2026.07.07 The Profound Wisdom of Huh Kyung Young: Earth's Energy, Human Destiny, and the Balance of Yin and Yang

2026.07.07 The Profound Wisdom of Huh Kyung Young: Earth’s Energy, Human Destiny, and the Balance of Yin and Yang. The Profound Wisdom of Huh Kyung young’s Teachings

A Korean billionaire invited Heo Kyung-young to his Sedona home, where even a US president had stayed. Heo reveals the profound respect shown to him, even being offered the host’s seat, a gesture not extended to the president.

Heo Kyung-young was invited by a Korean billionaire to his home in Sedona, Arizona, a place where even a U.S. president had stayed .
The billionaire showed immense respect to Heo Kyung-young by offering him his own seat, a gesture not extended to the U.S. president .
Heo Kyung-young discussed the concept of “good land” or “power spots” in Korea .
Buan is considered the best place to live, known for its beautiful scenery like Chaeseokgang and Byeonsanbando .
Sunchang is the best place to be buried and has produced many important figures, including the first Chief Justice .
He contrasted Korean soil with Japanese soil, stating that Korean soil is “young earth” (soto) and “fertile earth” (jinto), suitable for making tiles and bricks .
Japanese soil, especially from Mount Fuji, is “old earth” (noto) and volcanic ash, which is weak and crumbles easily, making it unsuitable for construction .
He also mentioned that American soil, like in LA and the Grand Canyon, is often dry and lacks fertility, except for certain areas like Arizona where the soil is more cohesive .
Heo Kyung-young explained the difference between truth (jilli) and principle (dori) .
Truth changes with time, culture, and history (e.g., traditional hairstyles vs. modern ones) .
Principle is unchanging human morality .
He further distinguished between two types of “seopri” (providence/principle) :
One refers to the operation of the heavens and the universe .
The other refers to the operation of yin and yang (e.g., the balance needed in drying tobacco leaves) .
He shared his difficult childhood experiences, including working on a tobacco farm and operating a chaff cutter (jakdu) .
He described the meticulous process of drying tobacco leaves, which required careful balance of sun and shade to prevent spoilage .
He recounted the dangerous task of feeding straw into a chaff cutter, a machine that often caused severe injuries like severed fingers .
He discussed traditional Korean medicine (Hanbang) concepts :
“Jokhan Sangsim” (족한상심) means that cold feet weaken the heart .
“Inwon Sangguk” (인원상국) means that a nation with many resentful people will decline .
He connected these to social issues, stating that neglecting the poor weakens society as a whole .
He emphasized the importance of the spine as the body’s pillar, comparing it to the main pillar of a house .
A weak pillar (juyakja) leads to the collapse of the house (okbunggye) .
He introduced the concept of “dongjeong-il-yeo” (동정일여), meaning that movement (dong) and stillness (jeong) should be one .
This means maintaining a peaceful and positive mindset even when busy or stressed, by focusing on future joys like meeting Heo Kyung-young .
He concluded by performing a poem and giving “level-up” blessings to attendees and viewers .

Huh Kyung Young Shin-in’s Audience Event

Keyword Frequency
천사 (Angel): 29
흙 (Soil/Earth): 20
나라 (Country): 10
담배 (Tobacco): 10
섭리 (Providence): 10
집 (House/Home): 9
사람 (Person/People): 9
심장 (Heart): 7
작두 (Chopper): 7
미국 (America/USA): 6

Today’s Central Metaphor
The central metaphor compares the physical foundation of a house (its pillars) and the physical body (the spine) to the spiritual and societal well-being of individuals and nations, suggesting that weakness in the foundation leads to collapse.

Lecture in Numbers
5: The number of young women working for the Korean chaebol in Sedona.
500,000: The approximate acreage of land owned by the chaebol in Arizona and New Zealand, respectively.
8: The number of times the speaker visited America to lecture, with the eighth visit being to meet the president.
6: The number of years the speaker operated a straw chopper (작두).
100: The approximate number of times longer a tobacco drying line is compared to a typical laundry line.
10,000,000 (ten million): The number of people the speaker intends to create and guide to heaven.
1 (first): Sedona is described as the number one tourist destination in America.

Signature Sentence
“여러분한테는 생거가 없어 여러분 사는 데가 최고 맹당이고 여러분 묻히는 데가 천국 가는 곳이야” (For you, there is no specific best place to live; the place you live is the best auspicious spot, and where you are buried is the place you go to heaven.)

Concise Summary & Highlights
This lecture explores the interconnectedness of natural providence, human morality, and national destiny.
Korean soil is superior (“young earth”) compared to Japanese volcanic ash (“old earth”).
The concepts of “truth” (진리) and “human morality” (도리) are distinct, with truth being variable across times and cultures, while human morality remains constant.
“Providence” (섭리) has two meanings: the cosmic order (하늘의 운행도리) and the balance of yin and yang (음양의 운행도리).
The principle of “cold feet, damaged heart” (족한상심) applies to both individual health and national well-being.
“Motion and stillness as one” (동정이일여) is a crucial aspect of yin-yang providence, advocating for inner peace amidst external activity.
The speaker recounts personal hardships from childhood, including tobacco farming and operating a straw chopper, to illustrate life’s challenges and the importance of resilience.
The speaker describes a visit to a Korean chaebol’s home in Sedona, Arizona, where he was given a seat of honor previously reserved for the US President.

Scriptural / Religious Citations
Not prominently present in the transcript.

Historical & Epochal Context
The lecture references several historical and cultural contexts:
Traditional Korean Society: The discussion of “truth” (진리) and “human morality” (도리) touches upon historical customs like men wearing topknots (상투) and not cutting hair, contrasting them with modern practices.
Japanese Colonial Period: The song “Ulleura Yeolpung” (울르라 열풍) is described as a tragic love story set during the Japanese occupation, involving Korean independence fighters.
Post-Korean War Industrialization: The mention of Busan’s textile factories (방직 공장) and the lives of young female factory workers (여공) reflects the era of rapid industrialization in Korea, where many young women from rural areas worked long hours and pursued education through correspondence schools.
Traditional Korean Farming: The detailed descriptions of tobacco farming and preparing feed for cattle using a straw chopper (작두) illustrate the harsh realities of rural life and manual labor in Korea’s past.

Key Figures & Events Referenced
Huh Kyung Young (허경영): The speaker himself, referred to as “Shin-in” (신인님), implying a divine or enlightened being.
US President: Mentioned as having visited the Korean chaebol’s home in Sedona, where the speaker was later given a more honored seat.
Choi Ji-hee (체지희): The actress who played the protagonist in the movie “Ulleura Yeolpung,” a tragic love story about independence fighters during the Japanese colonial era.
Korean Chaebol: An unnamed wealthy Korean individual who invited the speaker to his large estate in Sedona, Arizona.
Independence Movement: The historical context of the “Ulleura Yeolpung” song, which depicts the struggles of Korean independence fighters against Japanese colonial rule.
Busan Textile Factories: A historical reference to the industrialization period in Korea, where young women worked in textile factories in Busan.

Core Concept Definitions
Old Earth (노토/老土): Refers to soil that is “old” or “worn out,” like the volcanic ash soil of Japan, which is loose and lacks strength, making it unsuitable for construction.
Young Earth (소토/少土): Refers to “young” or “vibrant” soil, like Korean soil, which is firm, fertile, and suitable for making bricks and roof tiles.
Truth (진리/眞理): Defined as principles that vary across nations, people, and historical eras. For example, traditional customs like not cutting hair for men have changed over time.
Human Morality (도리/道理): Defined as unchanging principles of human conduct, regardless of time or culture.
Providence (섭리/攝理 – 불꽃 섭자): Refers to the “flame” or “spark” of providence, representing the cosmic order, the operation of heaven and the universe.
Providence (섭리/攝理 – 섭리 섭자): Refers to the “governing” or “managing” providence, specifically the balance and operation of yin and yang (음양). This includes the harmonious interaction of opposing forces in nature and human relationships.
Cold Feet, Damaged Heart (족한상심/足寒傷心): An East Asian medical (한의학) principle stating that cold feet weaken the heart. Metaphorically extended to society, it means that if the “feet” (the poor or marginalized) are neglected or suffer, the “heart” (the nation or individual’s well-being) will be damaged.
Pillar Weak, House Collapses (주약자옥붕/柱弱者屋崩): A principle stating that if the main pillar (기둥) is weak, the house (집) will collapse. Metaphorically, if the “pillar” (척추/spine) of the body is weak, the “house” (신체/body) will collapse.
Motion and Stillness as One (동정이일여/動靜一如): A principle stating that movement (동/動) and stillness (정/靜) should be unified, like yin and yang. It means maintaining inner peace and joy even amidst busy or stressful activities.
No Shade, No Birds (무음무조/無陰無鳥): A principle stating that a tree without shade (무음/無陰) or leaves cannot attract birds (무조/無鳥). Metaphorically, it implies that a lack of balance or nurturing environment (yin-yang) prevents flourishing.

Central Questions & Answers
Central Question: How do natural principles, human actions, and cosmic order intertwine to determine individual and national destiny?
Speaker’s Answer: The speaker posits that everything, from the quality of soil to human morality and the balance of yin and yang, operates under specific “providence” (섭리). By understanding and aligning with these principles—such as maintaining balance (음양의 중용), caring for the vulnerable (족한상심), and finding inner peace amidst activity (동정이일여)—individuals can achieve spiritual elevation and nations can prosper. Conversely, neglecting these principles leads to decline and suffering.

Conclusion & Strategic / Philosophical Implications
The lecture concludes by reiterating the profound importance of understanding and living by the principles of providence, particularly the balance of yin and yang, and the unity of motion and stillness. The speaker asserts that his teachings are unique and invaluable, guiding individuals towards a higher spiritual path and ultimately to “heaven.” The philosophical implication is that true well-being, both personal and national, stems from a holistic alignment with these fundamental cosmic and moral laws. It suggests that a deep understanding of these principles, often found in classical texts (like Hanja), is essential for navigating life successfully and achieving spiritual fulfillment. The ultimate call to action is to embrace these teachings, maintain humility, and recognize one’s inherent value as a “heavenly angel” on a journey to “Baekgung” (heaven).

Cross-Referencing
Speaker’s Previous Lectures: The speaker explicitly states, “우리 하늘공에 오는 사람들 옛날에 내가 이런 거 강의해 줬지” (People who come to Haneulgong, I lectured on this before) and “내가 강의를 여태까지 한 것 중에 요게 요런 걸 강의를 했어요” (Among the lectures I’ve given so far, I’ve lectured on these things) , indicating that the concepts of “truth” (진리) and “providence” (섭리) have been recurring themes in his teachings.
East Asian Medicine (한의학): The concept of “cold feet, damaged heart” (족한상심) is directly attributed to traditional East Asian medicine, suggesting a connection to broader philosophical and medical traditions.
Classical Chinese Characters (한문): The speaker frequently refers to the importance of understanding Hanja (한문) to grasp the nuances of concepts like “providence” (섭리), implying a connection to classical East Asian scholarship.

Multilingual Translation Strategy
To produce high-quality translations, a multi-stage workflow is recommended:
Initial Machine Translation: Use advanced neural machine translation (NMT) for a first pass, focusing on capturing the literal meaning.
Domain-Specific Glossary Development: Create a glossary of key terms (e.g., “Shin-in,” “Baekgung,” “Haneulgong,” “섭리,” “진리,” “도리,” “족한상심,” “동정이일여,” “소토,” “노토”) with their specific contextual meanings within Huh Kyung Young’s philosophy. This is crucial as many terms have unique interpretations.
Human Post-Editing by Bilingual Experts: Engage professional translators fluent in both Korean and the target language (e.g., English) who are also familiar with philosophical or spiritual discourse. They should refine the NMT output, ensuring accuracy, natural flow, and cultural appropriateness.
Review by Subject Matter Experts: A final review by individuals deeply familiar with Huh Kyung Young’s teachings would ensure that the philosophical nuances and specific terminology are correctly conveyed.
Contextual Annotation: Add brief annotations or footnotes for culturally specific references (e.g., “Ulleura Yeolpung,” “Busan textile factories,” “straw chopper”) to provide necessary background for non-Korean audiences.

Content Gaps & Unaddressed Areas
Specifics of “Shin-in”: While the speaker is referred to as “Shin-in,” a clear definition of this term and its implications for his role or teachings is not explicitly provided.
Evidence for Soil Claims: The claims about the superior quality of Korean soil (“young earth”) versus Japanese soil (“old earth”) are presented as facts without scientific or geological evidence.
Details of US Presidential Meeting: The nature and purpose of the speaker’s meeting with the US President are mentioned but not elaborated upon.
Financial/Organizational Structure: The lecture mentions “Haneulgong” (하늘공) and various “levels” (레벨) for donations and blessings, but the organizational structure, financial mechanisms, or specific benefits of these levels are not detailed.
Philosophical Lineage: While referencing East Asian medicine and classical Chinese, the lecture does not explicitly place the speaker’s philosophy within a broader intellectual or spiritual lineage.

Future Predictions & Prophetic Statements
Heavenly Destination for Followers: The speaker states that for his followers (“천사님”), wherever they live becomes the best auspicious spot, and where they are buried is where they go to heaven.
Creation of Ten Million People: The speaker expresses his intention to “create ten million people” (천만 명을 만들어서 가는게 내 뜻이야) and guide them to heaven.
Eternal Lectures: The speaker claims his lectures are “lectures that you can never hear forever” (영원히 못 듣는 강의야) and that “no one else gives lectures like this except me.” He also states that the video recordings will remain for people to “realize” later.
Transformation of Followers: The speaker predicts that those who come to Haneulgong, regardless of age, will appear as “virgins” (처녀로 보여) or “angels” (천사로 보여).

Executive Insight
This lecture by Huh Kyung Young offers a unique blend of spiritual teachings, personal anecdotes, and cultural commentary, all framed within a distinctive philosophical system. The core takeaway is the profound interconnectedness of cosmic providence, human morality, and individual/national well-being, often illustrated through vivid metaphors like the “young earth” of Korea or the “cold feet, damaged heart” principle. For a professional reader, the lecture highlights the speaker’s method of conveying complex ideas through relatable, often personal, narratives and traditional wisdom, emphasizing balance (yin-yang) and inner harmony (motion and stillness as one) as keys to a fulfilling life. It also reveals a charismatic leader who positions himself as a unique guide to spiritual enlightenment, offering a distinct worldview that blends traditional East Asian concepts with a vision of collective salvation.

The Principles of Earth, Humanity, and Cosmic Harmony

Basic Information
Lecture Session and Date: Haneulgung Session, 2026.07.07
One-sentence Main Theme or Title Summary: Huh Kyung-young’s lecture emphasizes the profound interconnectedness of natural elements, human conduct, and cosmic principles, highlighting the unique spiritual significance of Korea and the importance of maintaining balance in all aspects of life.
Location: Haneulgung
Key Segments:
Korean Land’s Spiritual Significance: Discussion on Korea’s “young soil” (소토) and “living soil” (생토) compared to Japan’s “old soil” (노토), linking it to the nation’s spiritual power and the emergence of great individuals.
Distinction Between “Jinri” (Truth) and “Dori” (Human Way): Explanation of how “truth” changes with time and culture, while “human way” remains constant, both being forms of “섭리” (providence/principle) but with different underlying characters.
The Principle of “Eumyang” (Yin and Yang) and “Dongjeong-Iryeo”: Detailed analogy using tobacco leaf cultivation to illustrate the delicate balance of yin and yang, extending this concept to human relationships and the cosmic order, culminating in the idea of “Dongjeong-Iryeo” (movement and stillness are one).
“Jokhan-Sangsim” (Cold Feet, Damaged Heart) and “Inwon-Sangguk” (People’s Resentment, Nation’s Ruin): Application of traditional Korean medicine principles to societal health, emphasizing that neglecting the poor and marginalized leads to national decline.
Personal Anecdotes and Life Lessons: Huh Kyung-young shares vivid stories from his youth, including arduous farm work and dangerous tasks like operating a straw cutter, to illustrate resilience, hard work, and the harsh realities of life, connecting these experiences to deeper spiritual lessons.
Core Messages
The Enduring Nature of “Dori” vs. the Changing Nature of “Jinri”:
Quote: “진리는 나라와 사람마다 역사 시대 흐름에 따라 달라요. 인간의 도리는 바뀌나? 아니야. 안 바뀝니다. 진리는 바뀌어.” (Truth changes according to the flow of history, country, and people. Does the human way change? No, it does not. Truth changes.)
Explanation: While societal norms and specific truths (Jinri) evolve over time, the fundamental principles of human conduct and morality (Dori) are eternal and unchanging.
The Importance of “Eumyang” (Yin and Yang) Balance:
Quote: “담배 잎을 말릴 때 너무 햇볕에 많이 내어놓으면 담배 버려 버려… 담배 잎을 말 때 음양의 조절이 그렇게 어려워.” (When drying tobacco leaves, if you expose them too much to the sun, the tobacco is ruined… Adjusting the yin and yang when drying tobacco leaves is very difficult.)
Explanation: All things in the universe, from nature to human relationships, require a delicate balance of opposing forces (yin and yang) to thrive. Extremes lead to destruction.
Societal Health and the Well-being of the Vulnerable:
Quote: “족한 상심. 발이 찰 때는 심장이 약하다… 인원 상국. 백성들이 원망을 마여하면은 나라가 망한다.” (Jokhan-Sangsim: When feet are cold, the heart is weak… Inwon-Sangguk: If the people harbor much resentment, the nation perishes.)
Explanation: Just as cold feet can harm the heart, neglecting the poor and marginalized (the “feet” of society) leads to a weakened national “heart” and eventual collapse.
The Concept of “Dongjeong-Iryeo” (Movement and Stillness as One):
Quote: “동정이 이어라. 음과 양이 항상 하나처럼… 움직이고 바빠도 마음속에는 아 내가 토요일 날 가서 신인님을 만날 수 있다. 마음이 어때? 편해지는 거야.” (Movement and stillness are one. Yin and yang are always like one… Even when moving and busy, in your heart, you think, ‘Ah, I can meet the divine being on Saturday.’ How does your heart feel? It becomes peaceful.)
Explanation: True inner peace and spiritual harmony come from integrating activity and rest, finding stillness within movement, and maintaining a joyful, hopeful mindset regardless of external circumstances.
Korea’s Unique “Young Soil” and Spiritual Destiny:
Quote: “우리나라 흙은 생혈기야. 생헐… 소토. 젊을 소자. 젊은 흙기야… 세계에서 우리의 흙은 진토고 또 소토야.” (Our country’s soil is vibrant, living soil… young soil. It’s young soil… Our soil is true soil and young soil in the world.)
Explanation: Korea possesses a uniquely fertile and “young” soil, distinct from the “old” volcanic ash soil of Japan, signifying a special spiritual vitality and destiny for the nation and its people.
Detailed Summary
Topic: Welcome and the Significance of Sacred Land
Main Assertions: Huh Kyung-young welcomes attendees, emphasizing the special nature of their gathering. He discusses the concept of “sacred land” (명당), distinguishing between places good for living (“생거”) and places good for burial (“사거”). He asserts that for his followers, wherever they live becomes sacred land, and wherever they are buried leads to heaven.
Analogies/Examples: He cites specific Korean locations like Bu-an (부안) for living and Sunchang (순창) for burial as traditional sacred lands, noting that Sunchang produced a Supreme Court Chief Justice. He then contrasts this with his followers, for whom their presence transforms any location into sacred ground.
Practical Message: Followers are encouraged to recognize their inherent spiritual value, as their presence elevates any place to sacred status, making their lives and ultimate resting places blessed.

Topic: The Unique Quality of Korean Soil vs. Japanese Soil
Main Assertions: Huh Kyung-young explains that Korean soil is “young soil” (소토), “living soil” (생토), and “true soil” (진토), characterized by its firmness and vitality. In contrast, Japanese soil is “old soil” (노토), formed from volcanic ash, making it brittle and weak, especially during earthquakes.
Analogies/Examples: He describes how Korean soil is so firm it’s hard to dig with a hoe, and can be used to make durable bricks and roof tiles. Japanese soil, being like ash, crumbles easily and cannot be used for construction, contributing to earthquake damage. He even recounts eating Korean soil as a child due to its pure, rich quality.
Practical Message: This segment instills a sense of national pride and spiritual significance, suggesting that Korea’s physical land embodies a unique, vibrant energy that sets it apart globally.

Topic: The Distinction Between “Jinri” (Truth) and “Dori” (Human Way) and the Two “Seopri” (Principles)
Main Assertions: He differentiates “Jinri” (truth), which is relative and changes with time and culture (e.g., historical fashion like topknots), from “Dori” (human way), which is absolute and unchanging (e.g., filial piety). Both are forms of “Seopri” (principle/providence), but he introduces two distinct Chinese characters for “Seopri”: one representing the “principle of heaven’s operation” (하늘의 운행돌이) and the other, the “principle of yin and yang’s operation” (음양의 운행돌이).
Analogies/Examples: The changing fashion of men’s hairstyles (topknots vs. short hair) illustrates “Jinri.” The unchanging respect for parents, even in different eras, exemplifies “Dori.” He emphasizes that understanding these distinctions requires knowledge of Chinese characters.
Practical Message: The audience is urged to discern between transient truths and eternal human principles, recognizing that true wisdom involves understanding both the grand cosmic order and the delicate balance of yin and yang in daily life.

Topic: The Principle of “Eumyang” (Yin and Yang) Illustrated by Tobacco Farming
Main Assertions: Huh Kyung-young uses the meticulous process of drying tobacco leaves to explain the critical importance of “Eumyang” balance. Too much sun (yang) or too much rain/shade (yin) can ruin the crop. The leaves must be dried in the shade on cloudy days, and protected from sudden rain.
Analogies/Examples: He vividly describes the frantic effort to protect tobacco leaves from rain, the precise moisture control needed before sale, and the strict grading process by government officials. He even mentions using his mouth to spray water on leaves to achieve the perfect texture.
Practical Message: This detailed example teaches that success in any endeavor, and indeed in life, requires careful observation, precise adjustment, and maintaining a harmonious balance between opposing forces.

Topic: “Jokhan-Sangsim” (Cold Feet, Damaged Heart) and “Inwon-Sangguk” (People’s Resentment, Nation’s Ruin)
Main Assertions: Drawing from traditional Korean medicine, he introduces “Jokhan-Sangsim,” meaning cold feet harm the heart, and applies it metaphorically to society. He then presents “Inwon-Sangguk,” stating that if people harbor much resentment, the nation will perish. He connects “feet” to the poor and marginalized in society.
Analogies/Examples: He explains that just as physical coldness in the feet affects the heart, neglecting the “feet” (the poor and vulnerable) of society weakens the national “heart.” If citizens are filled with resentment, the nation’s “heart” is damaged, leading to its downfall, citing examples like Argentina.
Practical Message: This teaching emphasizes social responsibility and compassion, warning that a nation’s strength and stability depend on caring for all its citizens, especially the most vulnerable, to prevent widespread resentment and national collapse.

Topic: The “Pillar” of the Body (Spine) and the Concept of “Dongjeong-Iryeo” (Movement and Stillness as One)
Main Assertions: He uses the analogy of a house’s pillar (“기둥 주약자 옥붕괴” – if the pillar is weak, the house collapses) to explain the importance of the spine (척추) as the body’s central pillar. He then introduces “Dongjeong-Iryeo,” meaning movement (동) and stillness (정) should be one, representing the harmonious integration of yin and yang in one’s life.
Analogies/Examples: A weak spine leads to a “collapsed spirit” (신이 무너져). “Dongjeong-Iryeo” means finding peace and joy even amidst busyness, like imagining oneself meditating in a serene place while working. He encourages followers to find joy in their daily lives by anticipating meeting him at Haneulgung.
Practical Message: Maintain physical and spiritual strength by caring for your body’s “pillar” (spine) and cultivate an inner state where activity and rest are harmonized, finding joy and peace regardless of external circumstances.

Topic: Personal Hardship, Resilience, and the Meaning of Encountering Huh Kyung-young
Main Assertions: Huh Kyung-young recounts his extremely difficult childhood, including dangerous work with a straw cutter (작두) where many lost fingers, and the immense labor of tobacco farming. He emphasizes that his followers have endured their own “thousand hardships” (천신만고) and have been led to him through their good deeds.
Analogies/Examples: He describes the terrifying experience of feeding straw into a large, foot-operated cutter, where a moment’s inattention could lead to severe injury. He highlights his own survival through six years of this work without injury. He states that meeting him is not accidental but a result of a virtuous life.
Practical Message: Followers are reminded to cherish their connection with Huh Kyung-young, viewing it as a profound reward for their past virtues and a unique opportunity for spiritual advancement, while maintaining humility.

Topic: Cultural References and the Power of Song
Main Assertions: He discusses the emotional depth of old Korean songs, connecting them to historical contexts and personal struggles. He analyzes “Ulleura Yeolpung” (울르라 열풍) as a tragic love story of independence fighters and “Yongdusan Elegy” (용두산 엘레지) as a song of longing and hardship for factory girls in Busan.
Analogies/Examples: “Ulleura Yeolpung” depicts a female independence fighter feigning joy with Japanese officers while her lover is captured, symbolizing profound sacrifice. “Yongdusan Elegy” reflects the dreams of young female factory workers who rarely saw the sea, finding solace in the view from Yongdusan Park.
Practical Message: Art and culture, especially music, can convey deep historical and emotional truths, fostering patriotism and empathy by connecting individuals to collective experiences of hardship and resilience.

Key Quotes Collection
“여러분한테는 생거가 없어. 여러분 사는 데가 최고 맹당이고 여러분 묻히는 데가 천국 가는 곳이야.” (For you, there is no specific place to live. Wherever you live is the best sacred land, and wherever you are buried is the place you go to heaven.)
Context: Explaining the spiritual significance of his followers’ presence.
“우리나라 흙은 생혈기야. 생헐… 소토. 젊을 소자. 젊은 흙기야.” (Our country’s soil is vibrant, living soil… young soil. It’s young soil.)
Context: Contrasting Korean soil with Japanese soil.
“진리는 나라와 사람마다 역사 시대 흐름에 따라 달라요. 인간의 도리는 바뀌나? 아니야. 안 바뀝니다. 진리는 바뀌어.” (Truth changes according to the flow of history, country, and people. Does the human way change? No, it does not. Truth changes.)
Context: Distinguishing between transient truth and unchanging human principles.
“담배 잎을 말릴 때 너무 햇볕에 많이 내어놓으면 담배 버려 버려… 담배 잎을 말 때 음양의 조절이 그렇게 어려워.” (When drying tobacco leaves, if you expose them too much to the sun, the tobacco is ruined… Adjusting the yin and yang when drying tobacco leaves is very difficult.)
Context: Illustrating the principle of yin and yang balance through an agricultural example.
“족한 상심. 발이 찰 때는 심장이 약하다… 인원 상국. 백성들이 원망을 마여하면은 나라가 망한다.” (Jokhan-Sangsim: When feet are cold, the heart is weak… Inwon-Sangguk: If the people harbor much resentment, the nation perishes.)
Context: Applying traditional medicine and social principles to national well-being.
“가난한 자들이 족이야. 그걸 상하게 하면 춥기에 춥고 배고게 하면은 가난한 자들 갈시하면 결국 개인은 심장이 약해져서 찬벌받고.” (The poor are the feet. If you harm them, if you make them cold and hungry, if you despise the poor, then ultimately the individual’s heart weakens and they receive punishment.)
Context: Explaining the societal implication of “Jokhan-Sangsim.”
“기둥이 약하면은 집이 붕괴되죠… 우리는 신규가 돼. 신이 무너져 버려.” (If the pillar is weak, the house collapses… For us, the spirit collapses. The spirit is ruined.)
Context: Analogizing the spine as the body’s pillar and its connection to spiritual strength.
“동정이 이어라. 음과 양이 항상 하나처럼… 움직이고 바빠도 마음속에는 아 내가 토요일 날 가서 신인님을 만날 수 있다. 마음이 어때? 편해지는 거야.” (Movement and stillness are one. Yin and yang are always like one… Even when moving and busy, in your heart, you think, ‘Ah, I can meet the divine being on Saturday.’ How does your heart feel? It becomes peaceful.)
Context: Defining “Dongjeong-Iryeo” and its practical application for inner peace.
“세계에서 우리의 흙은 진토고 또 소토야. 젊은 흙이고 진토고 옥토고.” (Our soil in the world is true soil and young soil. It is young soil, true soil, and fertile soil.)
Context: Reaffirming the unique quality and spiritual significance of Korean soil.
“천신 망고 끝에도 나쁜 길로 안 가고 항상 착한 일을 했기 때문에 나를 만난 거야.” (Even after a thousand hardships, you did not go down a bad path and always did good deeds, which is why you met me.)
Context: Explaining the spiritual reason behind followers’ encounter with him.
“잎이 적은 나무는 새가 깃들 수 없다… 무음이다. 그러면 무조요. 새가 살 수 있나?” (A tree with few leaves cannot shelter birds… It is without shade. Then it is without birds. Can birds live there?)
Context: Using a natural metaphor to explain the necessity of balance and provision.
“이 강의는 영원히 못 듣는 강의야. 내 말고는 이렇게 해 주는 사람이 없어.” (This lecture is one you cannot hear forever. There is no one else who gives a lecture like this besides me.)
Context: Emphasizing the unique and profound nature of his teachings.
Mindmap Structure
Core Theme: The Principles of Earth, Humanity, and Cosmic Harmony by Huh Kyung-young
I. The Spiritual Significance of Land and Being
A. Sacred Land (명당)
Traditional Sacred Lands: Bu-an (living), Sunchang (burial)
Follower’s Sacred Land: Wherever you are, wherever you are buried
B. The Unique Quality of Korean Soil
Korean Soil: “Young Soil” (소토), “Living Soil” (생토), “True Soil” (진토)
a. Firm, vital, suitable for construction (bricks, tiles)
b. Contrasted with Japanese “Old Soil” (노토) from volcanic ash (brittle, weak)
Spiritual Destiny: Reflects Korea’s unique vitality
II. Understanding Truth and Principles
A. Jinri (Truth) vs. Dori (Human Way)
Jinri: Changes with history, culture, time (e.g., fashion)
Dori: Unchanging, eternal human principles (e.g., filial piety)
B. Two Forms of Seopri (Principle/Providence)
Heavenly Seopri: Cosmic operation, universe’s way
Yin-Yang Seopri: Operation of male/female, balance
III. The Principle of Eumyang (Yin and Yang) Balance
A. Tobacco Farming Analogy
Delicate balance: Not too much sun (yang), not too much shade/rain (yin)
Practical application: Drying in shade, protecting from rain, precise moisture control
B. “Dongjeong-Iryeo” (Movement and Stillness as One)
Definition: Yin and Yang are always like one, harmony in activity and rest
Application: Finding inner peace amidst busyness, joyful anticipation
IV. Societal and Personal Well-being
A. “Jokhan-Sangsim” (Cold Feet, Damaged Heart)
Medical principle: Cold feet weaken the heart
Societal metaphor: Neglecting the poor (“feet”) weakens the nation’s “heart”
B. “Inwon-Sangguk” (People’s Resentment, Nation’s Ruin)
Principle: Widespread resentment leads to national collapse
Warning: Avoid creating conditions where people resent the nation
C. The Body’s Pillar (Spine)
Analogy: Weak pillar (spine) leads to house (body) collapse
Spiritual connection: Weak spine leads to “collapsed spirit”
V. The Path to Huh Kyung-young and His Teachings
A. Personal Hardship and Resilience
Childhood experiences: Dangerous farm work (straw cutter), tobacco farming
Lessons: Hard work, survival, spiritual strength
B. The Significance of Encountering Huh Kyung-young
Not accidental: Result of good deeds and enduring hardships
Unique opportunity: His lectures are unparalleled and profound
C. Humility and Compassion
Value of followers: Incomparable, but remain humble
Concern for others: Pity for those who cannot follow the path
Historical / Doctrinal Connections
This lecture by Huh Kyung-young deeply connects with and builds upon his established teachings, particularly his emphasis on divine-human theory and the spiritual significance of Korea.

Divine-Human Theory and Personal Transformation: The assertion that “wherever you live is the best sacred land, and wherever you are buried is the place you go to heaven” directly reflects his teaching that his followers, by virtue of their connection to him, transcend conventional spiritual limitations. This elevates the individual’s spiritual status, aligning with the idea that his presence transforms ordinary people into “angels” (천사님).
Spiritual Significance of Korea: The detailed comparison of Korean “young soil” (소토) with Japanese “old soil” (노토) reinforces his long-standing doctrine of Korea’s unique spiritual destiny and its role as a central nation in his cosmic plan. This isn’t just a geographical observation but a spiritual declaration of Korea’s inherent purity and vitality, making it a fertile ground for his divine work.
Principles of Balance and Harmony (Eumyang): The extensive discussion on “Eumyang” (yin and yang) and “Dongjeong-Iryeo” (movement and stillness as one) is a cornerstone of his teachings, emphasizing the necessity of balance in all aspects of life, from nature to human relationships and inner states. This aligns with his broader message of cosmic order and the importance of aligning oneself with universal principles.
Social Justice and National Prosperity: The introduction of “Jokhan-Sangsim” (cold feet, damaged heart) and “Inwon-Sangguk” (people’s resentment, nation’s ruin) connects to his 33 policies which often include provisions for the poor and vulnerable. This lecture provides a deeper, almost medical-spiritual, justification for social welfare, arguing that neglecting the marginalized directly harms the nation’s “heart” and leads to its downfall. This reinforces his vision of a prosperous nation built on compassion and equitable distribution.
Emphasis on Personal Experience and Resilience: His vivid anecdotes about childhood hardships, such as the dangerous straw cutter , serve not just as personal history but as parables. They underscore the resilience required on the spiritual path and validate the struggles of his followers, suggesting that their own “thousand hardships” (천신만고) have prepared them to meet him. This personalizes his teachings, making them relatable and inspiring.

Newly Emphasized Points or Developments:

Deepened Explanation of “Seopri”: While “Seopri” (providence/principle) has always been a key term, the explicit distinction between the “heavenly operation” and “yin-yang operation” using different Chinese characters provides a more nuanced and structured understanding of cosmic and earthly principles. This suggests a more detailed doctrinal framework being presented.
Integration of Traditional Korean Medicine: The direct application of “Jokhan-Sangsim” from traditional Korean medicine to societal health is a notable development. It shows an expanded interdisciplinary approach, linking ancient wisdom to contemporary social issues and his political philosophy.
“Dongjeong-Iryeo” as a Practical Mental State: The concept of “Dongjeong-Iryeo” is presented not just as a philosophical ideal but as a practical mental exercise for maintaining joy and peace amidst daily life’s stresses . This offers a concrete psychological tool for his followers.
The Uniqueness of His Lectures: His explicit statement, “This lecture is one you cannot hear forever. There is no one else who gives a lecture like this besides me” , is a strong reaffirmation of his unique divine authority and the irreplaceable value of his teachings, perhaps in response to growing numbers of followers or external scrutiny.

Action Items & Blessing Guidance
Embrace Your Spiritual Value and Location: Recognize that your presence makes any place sacred, and your ultimate destination is heaven. Live with this understanding, knowing that your life and resting place are blessed.
Cultivate Inner Peace Amidst Activity (“Dongjeong-Iryeo”): Practice finding stillness and joy even when busy or stressed. Mentally transport yourself to a peaceful place or anticipate future spiritual gatherings to maintain a harmonious state of mind.
Practice Compassion and Support for the Vulnerable: Understand that neglecting the poor and marginalized weakens society’s “heart” and can lead to national decline. Act with compassion and support those in need to strengthen the collective well-being.
Cherish Your Connection to Huh Kyung-young with Humility: Acknowledge that your encounter with Huh Kyung-young is a profound blessing, a result of your past good deeds and enduring hardships. Value this connection deeply, but always maintain humility.
Actively Participate in Blessing Opportunities: Engage with the blessing rituals offered, such as those for attendees, online viewers, and contributors to Haneulgung projects, to elevate your spiritual level and that of your family and ancestors.
One-Sentence Overall Summary
Huh Kyung-young’s lecture profoundly illustrates that true harmony and national prosperity stem from understanding the unique spiritual vitality of Korea, maintaining the delicate balance of yin and yang in all aspects of life, and fostering compassion for all, especially the vulnerable, while recognizing the divine significance of one’s personal journey.

A Korean billionaire invited Heo Kyung-young to his Sedona home, where even a US president had stayed. Heo reveals the profound respect shown to him, even being offered the host’s seat, a gesture not extended to the president.

Heo Kyung-young recounts being invited by a wealthy American to a Sedona home where even a U.S. President had stayed, but the host offered Heo Kyung-young the presidential seat, a gesture of profound respect. This anecdote highlights the unique reverence Heo Kyung-young commands, even surpassing that shown to world leaders. He also delves into the profound differences between Korean and Japanese soil, emphasizing Korea’s “young, vital earth” and its significance in traditional architecture and even human health, connecting it to the principles of traditional Korean medicine.

Heo Kyung-young’s Unique Status and Respect
Heo Kyung-young was invited to a wealthy American’s home in Sedona, Arizona, a place where even a U.S. President had stayed.
The host, a rich Korean, offered Heo Kyung-young the presidential seat, a gesture of profound respect.
This was particularly significant because the host had not given up his own seat even when the U.S. President visited.
This event highlights the extraordinary reverence Heo Kyung-young commands, even surpassing that shown to world leaders.

The Significance of Korean Soil vs. Japanese Soil
Japanese Soil (Old Earth)
Japanese soil, especially from Mount Fuji, is described as “old earth” (노토), which is loose and crumbly when stepped on.
This is because Japanese soil is largely volcanic ash, which lacks strength and cohesion, making it prone to crumbling during earthquakes.
This type of soil is unsuitable for making strong bricks or traditional tiled roofs.
Korean Soil (Young, Vital Earth)
Korean soil, in contrast, is “young, vital earth” (소토, 생혈기), which is hard and difficult to dig, even with a pickaxe.
It is also referred to as “living earth” (생토) and “rich earth” (진토).
This strong, cohesive soil is ideal for traditional Korean architecture, such as making bricks and tiled roofs, which require durable materials.
Heo Kyung-young even recounts eating Korean soil as a child, describing it as smooth and delicious, like rice cake, and beneficial for health.
American Soil
Heo Kyung-young also observed that American soil, particularly in places like the Grand Canyon or the mountains of Los Angeles, is often like ash or dust, lacking vitality and cohesion, which he links to the country’s water scarcity.
However, he notes that some areas, like Arizona (Sedona), have rich, reddish-yellow soil similar to Korean 황토 (yellow ocher).

Understanding “Truth” (진리) and “Principle” (도리)
Truth (진리)
Truth changes over time and varies by country, people, and historical era.
For example, in the past, men wore topknots and did not cut their hair, as it was considered disrespectful to their parents. Now, men cut their hair.
Principle (도리)
Human principles, however, do not change.
Two Types of “섭리” (Providence/Principle)
Heo Kyung-young explains that there are two different Chinese characters for “섭리” (seop-ri), both pronounced the same but with different meanings.
One “섭리” refers to the 운행도리 (operating principle) of the heavens and the universe.
The other “섭리” refers to the 운행도리 of yin and yang (음양), which governs the balance in life, such as the relationship between men and women.

The Importance of Yin and Yang (음양) Balance in Life
Tobacco Farming Example
Heo Kyung-young uses the example of drying tobacco leaves to illustrate the delicate balance of yin and yang.
Tobacco leaves must be dried in the shade or on cloudy days; too much direct sunlight will ruin them, making them brittle and unsellable.
They also cannot be too wet (from rain) or too dry (which makes them crumble).
Farmers would even spray water on the leaves by mouth to maintain the perfect moisture and texture before inspection.
This process required immense care and precision to achieve the desired quality (A-grade).
Personal Experience and Hardship
Heo Kyung-young shares his childhood experiences working on a farm, including the arduous task of cutting straw for cattle feed with a large, dangerous 작두 (straw cutter).
He describes the constant fear of losing fingers due to the heavy, sharp blade, a common accident at the time.
He performed this dangerous task for six years without injury, highlighting his resilience and carefulness.

Traditional Korean Medicine (한의학) Principles
“Cold Feet Injure the Heart” (족한상심)
This principle states that if one’s feet are cold, their heart will be weakened.
Heo Kyung-young extends this to a societal level: if the “feet” (the poor and vulnerable) are neglected and suffer, the “heart” (the nation) will also be weakened and eventually collapse.
“People’s Grievances Destroy the Nation” (인원상국)
This principle states that if the people harbor many grievances, the nation will be harmed or even destroyed.
This emphasizes the importance of caring for all citizens to maintain a strong and stable nation.
“Weak Pillar, Collapsing House” (주약자옥)
This principle states that if the pillar of a house is weak, the house will collapse.
Heo Kyung-young applies this to the human body, stating that if the 척추 (spine), which is the body’s pillar, is weak, the entire body (신체) will collapse.

“Movement and Stillness as One” (동정이여)
Yin and Yang in Action
동 (dong) represents movement (yang), and 정 (jeong) represents stillness (yin).
“동정이여” means that movement and stillness should be as one, like a harmonious couple.
Maintaining Inner Peace Amidst Activity
This principle encourages individuals to find inner peace and joy even when busy or stressed.
For example, one should imagine being in a peaceful place while working or anticipate future joyful events to maintain a positive mindset.
This balance of inner calm and outer activity is crucial for well-being.

Nostalgic Songs and Their Meanings
“Ulleora Yeolpung” (울르라 열풍)
This song is associated with a tragic love story of two independence activists in Manchuria during the Japanese colonial era.
The female protagonist, disguised as a bar girl, had to pretend to be happy with Japanese officers while her lover, an independence fighter, was being captured.
The song evokes a sense of patriotism and the sacrifices made for the nation.
“Yongdusan Elegy” (용두산 엘레지)
This song tells the story of young women who worked in textile factories in Busan, enduring harsh conditions and limited freedom.
Their dream was to visit Yongdusan Park, which overlooked Busan Harbor, to see the sea and hear the ship’s horn.
The song expresses their longing, sorrow, and unfulfilled dreams, often related to their parents and lack of romantic relationships due to their demanding work.

The Principles of Earth, Humanity, and Cosmic Order

The Auspicious Lands of Korea: A Geopolitical and Spiritual Analysis
The speaker extends a warm welcome to all attendees, especially those visiting for the first time, emphasizing the spiritual significance of their presence. The discourse begins with a geographical and spiritual analysis of auspicious lands, particularly within Korea. The speaker highlights specific regions in Korea, such as Suncheon and Buan, as prime examples of propitious locations. Suncheon is identified as the most auspicious site for burial, a place from which many prominent figures, including Korea’s first Chief Justice, have emerged. Buan, particularly the Byeonsan Peninsula, is recognized as the most favorable place for living, celebrated for its natural beauty, including Chaeseokgang. These regions are presented as having inherent power, contrasting with areas lacking such auspicious energy, which struggle to produce even national assembly members.

The speaker then transitions to a unique perspective on the attendees’ current location, asserting that wherever they reside becomes an auspicious land, and wherever they are laid to rest becomes a path to heaven. This redefines the concept of “auspicious land” from a fixed geographical point to a state influenced by spiritual presence.

A comparative analysis of soil quality between Korea and Japan is presented. Japanese soil, particularly from Mount Fuji, is described as “old earth” (노토), brittle and lacking vitality, a result of volcanic ash. This composition renders Japanese land susceptible to earthquakes and unsuitable for construction materials like bricks. In stark contrast, Korean soil is characterized as “young earth” (소토), vibrant and cohesive, capable of forming durable bricks and roof tiles. This inherent strength of Korean soil is attributed to its “living vitality” (생혈기), making it the best soil in the world. The speaker recounts a personal experience of tasting Korean soil as a child, describing its beautiful colors and smooth,떡-like texture, emphasizing its purity and lack of ash. This superior soil quality is presented as a fundamental aspect of Korea’s unique and blessed environment.

The Duality of Truth and Principle: Navigating Human and Cosmic Laws
The discourse delves into the profound distinction between Truth (진리) and Principle (도리), two concepts often conflated but possessing distinct implications.

Truth (진리):
This concept is fluid and subject to change across nations, individuals, and historical eras.
An illustrative example is the historical practice of men wearing topknots and hats, a symbol of status, contrasting with modern hairstyles. In ancient times, cutting one’s hair was considered an act of disrespect to one’s parents, akin to being a servant. This historical truth has evolved, demonstrating its mutable nature.
Truth ultimately leads to 섭리 (seop-ri), which refers to the “flame of providence” or the “providence of the universe.”

Principle (도리):
In contrast, human principles remain constant and unchanging, transcending time and culture.
This refers to the fundamental moral and ethical guidelines that govern human conduct, such as filial piety or basic human decency.
Principle also leads to 섭리 (seop-ri), but this refers to the “providence of yin and yang” or the “providence of human affairs.”

The speaker elaborates on the two distinct meanings of 섭리 (seop-ri), both pronounced identically but carrying different connotations:

The Providence of the Universe (불꽃 섭리):
This refers to the grand, overarching operational principles of the cosmos, the heavens, and the universe.
It encompasses the fundamental laws that govern existence on a cosmic scale.

The Providence of Yin and Yang (섭리 섭리):
This pertains to the operational principles of yin and yang (음양) in human life and the natural world.
It emphasizes the balance and harmony between opposing forces, crucial for a well-lived existence.
An analogy is drawn from tobacco farming: drying tobacco leaves requires a delicate balance of light and shade. Too much sun (yang) will ruin the leaves, while too much shade (yin) can lead to mold. The ideal condition involves drying in the shade on cloudy days, or with controlled exposure to sunlight, ensuring the leaves remain pliable and free from damage. This meticulous process of balancing yin and yang is essential for producing high-quality tobacco.

The speaker underscores that understanding these distinctions requires knowledge of Chinese characters, as the nuances are lost in a purely Korean translation. This academic rigor is presented as vital for comprehending the deeper layers of these concepts.

The Interconnectedness of Body, Nation, and Cosmic Balance
The discourse extends the principles of 섭리 (seop-ri) to the human body and the nation, drawing parallels from traditional Korean medicine (한의학).

The Principle of “Cold Feet, Damaged Heart” (족한상심):
This traditional medical adage states that if one’s feet are cold, the heart is weakened or damaged.
Metaphorically, this applies to the nation: if the “feet” (the common people, the poor, the marginalized) are neglected or suffer, the “heart” (the nation itself) will be weakened and ultimately perish.
A nation where many people harbor resentment or live in poverty is akin to a body with a damaged heart, leading to its downfall.
Conversely, if the feet are excessively hot (족열), it also indicates an imbalance in the heart, signifying that both extremes of yin and yang are detrimental to the heart’s health.

The Principle of “Weak Pillar, Collapsing House” (주약자옥):
This principle states that if the main pillar of a house is weak, the house will collapse.
In the human body, the spine (척추) is the “pillar.” A weak spine leads to a weakened body and spirit.
This emphasizes the critical importance of maintaining the strength and health of the spine, as it is the central support structure.

The Principle of “Movement and Stillness as One” (동정이여):
This concept, rooted in the principles of yin and yang, asserts that movement (동) and stillness (정) should be unified.
Movement is associated with yang, and stillness with yin. The ideal state is when these two are in perfect harmony, like a couple whose opinions align and whose relationship is harmonious.
This principle encourages individuals to find inner peace and stillness even amidst busy and stressful activities. For example, one should strive to feel as if they are meditating in a serene mountain setting even while working diligently.
This mental discipline allows one to experience joy and contentment regardless of external circumstances, whether active or at rest. The speaker suggests that anticipating a future meeting with the divine or experiencing spiritual blessings can transform mundane activities into moments of joy, unifying movement and stillness.

These principles collectively underscore the profound interconnectedness between the individual’s physical and spiritual well-being, the health of the nation, and the cosmic balance of yin and yang. Maintaining harmony and balance in all these aspects is presented as essential for a flourishing existence.

The Profound Significance of Spiritual Connection and National Identity
The discourse culminates in a powerful affirmation of spiritual connection and national identity, emphasizing the unique value of each individual’s journey.

The speaker asserts that the presence of attendees transforms their surroundings into auspicious lands, and their ultimate destination is heaven. This spiritual perspective elevates the individual’s significance, suggesting that those who come to the speaker are seen as “angels,” regardless of age or gender. This is because they have navigated life’s challenges with integrity and chosen a path of goodness, leading them to this divine encounter. The speaker emphasizes that this opportunity is not random but a culmination of their virtuous lives, urging them to cherish this connection.

The concept of “a tree without shade has no birds” (무음무조) is introduced, drawing a parallel to the importance of balance and nurturing. Just as a tree needs ample leaves to provide shade for birds, a leader or a nation must offer protection and care to its people. Excessive sun (yang) or overly dense foliage (yin) are both undesirable; a moderate, balanced environment is ideal. This metaphor reinforces the principle of yin and yang, highlighting the necessity of a harmonious environment for flourishing.

The speaker then transitions to a discussion of Korean popular culture, specifically the song “Ulleura Yeolpung” (울르라 열풍) and “Yongdusan Elegy” (용두산 엘레지), to illustrate deeper national sentiments and historical contexts.

“Ulleura Yeolpung”: This song is linked to a poignant film from the speaker’s youth, depicting the tragic love story of two Korean independence fighters during the Japanese colonial era. The female protagonist, disguised as a bar hostess, maintains a facade of gaiety while her lover is captured, symbolizing the profound sacrifices made for national liberation. The song evokes a strong sense of patriotism and sorrow, reminding listeners of the hardships faced when the nation lacked sovereignty. The musical arrangement, transitioning from a simple, traditional style in the first verse to a full orchestral surround sound in the second, mirrors the dramatic emotional shifts of the narrative.

“Yongdusan Elegy”: This song is connected to the struggles of young female factory workers in Busan during a bygone era. These women, often from impoverished backgrounds, toiled in textile mills, sacrificing their youth and education to support their families. Their lives were confined to the factories and dormitories, with little opportunity to experience the city’s beauty. A rare visit to Yongdusan Park, overlooking Busan Harbor, became a profound moment of reflection and longing, inspiring the song. It expresses the deep-seated sorrow and unfulfilled dreams of these women, who yearned for a better life and love but were bound by duty and circumstance. The song is a testament to the resilience and sacrifices of a generation of Korean mothers.

The lecture concludes with a poetic invocation, expressing a desire to journey through beautiful landscapes with “heavenly angels,” from the Songhua River to Mount Baekdu and beyond, culminating in a meeting with angels in Jerusalem. This vision underscores a universal spiritual aspiration and a connection to a higher realm. The speaker then bestows “level-up” blessings upon all attendees, their families, and ancestors, including those watching online, emphasizing the spiritual benefits of their participation and contributions. This act of blessing reinforces the idea of a profound, transformative spiritual experience offered to all who connect with the speaker’s teachings.

The Principles of Earth, Humanity, and Cosmic Order

The Auspicious Lands of Korea: A Geopolitical and Spiritual Analysis
Huh Kyung-young explains the unique geological and spiritual significance of Korea, contrasting its fertile soil with the volcanic ash of Japan and the arid lands of the United States. He begins by identifying specific regions in Korea renowned for their auspicious qualities. For instance, Sun-chang (순창) is considered the most propitious land for burial in the Ho-nam (호남) region, having produced the first Chief Justice of the Supreme Court, indicating its power to foster influential individuals. Bu-an (부안), with its Byeon-san Peninsula (변산반도) and Chae-seok-gang (채석강), is celebrated as the best place for the living, a land of scenic beauty where one should not boast of wealth. These regions are not merely geographical locations but are imbued with a spiritual energy that influences human destiny. He emphasizes that the land where his followers reside becomes a supreme auspicious land, and their resting places lead to heaven, transcending conventional notions of geomancy.

He then elaborates on the distinct characteristics of Korean soil, describing it as “young earth” (소토) and “living earth” (생토), rich in vitality and cohesion. Unlike the “old earth” (노토) of Japan’s Mount Fuji, which crumbles easily due to its volcanic ash composition, Korean soil is firm and resilient. This inherent strength allows for the creation of durable building materials like roof tiles and bricks, which would disintegrate if made from Japanese soil. The volcanic nature of Japanese soil also contributes to its instability during earthquakes, as the ash lacks the binding power to hold the ground together. In contrast, Korean soil’s robust quality makes it ideal for agriculture and construction, symbolizing the nation’s inherent strength and resilience. He recounts a childhood experience of tasting the pure, beautiful, and smooth Korean soil, comparing it to rice cake, highlighting its natural purity and life-giving properties. This contrasts sharply with the barren, ash-like soil found in places like the mountains of Los Angeles or the Grand Canyon, which lack the vitality and cohesion of Korean earth.

The Dual Principles of Providence: Jin-ri (진리) and Do-ri (도리)
Huh Kyung-young distinguishes between two fundamental concepts of providence: Jin-ri (진리), or “truth,” and Do-ri (도리), or “human morality.” While both are forms of providence, their applications and implications differ significantly. Jin-ri (진리) is defined as the “providence of the flame” (불꽃 섭리), representing the universal laws governing the cosmos and the operation of heaven. This truth is dynamic, changing across nations, people, and historical eras. For example, the custom of men wearing topknots and not cutting their hair in ancient Korea, considering it a filial duty, contrasts with modern practices. This historical shift illustrates how Jin-ri (진리) adapts to the flow of time and societal evolution.

In contrast, Do-ri (도리) is the “providence of harmony” (섭리 섬자), embodying unchanging human morality and the principles of yin and yang (음양). This aspect of providence governs the balance and interaction of opposing forces in life. He illustrates this with the meticulous process of drying tobacco leaves: they must not be exposed to excessive sunlight (yang) nor kept entirely in the shade (yin). The leaves require a delicate balance of light and air, often dried on cloudy days or in the shade, to prevent them from becoming brittle or moldy. This intricate process of managing yin and yang reflects the broader principle of Do-ri (도리), which dictates the harmonious coexistence of dualities in all aspects of life, from nature to human relationships. Just as tobacco leaves require precise care to maintain their quality, human life and society demand a balanced approach to yin and yang to thrive. This balance is crucial for maintaining harmony in relationships, such as between husband and wife, where neither should dominate, but rather seek a middle ground.

The Interconnectedness of Body, Nation, and Cosmic Harmony
Huh Kyung-young further explores the profound interconnectedness between the human body, the state of a nation, and the cosmic order, drawing parallels from traditional Korean medicine (Han-ui-hak, 한의학). He introduces the concept of “cold feet, damaged heart” (족한 상심), which posits that cold feet weaken the heart. Extending this to a national level, he states that if the “feet” of society—representing the poor and marginalized—are neglected and suffer, the “heart” of the nation will weaken and ultimately collapse. This principle underscores the idea that a nation’s well-being is intrinsically linked to the welfare of its most vulnerable citizens. If people harbor resentment and dissatisfaction, the nation’s “heart” is damaged, leading to its downfall, as seen in historical examples of societal collapse.

He also discusses the inverse, “hot feet” (족열), where excessive heat in the feet can also indicate an imbalance in the heart. Both extremes—too cold or too hot—disrupt the natural harmony of yin and yang, leading to illness in the body and instability in the nation. The heart, being a yang organ, requires a balanced temperature. This balance, or “middle way,” is essential for health and stability. He then introduces the concept of “weak pillar, collapsing house” (주약자 옥붕괴), where a weak pillar (주약자) leads to the collapse of a house (옥붕괴). In the context of the human body, the spine (척추) is the pillar. If the spine is weak, the entire body, or “spirit” (신), collapses. This emphasizes the importance of maintaining a strong physical and spiritual foundation.

Finally, he introduces the principle of “movement and stillness as one” (동정이 이려), where dynamic action (동) and serene stillness (정) are unified. This means that even amidst a busy and active life, one should maintain inner peace and tranquility, as if meditating in a quiet place. Conversely, even in moments of stillness, one’s mind should be filled with joy and purpose. This unity of movement and stillness is a manifestation of the lower providence (섭리), representing the harmonious balance of yin and yang in daily life. This state of mind allows individuals to find joy and peace regardless of external circumstances, fostering a resilient and positive outlook.

The Principles of Earth, Humanity, and Cosmic Order

The Auspicious Lands of Korea: A Geopolitical and Spiritual Analysis
Huh Kyung-young explains the unique geological and spiritual significance of Korea, contrasting its fertile soil with the volcanic ash of Japan and the arid lands of the United States. He begins by identifying specific regions in Korea renowned for their auspicious qualities. For instance, Sun-chang (순창) is considered the most propitious land for burial in the Ho-nam (호남) region, having produced the first Chief Justice of the Supreme Court, indicating its power to foster influential individuals. Bu-an (부안), with its Byeon-san Peninsula (변산반도) and Chae-seok-gang (채석강), is celebrated as the best place for the living, a land of scenic beauty where one should not boast of wealth. These regions are not merely geographical locations but are imbued with a spiritual energy that influences human destiny. He emphasizes that the land where his followers reside becomes a supreme auspicious land, and their resting places lead to heaven, transcending conventional notions of geomancy.

The Dual Principles of Providence: Jin-ri (진리) and Do-ri (도리)
Huh Kyung-young distinguishes between two fundamental concepts of providence: Jin-ri (진리), or “truth,” and Do-ri (도리), or “human morality.” While both are forms of providence, their applications and implications differ significantly. Jin-ri (진리) is defined as the “providence of the flame” (불꽃 섭리), representing the universal laws governing the cosmos and the operation of heaven. This truth is dynamic, changing across nations, people, and historical eras. For example, the custom of men wearing topknots and not cutting their hair in ancient Korea, considering it a filial duty, contrasts with modern practices. This historical shift illustrates how Jin-ri (진리) adapts to the flow of time and societal evolution.

The Interconnectedness of Body, Nation, and Cosmic Harmony
Huh Kyung-young further explores the profound interconnectedness between the human body, the state of a nation, and the cosmic order, drawing parallels from traditional Korean medicine (Han-ui-hak, 한의학). He introduces the concept of “cold feet, damaged heart” (족한 상심), which posits that cold feet weaken the heart. Extending this to a national level, he states that if the “feet” of society—representing the poor and marginalized—are neglected and suffer, the “heart” of the nation will weaken and ultimately collapse. This principle underscores the idea that a nation’s well-being is intrinsically linked to the welfare of its most vulnerable citizens. If people harbor resentment and dissatisfaction, the nation’s “heart” is damaged, leading to its downfall, as seen in historical examples of societal collapse.

The Teachings of Huh Kyung Young: A Record of Wisdom

Chapter 1: The Auspicious Lands and the Earth’s Vitality

Section 1.1: The Auspicious Lands of Korea
Huh Kyung Young explains the concept of auspicious lands, distinguishing between places ideal for living and those ideal for burial.
Living (生居): Bu-an (부안) is the most auspicious place to live, particularly the Byeonsan Peninsula (변산반도).
Burial (死居): Sunchang (순창) is the most auspicious place for burial.
Sunchang has produced many prominent figures, including the first Chief Justice.
General Auspicious Lands: Other regions recognize Jincheon (진천) for living and Yongin (용인) for burial.
The Transformation of Land: Huh Kyung Young states that wherever his followers gather, that land becomes auspicious.
For his followers, their dwelling place is the most auspicious, and their burial place leads to heaven.

Section 1.2: The Unique Quality of Korean Soil
Huh Kyung Young contrasts the soil of Korea with that of Japan and the United States.
Japanese Soil (老土):
Mount Fuji’s soil is “old earth” (老土), crumbling easily when stepped upon.
It is volcanic ash, lacking strength and cohesion, causing structures to crumble during earthquakes.
This soil is unsuitable for making bricks or roof tiles.
Korean Soil (少土, 眞土, 生土):
Korean soil is “young earth” (少土), “true earth” (眞土), and “living earth” (生土).
It is firm and difficult to dig, even with a hoe.
This rich, cohesive soil is ideal for making roof tiles and bricks, essential for traditional Korean architecture.
Huh Kyung Young recounts eating this pure, beautiful, and smooth soil as a child, likening it to rice cake.
American Soil:
In places like the mountains of LA and the Grand Canyon, the soil resembles ash, lacking cohesion.
Exceptions exist in areas with “yellow earth” (황토), such as Sedona, Arizona, a region known for its unique red soil and Native American heritage.
Huh Kyung Young visited Sedona, noting a Korean tycoon’s house there, which even American presidents had visited.
The tycoon showed great respect to Huh Kyung Young, offering him the seat usually reserved for himself, a gesture not extended even to the American president.

Chapter 2: The Principles of Providence and Human Conduct

Section 2.1: Distinguishing Truth (眞理) and Morality (道理)
Huh Kyung Young clarifies the difference between “truth” (眞理) and “morality” (道理), both of which relate to “providence” (攝理).
Truth (眞理):
Truth varies across nations, individuals, and historical eras.
For example, the custom of men wearing topknots and not cutting their hair, once a sign of nobility, is no longer practiced.
Morality (道理):
Morality, or human conduct, remains constant and unchanging.
It is guided by a different form of providence, related to the “flame” (불꽃 섭자).

Section 2.2: Two Forms of Providence (攝理)
Huh Kyung Young explains that while both “truth” and “morality” lead to “providence,” there are two distinct types of providence.
Cosmic Providence (하늘의 운행도리):
This refers to the operation of heaven, the celestial realm, and the universe.
It represents the greater balance and order of the cosmos.
Yin-Yang Providence (음양의 운행도리):
This governs the balance of yin and yang, such as male and female, and the natural flow of life.
It emphasizes the importance of moderation and balance in all things.

Section 2.3: The Yin-Yang Balance in Daily Life
Huh Kyung Young illustrates Yin-Yang Providence through the example of drying tobacco leaves.
The Art of Drying Tobacco:
Tobacco leaves must not be dried too much in direct sunlight, as they will become brittle and unusable.
They should be dried in the shade or on cloudy days to maintain their quality.
Rain is detrimental, requiring immediate action to protect the leaves.
The leaves must be neither too dry nor too damp, maintaining a “chewy” texture to prevent mold or breakage.
Farmers would even spray water from their mouths onto the leaves to achieve the perfect moisture level.
Grading and Inspection:
Government inspectors would meticulously check the leaves for moisture, smell, and appearance, assigning grades (1st to 4th grade) that determined their value.
This process was strict and unforgiving, with no room for appeal.
Personal Experience: Huh Kyung Young recounts his arduous childhood experiences working with tobacco, highlighting the constant vigilance required to maintain the delicate yin-yang balance.

Section 2.4: The Wisdom of Traditional Medicine and Social Harmony
Huh Kyung Young connects the principles of traditional Korean medicine (한의학) to societal well-being.
Cold Feet, Weak Heart (足寒傷心):
In traditional medicine, cold feet indicate a weakened heart.
This analogy extends to the nation: if the people (the “feet” or foundation) are cold (suffering), the nation’s “heart” (its core strength) will weaken.
People’s Resentment, Nation’s Ruin (人怨傷國):
If the populace harbors much resentment, the nation will suffer and decline.
A nation cannot thrive if its citizens are impoverished and discontent.
The Foundation of Society: The poor and vulnerable are the “feet” of society. Neglecting them weakens the entire structure, leading to individual and national decline.

Section 2.5: The Pillars of the Body and the Home
Huh Kyung Young draws a parallel between the physical body and a house, emphasizing the importance of a strong foundation.
Weak Pillar, Collapsing House (柱弱屋崩):
Just as a weak pillar (柱) causes a house (屋) to collapse, a weak foundation in the body or society leads to ruin.
In the human body, the spine (척추) is the crucial pillar, not the legs.
A weakened spine leads to the collapse of the “spirit” (神), not just the physical body.

Section 2.6: The Unity of Movement and Stillness (動靜一如)
Huh Kyung Young introduces the concept of “movement and stillness as one” (動靜一如), a principle of yin-yang balance.
Movement (動): Represents yang.
Stillness (靜): Represents yin.
Unity: Movement and stillness should be like one, signifying harmony and balance.
This applies to relationships, where partners should be united in thought and action.
It also applies to one’s inner state: even amidst busy work, one should maintain a calm, meditative mind.
This unity of mind and action brings joy and peace, regardless of external circumstances.

Section 2.7: The Principle of Shade and Shelter (無蔭無鳥)
Huh Kyung Young uses the analogy of a tree to explain the necessity of balance and provision.
A Tree Without Shade (無蔭):
A tree with few leaves or no shade cannot provide shelter for birds.
“No shade, no birds” (無蔭無鳥) means that without proper provision and balance, life cannot thrive.
Just as a tree needs adequate leaves for shade, society needs balance (yin and yang) to flourish.
Neither excessive sun nor excessive shade is ideal; moderation is key.

Chapter 3: Personal Reflections and Blessings

Section 3.1: The Value of Huh Kyung Young’s Teachings
Huh Kyung Young states that his lectures are unique and invaluable.
These teachings are profound and not easily understood by all.
They are preserved in video format for future generations to discover and comprehend.

Section 3.2: Historical Context in Song and Story
Huh Kyung Young shares insights into the historical and emotional depth of Korean songs.
“Ulleura Yeolpung” (울르라 열풍):
This song evokes a tragic love story of independence activists during the Japanese colonial period.
It depicts a female spy feigning joy with Japanese officers while her lover, an independence fighter, is captured.
The song’s structure, with a simple first verse and an orchestral second verse, adds to its emotional impact.
It instills patriotism by highlighting the suffering caused by a lost nation.
“Yongdusan Elegy” (용두산 엘레지):
This song reflects the hardships of young female factory workers in Busan’s textile mills.
These women, often uneducated, worked tirelessly to support their families, studying in dormitories during breaks.
Their dream was to visit Yongdusan Park (용두산 공원) to see the Busan sea, a rare escape from their confined lives.
The song expresses their deep sorrow and unfulfilled dreams, particularly regarding love and marriage.

Section 3.3: A Poetic Vision and Universal Blessings
Huh Kyung Young concludes with a poetic vision and bestows blessings upon his followers.
A Vision of Unity: He expresses a desire to walk along the Songhua River (송화강) and Hailan River (해란강) with his celestial angels, traversing vast landscapes from the Maritime Province (연해주) to Mount Baekdu (백두산), and finally to Jerusalem (예루살렘 성), meeting angels from the East.
The Beauty of Heaven: He describes the celestial realm as more beautiful than Jerusalem, a place where one can drink “celestial spring water” (광천수).
Blessings (레벨): Huh Kyung Young bestows “levels” (레벨) of blessings upon all present, those watching online, their families, and their ancestors.
These blessings are given to those who offered songs, new attendees, those who registered, and those who contributed to the construction of the Baekgung Station (백궁역).

The Essence of Auspicious Lands and the Principles of Existence

The Auspicious Lands of Korea: A Geographical and Spiritual Analysis
Huh Kyung-young extends a warm welcome to all attendees, especially those visiting for the first time, emphasizing the spiritual significance of their presence. He then delves into the concept of auspicious lands (명당, myeongdang), particularly within Korea, highlighting specific regions and their unique characteristics. He explains that these lands are categorized into those suitable for the living and those ideal for burial, each possessing distinct energies.

Living Auspicious Land (生居名堂, Saenggeo Myeongdang): Huh Kyung-young identifies Buan as the premier location for the living, particularly the area around Byeonsan Peninsula. He notes its scenic beauty and suggests that one should not boast of wealth there, implying its inherent value transcends material possessions.
Burial Auspicious Land (死居名堂, Sageo Myeongdang): Sunchang is presented as the most propitious site for burial, a place from which many influential figures, such as the first Chief Justice, have emerged. This indicates a belief that the land’s energy contributes to the eminence of its inhabitants, even posthumously.
General Auspicious Lands: He contrasts these specific locations with broader concepts, mentioning “Saengjincheon” (生眞川) and “Sageo Yongin” (死居龍仁) as other well-known auspicious sites in Korea. He asserts that the presence of his followers transforms any location into an auspicious land, implying a spiritual elevation of their surroundings.

The Unique Qualities of Korean Soil: A Geopolitical and Metaphysical Perspective
Huh Kyung-young elaborates on the distinct properties of Korean soil, contrasting it with that of Japan and the United States. He describes Korean soil as young earth (소토, soto) and living earth (생토, saengto), possessing vitality and strength.

Korean Soil: He illustrates its resilience by noting that it is difficult to dig with a hoe, emphasizing its firmness and cohesive nature. This quality makes it ideal for construction, such as creating roof tiles and bricks, which would crumble if made from Japanese soil. He even recounts eating Korean soil as a child, describing its smooth, colorful, and palatable texture, which he attributes to its purity and lack of volcanic ash.
Japanese Soil: In contrast, he characterizes Japanese soil, particularly from Mount Fuji, as old earth (노토, noto) and volcanic ash (화산재, hwasanjae). He explains that its crumbly, weak nature makes it unsuitable for sturdy construction and contributes to the severity of earthquake damage.
American Soil: He extends this comparison to American soil, particularly in areas like Los Angeles and the Grand Canyon, describing it as ash-like and lacking cohesion, which he links to the region’s aridity. He notes that only certain areas, like Sedona in Arizona, possess the rich, reddish-brown loamy soil (황토, hwangto) that is more robust.

The Philosophical Distinction Between Truth and Principle: A Framework for Understanding Existence
Huh Kyung-young introduces a fundamental distinction between truth (진리, jilli) and principle (도리, dori), both of which relate to providence (섭리, seomni), but in different ways. He illustrates these concepts by writing them on a blackboard, emphasizing the importance of understanding their nuances.

Truth (진리, jilli): Truth is described as variable, changing across nations, individuals, and historical eras. For example, the custom of men wearing topknots and not cutting their hair in the past, contrasting with modern hairstyles, exemplifies how truth evolves with societal norms. He notes that cutting hair was once considered an act of filial impiety for noblemen, a concept still observed in some cultures like Islam and Judaism.
Principle (도리, dori): Principle, on the other hand, is presented as unchanging and eternal, representing the fundamental way humans should live. It is a constant, unlike truth, which adapts to circumstances.
Providence (섭리, seomni): Huh Kyung-young clarifies that both truth and principle ultimately lead to providence, but they refer to different aspects. He distinguishes between two types of providence, using different Hanja characters that sound similar in Korean but carry distinct meanings:
Providence of the Cosmos (불꽃 섭리, bulkkot seomni): This refers to the operation of the heavens (하늘의 운행도리, haneurui unhaengdori), the grand cosmic order and the functioning of the universe.
Providence of Yin and Yang (음양 섭리, eumyang seomni): This pertains to the operation of yin and yang (음양의 운행도리, eumyangui unhaengdori), the balance and harmony of opposing forces in daily life, such as male and female. He uses the example of drying tobacco leaves to illustrate this delicate balance: too much sun (yang) or too much shade (yin) can ruin the crop, requiring careful management of light, air, and moisture. This balance is crucial for quality and reflects the principle of moderation (중용, jungyong).

The Interconnectedness of Body, Nation, and Cosmic Principles: An Integrative View
Huh Kyung-young draws parallels between the human body, the state of a nation, and the principles of yin and yang, emphasizing their interconnectedness.

Foot Coldness and Heart Weakness (足寒傷心, Jokhan Sangsim): He introduces the traditional Korean medicine (한의학, hanuihak) concept that cold feet lead to a weakened heart. He extends this analogy to the nation, stating that if the poor and marginalized (족, jok), who represent the “feet” or foundation of society, are neglected and suffer, the nation’s “heart” (심장, simjang) will weaken and ultimately collapse. This highlights the importance of caring for all citizens to maintain national health.
Pillar Weakness and House Collapse (柱弱屋崩, Juyak Okbung): He uses the metaphor of a house, where a weak pillar (주약자, juyakja) leads to the collapse of the house (옥붕, okbung). In the context of the human body, the spine (척추, cheokchu) is the pillar. A weakened spine leads to the collapse of the “spirit” (신, sin) or overall well-being. This underscores the importance of physical health, particularly spinal care, for maintaining one’s spiritual and physical integrity.
Unity of Movement and Stillness (動靜一如, Dongjeong Illyeo): Huh Kyung-young introduces the concept of Dongjeong Illyeo, meaning that movement and stillness should be as one. This principle encourages individuals to find inner peace and joy even amidst busy and stressful activities. He suggests that by maintaining a positive mindset and anticipating future spiritual experiences, one can transform mundane tasks into moments of contentment, achieving a harmonious balance between activity and tranquility. This reflects the ideal state of yin and yang in daily life.

The Significance of Shade and Balance: A Natural Analogy
Huh Kyung-young uses the analogy of a tree to further illustrate the principle of yin and yang balance.

Tree Without Shade (無陰, Mu-eum): He explains that a tree with no shade (무음, mu-eum) or sparse leaves cannot provide shelter for birds. This signifies that an imbalance, such as excessive sun (yang) without adequate shade (yin), is not conducive to life or well-being. A healthy tree, with a proper balance of leaves and shade, is essential for supporting life. This metaphor extends to human existence, where a balanced environment and inner state are crucial for flourishing.

Personal Experiences and Historical Context: Lessons from a Bygone Era
Huh Kyung-young shares vivid personal anecdotes and historical insights to underscore the hardships and values of past generations.

Tobacco Farming: He recounts his arduous childhood experiences in tobacco farming, detailing the meticulous process of cultivating, harvesting, and drying tobacco leaves. He describes the constant vigilance required to protect the leaves from rain and ensure proper drying, which involved manually spraying water from his mouth to maintain optimal moisture. This labor-intensive work, often performed by children, highlights the harsh realities of agricultural life and the precise understanding of yin and yang required for successful farming.
Chopping Straw with a Chaff Cutter (작두, jakdu): He vividly describes the dangerous task of operating a large chaff cutter to prepare feed for cattle. He recounts the constant fear of losing fingers, a common accident in those times, and his six years of performing this perilous chore without injury. This story emphasizes the physical demands and risks of rural life, as well as his own resilience and carefulness.
“Ulleura Yeolpung” (울르라 열풍) and “Yongdusan Elegy” (용두산 엘레지): He references these classic Korean songs to evoke the historical context of the Japanese colonial period and the industrialization era.
“Ulleura Yeolpung”: This song, he explains, tells the tragic love story of two Korean independence activists in Manchuria. The female protagonist, disguised as a bar hostess, must feign joy while her lover is captured by Japanese police, symbolizing the sacrifices and hidden sorrows of the independence movement. He notes the song’s ability to instill patriotism.
“Yongdusan Elegy”: This song reflects the plight of young female factory workers in Busan’s textile mills. These “filial daughters” (효녀, hyonyeo) worked tirelessly in harsh conditions, often pursuing education at night, with their only dream being to visit Yongdusan Park and gaze upon the Busan harbor. The song expresses their deep longing and the unfulfilled dreams of a generation.

The Divine Connection and the Path to Heaven
Huh Kyung-young concludes by affirming the unique spiritual journey of his followers.

He states that those who come to him are seen as angels (천사, cheonsa) and are on a path to Heaven (백궁, baekgung). He emphasizes that this journey is a result of their virtuous lives and good deeds, not favoritism. He encourages humility and compassion for those who have not yet found this path, advocating for a balanced approach to spiritual enlightenment.
He asserts that his lectures offer profound wisdom that is unparalleled and will be preserved for future generations, allowing anyone to eventually understand and awaken to these truths.
He then recites a poetic passage, inviting his “angels” to journey with him through beautiful landscapes, from the Songhua River to Mount Baekdu and beyond, culminating in a meeting in the “New Jerusalem” (예루살렘 성, yerusallem seong), a symbolic representation of a heavenly realm.
The lecture concludes with a series of blessings, or “levels,” bestowed upon the attendees, their families, and ancestors, as well as those watching online, signifying spiritual elevation and divine grace.

This excerpt comes from a YouTube video titled “♡ Heo Kyung-young Shin-in-nim Audience Event ♡ | An American Tycoon Invites Heo Kyung-young… (26.7.7)” from the Heo Kyung-young TV channel. In this video, Heo Kyung-young delivers a lecture to his followers, covering various topics from Korean geography and soil characteristics to traditional medicine principles and personal anecdotes. The core message revolves around his unique worldview, emphasizing the importance of balance (Yin and Yang), the interconnectedness of all things, and the idea that his followers are special and destined for a higher path.

Heo Kyung-young’s Unique Worldview and Philosophy

The Superiority of Korean Soil and Land
Heo Kyung-young presents a fascinating, almost mystical, view of Korean soil, contrasting it sharply with that of Japan and the US. He claims Korean soil is “young” and “powerful,” capable of building and sustaining life, unlike the “old” and “weak” volcanic ash of Japan or the “ash-like” soil of the US. This perspective highlights a deep-seated national pride and a belief in Korea’s inherent strength and vitality. It’s impressive how he connects the physical properties of soil to the character and destiny of a nation and its people.

일본 후지산을 올라가면은 후지산의 흙은 노토야. 늙은 흙. 그러니까 발로 밟으면 흙이 퍼스 퍼스 이래요. 힘이 없어요. 우리나라 흙은 꽃개이로 때려도 안 파죠. 딱딱해 가지고. 우리나라 흙은 생혈기야. 생헐. 그래서 뭐라 그래? 소토. 젊을 소자. 젊은 흙기야.
If you climb Japan’s Mt. Fuji, the soil there is “noto” (old soil). Old soil. So if you step on it, the soil is crumbly. It has no strength. Korean soil, however, you can’t dig it even with a pickaxe. It’s hard. Korean soil has “saeng-hyeol-gi” (living vitality). Living vitality. So what do we call it? “Soto” (young soil). The character for “young.” It’s young soil.

일본 흙은 전부가 화산 폭발제 생긴 녹기니까 지진이 나면은 땅이 힘을 못 써. 제가루가 힘이 있나? 힘없어요. 제가루가 뭉치나? 안 뭉쳐져. 그러니까 허기 부시부시하니까 집이 그냥 흔들려 버리고 땅이 갈라져 버려 그냥. 근데 우리 흙은 갈라지나? 아니. 여러분 농사지 봤지? 꽃괭이가 땅 봐봐. 얼마나 힘든 거야. 좋죠. 네. 그러니까 우리 흙은 진짜 세계에서 제일 좋은 흙기야.
All Japanese soil is volcanic ash, so when an earthquake happens, the ground has no strength. Does ash have strength? No strength. Does ash clump together? No, it doesn’t. So because the soil is crumbly, houses just shake and the ground cracks. But does our soil crack? No. You’ve all farmed, right? Try digging the ground with a pickaxe. How hard is that? It’s good, right? Yes. So our soil is truly the best soil in the world.

The Interconnectedness of All Things: “Jokhan Sangsim” and “Inwon Sangguk”
Heo Kyung-young delves into traditional Korean medicine and philosophy, introducing concepts like “Jokhan Sangsim” (cold feet harm the heart) and “Inwon Sangguk” (people’s grievances ruin the nation). This section is particularly insightful as it connects individual well-being to national prosperity, emphasizing that neglecting the vulnerable (the “feet” of society) ultimately harms the entire “body” (the nation). It’s a powerful metaphor for social responsibility and the importance of collective harmony.

족한 상심. 발이 찰 때는 심장이 약하다. 심장이 상한다. 발이 참면 심장이 상해요. 그러니까 발은 차게 하면 안 된다이 말이지. 그리고 인원 상국. 백성들이 원망을 마여하면은 나라가 망한다. 그러 못 사는 사람이 너무 많으면 되나? 안돼. 안 되는 거야. 서로서로 망을 해봐. 나라가 망하는 거야. 음. 그래서 우리 나라의 심장, 나라 백성은 국민의 심장, 나라의 심장이다. 이 소리야.
“Jokhan Sangsim.” When the feet are cold, the heart is weak. The heart is harmed. If your feet are cold, your heart is harmed. So, you shouldn’t let your feet get cold. And “Inwon Sangguk.” If the people harbor many grievances, the nation perishes. So, if there are too many poor people, is that okay? No, it’s not. If everyone resents each other, the nation perishes. Hmm. So, the heart of our nation, the people, are the heart of the nation. That’s what it means.

그러니까요 사람을 너무 가난한 사람을 돌보지 않고지만 잘 먹고 잘 살면지 심장이 상해죠. 혼자 잘될 수가 없다는 거예요. 그렇죠? 나라가 만약에 그럴 경우에는 어떻게 돼? 나라가 망해 버려. 국민들이 다 못 살겠다. 아우성 치면 변해질 뭐 이런 나라 봤죠. 뭐 아르헨티나 그냥 나라가 문 닫아 버려. 망아버리죠.
So, if you don’t care for the poor and only live well yourself, your heart will be harmed. You can’t succeed alone. Right? If a nation does that, what happens? The nation perishes. You’ve seen countries where the people cry out that they can’t live anymore, right? Like Argentina, the country just closes down. It perishes.

The Principle of “Dongjeong Yiryeo” (Movement and Stillness as One)
Heo Kyung-young introduces “Dongjeong Yiryeo,” a concept that emphasizes maintaining inner peace and joy regardless of external circumstances. This is a powerful message for anyone facing stress or busyness, encouraging a mindset where work can feel like meditation and even difficult situations can be approached with a sense of calm and anticipation. It’s a practical philosophy for mental resilience.

동정이 뭐 해야 돼? 동정이 이어라. 동정이 이려 음과 양이 항상 하나처럼 부부가 따로 놀지 말고 하나같이 의견이 일치하고 사이가 좋다는 거죠. 동과정은 음과 양은 하나가 돼야 되는 거지. 표가 안다고. 좋죠. 네. 그래서 동정이가 불리에서 쓰는 용어지만 육에서도 써요. 음. 움직임과 고요함이 같다.
What should “dongjeong” (movement and stillness) be? “Dongjeong Yiryeo.” Movement and stillness as one. Yin and Yang are always like one, like a couple not playing separately but agreeing and getting along. Movement and stillness, Yin and Yang, must become one. It shows. It’s good, right? Yes. So, “dongjeong yiryeo” is a term used in Buddhism, but it’s also used in Confucianism. Hmm. Movement and stillness are the same.

당신들이 직장 가서 막 움직인다고 나 스트레스 받아 이러면 안 돼. 아 나는 지금 설악산 꼭대기에서 명상하고 있다. 이렇게 생각해야 되는 거야. 동정을 이로 만드는 제주가 있어야 돼. 알았죠? 네. 아 뭐 나는 말이야 뭐 왜 이렇게 바빠 뭐 아 나는 죽겠다 이러지 말고 아 나는 지금 조용하게 지금 호소가에서 앉아서 도시락을 김밥을 먹고 있다. 좋아 안 좋아. 그 옆에 신인하고 둘이 와 가지고 앉아 있다. 좋아 안 좋아.
You shouldn’t say, “Oh, I’m so stressed because I’m moving around so much at work.” You should think, “Ah, I’m meditating on top of Seoraksan Mountain right now.” You need the skill to make movement and stillness one. Understood? Yes. Don’t say, “Oh, I’m so busy, I’m going to die.” Instead, think, “Ah, I’m quietly sitting by the lake, eating kimbap for lunch.” Is that good or not? And the divine being is sitting next to me. Is that good or not?

The Value of Hardship and Humility
Heo Kyung-young shares vivid anecdotes from his childhood, detailing the grueling labor of tobacco farming and cutting straw for cattle. These stories are not just personal history; they serve to illustrate the value of enduring hardship and the importance of humility. He emphasizes that his followers, having found him, are on a special path, but must remain humble. This narrative reinforces his image as someone who understands struggle and offers a path to transcendence.

그런 거를 내가 어릴 때 얼마나 남의 집에 있으면서 그 고생을 했겠어. 아멘. 이런 말을 하지 마세요. 그러니까 담배를 일일이 담배 씨 뿌려 가지고 담배를 밭에 심고 가꾸고 걸음하고 해 가지고 그다 이팔이 따 가지고 하나하나 말리지 않게 그걸 그늘에서 말린다 한번 생각해 봐. 집에 가면 일이 산때이야. 근데 만화을 해야지 공부해야지 한문 공부해야지 학교 공부해야지 일이 산 때문이라니까.
How much I suffered as a child living in someone else’s house, doing things like that. Amen. Don’t say things like that. So, imagine planting tobacco seeds one by one, cultivating the tobacco in the field, fertilizing it, then picking the leaves one by one and drying them in the shade so they don’t dry out too much. When I went home, there was a mountain of work. But I had to read comics, study, study Chinese characters, study for school—there was a mountain of work when I got home.

그러니까 내가 담배 이파이 그거 만드는 거 물 뿌려 가면서 그 담배 이팔이 건조되는 거 막 그거 주물러야 돼. 입을 뿌려가면서 그때 이거 스프레 있나? 없어. 없어요. 이거 있으면 얼마나 좋아. 그 연하게 뿌리면 되는데 없어. 입으로 다 해. 입으로. 입으로 주둥아리가 이만큼 나와. 하도 많이 부니까 불어야 되니까. 와 그게 농사입니다. 어 무시무시하게 농사를 내가 많이 지어봤잖아.
So, when I was making those tobacco leaves, I had to sprinkle water and knead them to dry them. Was there a spray back then? No. There wasn’t. How nice it would be if there was one. You could spray it gently, but there wasn’t. I did it all with my mouth. With my mouth. My mouth would stick out this much from blowing so much. Wow, that’s farming. I’ve done a tremendous amount of farming.

천신 망고 끝에도 나쁜 길로 안 가고 항상 착한 일을 했기 때문에 나를 만난 거야. 아멘. 그 그 기회를 소중히 생각해야 돼. 이거 뭐 아무나 허경력이 만나는 사람이이 생각하면 안 되는 거야. 그러다 왔다가 다시가 버려. 맞아. 맞죠. 네. 어. 천국 갈 사람은 아이 허경영신을 맞는게 이게 저로의 절대 저로의 내 길이었구나. 내가 잘 살아 가지고 요런 인연이 왔지. 특별히 내가 누구를 이뻐해 가지고 그 사람이 천국 가는게 아닙니다.
Even after countless hardships, you didn’t go down a bad path and always did good deeds, which is why you met me. Amen. You must cherish that opportunity. You shouldn’t think that anyone can meet Heo Kyung-young. If you do, you’ll come and then leave again. Right. Right. Yes. Oh. Those who are going to heaven will realize that meeting Heo Kyung-young was their absolute destined path. This connection came because I lived well. It’s not that I particularly favor someone and that person goes to heaven.

According to the speaker, what type of soil is characteristic of Japan’s Mount Fuji, and what are its properties?

(Old soil (노토), It is crumbly and lacks strength, making it unsuitable for construction like bricks.)

The speaker contrasts Japanese soil with Korean soil. What term does he use to describe Korean soil, and what are its key characteristics?
(Young soil (소토), It is strong, cohesive, and suitable for making tiles and bricks, unlike Japanese volcanic ash soil.)

True or False: The speaker claims that people who come to “Haneulgong” (Sky Palace) will have their current dwelling become the best “myeongdang” (auspicious site) and their burial place will lead them to heaven.
(True, He states that for those who come to Haneulgong, their living place becomes the best auspicious site, and their burial place leads to heaven, implying a spiritual transformation.)

What is the speaker’s definition of “Dori” (도리) in contrast to “Jinri” (진리)?
(Dori refers to unchanging human morality, while Jinri changes with time, culture, and history.)

Fill in the blank: The speaker mentions an old saying in traditional Korean medicine: “Jokhan Sangsim” (족한상심), which means that if one’s feet are cold, their _____ is weakened.
(heart (심장), This saying highlights the connection between cold feet and heart health in traditional medicine.)

What is the speaker’s interpretation of “Jok” (족) in the context of “Jokhan Sangsim”?
(Jok refers to the poor and underprivileged members of society.)

Intermediate
The speaker describes two types of “Seopri” (섭리), both pronounced similarly but with different Chinese characters and meanings. What are these two types of Seopri, and what do they represent?
(One Seopri (섭리, 섭) refers to the “flame” or “fire” principle, representing the operation of yin and yang in daily life, like drying tobacco leaves. The other Seopri (섭리, 섭) refers to the “governance” or “providence” principle, representing the operation of the universe and heaven.)

True or False: The speaker asserts that “Dongjeong Iryeo” (동정이이려), meaning “movement and stillness are one,” implies that one should only be joyful during quiet times and feel stressed during busy times.
(False, He explains that Dongjeong Iryeo means maintaining a unified, joyful state of mind regardless of whether one is busy or still, seeing both as opportunities for peace.)

According to the speaker, what is the significance of “Mu-eum Mu-jo” (무음무조) in the context of nature and human life?
(It means “no shade, no birds,” illustrating that a tree without leaves or shade cannot attract birds. This metaphor emphasizes the importance of balance (yin and yang) and providing for others to thrive.)

What historical context does the speaker provide for the song “Ulleora Yeolpung” (울르라 열풍), and what emotions does he associate with it?
(He describes it as a tragic love story of two independence activists in Manchuria during the Japanese colonial era, where the female protagonist, disguised as a bar girl, watches her lover being captured. He associates it with deep sadness and patriotism.)

The speaker recounts his childhood experience working with tobacco leaves. What specific challenges did he face in drying them, and how does this relate to the concept of “yin and yang”?
(He had to carefully balance sun exposure and shade, ensuring the leaves weren’t too dry (crumbly) or too wet (moldy), often having to move them quickly during sudden rain. This process exemplifies the delicate balance of yin and yang (음양의 조절) required for optimal results.)

Advanced
The speaker connects the traditional Korean medicine concept of “Jokhan Sangsim” (발이 차면 심장이 상한다 – cold feet harm the heart) with societal issues. Explain this connection and how it relates to the well-being of a nation.
(He extends “Jok” (foot) to represent the underprivileged in society. Just as cold feet harm an individual’s heart, neglecting or oppressing the poor (making them “cold” and “hungry”) harms the “heart” of the nation, leading to its downfall (인원상국 – people’s resentment harms the nation).)

The speaker uses the analogy of a house’s pillar to describe the human body. What is the “pillar” of the human body, and what happens if it weakens?
(The “pillar” of the human body is the spine (척추). If this pillar weakens, it leads to the collapse of the “house” (body), resulting in a loss of strength and the “spirit” (신) being compromised.)

How does the speaker differentiate between the two types of “Seopri” (섭리) in terms of their scope and application, and why does he emphasize the importance of understanding both?
(One Seopri (불꽃 섭) governs the balance of yin and yang in daily life and human interactions, while the other Seopri (섭리 섭) governs the grander operations of the universe and heaven. He stresses that understanding both, especially through Chinese characters, is crucial for a comprehensive understanding of truth, as a purely Korean-language education would miss these nuanced distinctions.)

Describe the speaker’s personal experience with “Jakdu” (작두 – a large cutting tool) during his childhood. What specific dangers did he face, and what lesson does he draw from this experience?
(He operated a large, foot-powered “jakdu” for six years, feeding straw to be cut for animal feed. The main danger was losing fingers due to the heavy, powerful blade and the need for precise timing. He emphasizes the constant vigilance and skill required, highlighting the harsh realities of his upbringing and the value of careful execution.)

아니 >> 멀리 태외에서 대한민국 방광방곡곡곡에서 오신 우리 천사님 모두 반갑습니다. 오늘 처음 오신 천사님 모두 환영합니다. 오신 천사님, 대천사님 오늘도 신인님을 아련하시고 신인님의 은총을 참대 봐 주시기 바랍니다. >> 예.

신님 강판 봉추 올립니다. 시작. 신간 몸수 올립니다. >> 반갑습니다.

예. 편이 앉으시고요. 오늘도 신님 선리 말씀부터 경청하시겠습니다. >> 아이고 반갑습니다.

아주 저 산장의 여인도 오고 또 우리 여기는 원래 있던 데가 어디지? 장수 장수 장수 >> 장수 어 장수도 전북이지 네 >> 어 전북 장수는 어 생 전부 전라도는 생 >> 그 >> 생거 어디야? 진천 >> 거 진짜 >> 아니야. >> 생 >> 부안 >> 부안 아 >> 사 >> 순창 >> 순창 >> 순창 알겠죠? 그러니까 순창에서 순창이 최고 명당이고 호남맹 지역에서는 >> 어 그리고 살아서 최고 명당은 부안이야. 아 >> 부안 변산 반도 있는 데가 최고 살기는 곳이고 또 죽어서 최고 좋은 명당자리는 어디야? >> 순창 >> 순창 알겠죠? >> 사거 순창 >> 꼭 알아놔요. >> 이쪽이 그 외 지역은 생진천 생구진천 사극 >> 용인 >> 용인 알았죠? 우리나라는 이게 두 군데 명당이 있어요.

그 무슨 명당이냐? 사람 사는 명당. 묘자리는 명당. 그래서 어 순창에서 초대 대법원장이 나왔어요. 순창이 초대법원장.

그 높은 사람이 순창에서 많이 나왔다이 말이야. 그거는 아무데서나 그렇게 사람이 안 나와. >> 저 무슨 그 어디 그 명당이 안 좋은 데서는 국회원도 안 나와. 알았죠? >> 네.

근데 우리 하늘 오는 사람들은 전부 오는 바람에 그 터가 명당됐나 안 됐나? 됐습니다. >> 그랬습니다. 대단하죠? >> 네. >> 여러분한테는 생거가 없어.

여러분 사는 데가 최고 맹당이고 여러분 묻히는 데가 천국 가는 곳이야. >> 아멘. >> 최고 맹당이지. >> 네.

그거 잊어버리지 말아요. >> 어. 내 강연이 뭐 여기 흑판에 안 쓴다고 강연 아닌게 아니야. >> 아멘.

알았죠? 네. >> 그러나 현실적으로 사람들 입에서는 생부안, 사거 순창. 아무리 뭐 목포 강조해도 순창을 못 하라 하는 거야. 응.

알겠죠? >> 부안에 가면 뭐가 있어요? >> 채석강이 있잖아. >> 그래서 우리가 노래를 듣는 거 아니야. 부안이 그렇게 좋은 곳이야. 변산 반도도 있죠.

네. 서한 그 아름다운 절경이 막 끝없이 있고 부안 부안에 가서 뭐 돈 자랑하지 말라고 한다고 부안도 좋은 자리입니다. >> 네. >> 어 상당히 좋은 자리라는 걸 여러분한테 알려 주는 거예요.

부안 생거 부안 사거 선창을 잘 몰랐나? >> 예 >> 아 이거 참 큰 일이야 이거 >> 알겠죠? 그런 건 알고 있어야 돼. 1번 후지산을 올라가면은 후지산의 흙은 노토야. >> 늙은 흙. 그러니까 발로 밟으면 흙이 퍼스 퍼스 >> 이래요.

힘이 없어요. 우리나라 흙은 꽃개이로 때려도 안 파죠. >> 딱딱해 가지고. 그래 안 그래요? >> 우리나라 흙은 생혈기야.

생헐. >> 그래서 뭐라 그래? 소토. 젊을 소자. 젊은 흙기야.

담장을 싸든 지붕에 얹지든 기화집을 왜 만드냐? 한국 흙으로 기화집을 만들어야 백돌도 만들고 다 하잖아. 일본 흙으로 백돌 만든 백돌이 부스러져 버려. 왜? 화산죄야. 일본 흙은 전부가 화산 폭발제 생긴 녹기니까 지진이 나면은 땅이 힘을 못 써.

제가루가 힘이 있나? >> 힘없어요. >> 제가루가 뭉치나? >> 아니야. >> 안 뭉쳐져. 그러니까 허기 부시부시하니까 집이 그냥 흔들려 버리고 땅이 갈라져 버려 그냥.

근데 우리 흙은 갈라지나? >> 아니 >> 여러분 농사지 봤지? 꽃괭이가 땅 봐봐. 얼마나 힘든 거야. >> 좋죠. >> 네.

그러니까 우리 흙은 진짜 세계에서 제일 좋은 흙기야. 그건 알아야지. >> 그러니까 풍수도 저 알아야 우리나라 사람이 되는 거야. >> 알겠죠? >> 네.

아멘. >> 그러니까 우리나라 헐은 소토에다가 진토, 생토 알겠죠? >> 이렇게 좋은 흙만 다 있습니다. 그래서 우리 흙은 기화장도 만들고 뭐 백돌도 만들고 그냥 기화집 칠 때 위에 차흙을 버물려 가지고 막 집을 썰어 나가 올리죠. >> 그러면 그냥 지붕이 돼 버려.

좋아? 안 좋아요? >> 좋아요. >> 어. 그 우리나라 헐건 그렇게 찰지고 나는 어릴 때 흙을 먹어 봤어. 땅에 흙을 이렇게 팠던데 파면 말 얼마나 흙이 이쁜 흙이 있다고 옷색깔이 나면서 흙이 매컨매끈해.

꼭 떡 같아. 이렇게 땅을 파면 이걸 버리게 아까 먹어 먹어봐 그래 배는 고프지. 그러니까 우리가 헐 논나 가지고 야 먹어 봐라. 너도 한번 먹네 막 꼬마들이고 헐걸 먹었다니까.

먹으면 이게 버스버스르 안 해요. >> 무슨 찰죠? 그러니까 먹지 꿀odwa꿀꼴 삼기고. >> 어 그럼 그 몸에 좋은 거야. 그때 우리는 뭐 많이 먹는게 아니니까.

어릴 때 그걸 먹었다니까 홀걸. 그 우리나라 홀건 그렇게 좋아. 제가 없어. >> 네.

미국에 갔더니 >> LA 산에내 올라갔어. 높은 산에. 아니 헐기 무슨 저저 재를 갖다 분한 거잖아. 퍼스럽나면 다타 거 같아.

그리고 뭘이 파보니까 혹이 혹이 그냥 무슨 실마리가 하나도 없어. >> 그래서 아 이래서 미국이 물이기하구나. >> 그죠? 그랜드 캐년에 가서 흙 좀 봐봐. 힘 있나? >> 없어요.

그러니까 이게 흙이 흑인들이 있는 지역만 흙이 좀 찰죠. >> 아 >> 그게 어디요? 미국에 황토가 이렇게 돼 있는 땅이 있지. >> 예. 아리조나에 >> 카보이들이 많은 지역에 가면 있지.

거기 이름이 뭐예요? >> 어 >> 어 두 자야 >> 뭐라고 크게 이야기해요? 텍사스 >> 텍사스인데 텍사스인데 흑이 이렇게 해서 미국 관광지 1순이 >> 내가 그거 같잖아 >> 아니야 두 자야 >> 아니 너는 모르나 너는 우리 젊은 사람이 그것도 모르나 >> 인디안들의 본고장 >> 인디안들의 본고장 >> 누구 이야기하는데는 거기 저저 저기고 >> 어디하고 그저 >> 모르는 >> 잠시만요. 찾아보겠습니다. >> 미국에 이렇게 생겨 영화에 >> 저 허인 영화에 제일 많이 나오는 지역이야. >> 유타 >> 아니지.

허인 영화에 이렇게 흙이 이렇게 돼 가지고 많이 나오잖아. 무슨 뽕이 같이 이렇게 생겨 가지고 그게 거기가 말타고 탁 하면 가면서 무슨 세계적인 말 촬영지야. >> 한번 찾아보겠습니다. >> 지금 찾아봐.

인디안 고장이라고 찾아. >> 인디안 고장이야. 거기가 인디안의 고장인데 >> 고장. 아, 왜 나는 그게 뭐 한번 갔으니까 그 뭐 별로 내가 많이 여러분한테 이야기했는데 또 이야기하려니까 갑자기.

음. >> 나봐. >> 아니야. >> 아니, 아는 사람이 없어.

그래. >> 음. >> 콜로라도도 그런 데가 있어요. >> 콜로라도 그런 데가 있어서 여러분 다가봤지.

아 우리가 한0명 데리고 내가 미국을 여덟 번 가서 강의했잖아. >> 네. >> 그지 대한항한 타니까 전부 우리 식구이야. >> 비행기 안에 들어가면 전부 우리 식구야.

여여 내가 미국을 그렇게 가서 강의했지. >> 네. >> 어 일곱 번 가서 강의하고 여덟 번째는 어 대통령 만나러 가고 그랬지. >> 음장 >> 그 인디안 고장 거기 이름이 좀 특이해.

어쨌든 그런데 새 셋자가 붙었나? >> 셋자가 붙었어요. >> 셋자가 붙었어. >> 세도나 세도나 이제 생각났다. >> 세도나 >> 세도나 그렇게 유명한 곳이야.

그게 텍사스 아르나 그 주에 있는 텍사스에 있어. >> 세도나 거기를 갔는데 >> 미국에서 땅값이 절사 >> 그 집이. 그 내가 거기에 그 세도나 그래 황토 위에 집이 있어. >> 그 집에 한국 사람이 한국 재벌이 거기에 집을 지어 놨는데 그게 한 몇백 돼요.

근데 그게 거기에 미국 대통령이 와서 잤대. >> 그러니까 나도 그 집에 갔었는데 그 회장이 그 집에 밥하는 그 안에 여자가 다섯 명인가 있더라고. 젊은 여자가. 그 사람들이 막 밥을 잘해요.

그리고 뭐음 미국 대통령이 앉은 자리에 내복 앉으래요. 근데 미국 대통령이 왔을 때도 자리를 그 회장이 자기 자리를 양보를 안 했는데 허경영 신이 오니까 내보고 거기 안네. 그 내가 처음 그 내가 회장 자리에 앉아 있으니까여 그 여지분들이 밥상을 들고 이래 와 가지고 물걸이 회장을 쳐다봐. 어떻게 회장님 자리에 저저 젊은이가 저기 앉아 있냐? 허경영 씨가 아니 미국 대통령 왔을 때도 옆자리 앉았는데 회장 자리를 양보를 했다고 해 가지고 걔들이 수근수근해요.

그러니까 그 회장 이야기해 저들이 저러는 거는 내가 미국 대통령이 우리 집에 왔을 때도 자리를 양보 안 했는데 허경영 선생한테 자리를 양보했다고애들이 수근수근 하는 거라고 그래서 이제 선생이 말을 하더라고 >> 그 오했으면 그랬을까 아마이 강연을 듣 그 회장이들을 거야 >> 알겠지 그러니까 나한테 얼마나 예를 해 준 거야 >> 어 그러까 그 자 그 사람 별자에는 또 말이 말을 여러 말이 키워 그 말 키우는 사람이 있더라고. 그 사람이 말을 아침에 타자 그래서 아 그 거기는 그 사람 땅이 한 50만 평니까 높잖아. >> 그니까 완전 전부 그냥 아리조나 카우보이야. 야 그거 말타고 막 그 달리는데 야 그거 참 영화가 저리 가아요.음 >> 근데 또 그 사람이 뉴질랜드에 또 한 몇십만 평을 또 만들었어.

그 만날 전화해 보면 뉴질랜드도 있고 >> 거기도 한 50만 평 아리나에도 한 50만 평 >> 땅이 그렇게 있어요.음 음. 그 사람 뭐 여기 갔다 저기 갔다. 어떤 데는 뉴질란드가 있고 어떤 데는 거기가 세도나이가 있고 세도나 이름을 해 왜 이렇게 잊어버렸을까? >> 어 셋째가리는 기억이 나는데 도나 도나서 이제 도나서 해가지고 좀 기억하더라. 나는 뭘 외우는게 많으니까 그지? >> 아 뭐 여행을 많이 안 가나니까 그지? >> 알겠죠? >> 네.

그래도 뭐 글씨을 앉아 써서 뭘 강의를 해야지 하나 해 줘야지. 음. 그래서 여러분들이 짱막하게 하자고 진리가 있죠. 내가 여러분한테 항상 강조했지.

진리는 섭리의 하고 다르죠. >> 네. 섭리하고 진리는 다르다. 좁아서 이렇게 쓰는 거야.

그러면 도리는음 >> 도리 >> 사람의 사랑하는 도리가 또 있겠지. >> 네. >> 도리는 뭘까? 도리도 섭리입니다. 섭리인데 도리는 섭리는 섭리인데 이게 무슨 섬니까? 압니까? 도리는 무슨 섭리예요? 응? 그게 >> 자 도리의 결론은이 섭리예요.

진리의 결론은이 섭리지. >> 그죠? 그러면이 섭리와이 섭리는 발음은 같죠? >> 네. >> 응. 이거는 불꽃 섬자야.

알겠죠? 이거는 무슨 이거는 섭리 섬자죠? 그러면 여러분들은 도리와 진리는 어떻게 달라? >> 그래서 우리 하늘공에 오는 사람들 옛날에 내가 이런 거 강의해 줬지. 근데 이제 기초로 들어가서도 알려 주는 거야. 알아두세요. 진리는 나라와 사람마다 역사 시대 흐름에 따라 달라요.

그지? >> 네. >> 어. 인간의 도리는 바뀌나? >> 아니야. >> 안 바뀝니다.

진리는 바뀌어. 옛날에 갓을 쏘고 뭐 지금은 갓을 안 쓰잖아. 지금은 머리를 남자가 자르지. 근데 옛날에 남자 머리 자르는 사람은 종이야.

양반은 머리 잘라서 안 자라. >> 안잘. >> 양반은 머리를 자르면 양반이 아니야. 그래 상투를 꽂아가 위에다 묶었지.

묶어 가지고 갓을 썼지. 그까 옛날에 양반은 >> 부모가 준 머리카락을 자르면 불려 자식이 아니야. >> 부자식. >> 부자식이죠.

네. 그러니까 이슬람이 그래요. 이슬람이 뭐 잘 안 자르지? 유대인들이 뭐 잘 안 자르지. >> 부모가 준 머리는 자르면 싹이다.

그까 이게 진리는 섭리로 가지만은 도리는이 섭리로 가는 거예요. 섭리가 다르죠. >> 네. >> 자, 이건 무슨 섭자야? 이건 불꽃 섭자지.

그러니까이 섭리와 도리와이 섭리와 진리는 내가 강의를 여태까지 한 것 중에 요게 요런 걸 강의를 했어요. 그러면 구분해야 되나 안 해야 되나? >> 해야 돼. >> 왜이 섭리는 뭐예요? >> 하늘의 운행돌이야. 하늘의 천국의 운행 우주의 운행돌이.

알았죠? >> 요거는 뭐야?요 섭리는 똑같은 섭리죠. 근데 어떻게 다를까? 응? 어떻게 다를까? 잘 알아나? 잊어버리지 말아요. 이거는 하늘의 운행돌이. 이거는 음양의 운행돌이야.

남녀 뭐 음양. 알겠죠?이 이 섭리도 굉장히 중요해요. 이거는 우리가 살아가는데 음과 양의 순리를 말하는 거야. 음과 양 그죠? >> 그러니까 너무 >> 담배 담배 잎을 말릴 때 너무 햇볕에 많이 내어놓으면 담배 버려 버려.

못 팔아. 그래. 안 그래? 그럼 담배 농사가 빠실러져 가지고 가루가 돼 버려. 담배 햇빛 말려 봐.

그렇죠? 그 담배불 어떻게 말려야지? >> 거늘에서 말 >> 거늘에서 말리되 밖에 말릴 때 구름이 낀 날 말리는 거야. 만약에 해가 장지않다 말리면 담배 잎이 어떻게 돼? >> 뒤틀려 가지고 이거는 상품으로 전매청에서 안 받아가. >> 그러니까 우리가 전매청에 내놨는 날이 있어. 그 저 농협에서 그 전매청에서 시골로 와서 공출을 해 가요.

그러면 내가 얼마나 일을 많이 하는지 어릴 때 말도 못 해요. 담배잎을 그늘에 말려야 되지. 그러다가 내가 담배잎을 말리다가 산에 남아 갔다 비가 갑자기 손나게 온다. 그럼 어떻게 되지? >> 동네이 목숨 걸고 달려가야 돼.

달려가서 마당에 가서 담배 늘어난게 끝이 없어요. >> 빨래줄 한 100배 정도 늘어야 되거든. 마당 전체가 담배야. >> 그거를 빨리빨리 옮겨 가지고 비가 안 맞는 데다 옮겨야 되는 거야.

그냥 갑자기 손이 오면 내가 산에서 뭐 하다가 배락 치위로 달려가요. 동네로. >> 그 책임이 나한테 있어. >> 그래.

안 그래? 그 여러분은요 그거 타게 사는 거야. 얼마나 비상이 걸리는지. 비를 한번 맞으면 큰일 나는 거예요. >> 그러면 나중에 곰폐이 생기면 공수라는 사람이 농협에서 나온 아저 저저 전매청에서 나온 사람들이 우리 시골 담배를 싹 걷어갑니다.

그걸 뭘 할 때냐 저울로 잘 달아요. >> 무게를 다는데 비맞으면 됩니까? >> 안 되죠. 너무 또 바짝 말려 가지고 담배가 바실락바락하면 다 깨져 버려요. >> 그러니까 그게 꼬돌꼬돌하게 말리돼 저지 말아야 되고 곰팡이 냄새 안 나야 돼.

다 체크해요. 그 사람들이 곰팡이 냄새 맡아보고 다 해 가지고 A B C D E까지 딱 급수를 먹여. >> 그럼 등급의 값이 딱 달라다. 그럼 A급이 안 되면은 주인한테 맞아 주고요.

그래. 안 그래? 그럼 A을 만들어야 되는데 농사는 잘 관리를 잘못해 C급이 되면 >> 값이 완전 차이가 >> 그래서 이제 전매청에 공출하는 날이 담배가 트럭으로 우리가 한 세 트럭네 트럭을 한 집에서 내놔 그 저울에 자아요. 탁 다는데 전면에서 가져가기 전날 그 담배이 입으로 물을 부 뿌려. >> 아 >> 무슨 말인지 알죠? 담배가 건조해가 빠르질까 봐서이 물을 탁 뿌려 가지고 담배잎 끝을 뿌리쪽을 딱 묶고 >> 이파리 끝 있잖아 묶고 밑으로 쫙 주문을 가지고 요게 꼬꼬들꼬들해야 돼.

바짝말아도 안 되고 습기가 없으면 안 돼. 또 그러니까 입으로 계속 물을 입에 넣어 가지고 붕 그러면은 거기 약간 꼬고 이렇게 탁탁탁 만져가 모양을 만들어야 돼. 그럼 요게 길쭉해야지 이게 말라 비틀어져가 막 퍼져 있으면 안 가져가요. >> 그러니까 이렇게 무같이 나 이렇게 고들꼬들해.

요게 그거 말리는게 기술이야. >> 그거를 말이야. 막 이런 묶어 가지고 탁 딱 묶었으면 그거 탁 풀어 가지고 한나 탁 가지고 테스트를 탁 하는데 어린 나이에 달달달달 떨려요. 그런다니까.

그래가 요런 도장이이 고무팡이 돼 있는데 막대기가 달렸어요. 막대기로 도장을 탁 찍어 >> 부대자루에 그고 그 포장에다가 막대기로 뭐 잉크를 탁 찍어 가지고 스탬프 찍듯이 >> 끝에가이 막대기 요요 요런 막대기 끝에가 스탬프가 달려서 이거 탁 닫지가 탁 >> 그러면 몇 겁 이게 여러 개 있어요. 그러면 저 어느 걸 A 급을 잡느냐, B급을 잡느냐? 그게 달린 거야. 탁탁 찍어 가지고 탁 때리면 그 물건 소화물에 A급, B급, C급 이게 딱 나와.

A BC를 안 하고 1등급, 2등급, 3등급, 4등급 이렇게 때려요. 그러면 그걸 탁 치면은 몇 등급이 나와? >> 냉정하죠. >> 그 탁 쳤는데 아, 이거 바꿔 주세요. 이거 되나 안 되나? >> 안 되는 거야.

그 사람 말도 안 해요. 딱 보고 땅 때리면 아 살벌하죠. >> 그런 거를 내가 어릴 때 얼마나 남의 집에 있으면서 그 고생을 했겠어. 아멘.

이런 말을 하지 마세요. >> 그러니까 담배를 일일이 담배 씨 뿌려 가지고 담배를 밭에 심고 가꾸고 걸음하고 해 가지고 그다 이팔이 따 가지고 하나하나 말리지 않게 그걸 그늘에서 말린다 한번 생각해 봐. >> 집에 가면 일이 산때이야. 근데 만화을 해야지 공부해야지 한문 공부해야지 학교 공부해야지 일이 산 때문이라니까 집에 가면 그분이요 일주일에 한 번씩 소을 쓸어야 돼 >> 소죽을 썰어요 작두가 내 작두가 얼마나 큰지 압니까 거기에 그 주인 아저씨가 올라타서 작두를 밟아 그럼 나는 뭘 넣어야 돼 넣어야 돼 >> 집을 넣는데 내가 아기 아니야 >> 손가락이 다섯 개가 잘린 사람이 많아 작두에 >> 옛날에 >> 옛날에 우리 동네도 손가락이 다섯 개가 작두에 날아갔어.

아, >> 근데 내가 그거를 수십만 번을 넣은 사람이야. 왜냐하면은 작두에다 집을 넣어서 소가 하루 먹을 걸 겨울에 자르는데도 한 시간 걸려. >> 그러니 한 일주일 걸 자른다고 생각해 봐. 이거 몇 분을 집을 넣어야 돼.

그 작도가 잘 안 들어요. 그러니까 어떻게 밟냐면 약간 높은 데서 >> 있는 힘을 내서 밟아. >> 아멘. >> 어르니.

근데 손이 잘못 들어갔다 >> 집하고 >> 그냥 눈 깜빡을 사이가 없어져 버려. >> 음. 그런데 >> 그게 매일 아슬아슬한 거야. 자, 집 썼는다.

오늘 소죽 썰자 이러면 주인이 그러면 내가 소죽 썰을 준비를 하잖아. 집을. 그러면 집이 이만큼인데 그걸 썰어 나왔으면 그게 얼마 안 돼? >> 집은 많은데 잘라 놓으면은 얼마 안 돼요. 그러면 한 일주일 먹을 걸 만들려면 뺑이 치운 거야.

그냥 이걸 수십 번을 씹어 넣어야 돼. 그럼 한 번 쓸 때마다 요만큼씩 나와. >> 집이 많이 나오는게 아닙니다. 그럼이 사람은 위에서 가지고 발로 확 밟지 뭐 시시하게 밟나? 근데 그 사람이 한번 밟으면 못 일어나.

푹 꺼져 버리니까. 그래. 안 그래? >> 높은 데서 가지고 팍 밟지. >> 그리고 다시이 다시 작두를 들거든.

그때 그냥 사정없이 손이 날아가 버리는 거야. >> 아이고. >> 아이고 >> 기가 막히죠. 그 그거를 6년을 >> 작을 썰었는데 한 번도 안 다쳤어.

정말 이런 것이 한두 가지가 아닙니다. 여러분들은 뭐 내가 시원에서 그러니까 어 뭐 그냥 다른 애들처럼 큰게 아니야. 완전 머음 중에 상머이 >> 알겠죠? >> 네. 아멘.

그러니까 내가 담배 이파이 그거 만드는 거 물 뿌려 가면서 그 담배 이팔이 건조되는 거 막 그거 주물러야 돼. 입을 뿌려가면서 그때 이거 스프레 있나? >> 없어. >> 없어요. 이거 있으면 얼마나 좋아.

그 연하게 뿌리면 되는데 없어. 입으로 다 해. 입으로. >> 입으로 주둥아리가 이만큼 나와.

하도 많이 부니까 >> 불어야 되니까. 와 그게 농사입니다. >> 어 무시무시하게 농사를 내가 많이 지어봤잖아. 그리고 또 절에 서울에 와서는 또 얼마나 시골속 소중을 많이 끓렸어.

또 >> 그러 소죽을 갖다가 끓리고 나면 소 그게 줄어. 소죽 썰어난게 그게 어떻게 그렇게 그거 주는 것만 보면 가슴이 아픈지 >> 또 썰어야 되잖아. >> 그거 한번 썰어. 아이고 말도 마세요.

집을 준비해야지 뭐 썰면 날르기 마지 그게 많이 나오나 한번 밟을 때마다 그러면 또 위에 밟는 사람은 신경 찔려내는 거야 >> 한 번씩 밟아야 힘들어요. 생 그 말린 벽집이 잘 안 잘라집니다. 아멘. >> 그 작두가 잘 들어야 돼.

팍 빨 때 신경질 한다니까. 내가 속도가 느리거나 뭐 어물어물하면 신경제 밟아 버리면 손가락 날아가. >> 겁나죠. >> 그러니까 할 때마다 스일이 있어요.

작두도 작두 밑으로 집어넣어야지. 이빨이 안으로. 안 그러면 이게 잘 안 잘라져요. >> 그러니까 저 사람이 작두를 들 때 빨리다 집어넣어야 돼.

그래. 팍 누르지. 그러면 딱 넣는 순간에 팍 놀래. 그건 또 다시 작도를 팍 뚫어 줘.

그럼 다시 또 팍 집을 빨리빨리 잡아야지. >> 그럼 한 번 잡은 집을 >> 열 번 정도 잡어요. >> 한 번에 다 자르는게 아니야. 잡고 있는 거.

그럼 나중에 요만큼 남았을 때 손이 잘리는 거야. >> 그때가 위험합니다. 자, 긴 불이니까 긴 거부터 집어넣어. 이렇게 자꾸자꾸 집어넣는데 >> 참 긴 거라고 해서 뒤를 잡는게 아니야.

앞을 잡아야 돼. 앞을 잡고만큼 뒤로 옮겨면서 잡고 넣잖아. 맨 마에 집이 요만큼 남아. >> 그래 그 이것도 길어요.

소주 데는 요걸 마지막 넣을 때 손이 잘리는 거야. >> 이거를 >> 두통합 내야 될 거 아니야. 이거를 소주리냐? 그거를 마지막 잡고 요렇게 넣을 때 작도가 팍 오면은 >> 아찔하다니까. 그게 내가 그 6년을 소중을 끓이면서 작두라 그러면 아주 소름 끼쳐요.

아. >> 네. >> 저도 이렇게 작두질 했어요. >> 작두질 해 봤지.

어. 그거는 발로 하는 거. 우리 작도는 >> 네. 발로 하는 거.

발로 >> 손으로 하는 건 한의사들이 하는 거야. 여기 우리 한의사 있잖아. 손으로 하는 작두는 그 손으로 하는 거는 뭐 한약자 자르는 거고. >> 예.

발로 >> 발로 발로 하는 거는 응 저기 손으로 하는 거는 >> 아이 뭐 뭐 이렇게 뭐 쓰면 뭐 >> 손호라는 거는이 한약할 때에 >> 그게 뭐더라? 아 아 참 그걸 이제 나는 갑자기 생각하니까 조한삼신이는 상국 하도 또 오래 돼 가지고 그러니까 발이 차면은 심장이 약해져 >> 이제 한의학에서 내가 이제 한양 이야기하니까 족한 상신이야. 그러니까 발이 차에는 그 사람이 심장이 안 좋아하는 사람이에요. 그다음에 봐요. 사람의 마음이 남을 원망하면은 뭐가 돼? 뭐가 상해요? 사람들이 원망하는 사람들이 많으면 나라가 망하는 거야.

나라가 심장이 약해지는 거예. 나라가 이제 이게 한문에 나오는 말인데 한의학에서 나오는 말이야. 족한 상심. 발이 찰 때는 심장이 약하다.

심장이 상한다. 발이 참면 심장이 상해요. 그러니까 발은 차게 하면 안 된다이 말이지. 그리고 인원 상국 백성들이 원망을 마여하면은 나라가 >> 망한다.

그러 못 사는 사람이 너무 많으면 되나? 안돼. >> 안 되는 거야. 서로서로 망을 해봐. 나라가 망하는 거야.

음. 그래서 우리 나라의 심장, 나라 백성은 국민의 심장, 나라의 심장이다.이 소리야. >> 알겠죠? 발이 차면 심장이 상하고 그다음에 사람이 원망을 많이 해사면은 나라가 >> 망한다. >> 망한다.

알겠죠? 나라가 상한다. >> 그러니까 족한 상심이라. 내가 그 아까 한약이학이 하니까 한의학 생각이 나네. 야 한의사가 있으니까 내 하는 말이야.

예. 알겠죠? >> 그러니까 내가 하는이 모든 원리가 한의학 원리에도 적용이 돼. >> 음. 알겠죠? >> 그러면 족은 뭐요? >> 밑바닥에 있는 자녀들.

가난한 자들이 족이야. >> 그래. 안 그래? 그걸 상하게 하면 춥기에 춥고 배고게 하면은 가난한 자들 갈시하면 결국 >> 개인은 심장이 약해져서 찬벌받고 >> 맞아 안 맞아요? >> 아멘. >> 그러니까요 사람을 너무 가난한 사람을 돌보지 않고지만 잘 먹고 잘 살면지 심장이 상해죠.

혼자 잘될 수가 없다는 거예요. >> 그렇죠? 나라가 만약에 그럴 경우에는 어떻게 돼? 나라가 망해 버려. 국민들이 다 못 살겠다. 아우성 치면 변해질 뭐 이런 나라 봤죠.

뭐 아르헨티나 그냥 나라가 문 닫아 버려 >> 망아버리죠. 알겠죠? >> 네 >> 그래서이 섭리는 뭐라고? 음향. 음양의 있지. 담배 입을 왜했냐? 담배잎이 말라도 안 되고 너무 양지로 가도 안 되고음 가도 안 돼.

아 그래. 안 그래? 바람은 좀 통해야 되고 그늘에만 있어도 안 되고 이게 뭐 햇빛 영향도 좀 있어야 되고 이런 거야. 비오면 음이 너무 강할 때도 집어넣어야 돼. 그냥 담배 잎을 말 때 음양의 조절이 그렇게 어려워.

그걸 내 어릴 때 겪어봤지. >> 그래서 담배 이파리가 나온 이야기.이 족한 상심이 나온 거야. 알겠죠? 그러니까이 섭리는 항상 음향. 부부에 남자 팬마 들어도 안 되고 여자팬도 팬마 들어도 안 돼.

맞아, 안 맞아? >> 음양의 중심을 가져야 되죠. >> 네. >> 이게 음양의 중용을 우리가 섭리라 그래. 그다음에 우주의 중용이 >> 위의 섭리야.

둘 다 섭리죠. >> 그러니까 한글만 공부한 사람이 공부할 수 있나? >> 안 되는 거야. 어려운 공부를 못 해. >> 맞죠? >> 네.

그니까 한문을 모르는 사람이 어떻게 이렇게이 섭리와이 섭리를 구분하겠니? >> 한문을 써야 알지. >> 네. >> 그러니까 한의학에서는 이런 족한 상심 이러지 아니하서 뭐 풀어 가지고 한글로 이렇게 안 가르켜요. >> 그래.

안 그래? 음. >> 알겠죠? >> 네. >> 어. 족 족 열이 되면 어떻게 될까? 발이 열이 나면 어떻게 될까? 아니 마 >> 종열이 되면 어때? 그러니까 한의학에서는 족한 삼실도 있지만 종열도 있어.

발이 막 열이 나면 어떻게 될까? >> 응. >> 다르죠. 그까 한약에서는 이런게 전부 한약에서는 요렇게 다리에 열이 나면 어디가 앉고 다리가 차면은 어디가 앉다. 알겠죠? 발은 뭐요?심 >> 발바닥은 심장 맞아 맞아.

응. 그런데 발이 열 차도 상심이고 발이 열이 나는 거는 열이 너무 지나치나면 심장에 이상 있는 거야. 다 조칸이나 종렬이나 심을 봐야 돼. 그러면 그게 섭리야.

음양이 틀린 거지. 심장은 양인데 여기가 열이 나거나 너무 냉하면은 이거 섭리가 맞나? >> 안 맞는 거야. 알겠죠? >> 네. >> 음.

그래서 이거는이 섭리는 하늘의 돌이고 이거는 음양의 돌이다. 이제 오늘 내가 뭐 어 여러분한테 이렇게 가르쳐 주는 거는음 우리가 몸이 그만큼 중요하다는 거예요. >> 네. >> 그러니까 이게 이게 뭐예요? 기동조자지.

그러면 한의학에서도 이제 이렇게 나오겠지만은 기둥 주약자 주약자 기둥이 약한 자 >> 음 >> 주약자 주약자는 뭐예요? 주학자는 기둥이 약하면은 이게 뭐예요? 집옥자지. 그냥 그래요? 옥이 붕괴된다. >> 맞아, 안 맞아? >> 그죠? >> 어. 기둥이 약하면은 집이 붕괴되죠.

예. >> 그러니까 주약자 옷. 그러니까 기둥이 약하면 집이 무너지는 거죠. 그러니까 우리가 척추가 약하면 어떻게 돼? >> 힘을 못 >> 힘을 못 쓰지.

그러니 주약자가 되면은 옷 집이 무너지지만 우리는 신규가 돼. 신이 무너져 버려. >> 청가 무너지는 거잖아. 알겠죠? 그래서 우리 몸에서 기둥은 다리가 아니고 척추야.

그 척추를 조심해야 되죠. 네. >> 그래서 우리는 항상이 음양의 섭리를 다른 말로 우리가 표현할 때 여러분들이 알아놔요. 이게 영상이라서 내가 남으니까.에 동은 움직이는 거죠.

양이죠. >> 정은 뭐예요? >> 음. >> 음이죠. >> 음이죠.

예. >> 동정이 뭐 해야 돼? 동정이 이어라. 동정이 이려 음과 양이 항상 하나처럼 >> 부부가 따로 놀지 말고 하나같이 의견이 일치하고 사이가 좋다는 거죠. 동과정은 음과 양은 하나가 돼야 되는 거지.

표가 안다고. 좋죠. >> 네. >> 그래서 동정이가 불리에서 쓰는 용어지만 육에서도 써요.

음. 움직임과 고요함이 같다. 그래서 당신들이 직장 가서 막 움직인다고 나 스트레스 받아 이러면 안 돼. 아 나는 지금 설악산 꼭대기에서 명상하고 있다.

이렇게 생각해야 되는 거야. 동정을 이로 만드는 제주가 있어야 돼. >> 알았죠? >> 네. 아 뭐 나는 말이야 뭐 왜 이렇게 바빠 뭐 아 나는 죽겠다 이러지 말고 아 나는 지금 조용하게 지금 호소가에서 앉아서 도시락을 김밥을 먹고 있다.

좋아 안 좋아 >> 그 옆에 신인하고 둘이 와 가지고 앉아 있다. 좋아 안 좋아. >> 알겠죠? >> 네. >> 고용할 때만 고요하면 그게 이래가 되나? >> 아니야.

아니야. 움직이고 바빠도 마음속에는 아 내가 토요일 날 가서 신인님을 만날 수 있다. >> 마음이 어때? >> 편해지는 거야. >> 내가 바빠 죽겠는데 하늘 가면 광천수 먹어.

백궁석이 있어. 야 그거 가면 신인님이 또 있어. 또 노래 불러. >> 좋아? 안 좋아? >> 아 이렇게 마음을 딱 먹으면 동정이 일하는데도 기쁘고 가만 있을 때도 기뻐 안 기뻐? 기뻐요.

근데 내가 없을 때는 가만히 있으면 좀 있으시고 >> 바쁠 때는 스트레스 받고 이거 되겠나? >> 안 돼요. >> 그죠? >> 네. >> 음. 그러니까 동정이가 되는 것이요 섭리야.

밑에 섭리. >> 아멘. >> 알았죠? 그래서 내가 이거 기본적인 내가 원리를 오늘 집에 기둥이 약하면은 집안이 무너진다. 옷깨라.

옥. 집은 기둥이 약하면 집이 무너지지. >> 네. >> 예.

오깨다. 예. 그래서 일본 흙은 일본 후시산 일본의 헐근 사토 >> 그리고 노토 늙은 허리야. 밟으면 버석버석 먼지밖에 안 나.

그 지진이 나면 와락 내려. 우리 땅은 꽃끼에는 때려다 안 들어가. >> 세계에서 우리의 흙은 진토고 >> 또 소토야. 젊을 소자.

알겠죠? 우리 흙은 소토 맞잖아. 네맞요. >> 젊은 흙이고 진토고 옥토고. >> 그래.

안 그래? >> 이렇게 물도 많고 그거 가지고 기화도 만들고 백돌도 만들고 담장도 만들어. 근데 일본 흙은 그거 가지고 아무도 못 만들어. >> 얼마나 우리가 좋은 땅에 태어난지 알아요? >> 네. >> 여기서 천만 명을 만들어서 가는게 내 뜻이야.

그러니까 하늘 오는 사람이 남녀 놓서 나이가 만아도 처녀로 보여. 천사로 보여. >> 그래. 안 그래? >> 네.

반갑죠. >> 네. >> 젊은 사람 내가 반갑나? >> 아니요. >> 아니야.

다이 사람이 천신 망고 끝에 백봉을 가는 거 아니야. >> 천신 망고 끝에도 나쁜 길로 안 가고 항상 착한 일을 했기 때문에 나를 만난 거야. >> 아멘. 그 그 기회를 소중히 생각해야 돼.

이거 뭐 아무나 허경력이 만나는 사람이이 생각하면 안 되는 거야. 그러다 왔다가 다시가 버려. >> 맞아 >> 맞죠. >> 네.

어. 천국 갈 사람은 아이 허경영신을 맞는게 이게 저로의 절대 저로의 내 길이었구나. >> 내가 잘 살아 가지고 요런 인연이 왔지. 특별히 내가 누구를 이뻐해 가지고 그 사람이 천국 가는게 아닙니다.

네. >> 맞죠? >> 네. 아. 그니까 여러분의 모든 동정 인력가 모여 가지고 여러분이이 자리에 온 거야.

좋죠? >> 네. >> 어. 남편이 이런 말 안 해 주지. >> 네.

부인이 이런 말 안 해 주지. >> 그러니까 내가 누구라는 걸 여러분들이 알아야 돼. 여러분이 누구라는 거야. >> 그 여러분은 다른 사람들과 가치를 비교할 수가 없다.

그렇지만 겸손해야 된다. >> 알았죠? >> 네. 아멘. 갈 때까지는 겸손하고 그 사람들도 못 가는게 안타깝잖아.

네. >> 알겠죠? >> 그래서 우리가 중동 중을 지켜야 될게 많죠. >> 네. >> 어, 불타는 집이라 하지 말고 좀 물과 나무를 섞어놔야 될 거 아니야.

그지? >> 네. 그러니까 잎이 적은 나무는 새가 깃들 수 없다. 한문으로 있어요. 뭐 그런거 내 다 쓸 수 없지만 나중에 써드릴테니까 잎이 적은 나무는 새들이 깃털어서 살 수 없다.

그러니까 거늘이 없는 나무. 거늘이 없는 나무라는 거는 이런 걸 거늘이 없는 나무라 그래. 이게 >> 생 >> 이게 여러분 이게 무슨 글자지? 응. 요렇게 쓰면 여러분 이제 알 만하죠.

그늘음자야. 어. 나무. 나무가 그늘이 없다.

무음이다. >> 그러면 무조요. >> 새가 살 수 있나? >> 응. >> 나무에 그늘이 없고 이파리가 다 떨어져 버리면 새가 깃들지 않는 법이야.

무무적. 그래. 안 그래요? 그러니까 우리는 이것이 섭리야. 음향이 맞아야 돼.

나무에 적당히 잎이 있어야지. 그래. 그래. >> 해가 짱짱 비치는데 새들이 그 있겠나? >> 잎이 있어야지.

그 무으면 무조야. 그 좋은게 아니야. >> 네. >> 알았죠? >> 네.

너무 태양만 있어도 안 되고 너무 잎이 무승해도 그렇고 적당한게 좋다이 말이야. >> 알겠죠? >> 네. >> 음. 내가 그냥 뭐 오늘 간단하게 했습니다.

근데 신인하고 노래를 이렇게 부르면은 평가가 아주 재밌어. >> 어. >> 아주 그냥 때가 쏟아지죠. >> 네.

그리고이 강의는 영원히 못 듣는 강의야. >> 내 말고는 이렇게 해 주는 사람이 없어. >> 맞습니다. >> 알겠죠? 그냥 내가 이거 뭐 이거 공짜로 해주는 강의 같지만 이게 무시무시한 강의예요.

여러분들이 이걸 다 못 알아들어. 그렇지 대단한 겁니다. >> 그러나 영상으로는 남아 있어요. >> 언제든지 보고 깨닫는 사람이 있을 거야.

알겠죠? >> 네. >> 예. >> 동정. 동정 뭐라고? >> 동과정은이 한 가지로 해야 된다고.이 이 노래를 부르는데 집에 가서 가만히 앉아서도이 노래가 들리는 거예요.

맞아 맞아. >> 네. >> 그러니까 홍도야 오지 마라. 동 부인 보고 부인이 조금만 설하면 저기서 못 하게 잘해 주겠지.

그러니까이 노래할 때나 생활이 이래가 돼야 돼. >> 같아. 같아야 이래. >> 재밌잖아.이 노래 할 때 막 춤치죠.

일상 생활에 가도 그게 같아야 되나 안 같아야 되나? >> 같아야 돼. 생활에서도 막 믿음이 있어야 돼. >> 그지? >> 그리고 막 부인한테서 여동생 앞에서 오빠가 장난해도 괜찮은 거야. >> 춤치고 막 노래해도 재밌죠? >> 네.

어. 아주 오늘 잘 봤습니다. >> 어 부부가 저기 좀 보기 담은 부부야. >> 나라에서 저저 혼잣감이야.

알았죠? >> 근데 잡음이 좀 틀렸어. 2절에서. 잡음 >> 잡음도 괜찮지? >> 예. >> 더 잘 어울리는 거 같기도 하고.

아주 저 우르라 열풍에 주인공이 최 누구였다고? >> 체지. >> 지 >> 체지가 >> 이게 왜 우리를 열풍하냐면은 그 영화가 나왔어. >> 우리 어릴 때. 그러니까 그 일본 순사한테 그 남편이 잡혀가요.

근데 여자는 나이트 클럽에서 독립군이 위장을 해 가지고 술집 여자로 위장해가 있는 거야. 그 일본 순사하고 막 웃고 막 그 형사를 막이 끌어앉고 막 웃어. 막 웃고 있는데 자기 애인이 잡혀가는 거야. 형사 잡혀가서 떠나는데 그걸 웃으면서 막 깔깔 그러면서 쳐다봐요.

그러니까 우르라 열풍가 응 그 웃으면서 떠난다 그러지 그 가사가 거기 있는 거야.음 >> 그래서 그게 너무 어릴 때 그게 애절해.음 음. 그래. 두 부부가 두 사람이 부부는 아닌데 만주에서 독립운도하면서 그 눈덮힌 만주판을 막 탈출해 가지고 상해로 들어가는 도중에도 몇 번 죽을 고비가 있어. 알겠죠? >> 그까 독립 운동을 하는 두 남녀의 이야기야 이게.

음. 독립운동하다가 결국 남자는 가서 죽고 여자만 살아남는데 울르라 열풍. 그러니까 자기는 그 일 독립운동간데 슬주년 위장이 일본산 붙들고 깔깔깔 흐르고 있는데 자기 남편은 마지막 그게 이별이야. 잡혀 가서 용받아 그게 영화 끝나는 거예요.

굉장히 슬픈 영화예요. 재밌죠? >> 네. >> 상해어. 그 당시 배경이 다 나와.

옛날 배경이지. 그러니까 너무 슬픈 러브 스토리야. 아멘. >> 그래서 우르라 열풍 이걸 들으면 그 영화가 머리에 세팅이 돼 있어.

나와요. 응. 막 체진이가 건총을 가지고 달아나고 남편 그 남자 그 독립군도 달아나는데 굉장히 아주 그 재밌어요. 노래 이렇게 분위기 있는 거 부르면 점수가 많이 들어가.

아이고 그 나는 어릴 때 그 시골에 가지고 온 영화 그거 본 기억이 이렇게 많이 남아 있어. >> 알겠죠? 그때 신식 여성 독립운동하 여성은 시골에서 볼 수 없잖아. 전부 치마입은 여자만 보지. 거기에 그 체지인은 양장을 하고 상에 그 한락가에 나타나는데 어머 여자가 저런 옷도 입나 이렇게 생각하지.

버릴 때 얼마나 그게 머리에 박히는지 몰라. 그게 너무 매력이 있어요. 그 뭐 일본 사람하고 막 이렇게 끌어앉고 막 웃으면서 스파이 일을 하는데 얼마나 그 스일이 있어. 재밌죠? >> 네.

우르라 열평하는 어 애국심이 생기는 노래야. 들으면 알겠죠? >> 야 이게 나라가 없으니까 저런 일이 일어나는구나. 어릴 때 애국심이 생겨. >> 알겠죠? 네.

아, 노래 참 잘 들었습니다. 그 스타일이 다른 거야. 완전히. >> 그죠? >> 그러니까이 사람들이 특이하게 한 거는 일전은 아주 옛날 스타일로 싹 가다가 이전에 가서는 완전 그걸 뭐라 그래요? >> 음악 음악적으로 그걸 뭐라 그래? >> 그걸 뭐라 그래요? >> 무슨 스태로라 그래? >> 입체 음향 나오는 거.

아 >> 서라운드 >> 2절은 그냥 서라운드가 나와 버려. 1절은 서라운드가 아닙니다. 그냥 기타 치고 뭐 이런 음악이 아쿠디언 음악이 나와 하나만 음악이 악기가 적게 나오다가 2절은 가면 그냥 오케스트라 서라운드가 팍 터져 나오죠. >> 그러니까 >> 엄청 매력이 있는 거야.

음악이 >> 예전하죠. 이거는 부산에는 방지 공장이 많았죠. 옛날 이야기입니다. 그러면 방지 공장에 부산에 가서 여공들이 어마어마하게 고생을 해.

말도 못 해요. 부산에. 근데 바닷가 한번은 못 나가. 갇혀 가지고.

왜 거기서 뭐 다녔죠? >> 뭐 야을 했다니까. 방지 공장을 다니면서 전부 중학교도 못 나온 애들. 중학교도 못 나온 애들니까 거기서 방송 통신 고등학교를 다녀. >> 공장 안에서.

그러니까 쉬는 시간은 공부하는 시간이야. 그러면이 사람들은 전부 효녀야. 전부 고향의 어머니 아버지의 효도 교육을 받은 여자들이었어. 그리고 그 당시 여성들은 지금 여성하고 달라요.

가장 집안을 위해서라면 시간을 액끼지 않고 일을 했어. 그래. 안 그래? 그러니까 그 먼지 마시고서 죽으라고 일하다가 시간 나면은 밤에 앉아서 기숙사에서 공부를 했다니까. 그래 가지고 얘들이 방통대를가 그러니까 부산 부두까지 하면 제대로 못 나가 보는 거예.

그렇죠. >> 그러다가 >> 어쩌다가 한번 부가를 나가면은 백고동 소리 울리죠. 이게 백고동 소리가 신금을 올려버 엄청납니다. 소리가 뭐 대단히 멋있어요.

그래서 부산에 그 바로 그 부산에 한구가 다 내려다 보이는 공원이 뭐예요? >> 용두산. >> 용두산. 그 용두산에 한번 올라가 보는게 그 여자들의 꿈이야. 그래가지 공장에 있다가 한번 어떻게 용도산을 어떻게 기회를 내 가지고 한번 올라가서 부산 바다를 보니까 참 용도산 에리지가 나오는 거야.

그래 안 그래요? 그 용도산아 용도산아 너만 알고 있지 뭐 이렇게 나오는 거예요. 그게 저거 부모에 못한 한을 부르는 노래야. 그리고 시집 갈 때가 됐는데 연인 있나 그때? >> 연인도 없어. 맨 방지 공장은 여자들만 막 주레기로 있다니까.

연애 한번 해 봤나? >> 다른 애들은 대학에 가서 남녀 공부를 하고 연애를 하는데 걔들은 맨날 눈맞으면 기숙사에서 제봉틀, 기숙사에서 재봉틀. 여러분 그걸 알아야 됩니다. >> 그게 우리의 어머니들이야. >> 알겠죠? 그러다가 용도산 공원 올라가서 그 노래를 부른 거야.

얼마나 한입매치겠어. >> 용도사나 용도사나 너만나 알고 있다. >> 알겠죠? >> 내가 이야기하니까 내가 눈물이라니. 참 >> 예으로 신인의 천국 천사들을 올리면서 마무리를 할 겁니다.

예. 아니 내가 눈물이 쪽의 오스크바에 공전보다도 동의 파리로 올렸던 아름다운 이국적인 러시아 거리의 단풍이 될 때 나는 하늘공사들과 함께 날방을 저가는 아름다운 동화강변을 걸르며 시키의 시을 잃고 싶구나 다 사랑하는 공천사들이여 백마를 타고 송화강과 해란강변을 달려 연해주판 주원과 동에 바다가 보이는바로스를 거쳐 백두산 정백산 맥태백선맥의 붉은 단풍 풍선을 달려 금강산 설악산 고령산까지 단숨에 달려가 상원 먼 예루살렘 성에서 동 천사들을 만나고 싶구나. 사랑하는 천사들이여 세계에서질 아름다운 수강산 중에서도 수강산인 세예로 설래. 성하늘은 내가 이스라엘 광야에서 목말았던 예루살렘 성보다 너무나 아름답구나 그곳에서 꿈에서 오는 광천수를 한풍이고 싶구나 사랑하는 천사들이여 하늘 천사들은 그 음수 강사에 광천수를 먹고 단풍을 구경하고 있으니 어디에도 없는 학원이구나 영원히 려나가 백천국까지 하늘 천사들이 >> 끝났나? 네.

아이고, 재밌죠? >> 네. >> 아이고. >> 예. 오늘의 레벨을 드리면서 예.

마무리를 하도록 하겠습니다. 허경영시민님 이름으로 명하노니 오늘 노래 올리신 천사들과 오늘 하늘에 들어오신 천사들과 상담비를 내고도 못 오시는 천사들과 정해온 등록과 정해신 천사들과 새로운 신분을 메시고 오신 천사들과 천사들의 가족과 천사들의 조상에게 레벨 이조무 들어가라. 신님 이동으로 명하노니 지금 유튜브 보시는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 2천후 더러가라. 허경영신님 이름으로 명하노니 오늘 축복 백궁역회 건축헌금 새로신분을 매시고 오신 천사들과 천사들의 가족과 천사들의 조상에게 레벨 산종후가라영 시민님 이름으로 명하노니 지금 하늘에 들어오신 천사들과 과 천사들의 가족과 천사들의 조상에게 레벨 1조무 들어가라.

네. 이제 신리께서 전체 레벨을 주시겠습니다. >> 오늘 하늘 후에 온 천사들과 천사들의 가족과 조상에게 레벨 1.5 들어가라. 유튜브를 보는 천사들과 천사들의 가족과 조상에게 레벨 1천억무 들어가라.

네. 오늘도 신의 감사의 박송을 올립니다..

Decoding Huh Kyung Young’s Philosophy: Strategic Translations for Global Discourse

섭리 (攝理): Providential Order, Cosmic Governance, Divine Arrangement
도리 (道理): Moral Imperative, Ethical Principle, Human Conduct
진리 (眞理): Universal Truth, Absolute Reality, Epistemic Certainty
족한상심 (足寒傷心): Cold Feet, Injured Heart; Foundational Neglect, Societal Decay, Systemic Vulnerability
인원상국 (人怨傷國): Popular Resentment, National Decline; Public Grievance, State Erosion, Governance Failure
주약자옥 (柱弱者屋): Weak Pillar, Collapsing House; Structural Instability, Core Weakness, Foundational Collapse
동정일여 (動靜一如): Unity of Motion and Stillness, Dynamic Equilibrium, Harmonious Integration
소토 (少土): Young Soil, Fertile Earth, Regenerative Ground
노토 (老土): Aged Soil, Barren Earth, Degraded Land
진토 (眞土): True Soil, Pristine Earth, Authentic Ground
옥토 (沃土): Rich Soil, Productive Land, Bountiful Earth
무음무조 (無蔭無鳥): No Shade, No Birds; Lack of Shelter, Absence of Life, Barren Existence

알현(謁見) – (알(謁)-meet, 현(見)-see)
신인(神人) – (신(神)-god, 인(人)-person)
은총(恩寵) – (은(恩)-grace, 총(寵)-favor)
강판(降板) – (강(降)-descend, 판(板)-board)
봉축(奉祝) – (봉(奉)-serve, 축(祝)-celebrate)
선리(宣理) – (선(宣)-declare, 리(理)-principle)
경청(傾聽) – (경(傾)-lean, 청(聽)-listen)
명당(明堂) – (명(明)-bright, 당(堂)-hall)
생거(生居) – (생(生)-live, 거(居)-reside)
사거(死居) – (사(死)-die, 거(居)-reside)
노토(老土) – (노(老)-old, 토(土)-earth)
생혈기(生血氣) – (생(生)-live, 혈(血)-blood, 기(氣)-energy)
소토(少土) – (소(少)-young, 토(土)-earth)
화산재(火山灰) – (화(火)-fire, 산(山)-mountain, 재(灰)-ash)
진토(眞土) – (진(眞)-true, 토(土)-earth)
기화장(기와장)(기와장) – (기(기와)-roof tile, 화장(장)-tile)
백돌(벽돌)(벽돌) – (백(벽)-wall, 돌(돌)-brick)
섭리(攝理) – (섭(攝)-govern, 리(理)-principle)
도리(道理) – (도(道)-way, 리(理)-principle)
불꽃 섭(燮) – (불꽃(불꽃)-flame, 섭(燮)-harmonize)
운행(運行) – (운(運)-operate, 행(行)-move)
음양(陰陽) – (음(陰)-yin, 양(陽)-yang)
족한상심(足寒傷心) – (족(足)-foot, 한(寒)-cold, 상(傷)-harm, 심(心)-heart)
인원상국(人怨傷國) – (인(人)-people, 원(怨)-resent, 상(傷)-harm, 국(國)-country)
기둥 주(柱) – (기둥(기둥)-pillar, 주(柱)-pillar)
주약자(柱弱者) – (주(柱)-pillar, 약(弱)-weak, 자(者)-person)
집 옥(屋) – (집(집)-house, 옥(屋)-house)
붕괴(崩壞) – (붕(崩)-collapse, 괴(壞)-destroy)
척추(脊椎) – (척(脊)-spine, 추(椎)-vertebra)
신규(神軀) – (신(神)-god, 규(軀)-body)
동정(動靜) – (동(動)-movement, 정(靜)-stillness)
불리(不離) – (불(不)-not, 리(離)-separate)
무음(無陰) – (무(無)-no, 음(陰)-shade)
무조(無鳥) – (무(無)-no, 조(鳥)-bird)
여공(女工) – (여(女)-female, 공(工)-worker)
효녀(孝女) – (효(孝)-filial piety, 녀(女)-daughter)
백고동(뱃고동)(뱃고동) – (백(뱃)-boat, 고동(고동)-whistle)
신금(心琴) – (신(心)-heart, 금(琴)-zither)
공전(空前) – (공(空)-empty, 전(前)-before)
레벨(level) – (레벨(레벨)-level)