyung-young summarizes that hormones like testosterone, estrogen, endorphins, dopamine, oxytocin, serotonin, and phenylethylamine, which promote well-being and longevity, are released when one practices the Five Virtues (仁義禮智信) and focuses on self-improvement rather than judging others. these positive hormones are unlimited, while stress-related hormones like adrenaline and cortisol, which deplete the limited insulin supply, are detrimental. the depletion of insulin is a divine punishment for those who live with hatred, anger, and idleness, leading to premature death and inherited diseases. He suggests that engaging in acts of service and love can help conserve insulin, promoting a healthier and longer life.

4. The Ephemeral Nature of Wealth and the Enduring Power of Good Deeds
   Huh Kyung-young reflects on the ephemeral nature of material wealth, stating that a lifetime’s accumulation of riches becomes mere dust in the end, as it cannot be taken beyond this life. He refers to this as “morning dust (朝一塵)” or “one day’s dust (一朝塵)”, emphasizing that wealth is transient. the pursuit of wealth often leads to the wasteful expenditure of insulin, shortening one’s lifespan. He encourages a mindset of earning money without compromising one’s health or engaging in evil. understanding his teachings, even for a single day, is more valuable than a thousand years of treasure.

He quotes a saying from Donghak (東學), a Korean religious movement: “Even if one performs good deeds for a day, blessings may not immediately arrive, but misfortune will surely recede.” This means that even if immediate rewards are not visible, good deeds act as a shield against future calamities. He illustrates this with the example of a grandmother’s act of charity preventing a grandchild’s accident. performing good deeds is a proactive measure against misfortune, a divine system that operates automatically. Conversely, he states that “even if one performs evil deeds for a day, misfortune may not immediately arrive, but blessings will surely flee.” This implies that evil actions, even if not immediately punished, will inevitably lead to the loss of blessings.

He further elaborates on the consequences of good and evil, comparing good deeds to grass in a garden that grows imperceptibly but steadily, increasing one’s blessings daily. Evil deeds, however, are likened to sharpening a knife on a whetstone, where the damage to the blade is not immediately visible but accumulates daily, leading to the gradual decline of one’s household. love is the foundation of goodness, and while good deeds bring positive consequences, evil deeds bring negative ones, even affecting future generations. He advises against harboring hatred but acknowledges the need to address injustices legally, without emotional involvement, to avoid shortening one’s life and incurring negative karma.

Huh Kyung-young then discusses the Buddhist principle of “do not kill (不殺生)”, which he interprets as “do not hate.” He contrasts this with the Christian commandment “do not murder,” noting that Buddhism extends the prohibition to all living beings, including plants, emphasizing love for all of nature. He warns that humanity’s exploitation of nature will eventually lead to severe environmental consequences. He explains that the Ten Commandments, particularly the first five, are spiritual, while the latter five are physical. He highlights the commandment “honor your father and mother” as spiritual, equating parents with God.

He emphasizes “filial piety of longing (思慕之孝)”, which involves constantly cherishing the good memories and teachings of deceased parents. He illustrates this with the example of a child remembering a mother’s frugality and avoiding waste, seeing it as an act of love for both parents and the environment. this form of filial piety is akin to loving God and heaven. He also mentions “filial piety during life (生前之孝)”, which includes achieving success to bring honor to parents, providing for their needs, and ensuring their emotional well-being through grandchildren and a harmonious family. He categorizes these as minor, medium, and major filial piety, with the latter being the ultimate goal. He suggests that meeting him and understanding his teachings is an act of major filial piety.

Huh Kyung-young then discusses the consistency of his political pledges over decades, noting that his proposals, such as marriage subsidies and child-rearing allowances, have been consistently put forth since 1992. if his policies had been implemented, South Korea’s population and national income would be significantly higher, making it a global leader. He observes that his ideas are now being adopted and modified by mainstream politicians, even appearing in presidential memoirs, which he views as a testament to his foresight. He criticizes the partial implementation of his policies, stating that diluted versions are ineffective and bring discredit to his original vision.

He then differentiates between “kyeore (겨레)” and “minjok (민족)”. He explains that “kyeore” refers to a shared bloodline or ancestry, such as Koreans and Mongolians, while “minjok” refers to a nation or people who share a common history and national identity, like the Korean people tracing their lineage from Gojoseon. his presence in the Korean peninsula, a part of the Mongolian kyeore, has a specific purpose for the future. his long-standing policies, such as marriage and childbirth incentives, and reducing the number of national assembly members, are now being studied and adopted by political parties, becoming his “brand” and “concept.” He lists various aspects that define his public image, from his unique attire to his Rolls-Royce, all contributing to his distinct “concept.” He describes himself as a “politainer,” a blend of politician and entertainer, whose concepts are so pervasive that they inevitably link back to him.

He contrasts the core values of different cultures: Chinese people prioritize “family assets (家産)”, Japanese people value “family business (家業)”, and Koreans prioritize “family honor (家門)”. He explains that the Japanese tradition of inheriting family businesses, regardless of education, leads to low unemployment, while the Korean emphasis on individual achievement and elevating family status often leads to high youth unemployment. He suggests that this cultural difference contributes to a “slave complex” within Korean society, which his policies aim to resolve. He concludes by emphasizing the importance of acknowledging his insights with applause.

5. The Four Joys of Love and the Consequences of Hatred
   Huh Kyung-young defines love (사랑) as encompassing four joys (四樂). These are:

• Joy of the face (顔樂): Giving joy to others through a smiling face.
• Joy of speech (言樂): Giving joy to others through kind words.
• Joy of material things (物樂): Giving joy to others through material generosity.
• Joy of the body (身樂): Giving joy to others through physical service.
  failing to practice these four joys constitutes sin (罪) or hatred (憎惡). He explains that an unsmiling face, disrespectful words, a lack of generosity, or an unwillingness to serve are all forms of sin. He encourages young people to show respect to elders, speak kindly, and reciprocate generosity, even with small gestures, such as a child buying roasted sweet potatoes for their mother with pocket money. true generosity is not about the amount but the intention, fostering a cycle of giving and receiving. the “joy of the face” is the easiest and most cost-effective way to accumulate blessings, as it requires no money. He concludes that practicing these four joys prevents the depletion of insulin, promoting health and longevity, while their absence leads to hatred and its detrimental effects.

The Truth of Love and Hatred: A Path to True Blessing

1. Basic Information

• Lecture Session and Date: 2015.01.31 Saturday Lecture
• One-sentence Main Theme: true blessings and happiness stem from actively giving love and acting righteously towards others, rather than passively expecting it, and warns against the destructive nature of hatred and judgment.
• Location: Not specified in the source.
• Key Segments:
  • The Misconception of the Five Virtues (五禮): People often misunderstand the Five Virtues (仁義禮智信) by expecting others to embody them, instead of practicing them themselves.
  • The True Meaning of Filial Piety (孝): Filial piety is not merely about serving parents physically but about embodying their mindset and always considering their perspective, even when they are absent.
  • Love as the Foundation of Virtue and Beauty: love is the highest good, and without it, even acts of righteousness or beauty are meaningless.
  • Hormones of Love vs. Hatred: He explains that positive emotions like love release beneficial hormones, while negative emotions like hatred and stress deplete limited hormones like insulin, leading to illness and a shorter lifespan.

2. Core Messages
3. “You should think about what you can do well for your spouse, but instead, you receive the Five Virtues (仁義禮智信) in your mind and try to think about what that person does well for you.”

• Explanation: True blessing comes from actively practicing virtues like benevolence, righteousness, propriety, wisdom, and trustworthiness towards others, rather than passively evaluating or expecting them from others.

2. “The true meaning of filial piety is for my heart to become my parents’ heart.”

• Explanation: Filial piety transcends physical care; it means adopting your parents’ perspective and worries, always considering their feelings and well-being as if they were your own.

3. “The highest good is love. The highest beauty is love. The highest righteousness is love.”

• Explanation: Love is the fundamental essence that validates all other virtues and qualities; without love, even seemingly good or beautiful actions are hollow and meaningless.

4. “When you hate others, you don’t receive blessings; instead, you receive calamity. This insulin hormone is a judgment hormone.”

• Explanation: Negative emotions like hatred and stress deplete the body’s limited insulin, leading to illness and a shorter lifespan, serving as a divine judgment for those who live without love.

3. Detailed Summary

Block 1: The Misunderstood Five Virtues (五禮) and the Importance of Self-Reflection

• Topic: The active practice of virtues versus passive judgment.
• Main Assertions:
  • People often fail to receive blessings because they judge others based on the Five Virtues (仁義禮智信) instead of practicing them themselves.
  • True righteousness (義) comes from one’s own actions, not from seeking validation from others.
  • Happiness is found in actively giving and serving others, not in demanding it from them.
  • Expecting perfection from imperfect humans leads to unhappiness.
  • God (하늘) does not force belief or action but respects human free will.
• Analogies/Examples:
  • Evaluating others as “good” or “bad” is God’s job, not ours.
  • An Jung-geun’s righteousness was for himself and future generations, not for contemporary public approval.
  • Religious conflicts, like those between Old and New Catholicism, caused more deaths than world wars, stemming from judging others’ faith.
  • The story of Abraham being asked to sacrifice Isaac illustrates God testing faith, not forcing it.
  • Giving money to someone who dies unexpectedly shows the unreliability of human trust.
• Practical Message: Focus on self-improvement and actively embodying virtues. Do not judge others or expect them to be perfect. Recognize that God grants free will and only helps those who open their hearts.

Block 2: The Profound Meaning of Filial Piety (孝) and the 1% Success Mindset

• Topic: Redefining filial piety and cultivating a successful mindset.
• Main Assertions:
  • Traditional interpretations of filial piety are often incomplete.
  • True filial piety means adopting your parents’ mindset and always considering their perspective, even when they are physically absent.
  • To be among the 1% who succeed, one must focus on the good qualities of parents and disregard their flaws.
  • The principles of In-Ui-Ye-Ji-Shin (仁義禮智信) and filial piety should be applied to oneself, not used to judge others.
• Analogies/Examples:
  • A child should “hear” a parent’s cough from afar, anticipating their needs.
  • A child should feel guilty for consuming resources that could have gone to their mother, embodying the mother’s self-sacrificing heart.
  • Parents, despite their flaws, often show their children good examples and express concern for their future.
• Practical Message: Cultivate a mindset of empathy and self-reflection. Always consider your parents’ feelings and focus on their positive aspects. Apply virtues to yourself, not to judge others.

Block 3: The Essence of Love, Virtue, and Beauty

• Topic: Love as the ultimate foundation.
• Main Assertions:
  • Love is the highest good (善), beauty (美), and righteousness (義).
  • Without love, even profound teachings, righteous acts, or physical beauty are empty.
  • True beauty and righteousness are demonstrated through actions motivated by love for others, especially for the nation and its people.
• Analogies/Examples:
  • A lecture without love is like a clanging cymbal.
  • Music only becomes music when “love’s sound” emerges from the notes.
  • An Jung-geun’s act of killing a Japanese official would be meaningless if not driven by love for his nation.
  • A husband earning money but boasting about it lacks love, making his earnings “garbage.”
  • A beauty queen who expresses a desire to marry and have many children for the nation’s future, rather than focusing on personal fame, demonstrates true beauty and earns public admiration.
  • The “Jin-Seon-Mi” (眞善美 – Truth, Goodness, Beauty) of a beauty pageant represents righteousness, goodness, and beauty, with “Jin” (Truth) being equivalent to righteousness.
• Practical Message: Infuse all actions, words, and aspirations with love. Prioritize the well-being of others and the nation over personal gain or superficial achievements.

Block 4: The Era of Temptation and the Hormones of Life and Death

• Topic: Overcoming temptation and understanding the impact of emotions on health.
• Main Assertions:
  • The 21st century is an era of intense temptation, where only a small percentage (0.1%) can resist.
  • The three main causes of evil are greed (탐), anger (진), and foolishness (치), which manifest as temptations of material wealth, lust, and fame.
  • Love and positive emotions release beneficial hormones that extend life and boost immunity.
  • Hatred, stress, and negative emotions deplete the body’s limited insulin, leading to illness, shorter lifespan, and even genetic curses passed down through generations.
  • Insulin is a “judgment hormone” that controls human lifespan and health based on their actions and emotions.
• Analogies/Examples:
  • Jesus and Buddha both faced and overcame temptations.
  • Foolishness leads to falling for temptations, like a child ignoring parental warnings or misinterpreting traffic lights.
  • The “bean pod hormone” (페닐아틸라민) causes initial infatuation in relationships, which fades after about three years, revealing flaws.
  • The “relacin hormone” (레라친) released during childbirth or shared intense experiences (like a couple committing a crime together) creates an unbreakable bond.
  • The Stockholm Syndrome, where hostages bond with their captors, illustrates how shared extreme stress can create deep emotional connections.
• Practical Message: Be vigilant against temptations of greed, lust, and fame. Cultivate positive emotions and love to preserve your health and extend your life. Avoid hatred and stress, as they deplete vital hormones and can negatively impact future generations.

Block 5: The Ephemeral Nature of Wealth and the Power of Good Deeds

• Topic: The transient nature of material possessions and the lasting impact of good and bad deeds.
• Main Assertions:
  • Wealth accumulated over a lifetime becomes mere “dust” (티끌) upon death, as it cannot be taken with you.
  • The pursuit of wealth often leads to the depletion of insulin, shortening one’s life.
  • Performing good deeds (行善) may not bring immediate blessings, but it automatically wards off misfortune.
  • Committing evil deeds (行惡) may not bring immediate misfortune, but it automatically drives away blessings.
  • Good deeds accumulate like grass growing unnoticed, while evil deeds erode one’s fortune like a stone being ground down.
  • While legal matters should be handled objectively, emotional involvement in hatred or anger is detrimental to one’s health and future.
• Analogies/Examples:
  • “100 years of accumulated wealth is but a speck of dust in an empty space.”
  • “Hearing Huh Kyung-young’s truth for one day is a treasure for 1000 years.”
  • A grandmother’s good deed can prevent a grandchild’s accident.
  • A mother’s bad deed can cause her son to fail an exam.
• Practical Message: Do not cling to material wealth. Prioritize good deeds and avoid evil, as their consequences, though not always immediate, are certain and far-reaching. Handle conflicts rationally, without emotional hatred.

Block 6: The Broad Scope of “Do Not Kill” and the Three Types of Filial Piety

• Topic: Expanding the understanding of “do not kill” and the different forms of filial piety.
• Main Assertions:
  • The Buddhist teaching “do not kill” (살생하지 마라) extends beyond human life to all living things, including plants, and encompasses loving all of nature.
  • The Christian commandment “do not murder” (살인하지 마라) is more physical, while the first five commandments are spiritual, emphasizing the importance of honoring God and parents.
  • Parents are equivalent to God (하나님과 동격) in the spiritual realm.
  • There are three main types of filial piety:
  • Samo-ji-hyo (思慕之孝): Filial piety of longing and remembrance, honoring parents’ good qualities even after their passing.
  • Sahu-ji-hyo (死後之孝): Filial piety performed after parents’ death (e.g., ancestral rites).
  • Saengjeon-ji-hyo (生前之孝): Filial piety performed during parents’ lifetime, further divided into:
  • So-hyo (小孝): Providing for parents’ basic needs (food, clothing, shelter).
  • Jung-hyo (中孝): Bringing joy and peace of mind to parents (e.g., through grandchildren, good spouse).
  • Dae-hyo (大孝): Achieving great success and bringing honor to the family name.
• Analogies/Examples:
  • Wasting even a grain of rice is disrespectful to parents who taught frugality and environmental care.
  • Disposing of food waste improperly harms the environment and can lead to health problems like diabetes for the husband.
• Practical Message: Extend love and respect to all of nature. Honor your parents as you would God, especially by remembering their good deeds and values. Strive for “Dae-hyo” by achieving success and bringing honor, but also practice “Samo-ji-hyo” by embodying their virtues.

Block 7: The Four Joys of Love (四愛) and the Consequences of Hatred

• Topic: Defining love through four expressions and the resulting “sins” of hatred.
• Main Assertions:
  • Love (사랑) is defined by four types of joy (四愛):
  • Face (顔): Giving joy through a smiling face.
  • Words (言): Giving joy through kind and respectful words.
  • Material (物): Giving joy through sharing material possessions.
  • Body (身): Giving joy through physical service and help.
  • Failing to express these four joys constitutes “sin” (罪) or “hatred” (증오).
  • Practicing these four joys helps conserve insulin, leading to a longer, healthier life.
• Analogies/Examples:
  • Frowning at an elder is a sin.
  • A child who receives money from a parent should reciprocate with a small gift, like roasted sweet potatoes, to show appreciation and avoid developing a habit of only taking.
  • Smiling at elders on public transport is a simple way to build good karma without cost.
• Practical Message: Actively express love through your facial expressions, words, material generosity, and physical service. Avoid negative expressions and actions, as they are forms of hatred and lead to negative consequences for your health and well-being.

4. Key Quotes Collection
5. “You should think about what you can do well for your spouse, but instead, you receive the Five Virtues (仁義禮智信) in your mind and try to think about what that person does well for you.”

• Context: Explaining the common misconception of expecting virtues from others rather than practicing them oneself.

2. “You yourself must be righteous.”

• Context: Emphasizing personal responsibility for one’s own virtue, not seeking external validation.

3. “Humans are always imperfect beings.”

• Context: Warning against the unhappiness that comes from expecting perfection from others.

4. “God does not use coercive methods.”

• Context: Explaining God’s respect for human free will and the principle that God only helps those who open their hearts.

5. “You must act in a way that others can trust you.”

• Context: Shifting the focus from trusting others to being trustworthy oneself.

6. “The true meaning of filial piety is for my heart to become my parents’ heart.”

• Context: Redefining filial piety as embodying parents’ mindset and empathy.

7. “If you want to become the 1% who succeed, listen to Huh Kyung-young’s words.”

• Context: Encouraging listeners to adopt a mindset of focusing on the good and applying virtues to themselves.

8. “Love is the highest good. Love is the highest beauty. Love is the highest righteousness.”

• Context: Asserting love as the fundamental essence that validates all other virtues and qualities.

9. “The 21st century is an era of temptation.”

• Context: Describing the pervasive nature of temptations in modern society.

10. “When you hate others, you don’t receive blessings; instead, you receive calamity. This insulin hormone is a judgment hormone.”

• Context: Explaining the physical and spiritual consequences of hatred and negative emotions.

11. “100 years of accumulated wealth is but a speck of dust in an empty space.”

• Context: Highlighting the transient nature of material possessions.

12. “Love is defined by four types of joy: face, words, material, and body.”

• Context: Providing a practical framework for expressing love in daily life.

5. Mindmap Structure

• Core theme of today’s lecture by Huh Kyung-young: The Truth of Love and Hatred: A Path to True Blessing
  • I. The Misunderstood Five Virtues (五禮)
  • A. Active Practice vs. Passive Judgment
  • 1. Focus on self-improvement, not judging others
  • 2. Imperfection of humans: Expecting perfection leads to unhappiness
  • B. God’s Role and Human Free Will
  • 1. God does not force belief; respects free will
  • 2. God only helps those who open their hearts
  • II. The Profound Meaning of Filial Piety (孝)
  • A. Beyond Traditional Interpretations
  • 1. True filial piety: Adopting parents’ mindset
  • 2. Honoring parents’ good qualities, disregarding flaws
  • B. Application of Virtues
  • 1. Apply virtues to oneself, not to judge others
  • III. Love as the Ultimate Foundation
  • A. Love as Highest Good, Beauty, and Righteousness
  • 1. Without love, actions are meaningless
  • 2. True beauty and righteousness: Actions motivated by love for others/nation
  • IV. Temptation and Hormonal Impact
  • A. The Era of Temptation
  • 1. 21st century: High temptations, few resist
  • 2. Three causes of evil: Greed, anger, foolishness
  • B. Hormones of Love vs. Hatred
  • 1. Love/positive emotions: Beneficial hormones (e.g., endorphins, oxytocin) for longevity/immunity
  • 2. Hatred/stress/negative emotions: Deplete limited insulin, leading to illness/shorter life
  • 3. Insulin as “judgment hormone”: Impacts health and future generations
  • V. Ephemeral Wealth and Lasting Deeds
  • A. Transient Nature of Material Wealth
  • 1. Wealth becomes “dust” upon death
  • 2. Pursuit of wealth often depletes insulin
  • B. Power of Good and Bad Deeds
  • 1. Good deeds: Ward off misfortune, accumulate blessings
  • 2. Evil deeds: Drive away blessings, erode fortune
  • 3. Handle conflicts rationally, avoid emotional hatred
  • VI. Broadening “Do Not Kill” and Filial Piety
  • A. “Do Not Kill” (살생하지 마라): Love all nature, not just humans
  • B. Parents as God’s Equal: Spiritual significance
  • C. Three Types of Filial Piety
  • 1. Samo-ji-hyo (思慕之孝): Honoring parents’ good qualities after death
  • 2. Sahu-ji-hyo (死後之孝): Post-death rituals
  • 3. Saengjeon-ji-hyo (生前之孝): During lifetime (Small, Medium, Great)
  • VII. The Four Joys of Love (四愛)
  • A. Expressions of Love
  • 1. Face: Smiling
  • 2. Words: Kind words
  • 3. Material: Sharing
  • 4. Body: Service
  • B. Consequences of Neglect
  • 1. Failure to express love = “Sin” or “Hatred”
  • 2. Practicing love conserves insulin

6. Historical / Doctrinal Connections
   This lecture by Huh Kyung-young builds upon several established teachings and introduces new dimensions, particularly in the scientific explanation of spiritual principles.

• Connection to Established Teachings:

  • Emphasis on Self-Responsibility and Active Virtue: The core message of applying virtues (仁義禮智信) to oneself rather than judging others is a consistent theme in Huh Kyung-young’s teachings, promoting personal transformation over external criticism. This aligns with his broader philosophy of individual enlightenment and self-mastery.
  • Divine-Human Theory and Free Will: The assertion that God respects human free will and does not force entry into one’s mind (like a father not entering a child’s room without permission) reinforces his divine-human theory, which posits that humans possess a divine spark and free will, making them co-creators of their destiny. This also connects to the idea that blessings are earned through one’s own actions, not passively received.
  • Critique of Conventional Religion: His criticism of religious institutions for focusing on external rituals, judging others, and accumulating wealth rather than practicing true love and compassion (as seen in the parable of the Good Samaritan) is a recurring element, advocating for a more authentic, action-oriented spirituality.
  • Policy Proposals and National Vision: The mention of his long-standing policy proposals (e.g., 100 million won for marriage, 30 million won for childbirth, 700,000 won for seniors) and their impact on national prosperity (80 million population, $80,000-$100,000 per capita income) connects to his vision for a utopian Korea (허토피아 – Hutopia) and his role as a “Politeiner” (Politician + Entertainer) who offers practical solutions for societal problems.
  • The Importance of Love as a Core Principle: The declaration of love as the highest good, beauty, and righteousness is a foundational tenet, echoing universal spiritual truths and his consistent call for a world governed by love.

• Newly Emphasized Points or Developments:

  • Hormonal Science as Divine Judgment: A significant development is the detailed explanation of hormones, particularly insulin, as a mechanism of divine judgment. Huh Kyung-young connects negative emotions (hatred, stress) to the depletion of limited hormones like insulin, leading to illness, shorter lifespans, and even genetic curses passed to descendants. This provides a “scientific” or biological basis for spiritual consequences, making his teachings more tangible and immediate.
  • The “Judgment Hormone” (심판 호르몬): Labeling insulin as a “judgment hormone” is a novel concept that integrates biological function with spiritual accountability, suggesting that the body itself is designed to reward virtuous living and penalize destructive emotions.
  • Expanded Definition of Filial Piety (孝): While filial piety is a traditional virtue, Huh Kyung-young’s emphasis on “Samo-ji-hyo” (思慕之孝) – honoring parents’ good qualities even after death and embodying their mindset – adds a deeper, more spiritual dimension to the concept, linking it directly to loving God and nature.
  • The Four Joys of Love (四愛): This practical framework for expressing love through face, words, material, and body provides a concrete, actionable guide for daily living, making the abstract concept of love more accessible.
  • The “Era of Temptation” (유혹의 시대): While temptation is an age-old concept, framing the 21st century specifically as an “era of temptation” with specific categories (material, lust, fame) highlights the unique challenges of modern life and the need for heightened vigilance.
    This lecture demonstrates Huh Kyung-young’s ongoing effort to bridge spiritual wisdom with practical, even scientific, explanations, making his message relevant and impactful for a contemporary audience.

7. Action Items & Blessing Guidance

8. Practice Self-Reflection and Active Virtue: Instead of judging others or expecting them to be virtuous, actively embody the Five Virtues (仁義禮智信) in your own life. Focus on what you can give and how you can serve, rather than what you can receive.

9. Cultivate a Parent’s Heart (Samo-ji-hyo): Adopt your parents’ mindset and always consider their feelings and well-being, even when they are not physically present. Focus on their good qualities and disregard their flaws, as this honors them and connects you to divine love.

10. Infuse All Actions with Love: Ensure that your words, deeds, and even your facial expressions are motivated by love. Without love, even seemingly good actions are empty. Prioritize the well-being of others and the nation over personal gain.

11. Resist Temptation and Manage Emotions: Be vigilant against the temptations of material wealth, lust, and fame. Actively avoid hatred, anger, and excessive stress, as these negative emotions deplete vital hormones like insulin, leading to illness and a shorter lifespan.

12. Perform Good Deeds and Respect All Life: Understand that good deeds, though not always immediately rewarded, ward off misfortune, while evil deeds drive away blessings. Extend your love and respect to all living things and nature, recognizing that this is a form of honoring God.

13. One-Sentence Overall Summary
    Huh Kyung-young teaches that true blessings and a long, healthy life are attained by actively embodying love, righteousness, and filial piety in all actions and thoughts, rather than judging others or succumbing to hatred and temptation, which deplete vital life-sustaining hormones and incur divine judgment.

The Truth of Love and Hatred: A Lecture by Huh Kyung-young

Introduction to the Principles of Receiving Blessings
individuals who receive blessings exhibit distinct characteristics. He introduces the concept of “Five Virtues” (오례), which are fundamental to receiving blessings. Those who fail to receive blessings often judge others based on these virtues, a practice that prevents them from experiencing good fortune throughout their lives. Conversely, those who receive blessings actively practice benevolence and love towards others. People often monitor whether others show them love, rather than focusing on their own actions of giving love.

The Imperative of Self-Reflection, Not Judgment
judging others as good or bad is a divine prerogative, not a human one. Individuals should contemplate how they can benefit others, rather than expecting others to serve them. Divine judgment determines who receives blessings. Therefore, humans lack the authority to judge. He illustrates this with the example of Ahn Jung-geun, who acted righteously not to be judged by the public, but to embody righteousness for future generations. The focus must be on one’s own righteousness, not on how others perceive it.

The Pitfalls of Expecting Reciprocity
one should not be concerned with whether others show respect. Instead, one must initiate respect towards others. Those who complain about a spouse’s lack of respect are destined for unhappiness. Humans are inherently imperfect beings, yet many mistakenly expect perfection from others. This misperception leads to conflict, as individuals attribute their own responsibilities to others, labeling them as impolite or rude.

The Devastation of Internal Conflict
Huh Kyung-young highlights that internal conflicts, such as those between religious factions, have caused more casualties than world wars. He cites the historical conflicts between Old and New Catholicism as an example of familial strife, where brothers, despite sharing a father, engaged in devastating wars. He attributes this to a failure to practice love towards others, instead focusing on who receives more love. He suggests that this self-centered approach is why Christianity, despite Jesus’s teachings, struggles to offer hope to humanity.

The Misguided Pursuit of Wisdom and Wealth
Huh Kyung-young observes that many misuse Jesus’s teachings, turning churches into “chaebol churches” (재벌교회) where wealth dictates status. The Bible becomes a symbol for the affluent, while the poor are unwelcome. true wisdom lies in using one’s intellect to benefit others. Instead, people often blame their spouses for their financial shortcomings, asking why they haven’t brought home good ideas or wealth. The correct approach is to consider how one can use their wisdom to assist their spouse.

The Danger of Passivity and the Essence of the Five Virtues
Huh Kyung-young warns that a passive approach inevitably leads to unhappiness. To attain the “Five Blessings” (오복), one must first comprehend the “Five Virtues” (오례).

The Illusion of Trust in Imperfect Beings
no human is entirely trustworthy, as all are imperfect. He provides examples of financial losses due to unforeseen circumstances or misplaced trust, even in large-scale transactions. true trust is about becoming a trustworthy person oneself, rather than seeking it in others.

Divine Judgment and Human Free Will
God observes and tests human trustworthiness, as seen in the story of Abraham. God does not forcefully enter the human mind; rather, humans must open their minds to divine influence. God respects human free will, allowing individuals to choose whether to open their minds. This means God cannot simply alter a person’s mind, such as Abraham’s, to make them trustworthy.

The Fallacy of Predetermined Faith and the Concept of Divine Reward
Huh Kyung-young refutes the idea that God predetermines faith or lack thereof. all human actions and decisions are self-determined. If God were to make everyone faithful and trustworthy, there would be no basis for divine rewards or punishments. Rewards exist precisely because humans exercise free will. Therefore, God grants rewards to those who earn them through their choices.

The True Meaning of the Five Virtues: Self-Application
Huh Kyung-young reiterates that the “Five Virtues” (인, 의, 예, 지, 신 — benevolence, righteousness, propriety, wisdom, trustworthiness) are not meant for judging others, but for self-improvement. Seeking these virtues in others will only lead to perpetual unhappiness.

Misinterpretations of Trust and the Sanctity of Free Will
Huh Kyung-young notes that many misunderstand “trust” (신), believing it means trusting others. He corrects this, stating it means acting in a way that makes oneself trustworthy to others. He laments that children often become unhappy due to this misinterpretation, constantly judging others’ trustworthiness. God respects human free will so completely that even God does not arbitrarily enter a human mind. This grants humans a level of equality with God in terms of personal integrity.

Active Pursuit of Blessings and Understanding Human Imperfection
the “Five Blessings” (오복) are attained through active, not passive, engagement. He advises against demanding trustworthiness from imperfect humans. Instead, one should strive to act in a trustworthy manner oneself. When others fail to meet expectations, it should be understood as a consequence of their human imperfection. He suggests that if one acts trustworthily, others will not betray them. Betrayal often arises when one’s own actions leave room for distrust.

The Eight Blessings and the Distinction Between Blessing and Virtue
Huh Kyung-young expands on the “Five Blessings” (오복) to introduce “Eight Blessings” (팔복), which include divine authority (천권), divine talent (천재), divine office (천관), divine longevity (천수), and divine wisdom (천문). He explains that while power can lead to honor, it does not necessarily equate to virtue (덕). He uses the example of former President Park Geun-hye, who had the blessing of power but lacked virtue. Blessings and virtues are distinct and separate concepts.

The Accumulation of Virtue for Future Blessings
virtue (덕) is accumulated for future lives, while blessings (복) can span across past and present lives. Those who cultivate virtue in their current life, even through hardship, will receive great blessings in the next.

The Three Types of Virtue
Huh Kyung-young identifies three types of virtue:

• Hidden Virtue (음덕): The most important virtue, where one’s right hand does not know what the left hand gives. This is selfless giving without seeking recognition.
• Gracious Virtue (은덕): Virtue cultivated through acts of love within family, among siblings, and towards neighbors.
• Meritorious Virtue (공덕): Virtue earned through significant contributions to society and nation, such as those made by Ahn Jung-geun.

The Parable of the Good Samaritan and the Hypocrisy of Organized Religion
Huh Kyung-young recounts the parable of the Good Samaritan, highlighting how religious leaders (priest and Levite) ignored a man in need, while a Samaritan, despised by Jews, offered genuine help. He criticizes religious institutions for prioritizing self-interest and grand buildings over true compassion. those who practice love and help the needy, even if they are non-believers or worship other gods, are truly embodying God’s love.

Identifying God in the Needy
Huh Kyung-young explains Jesus’s teaching that giving a cup of water to the thirsty, food to the hungry, clothes to the naked, or visiting the imprisoned is equivalent to doing it for Jesus himself. God is present in the nameless, suffering individuals on the streets. Helping these “least of these” is an act of direct service to God, which is recorded in heaven and brings blessings.

The Importance of Hidden Virtue
Huh Kyung-young reiterates that true virtue, particularly hidden virtue (음덕), means that one’s left hand should not know what the right hand has done. It is about forgetting one’s good deeds.

The Essence of Love: The Three Pillars of Happiness
Huh Kyung-young defines the three fundamental elements of happiness as goodness (선), beauty (미), and righteousness (의). the highest form of goodness is love.

Love as the Foundation of Righteousness and Beauty
any teaching or action, no matter how profound, is meaningless without love. He compares it to music without sound, or a truth that remains unexpressed. Righteousness, exemplified by Ahn Jung-geun’s actions, is only recognized as such if it stems from a heart of love for the people and nation. Without love, even acts of bravery become mere thuggery.

Love in Relationships and the True Meaning of Beauty
Huh Kyung-young applies the principle of love to marital relationships. A husband who earns money but boasts about it, rather than acknowledging his wife’s contributions, diminishes the value of his earnings. True love involves mutual respect and appreciation. He extends this to the concept of beauty, stating that true beauty is not merely physical but is expressed through words and actions rooted in love. He gives an example of a beauty queen who, instead of focusing on personal fame, expresses a desire to marry and have many children for the sake of the nation, thereby demonstrating true love and earning admiration.

The Three Elements of Beauty: Truth, Goodness, and Beauty
the three elements of beauty are truth (진), goodness (선), and beauty (미). He equates “truth” (진) with righteousness (의). Therefore, true beauty arises from a righteous heart.

The Era of Temptation and the Path to Success
God tests individuals through temptation, as seen in the stories of Abraham and Joseph. He characterizes the 21st century as an “era of temptation,” where numerous allurements lead 99.9% of people astray. Only 0.1% resist temptation and achieve success, becoming leaders like Bill Gates or Barack Obama.

The Three Roots of Evil: Greed, Lust, and Fame
Huh Kyung-young identifies the three primary causes of evil as:

• Greed (탐): Manifesting as the temptation of material wealth.
• Lust (색): The temptation of physical desire.
• Fame (명예): The temptation of recognition and status.

The Consequences of Ignorance and the Importance of Wisdom
Huh Kyung-young adds that ignorance (치) makes one susceptible to these temptations. He illustrates this with the example of a foolish child who disobeys parents and succumbs to peer pressure, leading to ruin. Ignorance can lead to misjudgment, like mistaking a red light for a signal to go, resulting in disaster. Those who succumb to greed become evil, those who are ignorant suffer, and those who are angry (진) fall ill. He concludes that love is paramount.

The Hormonal Impact of Emotions: Love vs. Hatred
hatred (증오) triggers the release of insulin, a hormone associated with misfortune. Conversely, love promotes the release of beneficial hormones.

Limited vs. Unlimited Hormones
Huh Kyung-young categorizes hormones into two types:

• Limited Hormones (한정 호르몬): Insulin is the only hormone in this category, produced in a fixed quantity throughout life. Once depleted, it cannot be naturally replenished.
• Unlimited Hormones (무한 호르몬): All other 500 types of hormones fall into this category, produced continuously.

Insulin as a Divine Judgment Hormone
insulin, produced by the pancreas, is a “judgment hormone.” Excessive consumption of alcohol, tobacco, coffee, sugar, or a sedentary lifestyle, as well as stress and hatred, deplete insulin rapidly. This depletion is a divine mechanism to naturally eliminate individuals who live such lives. When insulin runs out, one becomes dependent on external injections, which are inferior to naturally produced insulin.

The Intergenerational Impact of Insulin Depletion
when insulin is depleted, the pancreas begins to replicate genes that carry the record of one’s unhealthy lifestyle. This genetic information is passed down to descendants, leading to inherited conditions like diabetes. This is a form of divine punishment that extends to future generations.

The Choice Between Love and Insulin Depletion
choosing not to love leads to the depletion of insulin. Hormones like cortisol, a stress hormone, also contribute to insulin depletion.

Hormones Associated with Love and Well-being
Huh Kyung-young lists several hormones associated with positive emotions and well-being:

• Beta-endorphin: Released during pleasure and pain relief.
• Beta-amyloid hormone: Associated with love and positive interactions.
• Dopamine: Involved in reward and motivation.
• Estrogen: Female hormone, beneficial when naturally produced.
• Testosterone: Male hormone.
• Oxytocin: The “love hormone,” released during social bonding and intimacy.
• Phenylethylamine (PEA): The “love at first sight” hormone, responsible for initial attraction and infatuation, typically lasting about three years.

Hormones Associated with Stress and Aging
Huh Kyung-young identifies hormones that accelerate aging and deplete insulin:

• Adrenaline (Adrenalin): Released during anger, fear, and danger.
• Cortisol: A primary stress hormone.
• Glucocorticoids: Stress hormones.
• Noradrenaline (Norepinephrine): Stress hormone.

Relacin: The Bonding Hormone During Childbirth
Huh Kyung-young introduces Relacin, a hormone released during childbirth. It not only affects the mother but also the father if he is present, fostering a strong bond with the child. This hormone prevents parents from abandoning their child. He connects this to the Stockholm Syndrome, where shared traumatic experiences create powerful bonds, making separation difficult.

The Benefits of Love and the Detriments of Hatred
Huh Kyung-young summarizes that hormones associated with love promote longevity, disease prevention, and enhanced immunity. Conversely, hormones associated with hatred and stress deplete insulin, leading to a shorter lifespan and various illnesses.

The Ephemeral Nature of Material Wealth
material wealth accumulated over a hundred years is merely “dust in the morning” (조일진 or 일조진) when one’s life ends. It is inherited by others, and the individual takes nothing with them. He concludes that the pursuit of wealth often leads to the wasteful depletion of insulin.

The Value of Truth and the Consequences of Actions
hearing truth from him for a single day is more valuable than a thousand years of treasure.

The Principle of Cause and Effect in Good and Evil
Huh Kyung-young cites an ancient saying: “Even if one performs a good deed for a day, blessings may not come immediately, but misfortune will surely recede.” Conversely, “Even if one performs an evil deed for a day, misfortune may not come immediately, but blessings will surely flee.” He explains that good deeds, like grass growing in a garden, accumulate imperceptibly but steadily. Evil deeds, like sharpening a knife on a stone, cause imperceptible but continuous damage.

The Importance of Avoiding Hatred and Managing Emotions
Huh Kyung-young advises against hatred, as it depletes insulin and shortens life. While legal or logical disputes are permissible, emotional involvement should be avoided to preserve one’s well-being and future.

The Broad Scope of “Do Not Kill”
the Buddhist precept “do not kill” (살생하지 마라) extends beyond human life to all living beings, including plants. It signifies loving all of nature. He contrasts this with the Christian commandment “do not murder” (살인하지 마라), which historically allowed for animal sacrifice. He warns that humanity’s exploitation of nature will eventually lead to severe environmental consequences.

The Ten Commandments: Physical and Spiritual
Huh Kyung-young categorizes the Ten Commandments:

• Physical Commandments (육적인 것): Do not murder, do not commit adultery, do not steal, do not bear false witness, do not covet.
• Spiritual Commandments (영적인 것): Do not have other gods before me, do not make idols, do not misuse the name of the Lord, remember the Sabbath, honor your father and mother.

The Three Types of Filial Piety
Huh Kyung-young identifies three types of filial piety (효도):

• Filial Piety of Longing (사모지효): Honoring parents in one’s heart even after their passing, remembering their virtues and sacrifices. This is equated with loving God and heaven.
• Filial Piety After Death (사후지효): Honoring parents after their passing through rituals and remembrance.
• Filial Piety During Life (생전지효): Honoring parents while they are alive. This includes:
  • Minor Filial Piety (소효): Providing for parents’ basic needs (food, clothing, shelter).
  • Medium Filial Piety (중효): Bringing joy to parents by having grandchildren and a good spouse.
  • Great Filial Piety (대효): Achieving success and bringing honor to the family name.

The Four Joys of Love
Huh Kyung-young defines love (사랑) as encompassing four joys:

• Joy of Face (안): Bringing joy to others through a smiling face.
• Joy of Speech (말): Bringing joy through kind and pleasant words.
• Joy of Material (물질): Giving to others materially.
• Joy of Body (몸): Serving others physically.

The Four Non-Loves of Sin
the absence of these four joys constitutes sin (죄) or hatred (증오). For example, frowning at elders or speaking disrespectfully is a sin.

The Importance of Reciprocity, Even in Small Gestures
children should not only receive from their parents but also give back, even with small gestures like buying a sweet potato. Such acts of giving foster true filial piety.

The Power of a Smiling Face
Huh Kyung-young highlights that bringing joy through a smiling face is the easiest and most cost-effective way to cultivate blessings. This practice helps conserve insulin. Conversely, failing to do so leads to sin and hatred.

Meeting Minutes: The Truth of Love and Hatred – Huh Kyung-young Lecture

Ⅰ. Meeting Overview

Category	Details
Date	January 31, 2015
Speaker	Huh Kyung-young
Topic	The Truth of Love and Hatred
Key Concepts	Five Blessings (O-bok), Five Virtues (O-rye), Love, Hatred, Hormones, Filial Piety, Political Concepts

Ⅱ. Meeting Discussion
1. The Five Virtues (O-rye) and Five Blessings (O-bok)

• People who receive blessings exhibit specific characteristics related to the Five Virtues: benevolence (仁), righteousness (義), propriety (禮), wisdom (智), and trustworthiness (信).

• Those who fail to receive blessings often judge others based on these virtues, rather than practicing them themselves.

• Instead of evaluating others, individuals should focus on how they can act benevolently towards others, such as a spouse.

• Judging others is a task for God or the Messiah, not for individuals.

• The Five Blessings (O-bok) are bestowed by heaven based on one’s actions, not by human judgment.

• Righteousness should be self-driven, not for the approval of others.

• Constantly worrying about whether others are showing respect leads to lifelong unhappiness, as humans are inherently imperfect.

• Misattributing one’s own respons to others, such as labeling someone as impolite, leads to conflict.

• Historical conflicts, like those between Christian denominations, have caused more deaths than world wars, stemming from a failure to practice love and self-reflection.

• True wisdom involves using one’s intellect to benefit others, not to blame others for personal shortcomings.

• The Five Blessings are attained by understanding the Five Virtues.
  2. Trust and Divine Intervention

• No human is entirely trustworthy due to inherent imperfections.

• Trusting humans with large sums of money can lead to financial ruin, as exemplified by large-scale defaults.

• True trust should be cultivated within oneself, making one a trustworthy person in the eyes of others.

• God tests individuals’ faith, as seen in Abraham’s trial with Isaac.

• God does not forcefully enter human minds; individuals must open their “doors” through free will.

• The concept that God controls human belief or disbelief is false; all decisions are self-determined.

• Rewards and punishments exist because God respects human free will.

• Instead of seeking trustworthy individuals, one should strive to act in a trustworthy manner oneself.

• Seeking virtues from others inevitably leads to unhappiness.

• The Five Virtues are about personal conduct, not judging others.

• God does not interfere with human free will, granting complete autonomy.

• The Five Blessings are received when one acts proactively.

• One should not demand trust from imperfect humans but rather act in a way that inspires trust.
  3. The Meaning of Filial Piety (孝)

• Filial piety is often misunderstood; it is not merely about supporting elders.

• True filial piety means having the heart of one’s parents, even when they are not physically present.

• It involves anticipating parents’ needs and concerns, even from a distance.

• Filial piety means internalizing parents’ sacrifices and always considering their perspective.

• Children should focus on the good qualities of their parents and avoid dwelling on their flaws to achieve success.

• his teachings are for the 1% who aspire to a higher life.
  4. The Eight Blessings (Pal-bok) and Three Virtues (Sam-deok)

• The Five Blessings can be expanded into Eight Blessings, including power (權), nobility (貴), official position (官), longevity (壽), literary talent (文), and heavenly blessings (天福).

• Power and nobility are part of the “noble blessing” (貴福).

• Blessings (福) and virtue (德) are distinct but related; virtue often leads to blessings in the next life.

• There are three main types of virtue:

  • Hidden Virtue (陰德): Doing good deeds without seeking recognition, where the left hand does not know what the right hand is doing.
  • Gracious Virtue (恩德): Showing love and kindness to family, friends, and neighbors.
  • Public Virtue (功德): Contributing to society, nation, or humanity, like Ahn Jung-geun.

• The parable of the Good Samaritan illustrates that true neighborliness and love are often shown by those outside conventional religious groups, while religious individuals can be self-centered.

• Jesus emphasized helping the needy as serving God directly.
  5. The Three Elements of Happiness and Evil

• The three elements of happiness are goodness (善), beauty (美), and righteousness (義).

• The highest form of goodness, beauty, and righteousness is love.

• Any action, even if seemingly righteous, is meaningless without love.

• The three elements of beauty are truth (眞), goodness (善), and beauty (美).

• Truth (眞) in beauty is achieved through a righteous heart.

• The 21st century is an era of temptation, where 99.9% succumb, and only 0.1% overcome it to lead society.

• The three causes of evil are:

  • Greed (貪): Manifests as material temptation.
  • Lust (色): Sexual temptation.
  • Fame (名譽): Temptation of honor and recognition.

• Ignorance (癡) makes one vulnerable to these temptations, leading to suffering.

• Greed leads to wickedness, anger leads to illness, and ignorance leads to suffering.
  6. Hormones and Their Connection to Emotions and Longevity

• The body has two types of hormones:

  • Limited Hormones: Insulin is the only limited hormone, produced in a fixed amount throughout life.
  • Unlimited Hormones: All other 500+ hormones are unlimited.

• Insulin is depleted by hatred, anger, stress, excessive consumption of alcohol, tobacco, coffee, sugar, and lack of physical activity.

• Depletion of insulin leads to diabetes, cancer, and high blood pressure, shortening lifespan and passing on genetic predispositions to future generations.

• Insulin is considered a “judgment hormone” (심판 호르몬).

• Love-related hormones (unlimited):

  • Beta-endorphin: Released when showing love.
  • Dopamine: Associated with pleasure and reward.
  • Estrogen: Female hormone, beneficial when naturally produced.
  • Testosterone: Male hormone.
  • Oxytocin: Released during intimacy and bonding.
  • Phenylethylamine (PEA): “Love hormone” or “infatuation hormone,” initially high in relationships and decreases over time.
  • Serotonin: Associated with happiness and well-being.

• Stress-related hormones (unlimited):

  • Adrenaline (Adrenalin): Released during anger, fear, and danger, accelerating aging.
  • Cortisol: A primary stress hormone.
  • Norepinephrine (Noradrenaline): Released during stress.
  • Relaxin: Released during childbirth, fostering strong bonds between parents and child.

• The “Stockholm Syndrome” is cited as an example of how shared intense experiences can create strong bonds, similar to the effect of relaxin.

• Practicing the Five Virtues (benevolence, righteousness, propriety, wisdom, trustworthiness) towards oneself promotes the release of beneficial hormones, leading to longevity and disease prevention.

• Avoiding hatred and anger conserves insulin, extending life.

• Wealth accumulated through greed and hatred is ultimately meaningless, as it cannot be taken after death.

• Good deeds may not bring immediate blessings but avert misfortune, while evil deeds may not bring immediate misfortune but drive away blessings.

• Good deeds grow like unseen grass, while evil deeds erode like a stone being ground.

• One should address issues legally or logically but avoid emotional involvement to preserve one’s health and future.
  7. The Meaning of “Do Not Kill” (살생하지 마라)

• In Buddhism, “do not kill” (살생하지 마라) extends beyond human life to all living things, including plants, emphasizing love for all nature.

• Humanity’s exploitation of nature will eventually lead to environmental consequences.

• The Christian commandment “do not murder” (살인하지 마라) is more focused on human life.

• The Ten Commandments also include spiritual aspects, such as honoring parents as God.

• Filial piety after death (사모지효) involves always remembering and honoring parents’ good qualities and values.

• Disrespecting food and creating waste is seen as a sin against the environment and can lead to health problems like diabetes.

• Filial piety during life (생전지효) includes achieving success (입신출세), providing for parents’ needs (의식주 해결), and bringing joy through grandchildren (손자).
  8. Political and Social Concepts

• He’s political pledges from 1992, such as giving 100 million won for marriage and 30 million won for childbirth, were considered radical but are now being discussed and partially adopted by mainstream politicians.

• These policies, if fully implemented, would have led to a larger population and higher national income for South Korea.

• He’s unique political “brand” and “concepts” (e.g., “Huh Bon-jwa,” “look into my eyes,” specific attire, Rolls-Royce, “Huhtopia,” “Politainer”) ensure his ideas remain prominent in public discourse.

• Cultural differences in values: Chinese prioritize wealth (가산), Japanese prioritize family business (가업), and Koreans prioritize family honor (가문).

• The Korean emphasis on “family honor” (가문) often discourages children from following their parents’ professions, contributing to high youth unemployment.
  9. The Four Joys of Love (사랑의 네 가지 기쁨)

• Love (사랑) is defined as having four joys (네 가지 기쁨) :

  • Facial expression (顔): Giving joy through a smiling face.
  • Words (言): Speaking kindly and pleasantly.
  • Material (物): Sharing material possessions.
  • Body (身): Serving others physically.

• The absence of these four joys constitutes sin (罪) or hatred (증오).

• Even small acts of kindness, like a child buying a sweet potato for their mother, demonstrate love and filial piety.

• Showing a pleasant face is the easiest and cheapest way to cultivate blessings.

Ⅲ. Action Items

• All Attendees:
  • Reflect on personal conduct regarding the Five Virtues (benevolence, righteousness, propriety, wisdom, trustworthiness) and strive to apply them to oneself rather than judging others.
  • Practice acts of love and kindness, recognizing their positive impact on health and longevity through hormone regulation.
  • Avoid hatred, anger, and excessive stress to conserve insulin and prevent related health issues.
  • Cultivate filial piety by internalizing parents’ values and showing appreciation, even for small gestures.
  • Be mindful of environmental impact and avoid waste, especially regarding food.
  • Consider the long-term consequences of actions, both good and bad, on oneself and future generations.

The Essence of Receiving Blessings: Self-Reflection and Action

Individuals who receive blessings possess distinct characteristics. The concept of the Five Virtues (仁義禮智信 – benevolence, righteousness, propriety, wisdom, and trustworthiness) is central to this understanding. Those who fail to receive blessings often use these virtues to judge others, evaluating whether someone is “good” or “bad.” This judgmental approach prevents them from ever receiving blessings. Conversely, those who receive blessings consistently practice benevolence towards others. They extend love without scrutinizing whether others reciprocate. Evaluating others is a divine prerogative, not a human one. Instead of questioning what a spouse does for them, individuals should focus on what they can do for their spouse. This self-focused approach to virtue is crucial, as blessings are bestowed by heaven, not by human judgment. Therefore, individuals lack the authority to judge others.

Righteousness and Self-Assessment
The principle of righteousness (義) also applies to self-reflection. One should not evaluate whether historical figures like Ahn Jung-geun were righteous. Ahn Jung-geun’s actions were not driven by a desire for public approval but by an internal commitment to righteousness, aiming to be recognized as such by future generations. The concern was not how others perceived his righteousness but how he embodied it. The core message is to refrain from judging others and instead focus on one’s own righteousness.

The Importance of Propriety and Self-Initiation
Propriety (禮) dictates that one should not be concerned with whether others show respect. Instead, one must initiate respect towards others. Those who complain about a spouse’s lack of respect are destined for lifelong unhappiness. This stems from the misconception that imperfect human beings can be perfect. Humans are inherently imperfect, and expecting perfection from others leads to conflict.

The Peril of Externalizing Virtues: Lessons from Religious Conflicts
Conflicts, even within families or religions, often arise from externalizing virtues. Accusing others of lacking manners or being rude leads to disputes. Historical religious wars, such as those between Old and New Catholicism, resulted in more casualties than world wars, all stemming from internal strife over who was “right.” These conflicts occur because individuals fail to apply the principle of love to themselves, instead demanding it from others. Christianity, for instance, risks losing its role as a hope for humanity if it focuses on receiving love rather than giving it.

Wisdom: A Tool for Benevolence, Not Personal Gain
Wisdom (智) should be used to benefit others, not to blame them for personal shortcomings. It is misguided to attribute one’s financial struggles to a spouse’s lack of “good wisdom” or “ideas.” Instead, individuals should ask themselves how they can use their own wisdom to assist their spouse. Adopting a passive mindset, expecting others to provide, inevitably leads to unhappiness.

Trustworthiness: Cultivating Self-Reliability
Trustworthiness (信) is a virtue that must be cultivated within oneself, not sought in others. No human being is entirely trustworthy due to inherent imperfection. Relying solely on human trust for financial matters, for example, carries significant risks. Even large institutions face substantial losses when trust is misplaced. True trustworthiness means becoming a person whom others can trust, rather than constantly evaluating the trustworthiness of others.

Divine Judgment and Human Free Will
The evaluation of trustworthiness is a divine responsibility. God tests individuals like Abraham and Job to assess their faith. However, God does not forcefully enter human minds or dictate their actions. Human beings possess complete free will, acting as a “door” that must be opened for divine influence. God assists only those who open this door. This means that God does not simply alter a person’s mind to make them trustworthy; individuals must choose to cultivate trustworthiness themselves.

The Illusion of Predetermined Faith and the Reality of Self-Determination
The notion that God predetermines who believes and who does not is a misconception. If God granted everyone faith, there would be no need for evangelism or the concept of reward. All actions, whether believing or not, are ultimately self-determined. Rewards are bestowed because humans exercise their free will, making choices that God does not control. Therefore, the concept of divine reward exists precisely because human beings have the autonomy to make their own decisions.

The True Meaning of the Five Virtues: Internal Transformation
The Five Virtues—benevolence, righteousness, propriety, wisdom, and trustworthiness—are not external standards to judge others by. They are principles for internal transformation. The focus must always be on oneself: “How can I act in a trustworthy manner towards others?” Seeking these virtues from others inevitably leads to unhappiness.

Misinterpretations of Trust and the Role of Religious Leaders
Many misunderstand trustworthiness, believing it means trusting others rather than acting in a way that makes oneself trustworthy. This misinterpretation leads to unhappiness, as people constantly judge others as “trustworthy” or “untrustworthy.” Even religious leaders are often subjected to such judgments, with congregants sometimes assuming a divine role in evaluating them.

God’s Respect for Human Free Will
God does not arbitrarily enter human minds. God has granted humanity complete free will, making humans equal to God in terms of personal autonomy. This freedom is a profound gift, and understanding how to use it to receive blessings is a key lesson.

Active Engagement for Blessings and Understanding Imperfection
Blessings are received through active engagement, not passive expectation. Instead of demanding trustworthiness from imperfect humans, one must act in a way that inspires trust in others. When others fail to reciprocate, it is essential to understand that this is due to their inherent human imperfection. If one consistently acts in a trustworthy manner, others will not betray them. Betrayal often occurs when one’s own actions leave room for doubt. This understanding of mutual interaction is crucial.

The Profound Meaning of Filial Piety (孝)
Filial piety (孝) is often misunderstood. It is not merely about caring for elderly parents. The true essence of filial piety lies in adopting the parents’ mindset. Even if parents are not physically present or their voices are not heard, a truly filial child perceives their presence and hears their unspoken needs. This means always being aware of a parent’s well-being, even from a distance, and anticipating their needs. It is about internalizing the parents’ perspective and living with that awareness. For example, a child should consider how their mother would feel if they wasted food, remembering the sacrifices made. This deep empathy and constant consideration for parents’ feelings constitute true filial piety.

The Path to Success: Embracing Parental Virtues
While some parents may not always act ideally, children should focus on their parents’ good qualities and the positive lessons they imparted. Successful individuals, the “1%,” internalize the good aspects of their parents and strive to embody them. Dwelling on parental flaws, however, leads to negative outcomes. The principle of virtues like benevolence, righteousness, propriety, wisdom, and trustworthiness, as well as filial piety, applies to self-improvement, not to judging others. One must constantly examine one’s own actions rather than labeling others as unfilial.

The Eight Blessings and the Distinction Between Blessing and Virtue
The concept of “Five Blessings” can be expanded to “Eight Blessings,” which include divine authority, divine talent, divine office, divine longevity, and divine wisdom (the ability to write bestsellers). These blessings are often intertwined; for instance, power (권력) leads to honor (귀), which is part of the Five Blessings. However, it is crucial to distinguish between blessings (福) and virtues (德). While one might possess a blessing like honor, they may lack virtue. Blessings and virtues are distinct and do not inherently contain each other. Blessings can span past and present lives, while virtues accumulate for future blessings.

The Three Types of Virtue: Hidden, Familial, and Public
There are three primary types of virtue. The most significant is hidden virtue (陰德), where one performs good deeds without seeking recognition, with the left hand not knowing what the right hand does. This is the highest form of virtue.

The Parable of the Good Samaritan: True Faith in Action
The parable of the Good Samaritan illustrates the true nature of faith and virtue. Religious leaders, focused on their duties, ignored a man in need. It was the Samaritan, an outcast, who showed compassion and provided aid. This parable highlights that true faith is demonstrated through action and love for one’s neighbor, not through adherence to religious dogma or judgment of others’ beliefs. Those who are considered “unbelievers” or “pagans” may, in fact, be the ones truly practicing God’s love.

God’s Presence in the Needy and the Reward for Compassion
Jesus stated that offering a cup of water to the thirsty, feeding the hungry, clothing the naked, or visiting the imprisoned is equivalent to doing it for Him. God is present in the most vulnerable and marginalized individuals. Acts of kindness towards these “least of these” are recorded in heaven and will be rewarded. This emphasizes the importance of hidden virtue (陰德), where good deeds are performed without expectation of recognition.

Familial Virtue (恩德) and Public Virtue (功德)
Beyond hidden virtue, there is familial virtue (恩德), which arises from acts of love and kindness within family and community relationships. The third type is public virtue (功德), exemplified by individuals like Ahn Jung-geun who sacrifice for their nation and people, or those who share their achievements for the greater good. These three categories encompass the various ways virtue manifests in human life.

The Three Pillars of Happiness: Love as the Ultimate Good
Happiness is founded upon three core elements: goodness (善), beauty (美), and righteousness (義). The ultimate good is love. Without love, even the most eloquent speech or profound truth is meaningless, like a clanging cymbal. Just as music requires a loving touch to bring an score to life, truth must manifest externally to be real.

Love as the Foundation of Righteousness and Beauty
Righteousness, even in heroic acts, is hollow without love. If Ahn Jung-geun’s actions were driven by mere aggression rather than love for his people, they would not be recognized as righteous. Similarly, a husband’s financial provision is meaningless if delivered without love and respect for his wife’s contributions. True beauty also stems from love. A beautiful person’s words and actions become truly captivating when imbued with love, such as expressing a desire to marry and raise many children for the nation’s future, rather than focusing solely on personal ambition. This demonstrates that love is the fundamental essence that elevates goodness, beauty, and righteousness.

The Three Elements of Beauty: Truth, Goodness, and Beauty
The three elements of beauty are truth (眞), goodness (善), and beauty (美). In this context, “truth” (眞) is synonymous with righteousness (義). Therefore, true beauty is achieved when one possesses a righteous heart, not when one is solely focused on personal gain.

The Era of Temptation and the Path to Success
Life presents constant temptations, especially in the 21st century. These temptations, which include material desires, carnal desires, and the desire for fame, are the root causes of evil. Only a small percentage of individuals, like Bill Gates or Barack Obama, successfully resist these temptations. Overcoming temptation is crucial for achieving true happiness and success.

The Three Roots of Evil: Greed, Anger, and Ignorance
The three primary roots of evil are greed (貪), anger (瞋), and ignorance (癡).

• Greed manifests as an insatiable desire for material possessions, sexual gratification, and fame, leading individuals to become “evil” in the eyes of others.
• Anger stems from past karma and leads to illness.
• Ignorance makes individuals susceptible to temptation, causing them to wander in a “sea of suffering.” An ignorant person, for example, might misinterpret traffic signals, leading to dangerous consequences. These three roots of evil are the products of temptation in the 21st century.

The Hormonal Impact of Emotions: Love vs. Hatred
Emotions have a profound impact on the body’s hormones. Hatred and animosity trigger the release of hormones that are detrimental to health and longevity. Conversely, love and positive actions promote the release of beneficial hormones.

Insulin: The Judgment Hormone and Its Finite Supply
The human body contains two types of hormones: limited hormones and unlimited hormones. Insulin is the sole limited hormone, produced in a fixed quantity throughout one’s life. Once this supply is depleted, the body can no longer produce it, leading to conditions like diabetes, which requires external insulin injections. The body’s rapid depletion of insulin is a divine mechanism to “automatically eliminate” individuals who engage in harmful behaviors such as excessive drinking, smoking, coffee consumption, overeating, and chronic stress. This is a natural law designed to regulate human lifespan.

The Link Between Lifestyle, Insulin Depletion, and Heredity
Behaviors such as excessive alcohol consumption, smoking, high coffee intake, overeating, and a lack of physical activity accelerate insulin depletion. Stress also significantly contributes to this process. This depletion is a natural consequence, a “heaven-made law,” designed to regulate human lifespan. Some individuals deplete their insulin supply by their 40s or 50s, necessitating lifelong insulin injections. The quality of externally administered insulin differs from naturally produced insulin. This depletion is a divine mechanism to regulate human lifespan.

Insulin as a Judgment Hormone: Intergenerational Consequences
Insulin is a “judgment hormone” that not only affects an individual’s lifespan but also carries intergenerational consequences. When an individual’s insulin is depleted due to a lifestyle of indulgence and harmful actions, this information is encoded in their genes. This genetic “curse” can be passed down through generations, leading to conditions like diabetes, cancer, and high blood pressure in descendants. This mechanism serves as a divine judgment, impacting not only the individual but also their direct lineage.

The Hormones of Love and Well-being
In contrast to the destructive effects of hatred, love and positive actions stimulate the release of numerous beneficial hormones. These include:

• Beta-endorphin: Associated with pleasure and pain relief.
• Beta-amyloid hormone: While often linked to Alzheimer’s, its role in healthy function is complex and context-dependent.
• Dopamine: Linked to reward, motivation, and pleasure.
• Estrogen (in women): A female sex hormone, beneficial when naturally produced.
• Testosterone (in men): A male sex hormone.
• Oxytocin: The “love hormone,” associated with bonding and trust.
• Serotonin: Contributes to feelings of well-being and happiness.
• Phenylethylamine (PEA): The “love at first sight” hormone, responsible for initial attraction and infatuation.
  These hormones, unlike insulin, are “unlimited” and can be continuously produced through positive emotional states and actions. They contribute to extended lifespan, disease prevention, and enhanced immunity.

The Hormones of Stress and Danger
Conversely, negative emotions and stressful situations trigger the release of hormones that accelerate insulin depletion and negatively impact health:

• Adrenaline (Adrenalin/Norepinephrine): Released from the adrenal glands (부신) and kidneys (콩팥) during stress, fear, or anger. Its excessive release ages the body and rapidly depletes insulin.
• Cortisol: A primary stress hormone that significantly contributes to insulin depletion.
• Glucocorticoids: A class of hormones that includes cortisol, involved in stress response.
• Norepinephrine: Similar to adrenaline, involved in the “fight or flight” response.
  These hormones, when frequently released due to anger, fear, or hatred, rapidly consume the body’s finite insulin supply, leading to premature aging and various diseases.

Relacin: The Bonding Hormone in Childbirth and Shared Adversity
Relacin is a hormone released during childbirth, facilitating the opening of the uterus. Interestingly, it is also released in men present during childbirth, fostering a strong bond between parents and child. This shared experience of intense stress and emotion creates an indelible connection, making it difficult for parents to abandon the child. The absence of the father during childbirth can lead to a weaker bond and a greater likelihood of parental separation. This phenomenon extends to other shared traumatic or highly stressful experiences, such as committing a crime together, where the intense emotional bond can create an unbreakable “comradeship” between individuals.

The Stockholm Syndrome: Bonding Through Shared Trauma
The Stockholm Syndrome illustrates how intense shared trauma can create powerful emotional bonds. In the famous Stockholm bank robbery, hostages, particularly women, developed an emotional attachment to their captors. This occurred because the captors’ display of dominance and “masculinity” in a high-stress situation, contrasted with the perceived weakness of the male hostages, created an unexpected attraction. This real-life phenomenon demonstrates how extreme shared experiences, even negative ones, can forge deep, often irrational, connections between individuals, similar to the bonding effect of relacin during childbirth.

The Choice Between Love and Hatred: Impact on Longevity and Legacy
Individuals have the choice to embrace love or hatred. Choosing hatred and negative emotions leads to the continuous release of “unlimited” stress hormones, which in turn rapidly deplete the “limited” insulin supply. This accelerates aging, leads to various diseases (diabetes, cancer, high blood pressure), and ultimately shortens one’s lifespan. This premature depletion of insulin is considered a “heavenly punishment.” Conversely, cultivating love and engaging in benevolent actions conserves insulin, promoting longevity and health. This choice not only affects the individual but also leaves a genetic legacy for future generations.

The Ephemeral Nature of Wealth and the Enduring Value of Virtue
Material wealth accumulated over a lifetime is ultimately fleeting, akin to “dust in the morning” (一朝塵). Upon death, all possessions are left behind, often inherited by others. Therefore, focusing solely on accumulating wealth, especially at the expense of one’s well-being, is a misguided endeavor. Such pursuits often lead to the excessive depletion of insulin, shortening life. True wisdom lies in pursuing wealth with a mindful approach, avoiding the “purification of evil” and the squandering of one’s vital essence.

The Immediate and Delayed Consequences of Good and Evil
Ancient wisdom, such as the teachings of Donghak, states that while good deeds (行善) may not immediately bring blessings, they invariably avert misfortune. Conversely, evil deeds (行惡) may not immediately bring calamity, but they inevitably drive away blessings. This means that even a single act of kindness can prevent future harm, while a single act of malice can cause blessings to recede. This principle highlights the subtle yet powerful cause-and-effect relationship between actions and their consequences, often mediated by unseen forces.

The Growth of Good and the Erosion of Evil
Good deeds are like grass in a garden: they grow continuously, even if imperceptibly, leading to daily increases in blessings. Evil deeds, however, are like sharpening a knife on a whetstone: the damage is not immediately visible, but the blade (and one’s fortune) is gradually eroded, leading to a daily decline. This illustrates that the effects of good and evil are cumulative and persistent, shaping one’s destiny over time.

The Imperative to Avoid Hatred and Cultivate Love
The fundamental principle is to avoid hatred. While it is necessary to address legal or factual disputes, one must refrain from emotional involvement. Injecting personal emotions into conflicts only shortens one’s lifespan by depleting insulin and negatively impacts future lives. Therefore, it is crucial to separate objective judgment from emotional entanglement.

The Broad Scope of “Do Not Kill” and the Love for All Nature
The Buddhist precept “do not kill” (殺生하지 마라) extends beyond human life to encompass all living beings, including plants. This is a call to love and respect all of nature, not just humans. In contrast, the Christian commandment “do not murder” (살인하지 마라) primarily focuses on human life, reflecting a different cultural and religious context. The broader Buddhist interpretation emphasizes that humans have monopolized nature, leading to environmental destruction, which will eventually result in severe consequences.

The Spiritual and Physical Dimensions of the Ten Commandments
The Ten Commandments have both physical and spiritual dimensions. Commandments like “do not murder,” “do not commit adultery,” “do not steal,” and “do not lie” address physical actions. However, commandments like “honor your father and mother” and “do not covet” delve into spiritual and internal states. The first five commandments, particularly “honor your father and mother,” are considered spiritual, equating parents with God.

Filial Piety After Death: The “Samo-jihyo”
Filial piety extends beyond a parent’s lifetime. Samo-jihyo (思慕之孝) refers to the act of cherishing and remembering parents in one’s heart even after their passing. This involves constantly reflecting on their virtues and sacrifices, such as their frugality and respect for food. This continuous remembrance and emulation of their good qualities is considered an act of loving God and heaven. Disregarding these values, such as wasting food, is seen as a transgression against both parents and the environment, potentially leading to negative consequences like diabetes for one’s spouse.

The Three Types of Filial Piety: Living, Posthumous, and Great
Filial piety can be categorized into three main types:

• Saengjeon-jihyo (生前之孝): Filial piety practiced while parents are alive. This includes:
  • So-hyo (小孝): Providing for parents’ basic needs (food, clothing, shelter).
  • Jung-hyo (中孝): Bringing joy to parents by achieving success and establishing a good family.
  • Dae-hyo (大孝): The “great filial piety,” which involves achieving significant accomplishments that bring honor to the family and nation, such as meeting a figure like Huh Kyung-young.
• Sahu-jihyo (死後之孝): Filial piety practiced after parents have passed away, which includes Samo-jihyo.
  The emphasis is on achieving “great filial piety” by making a positive impact that honors one’s lineage and contributes to society.

The Four Joys of Love: Face, Words, Material, and Body
Love (사랑) is defined by four types of joy (四樂):

1. Face (顔): Giving joy to others through a smiling and pleasant facial expression.
2. Words (言): Giving joy through kind and respectful speech.
3. Material (物): Giving joy through material generosity and sharing.
4. Body (身): Giving joy through physical service and assistance.

These four elements constitute true love.

The Four Negations of Love: The Nature of Sin and Hatred
Conversely, sin (罪) is defined as the negation of these four joys (四非). If one fails to express joy through their face, words, material actions, or physical service, they are committing a sin. For example, frowning at an elder or speaking disrespectfully is a sin. This lack of love is equivalent to hatred (憎惡).

Cultivating Filial Piety in Daily Life: Small Acts of Love
Even small acts of love and consideration towards parents, such as a child buying a sweet potato for their mother with their allowance, demonstrate true filial piety. It is not about grand gestures but about consistently showing appreciation and reciprocating kindness. This teaches children not to always receive but to also give, fostering a deeper bond and preventing future conflicts.

The Power of Facial Expression and the Conservation of Insulin
Among the four joys of love, expressing joy through one’s face is the easiest and most cost-effective way to cultivate blessings. Maintaining a pleasant and serene facial expression, even in public, contributes to one’s well-being and conserves insulin. Conversely, negative facial expressions and emotions deplete insulin, leading to negative consequences. Therefore, consciously choosing to express love through one’s face is a powerful act of self-care and virtue.