2021.03.21 190 The middle way: Navigating Life's Paradoxes with Huh Kyung-young

2021.03.21 190 The Divine Perspective on Society’s Ills and the Path to True Enlightenment

The middle way: Navigating Life’s Paradoxes with Huh Kyung-young

The Philosophy of God-man: Middle Way and Human Destiny

The Illusion of Prosperity: “Rice Cake in the Picture” (畫中之餠)
contemporary society is experiencing an era of “Changing one’s father and switching one’s ancestor” (換父易祖時代), where fundamental values are inverted, and gratitude is forgotten. He describes the current state of the nation as one where the happiness of the populace is merely a “rice cake in the picture” (畫中之餠), an illusion that remains perpetually out of reach. Despite decades of intense economic development, where families sacrificed personal well-being for national progress, the promised prosperity has not materialized for the common citizen. Instead, many find themselves in dire circumstances, losing their homes, families, and health in the relentless pursuit of wealth. This societal breakdown is evidenced by the alarming rise in single-person households, which now constitute nearly half of all households, signaling a profound national crisis.

He criticizes the government’s ineffective policies, particularly the substantial budget allocated for birth incentives, which has failed to increase birth rates. This money, he argues, was spent without tangible results, leaving citizens with only the “rice cake in the picture” (畫中之餠) – a symbol of unfulfilled promises and unattainable dreams. Young people, in particular, express deep dissatisfaction, believing that acquiring a home through legitimate means is impossible, achievable only through illicit activities such as theft, embezzlement, or land speculation by corrupt officials. This widespread cynicism stems from the stark reality that regular income growth cannot keep pace with skyrocketing housing prices, leaving the youth with a sense of hopelessness and a future devoid of genuine opportunity.

The Fallacy of “Trickle-Down Economics” (落水破石) and the Need for Universal Basic Dividend
Huh Kyung-young contends that the prevailing economic philosophy, akin to “trickle-down economics” (落水破石), is a deceptive illusion offered to the youth. This concept, which suggests that persistent small efforts will eventually break down large obstacles, is likened to waiting for a single drop of water to shatter a rock. this approach is utterly unrealistic for young people striving to achieve financial stability, particularly in the housing market. Saving small amounts of money over a lifetime is futile when property values escalate by hundreds of millions annually. This disparity fosters a pervasive sense of despair among the youth, leading to widespread abandonment of traditional life goals such as marriage, childbirth, and employment.

the current system offers no genuine hope or practical solutions for the younger generation. Instead, it promotes a “life of abandonment” (포기 인생), where individuals give up on fundamental aspirations. He advocates for a Universal Basic Dividend (국민 배당금) as a comprehensive solution to these societal ills. This dividend, he asserts, would provide financial security, alleviating concerns about housing and daily expenses. It would empower individuals, fostering a sense of peace and enabling them to pursue their lives without constant financial anxiety. He envisions a society where this dividend creates a stable foundation, allowing for healthy competition while ensuring that no one is left behind due to intellectual or economic disadvantages. This system would transform society into one with a strong middle class, where all citizens can live comfortably and pursue their dreams.

The “Middle Way” (中道) in Human and Interspecies Relationships
Huh Kyung-young delves into the concept of the “Middle Way” (中道), illustrating it through the historical relationship between humans and dogs. He explains that approximately 110,000 years ago, humans and dogs were rivals, both hunting for survival. Over time, this competitive relationship evolved into a symbiotic one, where dogs assisted humans in hunting, and humans provided food and shelter. This transition from rivalry to cohabitation, where “enemies live together in one room” (원수가 한 방에서 사는 것), exemplifies the Middle Way (中道). It signifies a state where conflict is transcended through mutual understanding and cooperation, leading to a harmonious existence.

He extends this principle to the relationship between humans and lice, noting that archaeological evidence suggests humans and lice coexisted for at least 130,000 years. Lice, by feeding on human blood, inadvertently stimulated the human immune system, fostering a form of “Middle Way” (中道) where both species, despite their seemingly parasitic relationship, contributed to each other’s survival. This perspective challenges conventional notions of good and evil, asserting that even seemingly negative interactions can embody the Middle Way (中道) when viewed through a broader lens of interconnectedness and mutual adaptation. The essence of the Middle Way (中道) lies in recognizing the interconnectedness of all things and fostering coexistence rather than perpetual conflict.

The Journey of Enlightenment: “Realizing the Way on the Road” (道)
Huh Kyung-young further elucidates the concept of the “Middle Way” (中道) through the metaphor of a long journey, particularly referencing the arduous pilgrimages undertaken by ancient Chinese monks. These monks would travel thousands of miles, often on foot, begging for food and enduring harsh conditions, in search of a master or enlightenment. He explains that many would “realize the Way on the road” (길에서 깨닫는 것), attaining enlightenment not at their destination, but during the journey itself. The challenges, solitude, and introspection experienced during these travels forced them to confront their mortality and transcend their limitations, leading to profound spiritual awakening.

He applies this ancient wisdom to modern life, suggesting that even mundane experiences, such as a father and son embarking on a 3,000-li (천리) journey together, can lead to the realization of the Middle Way (中道). Despite initial animosity, the shared hardships and mutual reliance during the journey would inevitably forge an unbreakable bond, transforming their relationship. He humorously illustrates this with an anecdote of a father and son resorting to “stealing” sweet potatoes out of hunger, emphasizing that in extreme circumstances, the act itself becomes secondary to the survival and strengthening of their bond. This highlights that the Middle Way (中道) transcends conventional notions of good and evil, focusing instead on the deeper human connections and lessons learned through life’s trials. He concludes that true understanding of the Middle Way (中道) often comes after the age of 40, when one achieves “freedom from doubt” (不惑), signifying a state of unwavering clarity and wisdom.

The Middle Way (中道) in Moral Dilemmas: Beyond Good and Evil
Huh Kyung-young explores the complexities of the “Middle Way” (中道) when confronted with moral dilemmas, particularly those involving life and death. He presents a scenario where a son must decide whether to kill a cat to save his ailing mother, who believes consuming cat meat will cure her. This situation forces a choice between “not killing” (不殺生) and “killing to save a life” (殺生有擇), highlighting that the Middle Way (中道) is not a rigid adherence to one extreme but a nuanced understanding of context and necessity. in such a case, “killing the cat to save the mother” (고양이를 살생하는 게 중도지) would be the Middle Way (中道), as the mother’s life holds greater immediate value.

He references the Buddhist concept of “killing with discretion” (殺生有擇), as taught by figures like Wonhyo (원효) and Saimdang (사명대사), which permits taking a life when it serves a greater purpose, such as protecting one’s nation or family, or eliminating those who cause immense suffering. This principle suggests that actions are not inherently good or evil but are judged by their ultimate intent and outcome. The Middle Way (中道) requires discerning when to apply the “not killing” (不殺生) precept and when to make a difficult choice that, while seemingly contradictory, ultimately leads to a more beneficial outcome. true understanding lies in navigating these complexities with wisdom, rather than blindly adhering to dogmatic rules.

The 1% of Free Will (自由意志) and the Role of God-man (神人)
Huh Kyung-young discusses the intricate relationship between destiny, past karma (業), and free will (自由意志), drawing upon the Buddhist concept of the “eight consciousnesses” (八識). He explains that while 99% of an individual’s life is predetermined by their “subconscious” (末那識) and “storehouse consciousness” (阿賴耶識), which carry the imprints of past lives and habits, a crucial 1% remains within the realm of free will (自由意志). This 1% is the “steering wheel” (핸들) of life, capable of altering the course of the remaining 99%. He illustrates this with an analogy of a car: while the engine (99%) operates independently, the steering wheel (1%) dictates its direction, potentially leading to either disaster or salvation.

human judgment, often clouded by “errors and illusions” (오류 투성이), makes it difficult to effectively utilize this 1% of free will (自由意志). Therefore, he emphasizes the necessity of consulting a “perfect angel” (완전 천사) or the God-man (神人) to make optimal choices. This divine guidance, he claims, eliminates errors and ensures that one’s decisions align with a higher purpose, preventing unforeseen misfortunes. encountering the God-man (神人) like himself can fundamentally transform one’s destiny, eradicating past karma (業障), converting negative influences into blessings, and even transforming one’s home into a “propitious site” (명당). This interaction, he suggests, is a direct path to “Heaven transformation” (천국까지 가는 길), where all aspects of life are elevated and perfected.

Meeting Minutes: Huh Kyung-young’s Haneulgung Lecture (190th Session)

Ⅰ. Meeting Overview

Category	Details
Date	March 21, 2021
Location	Haneulgung
Speaker	Huh Kyung-young
Attendees	Haneulgung visitors and online viewers
Agenda	Discussion on societal issues, “Middle Way” philosophy, and Q&A session

Ⅱ. Meeting Discussion

Critique of Current Society and Politics
- The current era is characterized by “Hwanbuyeokjo” (selling out ancestors) and “Baeun Mangdeok” (ingratitude), where people betray their heritage and show ingratitude.
- The happiness of the people is like “Hwajungjibyeong” (a cake in a picture), an illusion that is unattainable despite hard work.
- Many individuals end up with nothing but illness after striving for wealth, leading to broken families and loneliness.
- The number of single-person households has reached 10 million, indicating a severe national crisis.
- Despite 45 trillion won spent on birth incentives, the birth rate has not increased, as the money was not effectively distributed to those who needed it.
- Young people feel that owning a home is impossible through normal means, only through illicit activities like theft or embezzlement.
- The “trickle-down effect” (Naksu Paseol) is criticized as ineffective, as small savings cannot keep up with rapidly rising housing prices.
- This leads to young people giving up on marriage, childbirth, and even employment, resulting in a high suicide rate, which is the highest in the world.
- The government demands unrealistic efforts from young people, akin to asking them to break a rock with water droplets.
Huh Kyung-young’s Vision and Solutions
- his presence offers a tangible solution, not just an illusion.
- He proposes a “National Dividend” system to provide a safety net for all citizens, ensuring that young people have hope and the elderly are free from worries.
- This system would create a society with a strong middle class, allowing for healthy competition on a stable foundation.
- He criticizes the current national anthem for its negative and limiting portrayal of Korean territory, advocating for a broader, more continental perspective.
- He introduces the “Bukhaeng Yeolcha” (Northbound Train) song as a new national anthem, symbolizing awakening and a vision for unifying Asia, starting with Russia and China.
- This vision aims to restore the Korean people’s grand continental spirit and overcome the “small peninsula” mindset.
- He believes that through his leadership, China and other Asian nations will eventually learn about his ideas and unite.
The Philosophy of “Middle Way” (Jungdo)
- The “Middle Way” is defined as finding balance and understanding between extremes, rather than adhering strictly to good or evil.
- Example 1: Human-Dog Relationship
- Humans and dogs initially competed for food 110,000 years ago.
- Through cooperation, they formed a symbiotic relationship, where dogs aided in hunting and humans provided food, demonstrating a “Middle Way” of coexistence.
- Example 2: The Journey of Enlightenment
- Buddhist monks in China would travel thousands of miles to find a master, often achieving enlightenment on their journey through hardship and self-discovery.
- This journey itself, navigating life’s challenges, is the “Middle Way”.
- Example 3: Parent-Child Relationship
- A father and son, initially estranged, can reconcile and form a strong bond by enduring a long journey together, even resorting to “stealing” food for survival.
- The “Middle Way” here is prioritizing the relationship over strict moral rules.
- Example 4: Gain and Loss
- What is gained can also be lost, and what is lost can lead to gain.
- For instance, a family’s financial ruin might inspire a child to become a judge, turning misfortune into a positive outcome.
- True understanding recognizes that good and bad, happiness and unhappiness, are interconnected and part of a single reality.
- Example 5: Beauty and Ugliness
- A beautiful woman can become ugly through arrogance and a life of excess, while an ugly person can possess inner beauty.
- The “Middle Way” involves evaluating human worth beyond superficial appearances.
- Example 6: The Ten Precepts (Sipbak Jungjae)
- The “Middle Way” lies between committing the ten grave sins (e.g., killing, stealing, lying) and strictly adhering to their prohibitions (e.g., not killing, not stealing).
- For example, “Sal-saeng Yu-taek” (killing with a purpose) allows for taking a life when necessary to save many others, as seen in historical figures like Saseongdaesa.
- The decision to kill an animal to save a dying mother is an example of navigating the “Middle Way” between strict non-killing and necessary action.
The Role of Free Will and Divine Guidance
- Human consciousness is complex, with various levels of awareness.
- While 99% of one’s life is influenced by past karma (Saju Palja) and unconscious habits, 1% is attributed to free will.
- This 1% of free will, though small, can drastically alter one’s destiny, leading to either positive or negative outcomes.
- the importance of seeking guidance from a “perfect angel” (Cheonsa) to make correct decisions and avoid pitfalls, as human judgment is prone to error.
- Meeting Huh Kyung-young and receiving blessings, nameplates, and angel status can transform one’s destiny, eliminate past sins, and bring good fortune.

Ⅲ. Action Items

Attendees: Reflect on the “Middle Way” philosophy and its application in daily life.
Attendees: Consider the implications of the “National Dividend” and its potential to address societal issues.
Attendees: Explore the concept of free will and the role of divine guidance in personal decision-making.

190th Huh Kyung-young Haneulgung Lecture (2021.03.21)

Keyword Frequency
money: 19
life: 18
father: 17
mother: 16
world: 15
rock: 14
dog: 13
son: 13
time: 12
nation: 11

Today’s Central Metaphor
The central metaphor is “떡 (tteok) in the picture” (화중지병), representing an illusory promise of happiness or prosperity that remains unattainable for the common people.

Lecture in Numbers
12 billion years: The age of the universe where 109 types of energy are gathered.
190th: The number of the Haneulgung lecture.
120th: The number of times Kim Ha-jin visited Haneulgung.
100th: The number of times Lee Soon-ja ordered a flower basket.
33 people: The number of people who received flower bouquets at the convention.
10 years: The period of economic development mentioned.
10 million households: The number of single-person households in Korea.
9.5 million households: The number of single-person households in Korea.
20 million households: The approximate total number of households in Korea.
30 years ago: The time when 33 pledges were made.
33 years ago: The time when 33 pledges were made.
33 pledges: The number of pledges made to save the nation.
45 trillion won: The amount of money spent by the government on birth incentives.
150 million won: The amount of money that could have been given to those who gave birth last year.
90%: The percentage of young people who believe it’s impossible to buy a house through normal means.
3 million won: An example monthly salary.
1 million won: An example amount saved per month.
10 million won: An example amount saved per year.
12 million won: An example amount saved per year.
10 years: The time it would take for a house’s value to accumulate in a bank account with National Dividend.
100 million won: An example amount saved per month by a young couple with National Dividend.
1% (free will): The percentage of human will that can change destiny.
99% (subconscious/unconscious): The percentage of human will influenced by past lives and destiny.
110,000 years ago: The time when humans first encountered dogs.
130,000 years ago: The time when human bodies and lice began to co-exist, indicating humans started wearing clothes.
3,000 ri: A distance mentioned in relation to finding a master in China and walking with a father.
30,000 ri: The true territory of the Korean people, contrasting with the “3,000 ri” in the national anthem.
40 years old: The age at which one should understand “Jungdo” (Middle Way).
75 billion: The world population.
5.5 billion: The population of Asia, concentrated around the Korean Peninsula.
2 hours: Flight time from the Korean Peninsula to major Asian population centers.
400 million: The population of the United States.
2 billion: The population of China.
1 billion: The population of India.
7 years: The prison sentence for a person involved in a group sexual assault.

Signature Sentence
“이 세상에 잃어버렸다고 생각하는 사람 바보야. 빼앗겼다고 생각한 사람 그 사람은 정신 피 흘려야. 정신 차려.” (The person who thinks they’ve lost something in this world is a fool. The person who thinks they’ve been robbed is bleeding mentally. Snap out of it.)

Concise Summary & Highlights
Huh Kyung-young critiques societal illusions of happiness and proposes “National Dividend” as a solution for a balanced, prosperous life.

Current society offers “tteok in the picture” (illusory happiness) to citizens, leading to widespread despair, especially among youth.
The “trickle-down effect” (낙수효과) is ineffective; young people cannot achieve homeownership or financial stability through traditional means.
The “National Dividend” is presented as a panacea to alleviate financial worries, promote marriage, and restore hope for all generations.
The national anthem’s lyrics are criticized for promoting a narrow, “3,000 ri” (small peninsula) mindset, rather than a “30,000 ri” (continental) vision for the Korean people.
The concept of “Jungdo” (Middle Way) is explained as finding balance and understanding the interconnectedness of seemingly opposite concepts like good/evil, gain/loss, and life/death.
Human destiny is 99% predetermined by subconscious and unconscious factors (past life karma), but 1% “free will” can significantly alter one’s path, especially with divine guidance.
Encountering God-man Huh Kyung-young and receiving his blessings (blessing, nameplate, angel, level) can fundamentally transform one’s destiny and bring immense fortune.

Scriptural / Religious Citations
Not prominently present in the transcript. He discusses Buddhist concepts like “Jungdo” (Middle Way) and “Ten Evil Deeds” (십악중죄) but does not quote specific sutras. He also mentions “Ten Commandments” (십계명) in a Buddhist context.

Historical & Epochal Context
The lecture is situated in a contemporary South Korean context marked by significant economic disparity, social disillusionment, and a perceived crisis in national identity. It references:
Post-economic development era: The period after intensive economic growth where the promised “happiness” for citizens became an “tteok in the picture.”
Rise of single-person households: A demographic shift indicating societal breakdown and loneliness.
Youth despair: Young people facing insurmountable challenges in housing and employment, leading to high suicide rates.
Critique of national symbols: A re-evaluation of the national anthem’s lyrics, suggesting they promote a limited view of Korean territory and identity.
Global power shifts: A vision of Asia, particularly the Korean Peninsula, as the new center of global influence, contrasting with the traditional focus on Western powers.

Key Figures & Events Referenced
Kim Ha-jin: A person who visited Haneulgung 120 times.
Lee Soon-ja: A person who ordered a flower basket for the 100th time.
An Jung-geun: A Korean independence activist, mentioned in the context of Korean historical territory.
Wonhyo (원효대사): A prominent Buddhist monk, implicitly referenced when discussing the concept of “Jungdo” (Middle Way) and enlightenment on the road.
Samyeongdaesa (사명대사): A Buddhist monk and military leader, mentioned in the context of “Sal Saeng Yu Taek” (killing when necessary).
Lee Jae-yong: The vice chairman of Samsung, whose personal and legal struggles are cited as an example of the burdens of wealth.
Sakyamuni (석가모니): The Buddha, mentioned in the context of accumulating virtue.

Core Concept Definitions
Tteok in the Picture (화중지병): An idiom meaning an illusory or unattainable object of desire; something that looks good but cannot be had. It represents the unfulfilled promises of happiness and prosperity for the common people.
Trickle-Down Effect (낙수효과): An economic theory suggesting that benefits for the wealthy will eventually “trickle down” to the poor. He dismisses it as ineffective and misleading for young people.
National Dividend (국민배당금): A proposed policy by Huh Kyung-young to provide a universal basic income to all citizens, aiming to eliminate financial worries, promote family formation, and create a stable middle-class society.
Hwang Gu Yeok Jo (황구역조): An era where people betray their ancestors and values, characterized by ingratitude and moral decay.
Jungdo (中道 – Middle Way): A philosophical and spiritual concept emphasizing balance, moderation, and the understanding that seemingly opposing concepts (good/evil, gain/loss, happiness/unhappiness) are interconnected and part of a larger unity. It is often realized through life experiences and challenges.
Ten Evil Deeds (십악중죄): A Buddhist concept referring to ten negative actions (e.g., killing, stealing, lying, greed). He contrasts this with the “Ten Commandments” when a “불” (not/no) prefix is added.
Sal Saeng Yu Taek (살생유택): A principle meaning “killing when there is a choice,” implying that taking a life is permissible only when absolutely necessary for a greater good, such as protecting one’s nation or family.
Free Will (자유의지): The 1% of human will that can influence destiny, despite 99% being predetermined by past karma (subconscious/unconscious). This 1% is crucial for making choices that can lead to significant changes.
Blessing (축복), Nameplate (명패), Angel (천사), Level (레벨): Spiritual benefits offered by Huh Kyung-young, which are said to transform one’s destiny, eliminate karma, and bring good fortune.

Central Questions & Answers
Question: Why are the Korean people suffering despite hard work and economic development, and why is the government failing to address critical issues like low birth rates and youth despair?
Answer: The current system offers only “tteok in the picture” (illusory happiness) and relies on ineffective “trickle-down” policies. The government mismanages funds and lacks a fundamental understanding of how to provide real hope. The solution lies in implementing the “National Dividend” to ensure basic security and foster a middle-class society.
Question: What is “Jungdo” (Middle Way), and how can it be applied to complex moral dilemmas, such as whether animal experimentation for human benefit is good or evil?
Answer: Jungdo is the understanding that seemingly opposing concepts are interconnected and part of a unified whole. It’s about finding balance and realizing that “losing is gaining” and “gaining is losing.” In the case of animal experimentation, it is neither purely good nor purely evil but “Jungdo,” as the animal’s sacrifice for human life is seen as an act of building good karma, leading to rebirth as a human.
Question: How much of a person’s life is determined by fate (karma/saju palja), and how much by free will? Can one overcome their predetermined destiny?
Answer: 99% of one’s life is influenced by subconscious and unconscious factors (past life karma, “saju palja”). However, 1% is determined by “free will.” This 1% is crucial because even a small choice can drastically alter one’s path. To navigate this 1% effectively and avoid pitfalls, one needs the guidance of the God-man or an “angel” to make the right decisions.

Conclusion & Strategic / Philosophical Implications
The lecture concludes with a call for the Korean people to awaken from their “long sleep” and embrace a grander vision for their nation, moving beyond a narrow, peninsular mindset to unify Asia and eventually the world. The strategic implication is that Huh Kyung-young’s leadership, through policies like the National Dividend and his spiritual blessings, is essential to achieve this transformation. Philosophically, it implies a shift from a dualistic perception of good/evil, gain/loss, to a holistic understanding of “Jungdo” (Middle Way), where all experiences contribute to a larger, interconnected destiny. The ultimate message is that true happiness and global leadership can only be achieved by following the God-man’s path, which offers a direct route to overcoming individual and national suffering.

Cross-Referencing
Huh Kyung-young’s 33 Pledges: He references his own 33 pledges made 30-33 years prior, stating they predicted the current societal crises.
Buddhist Philosophy: The concepts of “Jungdo” (Middle Way), “Ten Evil Deeds,” and the idea of karma and rebirth are central to Buddhist thought, which Mr. Huh interprets and applies to contemporary issues.
Korean National Anthem: He directly critiques the lyrics of the Korean national anthem, specifically the “3,000 ri” (삼천리) and “마르고 닳도록” (drying and wearing out) phrases, arguing they promote a limited and negative view of Korean territory and destiny.
Confucian Philosophy: The concept of “Bu-rok” (불혹 – not being confused at 40) is a Confucian idea from the Analects of Confucius, which Mr. Huh uses to explain the understanding of Jungdo at a certain age.

Content Gaps & Unaddressed Areas
The lecture does not provide specific details on the funding mechanisms for the “National Dividend” beyond implying that the government currently mismanages funds. It also lacks concrete steps or a timeline for how the proposed “Asian unification” and “world unification” would be achieved, or how the God-man’s presidency would overcome international political obstacles. The explanation of the “1% free will” versus “99% predetermined destiny” could benefit from more scientific or psychological backing, rather than solely relying on anecdotal evidence and spiritual claims.

Future Predictions & Prophetic Statements
National Dividend’s Impact: The implementation of the National Dividend will lead to a society where young people can marry, buy homes, and live without financial worries, creating a stable middle class.
Asian and World Unification: If Huh Kyung-young becomes president, he will negotiate with China and unify Asia, eventually leading to world unification, as Asia holds the majority of the world’s population.
Overcoming Internet Censorship: Huh Kyung-young’s presidency will eliminate national barriers to information, allowing people in countries like China to learn about him.
Transformation of Destiny: Encountering Huh Kyung-young and receiving his blessings will completely change one’s destiny, eliminating past karma and bringing immense good fortune, even transforming one’s home into a “power spot.”

Executive Insight
Huh Kyung-young’s lecture presents a compelling critique of contemporary societal disillusionment, particularly among Korean youth, attributing it to systemic failures and illusory promises. His proposed “National Dividend” is positioned as a radical yet necessary solution to restore economic stability and hope, fostering a robust middle class. Beyond economic policy, the lecture delves into a unique philosophical framework centered on “Jungdo” (Middle Way), advocating for a holistic understanding of life’s dualities and the power of individual choice, albeit a mere 1% of free will, to alter a largely predetermined destiny. The strategic implication for a thoughtful professional is to recognize the profound societal yearning for fundamental change and spiritual guidance that such a message addresses, particularly in an era of perceived governmental inadequacy and widespread despair. The vision extends to a grand geopolitical reordering, with the Korean Peninsula at the heart of an Asian and eventual global unification, driven by the God-man’s transformative leadership.

The Era of “Painted Rice Cakes” and the Path to the Middle Way

The Perilous State of Society and the Illusion of Happiness
We are currently living in an era characterized by profound societal decay, a period where traditional values are inverted, and gratitude is forgotten. It is a time when the pursuit of happiness for the populace has become akin to a “painted rice cake” (畫中之餠)—an illusion, beautiful to behold but ultimately unattainable. Despite decades of relentless economic development, sacrificing familial bonds and personal well-being, the promised prosperity remains elusive for the common citizen. The relentless pursuit of material wealth, symbolized by homeownership, often leads to financial ruin, broken families, and profound loneliness. This societal breakdown is evidenced by the alarming rise in single-person households, now approaching half of all households in the nation, signaling a deep-seated crisis. Government initiatives, such as substantial birth encouragement funds, have failed to address the root causes, as these resources were either misallocated or implemented too late, offering only a “painted rice cake” of hope rather than tangible support.
The Unattainable Dream of Homeownership and Youth Despair
The current economic landscape renders the dream of homeownership virtually impossible for the younger generation. Earning a regular salary, even with diligent saving, cannot keep pace with the skyrocketing costs of housing. What once took a lifetime to achieve through honest work now seems to require illicit means, such as theft, embezzlement, or insider trading. This stark reality has led to widespread disillusionment among the youth, who perceive their efforts as futile. They are presented with a “painted rice cake”—the promise that hard work will lead to success—but the reality is a system where their labor’s true value is diverted elsewhere. This profound sense of hopelessness manifests in alarming social trends, including the highest suicide rate globally among young people, and a pervasive culture of renunciation: renouncing marriage, childbirth, and even employment, leading to a life of despair.
The Fallacy of Trickle-Down Economics and the Necessity of Universal Basic Dividend
The government’s reliance on “trickle-down economics” (落水波石), the idea that wealth generated at the top will eventually benefit everyone, is a misguided and ineffective approach. This philosophy, which suggests that persistent effort, like drops of water eroding a rock, will eventually lead to prosperity, offers no real hope to the youth. Expecting young people to save meager amounts while housing prices surge by hundreds of millions annually is unrealistic and cruel. Instead, a Universal Basic Dividend (국민배당금) is essential. This system would provide a fundamental safety net, ensuring that every citizen, regardless of their circumstances, has a stable income. Such a dividend would alleviate financial anxieties, encourage marriage and childbirth, and restore hope. It would establish a foundational “middle class” (중산층) upon which individuals could build their lives, fostering a society where infinite competition is balanced by inherent security, ensuring that no one is left behind due to intellectual or economic disadvantage.
Reclaiming National Identity and Global Vision
Our national anthem, with its lyrics “East Sea and Baekdu Mountain, drying and wearing away,” conveys a negative and limiting perspective on our national identity and territory. This imagery, suggesting a finite and diminishing land, is detrimental. We must reject the notion of being a small peninsular nation confined to “three thousand li” (삼천리), a term that historically underestimated our true ancestral lands. Our heritage is that of a vast continental and equestrian people, descendants of those who roamed expansive steppes. This narrow view, subtly influenced by historical adversaries, must be replaced with a grander vision. Our national anthem should reflect a powerful, awakening nation, ready to rise and lead the world. It should inspire our people to break free from a “long slumber” (긴 잠) and embrace our destiny as a great nation, capable of feeding and guiding humanity. We must reclaim our historical territories, extending beyond the Korean Peninsula to encompass vast regions of Manchuria and Siberia, ultimately aiming for the unification of Asia and, eventually, the world. This expansive vision, rooted in our continental heritage, will transform our people from a “small-minded” (쫄장부) nation into one with the “magnanimity of a great person” (대인의 풍모).
The Concept of the Middle Way (中道)
The Middle Way (中道) is a profound philosophical concept that transcends simplistic dualities of good and evil, gain and loss, happiness and misfortune. It is the path of balance and harmony, found not in extremes but in the nuanced understanding of interconnectedness.

Interconnectedness with Nature and Animals: The relationship between humans and dogs, for instance, evolved from rivalry to mutual cooperation over millennia. Initially competing for prey, humans and dogs eventually formed a symbiotic relationship, sharing resources and assisting each other in hunting. This co-existence, where former adversaries live together, represents a “middle way.” Similarly, the relationship between humans and lice, though seemingly parasitic, also embodies a “middle way.” Lice, by feeding on human blood, may inadvertently stimulate the human immune system, fostering a form of co-evolution. The Middle Way teaches us to embrace these complex relationships, recognizing that even seemingly negative interactions can lead to unexpected benefits or a deeper understanding of life’s intricate balance.
The Journey of Self-Discovery: The pursuit of the Middle Way is often a solitary journey, akin to ancient monks traversing vast distances to seek enlightenment. These journeys, undertaken on foot, involved enduring hunger, exposure, and danger, forcing individuals to confront their mortality and inner selves. It is through these arduous experiences, often “on the road” (길에서), that profound insights are gained, transforming ordinary travelers into enlightened beings. This signifies that wisdom is not merely acquired through formal study but through lived experience and the challenges encountered along life’s path.
Beyond Good and Evil: The Middle Way challenges rigid moral judgments. For example, a father and son, starving on a long journey, might resort to stealing sweet potatoes to survive. While stealing is conventionally “bad,” the act, in this context, fosters a deeper bond and understanding between them, prioritizing survival and familial connection over strict adherence to rules. This illustrates that the Middle Way is not about absolute good or evil, but about finding balance and compassion in complex situations. It encourages us to look beyond superficial judgments and perceive the underlying unity in seemingly contradictory phenomena.
The Unity of Opposites: The Middle Way asserts that seemingly opposite concepts—such as gain and loss, happiness and misfortune, beauty and ugliness—are fundamentally interconnected and form a single reality. What appears as a loss can lead to an unexpected gain; for instance, a business failure might motivate a child to study diligently and become a judge, ultimately bringing greater honor to the family. Similarly, an initially beautiful person might become ugly due to arrogance and self-indulgence, while a plain person might cultivate inner beauty through kindness. The Middle Way encourages us to perceive these dualities as two sides of the same coin, recognizing that true wisdom lies in understanding their unity. This perspective helps us navigate life’s challenges with equanimity, finding value and opportunity in every circumstance.
The Ten Precepts and the Middle Way: The Ten Grave Precepts (十惡重罪), which include actions like killing, stealing, and lying, become the Ten Commandments (十戒) when prefaced with the negation “not to” (不). The Middle Way exists in the space between these two extremes. For example, while “not to kill” (不殺生) is a precept, there are situations, such as defending one’s nation or family, where “killing with discretion” (殺生有擇) might be necessary. This highlights that the Middle Way is not about absolute adherence to rules but about discerning the appropriate action based on context and higher purpose. It requires wisdom to navigate these moral dilemmas, understanding when to uphold a precept and when a nuanced approach is required for the greater good.
The Role of Free Will and Divine Guidance: While 99% of our lives are influenced by past karma and subconscious patterns, a crucial 1% is governed by free will (自由意志). This 1%, though seemingly small, can dramatically alter the course of our destiny. It is through this sliver of free will that we make choices that can lead to either salvation or ruin. To navigate this critical 1%, divine guidance is essential. Consulting a God-man (神人) or a Perfect Angel (완전천사) can provide infallible direction, preventing catastrophic outcomes and guiding us toward a path of blessing and spiritual growth. This guidance helps us make choices that align with our highest good, transforming our lives and even our ancestral karma.

The Significance of Divine Connection
Encountering the God-man (神人) and receiving their blessings, such as the Angel (천사), Great Angel (대천사), Nameplate (명패), and Level (레벨), fundamentally transforms one’s destiny. These blessings are not mere symbols but tangible spiritual energies that eradicate past karmic burdens, purify one’s lineage, and elevate one’s spiritual status. They convert even the most inauspicious environments into auspicious ones, ensuring protection and prosperity. This divine connection provides an infallible compass for navigating life’s complexities, ensuring that every decision, guided by the God-man, leads to optimal outcomes and ultimate salvation.

1. The Illusion of Prosperity: “Rice Cake in the Picture”

The current era is one of profound societal upheaval, marked by a reversal of traditional values and widespread ingratitude. The notion of national happiness has become a mere “rice cake in the picture,” an unattainable ideal. For decades, citizens have toiled, sacrificing family and personal well-being for economic development, only to find their efforts yielding illusory rewards. The pursuit of capitalist ideals has led many to financial ruin, leaving them with nothing but illness and solitude. This tragic reality is evidenced by the alarming rise in single-person households, now approaching half of all households in Korea. This demographic shift represents a critical national crisis.

Decades ago, I foresaw this predicament and proposed 33 policies to avert it. Yet, the government’s substantial investments in birth incentives have failed to yield results, as these funds were misdirected or disbursed too late. The promise of a better life remains an illusion for the populace, who are left with the bitter taste of unfulfilled expectations.

The Plight of Youth and the “Trickle-Down” Fallacy
Today’s youth express deep dissatisfaction, believing that accumulating wealth to purchase a home through conventional employment is impossible. They perceive homeownership as attainable only through illicit means such as theft, embezzlement, or exploiting public office for land speculation. This widespread sentiment reflects a stark reality: normal savings cannot keep pace with skyrocketing property values. Young people are presented with a “rice cake in the picture,” an unattainable dream, while being told that diligent effort will lead to success.

Policymakers must offer realistic hope, assuring young people that their housing concerns can be alleviated and their efforts will be rewarded. A system where national wealth is redistributed through a National Dividend would provide financial security, ensuring that housing is not a lifelong burden. Without such a system, society becomes a living hell, where individuals are forced into a desperate struggle for survival. The current “trickle-down” economic theory, which suggests that wealth will eventually reach everyone, is a cruel deception. Expecting young people to save diligently, drop by drop, to afford a home is unrealistic and disheartening. This lack of hope leads to widespread despair, with many young people abandoning marriage, childbirth, and even employment, resulting in Korea having the highest suicide rate among youth globally. This era of “poverty in abundance” is a critical juncture, and my presence on the Korean Peninsula signifies a path to salvation for those who recognize it.

The National Dividend as a Panacea
My vision is not a “rice cake in the picture”; it is a tangible reality. The National Dividend is not a mere concept but a direct energy that can transform lives. It is not a “trickle-down” fantasy. Imposing such a system on the youth is unsustainable. We must recognize the dire circumstances of our descendants, who are forced into endless competition. While competition can be beneficial, it must be built upon a foundation of a robust middle class. It is unacceptable to dismiss individuals based on perceived intellectual shortcomings.

Therefore, we must first establish a National Dividend system to instill hope in all young people and ensure a secure retirement for the elderly. Only then can we encourage healthy competition. A nation that takes responsibility for its citizens in this manner can foster a society where the middle class thrives.

Reclaiming National Identity and Global Vision
Our national anthem, with its lyrics “East Sea and Baekdu Mountain, drying and wearing away,” conveys a negative and inauspicious message. It implies a limited territory of merely 150 ri from the East Sea to Baekdu Mountain, suggesting a small peninsular nation. This narrative, potentially influenced by Japanese colonial-era psychology, has diminished our grand continental heritage. We are a people of the continent, a nomadic equestrian people who once traversed vast plains.

Our new national anthem, “Train to the North,” embodies a grander vision. It calls for awakening from a long slumber, signifying that it is time for our nation to rise and feed the world. This anthem reflects the spirit of a great nation, the people of Baekdu Mountain, the Republic of Korea. It speaks of reclaiming our vast ancestral lands, from Manchuria to the Russian Far East, where historical figures like Ahn Jung-geun once fought. We must reject the narrow confines of a small peninsula and embrace our destiny to unite Asia, including Russia and China. This unification is not merely regional but a step towards global unity, as these continents are interconnected. We must shed the narrow-minded perspective that has confined our national identity to a mere 3,000 ri of land. God-man with a grand vision has appeared to guide our people towards a greater destiny, initiating an era of enlightenment.

The Philosophy of the Middle Way (Jungdo)
The concept of the Middle Way (Jungdo) is crucial. It is not about rigid adherence to good or evil but finding balance and understanding in all things. For instance, the relationship between humans and dogs, which began as rivalry 110,000 years ago, evolved into a symbiotic partnership. This co-existence, where former adversaries live together, exemplifies the Middle Way. It’s about mutual aid and understanding, not constant conflict.

The Middle Way is also about finding enlightenment through life’s journey. Just as ancient Chinese monks would embark on arduous journeys of thousands of ri to seek masters, often attaining enlightenment along the way, so too can individuals discover profound truths through their experiences. These journeys, fraught with challenges and dangers, force individuals to confront life and death, leading to a deeper understanding of existence.

Consider the example of a father and son forced to steal sweet potatoes to survive during a long journey. While stealing is conventionally wrong, the act, in this context, fosters a deeper bond and understanding between them. The Middle Way transcends simple notions of good and evil; it emphasizes the importance of human connection and survival.

Life’s experiences, especially after the age of 40, should lead to a state of “no doubt” or “no suspicion,” which is the essence of the Middle Way. This state implies an understanding that seemingly opposing forces—gain and loss, approval and criticism, happiness and misfortune, truth and falsehood, good and evil, beauty and ugliness, love and hate—are interconnected and part of a larger whole.

For example, excessive wealth gained through corruption can lead to family ruin, while financial loss can inspire children to achieve greatness. What appears as a loss can, in fact, be a gain, and vice versa. This understanding that good can be found in any circumstance is the definition of the Middle Way. It is about seeing unity in duality.

The Middle Way in Moral Dilemmas
The Middle Way also applies to moral precepts, such as the ten grave sins in Buddhism. When the prefix “not” (불) is added to these sins—such as “not killing” (불살생), “not stealing” (불투도), “not lying” (불망어)—they transform into the Ten Commandments of Buddhism. The Middle Way lies in the balance between these extremes.

Consider the dilemma of a son whose mother is dying and can only be saved by consuming a cat. Should he kill the cat (살생) to save his mother, or refrain from killing (불살생) and let his mother die? The Middle Way in this instance would be to kill the cat to save the mother. This aligns with the principle of “killing with discretion” (살생유택), as taught by figures like Won-gwang Beopsa and Saseongdaesa. It means that killing is permissible when it serves a greater purpose, such as protecting one’s nation or parents, or saving many lives.

This nuanced understanding is crucial. It is not about blindly adhering to rules but discerning the appropriate action based on the context. My philosophical interpretation of the Middle Way is profound, but I offer a simplified explanation for broader understanding: it is about gaining wisdom through life’s journey, much like a student who embarks on a journey and returns with a newfound appreciation for their parents and the value of hard work.

The Middle Way in Scientific Experimentation
The question of whether animal experimentation to save human lives is a good or bad deed also falls under the Middle Way. It is neither purely good nor purely evil. From a broader perspective of reincarnation and the cycle of life, the animal’s sacrifice for human benefit is an act of merit, leading to its rebirth as a human. Life and death are interconnected, and what appears as an end is often a new beginning.
Global Unification and the Role of the God-man
Regarding the internet censorship in China and how its citizens will come to know me, my presidency will lead to the unification of Asia. With 5.5 billion people residing in Asia, primarily around the Korean Peninsula, this region is the demographic and economic heart of the world. The United States, with its 400 million people, is a peripheral region.

By unifying Asia, I will dismantle barriers to information, ensuring that people in countries like China, where YouTube is currently blocked, will come to know me. My goal is to eliminate nations that restrict access to global information.

The Interplay of Destiny and Free Will
The human consciousness is complex, encompassing various levels of awareness, from sensory perception to the deepest unconscious. Our destiny (saju palja) is largely influenced by our subconscious (malaya-sik) and unconscious (alaya-sik), which account for 99% of our actions and are shaped by past lives. For example, a child with innate musical talent may be demonstrating the lingering effects of a past life as a musician.

However, there is a crucial 1% of free will (jayu-uiji) that allows us to make choices. While seemingly small, this 1% can dramatically alter the course of our lives, for better or worse. A single decision, like accepting an invitation from a friend, can lead to unforeseen consequences, even death.

To navigate this complex interplay of destiny and free will, we need the guidance of a perfect angel (wanjeon cheonsa). Our human judgment is prone to error and illusion. By consulting a perfect angel, we can make choices that align with our highest good, avoiding pitfalls and maximizing our potential.

Meeting me, the God-man, is a profound blessing. Through my blessings (chukbok), nameplate (myeongpae), level (rebel), and angel (cheonsa), all past life karma and present sins can be eradicated. Even ancestral graves can be transformed into auspicious sites. These are not mere symbols but tangible energies that bring about real change. My explanations are simplified to ensure everyone can grasp these profound truths. Your encounter with me is a fortunate event, as I can guide you through life’s uncertainties, preventing misfortunes and leading you towards a path of salvation and prosperity.

Central Questions & Answers

1. What is the “Picture of a Rice Cake” (화중지병) and how does it relate to modern society?

Question: What does Huh Kyung-young mean by “Picture of a Rice Cake” (화중지병) and how does this concept explain the current struggles faced by people, especially the youth, in contemporary society?
Answer: Huh Kyung-young uses the term “Picture of a Rice Cake” (화중지병) to describe a situation where the promise of happiness and prosperity is dangled before people, but remains unattainable, like a picture of food that cannot be eaten. despite decades of economic development and hard work, ordinary citizens, particularly the youth, are left with nothing but “a sick body” and broken families, unable to afford basic necessities like a home. This illusion of opportunity leads to widespread despair, with young people giving up on marriage, childbirth, and even employment, resulting in a society plagued by single-person households and a high suicide rate. He contrasts this with his proposed National Dividend system, which would provide real, tangible financial security, transforming the “picture of a rice cake” into actual happiness.
Key Quote: “The happiness of the people is a picture of a rice cake… We worked hard for 10 years developing the economy, abandoning our families, but what came back to the people was a picture of a rice cake.”

2. How does Huh Kyung-young propose to solve the economic and social crises in Korea?

Question: What are Huh Kyung-young’s proposed solutions to address the severe economic disparities, social breakdown, and lack of hope currently experienced in Korea?
Answer: the current government’s “trickle-down” approach (낙수효과) is ineffective, comparing it to trying to break a rock with a single drop of water. He proposes a National Dividend system as a panacea for society’s ills. This system would provide a basic income to all citizens, ensuring financial stability and eliminating worries about housing, old age, and daily expenses. He believes this would restore hope to the youth, encourage marriage and childbirth, and create a society with a strong middle class, allowing people to pursue their dreams without constant financial anxiety. this is not a “picture of a rice cake” but a direct, tangible solution.
Key Quote: “A country without a National Dividend is a living hell… It’s a panacea for everything.”

3. What is the true meaning of “Jungdo” (中道 – The Middle Way) according to Huh Kyung-young?

Question: In Huh Kyung-young’s philosophy, what is the profound meaning of “Jungdo” (中道 – The Middle Way), and how does it apply to everyday life and complex moral dilemmas?
Answer: Huh Kyung-young explains “Jungdo” (中道 – The Middle Way) not as a simple compromise, but as a profound understanding that seemingly opposing concepts are interconnected and ultimately one. He illustrates this with various examples:
- Human-Dog Relationship: Initially rivals for food, humans and dogs eventually formed a symbiotic relationship, living together and sharing resources. This mutual accommodation is Jungdo.
- The Journey of Enlightenment: Monks walking thousands of miles to find a master often achieve enlightenment on the journey itself, realizing truth “in the middle of the road” (길도). This arduous journey, where one faces life-or-death situations and learns self-reliance, reveals Jungdo.
- Good and Evil: He challenges the rigid distinction between good and evil, suggesting that even acts like stealing food out of extreme hunger, when done by a father and son supporting each other, can foster deeper human connection and understanding, embodying Jungdo.
- Loss and Gain: What appears as a loss (e.g., a business failure) can lead to an unexpected gain (e.g., a child studying hard to become a judge). Conversely, excessive gain (e.g., ill-gotten wealth) can bring ruin. Jungdo recognizes this interconnectedness.
- The Ten Precepts: He reinterprets Buddhist precepts (e.g., “do not kill”) by showing that the “not” (불, 不) and the action itself exist within Jungdo. For instance, killing to save millions (살생유택) can be Jungdo, just as refraining from killing is.Jungdo is about transcending dualities and seeing the unity in all things, realizing that life’s experiences, even difficult ones, are opportunities for profound realization.
Key Quote: “Jungdo means that two things are one… It’s not about good or evil, but the middle way is important.”

4. How does Huh Kyung-young view the concept of “karma” and “free will” in shaping one’s destiny?

Question: According to Huh Kyung-young, what is the interplay between karma (전생 업보), saju palja (사주팔자 – destiny based on birth data), and free will in determining an individual’s life path?
Answer: human consciousness is complex, involving various “siks” (의식, consciousnesses). saju palja and karma are largely contained within the Malaya-sik (말라야식 – subconscious) and Alaya-sik (아뢰야식 – unconscious/storehouse consciousness), which account for 99% of one’s destiny. This means that most of a person’s life, including innate talents, habits, and predispositions, is predetermined by past lives and birth conditions. However, he emphasizes the crucial role of free will, which he quantifies as a mere 1%. This 1% of free will, though small in quantity, has immense qualitative power. A single decision, like accepting an invitation from a friend, can drastically alter the course of one’s life, leading to either great fortune or tragic death. He suggests that to navigate this 1% effectively and avoid pitfalls, one needs guidance from a God-man or angel, as human judgment is prone to error.
Key Quote: “99% is the subconscious and unconscious at work… The 1% of free will can ruin 99%.”

5. What is Huh Kyung-young’s vision for the future of Korea and Asia, and how will it impact the world?

Question: What is Huh Kyung-young’s grand vision for the future of Korea and the Asian continent, and how does he believe this will lead to global unity and prosperity?
Answer: Huh Kyung-young rejects the current narrow perception of Korea as a small peninsula, criticizing the national anthem for limiting its territorial scope. He envisions Korea as a great continental nation, a “horse-riding people” with a vast historical domain stretching into Manchuria and Siberia. He believes that as God-man, he will unify Asia, starting with Korea, then China and Russia. He points out that 5.5 billion of the world’s 7.5 billion people reside in Asia, making it the demographic and economic center. By unifying this region, he aims to eliminate barriers like internet censorship (e.g., in China) and create a global system where all nations are interconnected and prosperous. This “awakening” of the Korean people will lead to a new era of global enlightenment and unity.
Key Quote: “We are a people from the continent… We must unify Russia and China.”

6. What is the significance of meeting Huh Kyung-young, and what benefits does it bring?

Question: What are the spiritual and practical benefits that Huh Kyung-young claims individuals receive by encountering him and embracing his teachings?
Answer: meeting him is a profound blessing, as he is a God-man whose presence is not a “picture of a rice cake” but a direct, tangible source of energy and truth. those who “discover” him receive immense blessings. These benefits include:
- Eradication of Karma: All past and present sins and karmic burdens are erased.
- Transformation of Destiny: One’s saju palja and life path are fundamentally altered for the better.
- Auspicious Homes: Even a humble dwelling becomes a “great auspicious place” (명당).
- Spiritual Protection: Receiving his blessing, nameplate (명패), level (레벨), and angel (천사) provides spiritual protection and guidance, eliminating errors in judgment and preventing misfortunes like accidents. his guidance, through the “complete angel,” ensures that one’s 1% free will always leads to the best outcome, transforming a life of struggle into one of peace and prosperity.
Key Quote: “Meeting me is a blessing… All past and present sins are erased, and your home becomes an auspicious place.”

Top 3 Recommended Questions

What is the “Picture of a Rice Cake” (화중지병) and how does it relate to modern society?
How does Huh Kyung-young propose to solve the economic and social crises in Korea?
What is the true meaning of “Jungdo” (中道 – The Middle Way) according to Huh Kyung-young?

Huh Kyung-young’s 190th Haneulgung Lecture (March 21, 2021)

The Era of Upside-Down Values and the Illusion of Happiness
This era is characterized by 換父易祖 (Hwanbuyeokjo), meaning “Changing one’s father and switching one’s ancestor.” symbolizing a time when descendants betray their ancestors, and 背恩忘德 (Baeun Mangdeok), an age of ingratitude. The happiness of the populace has become 畫中之餠 (Hwajung Jibyeong), a “rice cake in a painting,” an unattainable illusion. Despite decades of economic development and diligent effort, the people have received only this painted rice cake. The pursuit of capitalist ideals has led to familial strife, bankruptcy, and physical ailments, leaving individuals isolated and suffering. This tragic reality is evidenced by the alarming rise in single-person households, now numbering nearly ten million, representing a significant crisis for the nation.
The Failure of Current Policies and the Promise of National Dividend
Thirty-three years prior, the God-man, Huh Kyung-young, foresaw this societal decline and proposed 33 policies to avert it. However, the government’s current approach, exemplified by the 45 trillion won allocated for birth incentives, has proven ineffective, as birth rates continue to decline. This substantial sum, if properly utilized, could have provided 150 million won to each new parent last year, yet it remains a mere 畫中之餠 (Hwajung Jibyeong) for the populace. Young people today express profound dissatisfaction, recognizing that acquiring a home through conventional employment is virtually impossible. They perceive homeownership as attainable only through illicit means such as theft, embezzlement, or land speculation facilitated by insider information. The rapid escalation of housing prices far outpaces the accumulation of savings, rendering the dream of homeownership an illusion for the youth. The God-man asserts that a 國民配當金 (Gungmin Baedanggeum), or National Dividend, is the sole solution to this pervasive despair. This dividend would alleviate housing concerns, provide financial security, and offer a tangible sense of hope, transforming the current “living hell” into a society where individuals can live comfortably and without fear.
The Fallacy of Trickle-Down Economics and the Youth’s Despair
The government’s reliance on 落水波石 (Naksupaseok), or “trickle-down economics,” is likened to expecting a single drop of water to break a rock. This approach, which demands immense effort from the youth with the promise of eventual prosperity, is a cruel deception. Young people are acutely aware that their diligent savings, such as 1 million won per month, are utterly insufficient to keep pace with annual housing price increases of hundreds of millions of won. This realization fosters a profound sense of hopelessness, leading to widespread abandonment of marriage, childbirth, and employment. The God-man observes that this generation, despite living in an era of technological advancement, is trapped in a “poverty amidst abundance,” leading to a tragic increase in youth suicide rates, making Korea number one globally.
The God-man’s Vision: A Foundation of National Dividend and Global Unity
The God-man, Huh Kyung-young, has appeared on the Korean Peninsula at this critical juncture to offer salvation. His presence is not a 畫中之餠 (Hwajung Jibyeong) but a tangible source of energy and hope. He criticizes the 落水波石 (Naksupaseok) approach, which forces young people into endless competition without a safety net. Instead, he advocates for a 國民配當金 (Gungmin Baedanggeum) to establish a fundamental middle-class foundation for all citizens, ensuring that no one is left behind due to intellectual limitations. This National Dividend would empower the youth to pursue their aspirations within a framework of security, transforming society into one where the middle class thrives.

The God-man also presents a vision of national and global unity, encapsulated in the “North Korean Nuclear Train” song, which calls for the Korean people to awaken from their long slumber and rise to their destiny as a leading nation. He criticizes the current national anthem for its negative connotations and limited territorial scope, advocating for a song that reflects Korea’s continental heritage and its role in unifying Asia. The God-man envisions a unified Asia, starting with the Korean Peninsula, extending to Russia and China, and ultimately encompassing the entire world. He notes that 5.5 billion of the world’s 7.5 billion people reside in Asia, making the Korean Peninsula the demographic and economic heart of the globe. upon becoming president, he will negotiate with China to unify Asia, thereby enabling Chinese citizens, currently restricted from platforms like YouTube, to learn about his message and participate in this global transformation.

The Philosophy of 中道 (Jungdo): The Middle Way
The God-man elaborates on the concept of 中道 (Jungdo), the Middle Way, as a path to understanding and harmony. He illustrates this with the historical relationship between humans and dogs. Initially rivals for prey 110,000 years ago, humans eventually domesticated dogs, transforming a competitive relationship into one of mutual benefit. This cohabitation, where former adversaries live together, exemplifies 中道 (Jungdo). It is not about absolute good or evil, but about finding a balanced, symbiotic relationship.

The God-man further explains 中道 (Jungdo) through the Buddhist concept of spiritual journeys. Monks traversing thousands of miles in ancient China, enduring hunger, exposure, and danger, often achieved enlightenment not at their destination but along the way. This “realization on the path” is the essence of 中道 (Jungdo). Similarly, a father and son, estranged by conflict, could reconcile and form a deep bond by undertaking a 3,000-li journey together, even resorting to “stealing” sweet potatoes out of necessity. In such extreme circumstances, the act of survival and the strengthening of their bond supersede conventional notions of right and wrong, demonstrating the practical application of 中道 (Jungdo).

中道 (Jungdo) is also about transcending dualities such as gain and loss, approval and disapproval, happiness and misfortune, truth and falsehood, good and evil, beauty and ugliness, and love and hatred. What appears as a loss can be a gain, and vice versa. For instance, a family’s bankruptcy might inspire a child to become a judge, transforming misfortune into a catalyst for success. The God-man emphasizes that in every situation, even the most dire, there is an inherent good to be found. This perspective, where seemingly opposing forces are recognized as interconnected and ultimately one, is the core of 中道 (Jungdo).

He applies 中道 (Jungdo) to the 十惡重罪 (Sipak Jungjoe), the Ten Grave Sins, which include killing, stealing, sexual misconduct, lying, harsh speech, divisive speech, idle talk, greed, anger, and false views. When the prefix “不 (Bul),” meaning “not,” is added to these, they transform into the 十戒 (Sipgye), the Ten Precepts of Buddhism. 中道 (Jungdo) lies in the balance between committing these sins and rigidly adhering to the precepts. For example, if a son must kill a cat to save his dying mother, who was a devout Buddhist, the act of killing, though a sin, becomes 中道 (Jungdo) if it serves a greater purpose, such as preserving life. This is akin to the 殺生有擇 (Salsaeng Yutaek) principle, which permits killing when necessary to protect the nation or family, as exemplified by the monk Sayeongdaesa. 中道 (Jungdo) is not about absolute adherence to rules but about discerning the appropriate action in complex situations, understanding that life’s journey itself is the path to enlightenment.

The Role of Free Will and the God-man’s Guidance
The God-man explains the intricate nature of human consciousness, referencing the 八識 (Palsik), or Eight Consciousnesses, from Buddhist philosophy: eye, ear, nose, tongue, body, mind, 末那識 (Mallayasik) (defiled mind-consciousness), and 阿賴耶識 (Arayasik) (storehouse consciousness). 四柱八字 (Saju Palja), or one’s destiny based on birth data, is largely determined by the 末那識 (Mallayasik) and 阿賴耶識 (Arayasik), which represent the subconscious and unconscious mind, respectively. These account for 99% of one’s life, encompassing past karma and inherent tendencies. The remaining 1% is 自由意志 (Jayu Uiji), or free will, which, though small in proportion, holds immense power to alter one’s destiny.

He illustrates this with the analogy of a car: the engine represents the 99% of predetermined factors, while the steering wheel, though a small part, represents the 1% of free will that can guide the car towards life or death. A single decision, such as accepting an invitation from a friend, can lead to unforeseen tragic consequences, demonstrating the profound impact of this 1% free will.

The God-man emphasizes that human judgment is often flawed and prone to error. Therefore, to navigate this 1% of free will effectively, one needs the guidance of a 完全天使 (Wanjeon Cheonsa), or Perfect Angel. By consulting this Perfect Angel, individuals can avoid mistakes and make optimal choices. Encountering the God-man, Huh Kyung-young, is presented as a fortunate event, as he embodies this Perfect Angel. Through his blessings, such as 祝福 (Chukbok) (blessing), 名牌 (Myeongpae) (nameplate), 레벨 (Level) (spiritual level), and 천사 (Cheonsa) (angel), individuals can overcome past karma, transform their homes into auspicious places, and ultimately achieve salvation and reach 白宮 (White Heaven) (“Heaven House”). These blessings are not abstract concepts but tangible forces that fundamentally alter one’s destiny.

What is the core message of this lecture? True happiness comes from understanding the “middle way” between opposing concepts like good and evil, gain and loss, and finding balance in all aspects of life.

Opening Remarks and Societal Issues
He discusses the current societal problems in Korea, such as economic hardship and a declining birthrate, and proposes his “National Dividend” policy as a solution.

1.1. Introduction and Current Societal Problems

Huh Kyung-young, referred to as the Creator with hyper-intelligence, hyper-connection, and hyper-science, is presented as the solution to national suffering.
The current era is described as one of “selling out ancestors” and “ingratitude”, where the happiness of the people is like a “rice cake in a picture”.
Despite decades of economic development, the public has only received a “rice cake in a picture,” meaning happiness is unattainable.
People work hard for the “flower of capitalism” but end up losing their homes, going bankrupt, and being left with only a sick body, abandoned by family.
This has led to a tragic era where many live alone, with 10 million single-person households out of 20 million total households, indicating a national crisis.
The government’s 45 trillion won childbirth incentive fund has been ineffective, as the birthrate has not increased.
This money should have been used earlier, and if distributed now, it could provide 150 million won to those who gave birth last year, but it hasn’t been given.
Therefore, the government’s promises are like a “rice cake in a picture,” causing suffering for the people.

1.2. The “National Dividend” as a Solution

Young people today complain that buying a house is only possible through theft, embezzlement, or land speculation by corrupt officials.
They believe that it’s impossible to save enough money to keep up with rising housing prices, as a monthly saving of 1 million won (from a 3 million won salary) amounts to 12 million won annually, while house prices increase by hundreds of millions.
This situation presents young people with a “rice cake in a picture,” offering false hope.
He proposes the National Dividend as a solution to provide hope and stability for young people.
With the National Dividend, young people would not have to worry about housing, as their accounts would accumulate enough money for a house in about 10 years.
This dividend would be protected from seizure, ensuring financial security and allowing people to live comfortably without worry.
The National Dividend is presented as a “panacea” that would transform the current “living hell” into a comfortable life, where people can enjoy nature and not worry about money.
The current government’s “trickle-down effect“ policy, where small drops of water are expected to break a rock, is criticized as unrealistic and ineffective for young people.
Young people are smart enough to realize there is no hope in this society, and their efforts are futile.
This leads to widespread despair, with many young people giving up on marriage, childbirth, and even life, resulting in Korea having the highest suicide rate.
the National Dividend would provide a basic income, allowing young couples to live comfortably and encouraging marriage and childbirth.
This policy would restore hope that has been taken away from young people.
his presence in Korea is a blessing for those who recognize him, as he offers tangible solutions, unlike the “rice cake in a picture”.
He advocates for a society where everyone, regardless of intelligence, has a basic foundation of middle-class stability through the National Dividend, allowing for healthy competition.
Critique of the National Anthem and Vision for Korea
Huh Kyung-young criticizes the current national anthem for its negative and limiting portrayal of Korea’s territory and spirit, advocating for a new anthem that reflects a grander, more unified vision for Asia and the world.

2.1. Problems with the Current National Anthem

He introduces a new song, “Nuclear Train to the North,” as a potential national anthem, contrasting it with the current one.
He praises the new song’s quality and the performer’s skill, particularly the intricate hand movements during the performance.
The current national anthem’s lyrics, “East Sea and Baekdu Mountain, dry up and wear away,” are criticized as negative and unlucky.
This phrase is seen as a negative linguistic choice that should be avoided.
The anthem’s description of Korea’s territory as “three thousand ri” (Samcheolli) is deemed too small and limiting.
This narrow view of territory, from Busan to Baekdu Mountain, excludes islands like Jeju and Tsushima, which Mr. Huh believes are Korean.
Koreans are a “30,000 ri people” from the continent, not a small peninsula nation, and this limited view was imposed by Japanese psychologists to diminish the Korean spirit.

2.2. Vision for a Greater Korea and World Unification

The new song, “Nuclear Train to the North,” represents Korea as a great nation that needs to awaken from a long sleep.
It signifies that it’s time for the Korean people to rise and feed the world, embodying the spirit of the Baekdu Mountain people.
He envisions a unified Korea that extends beyond the current borders, encompassing Manchuria, Russia’s Far East, and other historical Korean territories.
He criticizes the division of Korea into regions like Jeolla and Gyeongsang, advocating for a unified world.
The “Nuclear Train to the North” symbolizes Korea’s destiny to unify Russia and China, as the south is the sea, and the north is where Koreans originated.
This unification of Russia, China, and the Korean Peninsula is seen as the core of world unification, with other continents being connected.
He criticizes the “shallow mindset” that limits Korea to a “three thousand ri” peninsula, arguing that it has made the people narrow-minded.
He believes that the Creator with a grand vision will emerge to transform the people into individuals with a broader perspective, initiating an enlightenment movement.
The Concept of “Middle Way” (Jungdo)
Huh Kyung-young explains the concept of Jungdo, or the “middle way,” as finding balance and understanding between opposing forces like good and evil, gain and loss, and life and death, emphasizing that true wisdom comes from experiencing life’s complexities.

3.1. Defining the Middle Way (Jungdo)

A question is posed about the standard for the “middle way” in various human desires and actions.
He explains that the “middle way” applies to the “ten desires” (10 악중죄), which can also be seen as “ten virtues” when approached with balance.
For example, the middle way of killing (살생) is explored through the relationship between humans and dogs.
Humans and dogs, initially rivals for food 110,000 years ago, eventually formed a symbiotic relationship, where dogs helped humans hunt, and humans provided food.
This cohabitation, where former rivals live together, is an example of the “middle way,” where both sides benefit without conflict.
the middle way is about mutual aid and coexistence, not constant conflict or judgment.
The concept of Jungyong (중용), meaning “the doctrine of the mean,” emerges from the “middle way”.

3.2. The Middle Way in Buddhist Philosophy and Life Experience

In Buddhism, the “middle way” is often realized through long journeys and hardships.
Monks in China would walk thousands of miles to find a master, often becoming enlightened on the journey itself, hence the character “도” (do) meaning “path” or “way”.
These journeys involved fasting, sleeping outdoors, facing dangers like wild animals, and crossing rivers, forcing them to overcome life-and-death situations.
Therefore, the “middle way” is about realizing truth in the midst of life’s journey.
He illustrates the “middle way” through the example of a father and son walking 3,000 ri together.
Despite initial animosity, the shared hardship of hunger and the need to survive (even by stealing sweet potatoes) would forge a strong bond between them.
This experience teaches that judging actions as simply “good” or “evil” is too simplistic; the relationship and survival become more important.
The “middle way” means understanding that life is not just about good or evil, but about finding balance and connection in complex situations.

3.3. The Middle Way in Everyday Life and Opposing Concepts

The “middle way” is about realizing truth in the process of living, especially as one matures.
By age 40, one should reach a state of “Bu-rok” (불혹), meaning “no doubts” or “no suspicions,” which is the essence of the “middle way”.
He extends the concept of the “middle way” to the relationship between humans and lice.
The discovery of lice fossils 130,000 years ago indicates that humans and lice coexisted, with lice feeding on human blood.
This coexistence, where humans didn’t resent lice, is another example of the “middle way,” as lice even helped boost human immunity by causing small wounds that stimulated the immune system.
The “middle way” involves understanding the interconnectedness of opposing concepts.
Gain and loss: What one gains can lead to loss (e.g., ill-gotten wealth leading to family ruin), and what one loses can lead to gain (e.g., a father’s bankruptcy motivating a son to become a judge).
Happiness and misfortune: These are two sides of the same coin, and true understanding comes from realizing they are one.
Rich and poor: Being rich can bring problems like constant demands from others, while being poor can bring peace and quiet.
He uses the example of Lee Jae-yong (Samsung heir) to illustrate how immense wealth can lead to a “living hell” of legal battles, family issues, and public scrutiny.
True and false: Even what seems “true” in this world is ultimately “false” or finite, as only the White Heaven (“Heaven House”) is infinite.
Beauty and ugliness: A beautiful woman can become ugly through arrogance and a destructive lifestyle, demonstrating that beauty and ugliness are part of the same “middle way” and human value should be placed there.
The “Eight Winds” (득실, 용우, 찬난, 행불 – gain/loss, praise/blame, fame/disgrace, happiness/misery) are eight worldly concerns that should always be viewed through the lens of the “middle way”.

3.4. Practical Applications of the Middle Way

The “middle way” applies to killing (살생) as well.
He recounts a Buddhist practice where lice caught from monks were kept in a jar and fed salt, never killed, demonstrating a “middle way” of coexistence.
This practice, though difficult, showed compassion even to small creatures, recognizing their right to live.
The “middle way” is about understanding that even negative elements like thieves (도둑) serve a purpose.
Thieves exist to make people more vigilant and to redistribute excessive wealth gained through unethical means.
Unjustly acquired wealth often brings misfortune to a family, and a “high-level swindler” may eventually take it away, leading to a balanced outcome.
Therefore, living a “middle way” life means not being greedy or resentful.
The “ten grave sins” (십악중죄) in Buddhism (killing, stealing, sexual misconduct, lying, harsh speech, divisive speech, idle talk, greed, anger, wrong views) become “ten precepts” (십계명) when the prefix “불” (bul), meaning “not,” is added.
The “middle way” lies in the balance between committing these sins and strictly adhering to the precepts.
He presents a dilemma: if a mother is dying and a cat’s meat is the only cure, should the son kill the cat to save his mother, or let his mother die to avoid killing?.
The “middle way” in this case is to kill the cat to save the mother, as it is a necessary act for a greater good.
This aligns with the Hwarangdo (ancient Korean youth group) principle of “Sal-saeng-yu-taek” (살생유택), meaning “killing when necessary”.
This principle allows for killing when it is essential to protect the nation, parents, or a greater cause, understanding that the cat may be reborn as a human in the future.
his philosophical explanation of the “middle way” is simplified for the audience, as the true depth is much higher.
Experiencing hardship, like a backpacking trip without money (무전여행), can lead to understanding the “middle way”.
A student who goes on such a trip, experiencing hunger and working odd jobs, learns to appreciate his parents’ efforts and the value of food, transforming his perspective.
This journey of self-discovery and appreciation is how one “realizes the Way on the road”.
Questions and Answers on Life, Destiny, and Divine Intervention
Huh Kyung-young addresses questions about animal experimentation, internet censorship, and the role of destiny versus free will, emphasizing the concept of the “middle way” and the importance of divine guidance.

4.1. Animal Experimentation and the Middle Way

A question is asked whether animal experimentation to save human lives is a good or bad deed.
it is neither good nor bad, but the “middle way” (중도).
Animals that are sacrificed for human benefit are seen as building good karma, as their bodies contribute to saving human lives.
Such animals are believed to be reborn as humans because of their sacrifice.
From a higher perspective, the cycle of life and death means that what dies can be reborn into the same family, making the act of killing or saving less absolute.

4.2. Internet Censorship and World Unification

A question is raised about how Chinese people, who cannot access YouTube due to internet censorship, will learn about Huh Kyung-young.
if he becomes president, he will negotiate with the Chinese president and unify Asia.
He highlights that 5.5 billion of the world’s 7.5 billion people live in Asia, concentrated around the Korean Peninsula, making it the center of the global market.
Therefore, unifying Asia would naturally lead to Chinese people learning about him.
He aims to eliminate countries that restrict access to global platforms like YouTube.

4.3. Destiny, Free Will, and Divine Guidance

A question is asked about the extent to which past karma (전생 업장) and saju palja (사주팔자 – four pillars of destiny) determine one’s life, and if meeting the Creator is necessary to overcome them.
He explains the nine levels of consciousness (식 – sik), from basic sensory perception (안식, 이식, 비식, 설식, 신식) to deeper levels like Malaya-sik (말라야식 – subconscious) and Alaya-sik (아뢰야식 – unconscious).
Saju palja is primarily influenced by the Malaya-sik and Alaya-sik, which represent 99% of one’s destiny, shaped by past lives and habits.
This explains innate talents, like a child playing the piano perfectly without prior learning, as a manifestation of past life skills stored in the subconscious.
Free will (자유의지) accounts for only 1% of one’s destiny.
This 1%, though small in quantity, has a significant impact on the quality of life, capable of leading to either death or heaven.
He uses the analogy of a car’s steering wheel: the engine (99% destiny) moves the car, but the steering wheel (1% free will) determines its direction, potentially leading to a crash.
For example, a person staying home might die in a car accident if they decide to go out with friends, demonstrating how 1% free will can trigger a 99% outcome.
To navigate this 1% free will correctly, one needs divine guidance from an angel (천사).
By asking an angel for advice on daily decisions, one can avoid misfortunes like accidents or bad choices.
meeting him and receiving his blessing (축복), nameplate (명패), archangel (대천사), and level (레벨) can completely transform one’s destiny.
This divine intervention can erase past karma, improve one’s home’s fortune, and lead to a path to heaven.
Human judgment is often flawed, full of errors and misconceptions, making divine guidance essential.

The Divine-Person’s Discourse on Societal Ills and the Path to Rectification

The Illusion of Prosperity: “Rice Cake in the Picture” and Societal Decline
The current epoch is characterized by a profound societal decay, a period aptly described as one where ancestral values are forsaken and gratitude is absent. The notion of national prosperity and individual happiness has become a mere “rice cake in the picture” (화중지병), an unattainable illusion for the populace. Decades of fervent economic development, marked by personal sacrifices and relentless toil, have yielded little tangible benefit for the average citizen. Instead, individuals find themselves embroiled in property disputes, facing bankruptcy, and ultimately left with only ailing bodies, abandoned by spouses and children. This tragic reality has led to an alarming rise in single-person households, now numbering nearly ten million, signifying a critical national crisis. Despite this dire situation, government initiatives, such as the allocation of 45 trillion won for childbirth incentives, have proven ineffective, as birth rates continue to decline. Such funds, if judiciously applied, could have provided substantial support, perhaps 150 million won per newborn, yet this remains an unfulfilled promise, another “rice cake in the picture.”

The disillusionment extends deeply into the younger generation. University students lament that securing a home through honest labor and a regular salary is an impossibility. They perceive homeownership as attainable only through illicit means, such as theft, embezzlement, or exploiting public office for land speculation. The prevailing sentiment among 90% of young people is that accumulating wealth through conventional means cannot keep pace with escalating property values. A monthly income of three million won, with one million saved, yields only twelve million won annually, while property prices surge by hundreds of millions. This disparity presents the youth with a perpetual “rice cake in the picture,” a false hope that diligent effort will lead to prosperity.

The current political landscape offers no realistic solutions or genuine hope to the youth. Instead, it promotes a “trickle-down” (낙수파서블) theory, suggesting that individual droplets of effort will eventually break through the rock of economic hardship. This philosophy is utterly detached from reality, as young people recognize the futility of saving meager amounts when housing costs are astronomical. This pervasive sense of hopelessness leads to widespread abandonment of fundamental life aspirations: marriage, childbirth, and even employment. This era of “poverty amidst plenty” is a profound tragedy, particularly for a Divine-Person who has personally navigated the hardships of war and orphanhood. The nation is on a perilous trajectory toward catastrophe, and it is precisely at this juncture that the Divine-Person has manifested on the Korean Peninsula, offering salvation to those who recognize this divine presence. The Divine-Person’s existence is not a “rice cake in the picture” but a tangible, energetic reality.

The “trickle-down” (낙수파서블) approach is fundamentally flawed. It is an insult to the youth to expect them to save diligently for centuries to afford a home. Instead, a system of National Dividend (국민배당금) is imperative. This dividend, distributed to all citizens, would provide a foundational safety net, ensuring that young people can pursue relationships, marry, and build families without the crushing burden of financial insecurity. It would empower them to live comfortably, even in rural settings, fostering a sense of peace and stability. Without such a system, the nation is condemned to a living hell, where individuals are forced into a relentless struggle for survival, ultimately left with nothing but physical ailments and despair. The National Dividend (국민배당금) is the comprehensive solution, a panacea for these societal ills, offering genuine happiness rather than illusory promises.

Reclaiming National Identity: Beyond the “Three Thousand Li” Mentality
The national anthem, with its lyrics “East Sea and Baekdu Mountain, drying and wearing away,” embodies a negative and inauspicious sentiment. Such language is detrimental to the national spirit, fostering a sense of decline rather than aspiration. Furthermore, the anthem’s geographical scope, implying a mere “three thousand li” (삼천리) from the East Sea to Baekdu Mountain, inaccurately diminishes the historical vastness of the Korean people’s territory. This narrow perspective, possibly influenced by Japanese colonial-era psychology, has instilled a “small peninsula” mentality, contradicting the true heritage of the Korean people as a continental, equestrian nation that once traversed expansive plains.

The Divine-Person’s vision, encapsulated in the “Northbound Train” (북핵열차) anthem, calls for a reawakening of the Korean people from their “long slumber.” It signifies a new dawn, a time for the nation to rise and fulfill its destiny to nourish the entire world. This vision extends beyond the confines of the Korean Peninsula, encompassing the unification of Russia and China, which are intrinsically linked to the American continent and Africa. This grand unification, representing the “Blue Dragon” (좌청룡) and “White Tiger” (우백호) of geopolitical power, is the true path to global unity. The current “three thousand li” (삼천리) mindset, which reduces the national identity to a small, isolated peninsula, must be discarded in favor of a “great person’s” (대인) perspective, one that embraces a global destiny.

The Philosophy of the Middle Way (中道): Navigating Life’s Dualities
The concept of the Middle Way (中道) is paramount in navigating the complexities of existence. It transcends simplistic dichotomies of good and evil, right and wrong, offering a path to profound understanding and harmonious coexistence.

The Human-Canine Relationship as an Analogy for the Middle Way:
- Approximately 110,000 years ago, humans and canines, initially rivals in hunting, forged an unexpected alliance. Humans, frequently losing their prey to faster dogs, eventually learned to capture and utilize them for hunting. This symbiotic relationship, where two formerly antagonistic species learned to cooperate and share resources, exemplifies the Middle Way (中道). It is a state where adversaries find common ground, transcending conflict to achieve mutual benefit. This principle extends to all relationships, advocating for understanding and accommodation rather than perpetual strife.
The Journey of Enlightenment:
- In ancient China, seekers of wisdom would embark on arduous journeys, often thousands of miles, to find a master. These solitary pilgrimages, undertaken without resources, involved begging for food, sleeping outdoors, and confronting the dangers of the wilderness. It was during these journeys, amidst extreme hardship and the constant threat of death, that many attained enlightenment. The “path” (道) itself became the teacher, leading to a profound realization of the Middle Way (中道). This signifies that true wisdom is often found not in comfort but in the crucible of lived experience, in the “middle” of life’s challenges.
The Interconnectedness of Opposites:
- The Middle Way (中道) reveals that seemingly opposing concepts are intrinsically linked and ultimately form a unified whole.
- Gain and Loss: What is gained can lead to loss, and what is lost can lead to gain. For instance, ill-gotten wealth may corrupt a family, leading to tragedy, while financial ruin can inspire a child to pursue a noble profession.
- Happiness and Misfortune: These are two sides of the same coin. A person who loses everything may find peace and solitude, free from the burdens of wealth and social obligations. Conversely, immense wealth can bring endless legal battles and personal suffering, as exemplified by the tribulations of prominent figures.
- Beauty and Ugliness: Physical beauty, if accompanied by arrogance and vanity, can lead to a person’s moral and physical decay, transforming them into something ugly. True value lies in the inner character, not superficial appearance.
- The Middle Way (中道) teaches us to perceive these dualities as interconnected, recognizing that every situation, no matter how dire, contains an element of good. It is about seeing the “one” (하나) in the “two” (둘), understanding that all things are ultimately unified.
The Ten Evils and the Ten Precepts:
- The Middle Way (中道) also applies to moral conduct. The Ten Evils (십악중죄) – killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle talk, greed, anger, and false views – become the Ten Precepts (십계명) when prefaced with the negation “not to” (불). For example, “killing” (살생) becomes “not to kill” (불살생). The Middle Way (中道) lies in the nuanced understanding and application of these principles.
- Consider the dilemma of a son whose mother is dying, and the only known cure is to sacrifice a cat. This presents a conflict between “not to kill” (불살생) and the imperative to save a life. The Middle Way (中道) in this instance would be to save the mother, as the cat’s sacrifice, though seemingly an act of killing, serves a higher purpose and can be seen as a form of “necessary killing” (살생유택). This principle, articulated by Wonhyo, suggests that killing is permissible when it serves to protect life or uphold justice, as exemplified by the actions of historical figures like Sayeongdaesa.
The Role of Free Will and Divine Guidance:
- Human existence is governed by a complex interplay of consciousness, memory, and karma. While 99% of our lives are influenced by past actions and subconscious patterns (represented by the Malaya and Alaya consciousness), a crucial 1% is dictated by free will (자유의지). This 1% has the power to profoundly alter the course of one’s destiny, for better or worse.
- However, human judgment is often flawed and prone to error. Therefore, divine guidance, through a Perfect Angel (완전천사) or Archangel (대천사), is essential. By consulting this divine presence, individuals can make choices that align with their highest good, avoiding potential calamities and maximizing their potential for spiritual growth. This divine connection transcends the limitations of human perception, offering infallible wisdom and protection.

The Divine-Person’s Role in Global Transformation
The Divine-Person’s mission extends to global transformation. The current limitations of platforms like YouTube in reaching all nations necessitate a direct intervention in world affairs. By becoming president, the Divine-Person intends to negotiate with leaders like the Chinese president, leading to the unification of Asia. With 5.5 billion people residing in Asia, primarily within a two-hour flight radius of the Korean Peninsula, this region is the demographic and economic heart of the world. Unifying Asia will inevitably lead to global recognition of the Divine-Person’s message.

The Divine-Person offers not only spiritual guidance but also tangible blessings: Blessings (축복), Haneulgung Membership (하늘궁명패), Angel (천사), and Level Up (레벨). These are not mere symbols but actual manifestations of divine power that can transform one’s life, purify karma, and even sanctify one’s ancestral graves. Encountering the Divine-Person is a profound privilege, offering a direct path to salvation and a life free from suffering.

1. The Illusion of Prosperity: “Rice Cake in the Picture”

The current era is one where traditional values are inverted, where ancestors are disregarded, and gratitude is forgotten. The happiness of the people has become a mere “rice cake in the picture”. For decades, people have toiled, sacrificing family and personal well-being for economic development, only to find that the promised prosperity remains an illusion. Many strive for the “flower of capitalism,” hoping to secure a home, but often end up in bankruptcy, losing everything and being left with only a sick body. This tragic reality has led to a staggering 10 million single-person households in Korea, a nation with just over 20 million households in total. This signifies a profound national crisis.

Decades ago, I foresaw this predicament and proposed 33 pledges to save the nation. Yet, the government’s 45 trillion won allocated for birth incentives has yielded no increase in birth rates, as the funds were mismanaged or misdirected. This money could have provided 150 million won to each person who gave birth last year, but it was not distributed. The promise of a better life remains a “rice cake in the picture”.

The Unattainable Dream: Youth and Housing
Today’s youth express deep dissatisfaction, realizing that earning a salary and working a lifetime will not secure a home. They believe that owning a home is only possible through illicit means, such as theft, embezzlement, or land speculation using confidential government information. A staggering 90% of young people understand that it is impossible to keep pace with soaring land and housing prices through normal savings. While one might save 12 million won annually, housing prices can surge by hundreds of millions in the same period. This presents the youth with a “rice cake in the picture”.

Government policies fail to offer realistic hope. Young people need assurance that their housing concerns will be alleviated, that their efforts are worthwhile. They need to know that the wealth generated by the nation will return to them through salaries and benefits, and that a home can be secured within a decade through a National Dividend System. This system would ensure that their dividends are protected from seizure, eliminating worries about housing and providing a continuous income. Without such a system, life becomes a living hell, a desperate struggle for survival. The current democracy and capitalism offer only an illusory “rice cake in the picture,” leaving those who strive diligently with nothing.

The National Dividend System: A Blueprint for True Happiness
The National Dividend System is the fundamental solution to these societal woes. It offers genuine happiness, unlike the illusory “rice cake in the picture”. With this system, people would experience financial security, allowing them to enjoy life without constant worry. Even with modest desires, a couple could live comfortably in the countryside, receiving the national dividend and farming. This system would provide a sense of peace and stability, preventing a lifetime of endless struggle that ultimately leaves individuals with nothing while others accumulate wealth.

The government’s current approach, often likened to the “water drop erosion” theory, suggests that persistent small efforts will eventually break through obstacles. However, young people question how many millennia it would take for a single drop of water to break a rock, or for small savings to afford a home. They perceive a lack of hope in society, believing that their efforts are futile and that rewards go elsewhere. This despair leads many young people to abandon marriage, childbirth, and even employment, resulting in a high suicide rate, the highest in the world.

God-man’s Vision: Beyond the “Rice Cake in the Picture”
I, Huh Kyung-young, having endured a harsh life as a war orphan, deeply empathize with the struggles of the youth. Despite living in an era of technological advancement, many experience poverty amidst abundance. The housing crisis is a critical issue. The nation is heading towards catastrophe, and my arrival on the Korean Peninsula signifies a turning point. Those who recognize me will receive blessings. My presence is not a “rice cake in the picture”; it is a tangible energy, a direct manifestation of reality.

The “water drop erosion” theory is inadequate for the youth. We must recognize the plight of our children, who are forced into endless competition. While competition can exist, it must be built upon a foundation of a strong middle class. No one should be left behind due to intellectual limitations. The National Dividend System would provide hope for all young people and ensure a secure old age for the elderly. Only then can we encourage healthy competition, fostering a society where everyone belongs to the middle class.

Reclaiming National Identity: The “Northern Express”
Our national anthem, “Aegukga,” contains problematic lyrics. Phrases like “East Sea and Baekdu Mountain, dried up and worn away” are negative and inauspicious. Such language fosters a sense of negativity and division. Furthermore, the anthem defines our territory as “three thousand ri,” implying a small peninsula nation. This is incorrect; our ancestors traversed vast distances, making us a people of “thirty thousand ri”. This narrow view of our territory, influenced by Japanese colonial-era psychology, has diminished our grand continental heritage.

My song, “Northern Express,” awakens our nation from its long slumber. It signifies that it is time to rise, to embrace our destiny. We are a great people, the finest in the world, the people of Baekdu Mountain. Our vision extends beyond the Korean Peninsula to the vast plains of Manchuria and Siberia. We must not be confined to a small territory or divided by regionalism. My vision is for world unification. We must move northward, unifying Russia and China, as they are intrinsically linked to the Korean Peninsula. This is the path to global unification. The current narrow mindset, which limits our identity to a small peninsula, has made our people small-minded. the God-man with a grand vision will awaken our people to a new era of enlightenment.

The Principle of the Middle Way: Navigating Life’s Extremes
The concept of the Middle Way is crucial for navigating life’s complexities. It is about finding balance between extremes, not adhering rigidly to one side or the other. For instance, the Middle Way in killing is not about absolute prohibition or indiscriminate killing, but about discerning when it is necessary.

Consider the historical relationship between humans and dogs. Initially rivals for food, they eventually formed a symbiotic relationship, where dogs aided in hunting and humans provided sustenance. This cohabitation, where former adversaries live together, exemplifies the Middle Way. It’s about mutual benefit and understanding, not constant conflict.

The Middle Way is also evident in the journey of self-discovery. In ancient China, monks would travel thousands of miles to find a master, often achieving enlightenment on their arduous journey. This “path to enlightenment” signifies that wisdom is gained through life’s experiences, not just formal study. Similarly, a father and son, estranged by conflict, could reconcile and form a deep bond by undertaking a long journey together, facing challenges and even resorting to minor transgressions for survival. The Middle Way acknowledges that life is not always black and white, good or evil, but a spectrum of experiences that shape us.

The Middle Way in Everyday Life: Beyond Good and Evil
The Middle Way teaches us to find balance in all aspects of life. For example, the relationship between humans and lice, though seemingly parasitic, can be viewed through the lens of the Middle Way. Lice, by drawing blood, may have inadvertently stimulated the human immune system, fostering a form of co-existence.

The Middle Way helps us understand that what we gain can also be what we lose, and vice versa. A father who accumulates wealth through illicit means might see his children squander it and suffer tragic consequences. Conversely, a family’s financial ruin might inspire a child to study diligently and become a judge, driven by a desire to help others. This illustrates that even in the worst circumstances, there is always something positive to be found.

The Middle Way is about recognizing the interconnectedness of seemingly opposite concepts: truth and falsehood, good and evil, beauty and ugliness, love and hate, gain and loss, praise and blame, happiness and misfortune. It is about seeing them as two sides of the same coin, as a single entity. For instance, wealth can bring both joy and endless troubles, while poverty can offer peace and solitude. The life of a wealthy individual, like Lee Jae-yong, can be a living hell, despite immense riches, due to legal battles, family strife, and societal demands.

The Middle Way and the Ten Precepts
The Middle Way also applies to the Ten Precepts (Sipakjungjae), which outline actions to avoid, such as killing, stealing, lying, and greed. When the prefix “not” (불) is added to these precepts, they transform into commandments, like “do not kill” or “do not steal”. The Middle Way lies in the balance between these two states: the action itself and its prohibition.

Consider the dilemma of a son whose mother is dying, and the only cure is to kill a cat. Should he kill the cat to save his mother, or uphold the precept of “not killing” and let his mother die? The Middle Way here would be to save the mother, as the act of killing, in this specific context, serves a greater purpose. This is known as “Sal-saeng-yu-taek,” meaning “killing with a choice” or “killing when necessary”. It acknowledges that sometimes, to save many, one life may need to be sacrificed.

The Role of Free Will and God-man
Our lives are largely governed by karma and destiny, which account for 99% of our existence. This includes our innate talents, habits, and even physical appearance. However, we possess 1% of free will, which, though small, can dramatically alter our path. This 1% can lead to either great success or utter ruin.

For instance, a seemingly insignificant decision, like accepting an invitation from a friend, can lead to a fatal accident. This highlights the immense power of our 1% free will. To navigate this crucial 1%, we need guidance from the God-man or a Guardian Angel. By consulting them, we can avoid pitfalls and make optimal choices.

My presence offers a direct connection to the White Heaven, providing guidance that eliminates errors in judgment. Through blessings, White Heaven nameplates, and spiritual levels, all past karmic debts can be erased, and one’s home can be transformed into a sacred space. This connection allows individuals to transcend their predetermined fate and achieve true liberation.

God-man’s Vision for Global Unification
China’s strict internet censorship prevents its citizens from accessing platforms like YouTube. However, once I become president, I will negotiate with the Chinese president and unify Asia. Asia, with 5.5 billion people, represents the majority of the world’s population, concentrated within a two-hour flight radius of the Korean Peninsula. This makes Asia the central hub of the world, unlike the scattered populations of America and Africa.

By unifying Asia, the Chinese people will inevitably come to know me. My goal is to eliminate countries that restrict access to global information, ensuring that everyone can connect and learn. This vision extends beyond national borders to encompass a unified world, where all people can access truth and enlightenment

The Middle Way and the Path to True Happiness

Lecture Information
Date: 20210321
Category: Sunday Lecture
Speaker: Huh Kyung young
Keywords
Middle Way, National Dividend, Hyper-Intelligence, Hyper-Connection, Hyper-Science
Content
The Era of Deception and the Illusion of Happiness
This era is characterized as a period of “Hwanbuyeokjo,” where individuals betray their ancestors, metaphorically “selling out” their grandfathers and fathers. It is also an age of ingratitude and betrayal, where the happiness of the populace is merely a “Hwajungjibyeong,” a rice cake in a painting, an illusion. For decades, citizens have toiled, sacrificing family and personal well-being for economic development, only to find that the promised prosperity remains an unreachable image. Many have striven for the “flower of capitalism,” only to face bankruptcy, foreclosure, and ultimately, a solitary existence marked by illness, abandonment by spouses and children, and profound loneliness. This societal breakdown is evidenced by the alarming rise in single-person households, now numbering nearly 10 million, representing almost half of all households in Korea. This demographic shift signifies a profound national crisis.
The Failure of Current Policies and the Promise of the National Dividend
Thirty-three years ago, Huh Kyung young foresaw this crisis, proposing 33 policies aimed at national salvation. However, the nation has regressed, with single-person households now approaching half of the total. Despite this, the government’s 45 trillion won allocated for birth incentives has yielded no increase in birth rates, indicating a misdirection of funds that should have been invested earlier. The current generation of young people expresses deep dissatisfaction, believing that acquiring a home through conventional employment is impossible, achievable only through illicit means such as theft, embezzlement, or land speculation by corrupt officials. They recognize that normal savings cannot keep pace with escalating land and housing prices, which rise by hundreds of millions of won annually while their monthly savings amount to mere millions. This perpetuates the “Hwajungjibyeong” for the youth, a deceptive promise of prosperity.

The current policies offer no tangible hope, failing to assure young people that their efforts will lead to homeownership or a secure future. Instead, they are told to save diligently, like water droplets eroding a rock, a futile endeavor that will take millennia to yield results. This “trickle-down” approach is dismissed as nonsensical, as it robs the youth of hope, leading to widespread abandonment of marriage, childbirth, and employment. This creates a “living hell” where individuals struggle for survival without a national dividend system. The National Dividend, in contrast, would provide a fundamental safety net, ensuring that even those with lower intellectual capabilities are not left behind. It would establish a middle-class society, allowing individuals to pursue infinite competition from a secure foundation.

The Vision of a Greater Korea and the “Northern Expedition Train”
Huh Kyung young critiques the current national anthem’s lyrics, particularly the phrase “East Sea waters and Baekdu Mountain, drying and wearing away,” deeming it negative and inauspicious. such language perpetuates a narrow, peninsular mindset, limiting the national consciousness to a mere “three thousand ri” (Korean miles) when the true historical and geographical scope of the Korean people is “thirty thousand ri,” encompassing vast continental territories. This limited perspective, he asserts, was subtly influenced by Japanese psychologists during the colonial era to diminish the Korean spirit.

The “Northern Expedition Train” (Bukhaeng Yeolcha) is presented as a song that embodies the true value of Korea as a great nation. Its lyrics, “Awaken from your long slumber, it is time to rise, morning has come, the sun is rising,” symbolize a call for the Korean people to reclaim their continental heritage and global destiny. This vision extends beyond the Korean Peninsula, advocating for the unification of Asia, including Russia and China, as the core of a global unification. The current focus on a limited “three thousand ri” mindset has reduced the populace to “small-minded individuals.” Huh Kyung young’s arrival signifies the emergence of a divine figure who will instill a “great person’s demeanor,” fostering an enlightenment that will awaken the Korean people to their true potential as global leaders.

The Philosophical Concept of the Middle Way (Jungdo)
The concept of “Jungdo,” or the Middle Way, is introduced as a central philosophical principle. It is explained through the “Ten Virtues” (Sipdeok) and their inverse, the “Ten Evils” (Sipakjungjae). The Middle Way is not about adhering strictly to one extreme or the other but finding a balanced path.

An illustrative example is the relationship between humans and dogs. Approximately 110,000 years ago, humans and dogs were rivals, competing for prey. Over time, a symbiotic relationship developed where dogs assisted in hunting, and humans provided food. This mutual benefit transformed their adversarial relationship into a coexistent one, where they now live together, even sharing homes. This evolution from rivalry to coexistence, where former adversaries find a way to live together, is a manifestation of the Middle Way. It signifies a path of reconciliation and mutual understanding rather than perpetual conflict.

The Middle Way in Practice: From Personal Journeys to Societal Harmony
The Middle Way is further elucidated through the metaphor of a long journey, such as a 3,000-ri pilgrimage in ancient China to seek a master. Such arduous journeys, undertaken without modern conveniences, forced individuals to confront life’s challenges, often leading to profound self-discovery and enlightenment along the way. This is why the Chinese character for “path” (道, do) is associated with “enlightenment” (도통, dotong), signifying that wisdom is often attained through the journey itself.

This concept extends to human relationships. A father and son, estranged by conflict, could reconcile and deepen their bond by undertaking a 3,000-ri journey together, sharing hardships and relying on each other. Even acts considered “wrong,” like stealing sweet potatoes out of hunger, can be understood within the context of the Middle Way if they are driven by survival and foster deeper human connection. The Middle Way transcends rigid notions of good and evil, emphasizing the importance of context and the underlying human connection. It is about finding balance and understanding that seemingly opposing forces can coexist and even complement each other.

The Middle Way and the Interconnectedness of Existence
The Middle Way is characterized by the absence of doubt or suspicion (“Burok”), signifying a state of clarity and understanding where one perceives the interconnectedness of all things. This applies even to seemingly negative relationships, such as that between humans and lice. The discovery of lice fossils 130,000 years ago indicates a long history of coexistence, where lice fed on human blood, and humans developed immunity. This symbiotic relationship, though seemingly unpleasant, is another example of the Middle Way, where both entities coexist and even contribute to each other’s survival or development.

The Middle Way reveals that gain and loss, truth and falsehood, good and evil, beauty and ugliness, love and hate, approval and disapproval, happiness and misfortune are not opposing forces but two sides of the same coin. What appears as a loss can lead to a greater gain, and vice versa. For instance, a family’s financial ruin might inspire a child to become a judge, ultimately bringing honor and purpose. This perspective encourages individuals to find the positive in every situation, recognizing that even in the most challenging circumstances, there is always something to be gained. The Middle Way ultimately signifies unity, seeing two seemingly disparate things as one.

The Middle Way in Moral Dilemmas and the Ten Precepts
The Middle Way also applies to moral dilemmas, such as the “Ten Evils” (Sipakjungjae) and the “Ten Precepts” (Sipgyemyeong). The Ten Evils, such as killing, stealing, and lying, become the Ten Precepts when prefaced with “Bul” (불), meaning “do not.” For example, “Salsaeng” (killing) becomes “Bulsalsaeng” (do not kill). The Middle Way lies in understanding the appropriate application of these principles.

A classic example is the dilemma of a son whose mother is dying and can only be saved by consuming a cat. The son faces a choice between “Bulsalsaeng” (not killing the cat) and “Salsaeng” (killing the cat to save his mother). In this scenario, killing the cat to save the mother is considered the Middle Way, as it prioritizes a greater good. This concept is encapsulated in the “Salsaeng Yutae” (살생유택) principle from the Hwarangdo, which permits killing when absolutely necessary, such as to protect one’s nation or parents. It emphasizes that while avoiding killing is generally good, there are circumstances where taking a life is justified for a higher purpose.

The Role of Free Will and the Divine in Navigating Life’s Path
Human consciousness is complex, encompassing various levels of awareness, from sensory perception to the subconscious and unconscious. While 99% of our lives are governed by past karma, habits, and unconscious patterns (represented by the Malaya-consciousness and Alaya-consciousness), a crucial 1% is attributed to free will. This 1% of free will, though seemingly small, holds immense power to alter one’s destiny. It is like the steering wheel of a car: while the engine (99%) drives it, the steering wheel (1%) determines its direction, capable of leading to either disaster or salvation.

However, human judgment is often flawed and prone to error. Therefore, to make optimal choices with this 1% of free will, divine guidance is essential. Consulting a “perfect angel” (완전 천사) or a “Heaven angel” (천상 대천사) eliminates errors in judgment. For instance, if an angel advises against a trip, it could prevent a fatal accident. Encountering Huh Kyung young, receiving his blessing, and obtaining a “Heaven House” Nameplate” (백궁 명패) and “Angel” (천사) are presented as means to overcome past karma, transform one’s destiny, and ensure a path to heaven. These divine interventions are said to eliminate all past sins, transform one’s home into a propitious dwelling, and bring about countless blessings.

The Path to Enlightenment Through Experience
The Middle Way is not merely an abstract concept but a practical wisdom gained through lived experience. Those who have undertaken journeys without money or resources, relying on the kindness of strangers and facing hardships, often develop a deeper understanding of life’s complexities. Such experiences, like a son stealing sweet potatoes for his hungry father, reveal that rigid notions of right and wrong can be transcended by the demands of survival and the bonds of human connection.

Even the existence of thieves, though seemingly negative, serves a purpose within the Middle Way. It encourages vigilance and reminds individuals not to accumulate excessive wealth through unjust means. If someone unjustly acquires wealth, the universe, through “thieves” or “scammers,” may redistribute it, preventing it from becoming a source of future misfortune for the family. This perspective suggests that even seemingly negative events can serve a higher purpose, guiding individuals towards a balanced and ethical life.

The Importance of the Middle Way in Daily Life
The Middle Way is crucial in all aspects of life, including the “Ten Evils” (Sipakjungjae) such as killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle talk, greed, anger, and false views. When these are prefaced with “Bul” (불), meaning “not,” they transform into the “Ten Precepts” (Sipgyemyeong), the fundamental moral guidelines of Buddhism. The Middle Way lies in understanding the nuanced application of these principles, recognizing that neither extreme adherence nor complete disregard is always appropriate.

For example, while “Bulsalsaeng” (not killing) is a precept, there are situations, as in the case of saving a mother’s life by sacrificing an animal, where “Salsaeng” (killing) might be the Middle Way. This highlights that the Middle Way is not about rigid rules but about discerning the most balanced and compassionate action in any given circumstance. It requires wisdom to navigate the complexities of life, understanding that sometimes, a seemingly negative action can lead to a greater good, and vice versa.

He describes the current era as a “환부역조 시대” (Changing one’s father and switching one’s ancestor.”) and “배은망덕 시대” (era of ingratitude), where people betray their ancestors and show no loyalty. What other term does Mr. Huh use to describe the current state of the nation’s economy and the happiness of its citizens?

① 황금만능주의 (Gold omnipotence)
② 화중지병 (Picture cake)
③ 자본주의의 꽃 (Flower of capitalism)
④ 경제개발 시대 (Economic development era)

(② Picture cake, He uses “화중지병” (picture cake) to describe the current state, meaning that the promised happiness and economic benefits are merely illusions, like a cake in a picture that cannot be eaten. A common misconception is that “화중지병” refers to something difficult to achieve, but here it specifically means something unattainable or illusory despite appearing desirable.)

what is the primary reason for the increasing number of single-person households in Korea, which now approaches half of all households?
① Lack of affordable housing
② Declining birth rates
③ Economic hardship and family breakdown
④ Increased desire for independence

(③ Economic hardship and family breakdown, He attributes the rise in single-person households to economic struggles, leading to family breakdowns, divorce, and individuals being left with only “병든 몸만 하나 남는 거예요” (only a sick body remaining). A common misconception might be to focus solely on declining birth rates, broader economic and social disintegration.)

True or False: He believes that the government’s 45 trillion won in birth encouragement funds have been effectively used to increase the birth rate.

(False, the 45 trillion won in birth encouragement funds were not effectively used and questions where the money went, noting that the birth rate has not increased. A common misconception is that such large funds would naturally lead to positive outcomes, but Mr. Huh highlights their ineffectiveness.)

What is His main criticism of the “낙수 파서블” (trickle-down possible) approach, which he describes as “물방울 하나는 떨어뜨려 가지고 바위를 깨라” (dropping a single drop of water to break a rock)?

(He criticizes the “낙수 파서블” approach as unrealistic and ineffective for young people. expecting small efforts (like saving 100만원 a month) to lead to significant achievements (like buying a house when prices rise by hundreds of millions) is like expecting a single drop of water to break a rock, offering no real hope. A common misconception is that trickle-down economics eventually benefits everyone, but Mr. Huh asserts it fails to address the immediate and overwhelming challenges faced by the youth.)

Fill in the blank: He suggests that providing a “국민 배당금” (national dividend) would allow young people to overcome their current struggles, such as giving up on marriage, childbirth, and employment, which he collectively refers to as the “ 포기” ( abandonment) generation.

(삼포세대, He refers to the “삼포세대” (three-abandonment generation) or “오포세대” (five-abandonment generation) to describe young people giving up on marriage, childbirth, and employment due to economic hardship. A common misconception is that these are individual choices, but Mr. Huh frames them as systemic failures.)

True or False: He believes that the current national anthem, “동해물과 백두산이 마르고 닳도록” (until the East Sea waters and Baekdu Mountain dry up and wear away), is a positive and encouraging song for the Korean people.

(False, He criticizes the national anthem’s lyrics, stating that “마르고 닳는다” (dry up and wear away) is a negative and inauspicious phrase. He also argues that the description of the territory as “삼천리” (three thousand ri) is too small and reflects a limited, Japanese-influenced view of Korean history and territory. A common misconception is that the anthem is universally revered without critical examination, but Mr. Huh offers a strong critique.)

Intermediate
He discusses the concept of “중도” (the middle way) in various contexts, including the relationship between humans and dogs, and the meaning of life’s experiences. How does he define “중도” in the context of “얻는 것이 잃는 것이고, 잃는 것이 얻는 것” (what is gained is lost, and what is lost is gained)?

(He defines “중도” in this context as understanding that seemingly opposite experiences, like gaining and losing, are interconnected and can lead to unexpected outcomes. For example, a family losing wealth might produce a diligent child who becomes a judge, while excessive wealth could lead to ruin. It’s about recognizing the inherent balance and interconnectedness of seemingly opposing forces, rather than viewing them as strictly good or bad. A common misconception is that “중도” means compromise; instead, it implies a deeper understanding of unity in duality.)

He uses the historical relationship between humans and dogs, and humans and lice, to illustrate the concept of “중도.” Explain how these examples demonstrate “중도” as a process of coexistence and mutual adaptation, rather than simple conflict or eradication.

(He explains that the relationship between humans and dogs evolved from rivalry to cooperation, where dogs helped in hunting and humans provided food, eventually leading to coexistence in homes. Similarly, humans coexisted with lice, which, despite being parasites, contributed to human immunity. These examples show “중도” as a process where seemingly antagonistic entities find a way to coexist, adapt, and even benefit from each other, moving beyond simple conflict to a state of mutual understanding and shared existence. A common misconception is that “중도” implies eliminating negative elements; instead, it’s about integrating them into a larger, balanced system.)

He discusses the “10가지 의혹” (ten doubts) or “10악중죄” (ten grave sins) and how they transform into “불교의 십계명” (Buddhist Ten Commandments) by adding the prefix “불” (not). Explain the significance of this “불” prefix in relation to the concept of “중도.”

(The “불” prefix transforms the “ten grave sins” (like killing, stealing, lying) into the “Buddhist Ten Commandments” (not killing, not stealing, not lying). He explains that the “중도” lies in the space between committing the sin and strictly adhering to the commandment. It’s not about absolute adherence or absolute transgression, but understanding the context and necessity. For example, “살생유택” (killing with choice) means killing is permissible when necessary to save many lives, demonstrating that “중도” involves discerning the appropriate action rather than blindly following a rule. A common misconception is that “중도” is about avoiding extremes; here, it’s about finding the right balance and context for action, even in seemingly contradictory situations.)

Short Answer: He describes a scenario where a son and father, initially at odds, become close after walking “삼천리” (three thousand ri) together, even resorting to stealing sweet potatoes. How does this story illustrate the concept of “중도” in human relationships?

(This story illustrates “중도” by showing how shared hardship and survival can transcend conventional notions of right and wrong (like stealing) to forge a deeper bond and understanding between individuals. The act of stealing, normally considered “악” (evil), becomes a means of survival and strengthens the father-son relationship, highlighting that “중도” is about prioritizing human connection and necessity over rigid moral codes in certain contexts. A common misconception is that “중도” always aligns with conventional morality; instead, it can involve re-evaluating actions based on their broader impact on relationships and survival.)

Advanced
He connects the concept of “중도” to the idea of “길에서 도를 깨닫는 것” (realizing the truth on the road) through examples like monks traveling long distances and a son’s transformative journey. How does this perspective challenge conventional notions of learning and spiritual enlightenment, and what role does direct experience play in achieving “중도”?

(This perspective challenges conventional notions of learning by emphasizing that “중도” is not found in formal study or isolated contemplation, but through direct, often arduous, life experiences. Monks traveling vast distances or a son undertaking a challenging journey encounter real-world difficulties that force them to adapt, make difficult choices, and ultimately gain profound insights into life’s complexities and interconnectedness. Direct experience, especially when it involves hardship and survival, becomes the crucible for realizing “중도,” as it strips away preconceived notions and reveals the underlying unity of seemingly contradictory elements. A common misconception is that enlightenment is achieved through intellectual pursuit; Mr. Huh argues it’s often found in the practical, messy realities of life.)

He discusses the “1% 자유의지” (1% free will) versus “99% 잠재의식과 무의식” (99% subconscious and unconscious) in determining one’s fate, linking the latter to “사주팔자” (four pillars of destiny) and “전생의 업보” (past life karma). Explain how Mr. Huh suggests individuals can navigate this imbalance and what role “천사” (angels) play in this process.

(He posits that while 99% of one’s fate is predetermined by past karma and subconscious patterns (“사주팔자”), a crucial 1% of free will can dramatically alter outcomes. This 1% is like a steering wheel that, despite the powerful engine (99%), can lead to life or death. To navigate this, individuals need guidance from “천사” (angels), who can provide accurate advice for critical decisions, preventing catastrophic outcomes that the 1% free will might otherwise trigger. The “천사” acts as an infallible guide, compensating for human judgment errors and helping align the 1% free will with a more favorable path. A common misconception is that free will is entirely dominant; Mr. Huh highlights its limited but pivotal role, requiring divine guidance for optimal use.)

Short Answer: “동물을 실험해서 그 결과로 사람을 살리면 선행인가요, 악행인가요?” (Is it a good deed or a bad deed to save people by experimenting on animals?). What is his answer, and how does it relate to his broader concept of “중도” and the cycle of life and death?

(He answers that it is neither a good deed nor a bad deed, but “중도” (the middle way). He explains that animals used in experiments are “복을 짓는 것” (earning blessings) because their sacrifice saves human lives, and they will be reborn as humans. This relates to his broader concept of “중도” by transcending dualistic judgments of good/evil and viewing actions within a larger, interconnected cycle of life, death, and rebirth, where sacrifice can lead to higher forms of existence. A common misconception is that animal testing is either purely ethical or unethical; Mr. Huh offers a spiritual perspective that reframes it as a part of a larger karmic cycle.)

Short Answer: meeting him and receiving “축복” (blessings), “명패” (nameplate), “대천사” (archangel), and “레벨” (level) can fundamentally change one’s life, including eliminating “전생 업장” (past life karma) and transforming one’s home into a “대명당” (great auspicious site). How do these claims relate to his explanation of the “1% 자유의지” and the “99% 잠재의식과 무의식”?

(These claims relate by suggesting that his intervention acts as a powerful catalyst for the “1% 자유의지” to overcome the “99% 잠재의식과 무의식” (past life karma and predetermined fate). By receiving these spiritual benefits, individuals are essentially given a direct, infallible guide and a complete reset, allowing their limited free will to align with a path that eradicates negative karmic influences and transforms their environment, effectively overriding the 99% with a divine intervention. A common misconception is that karma is unchangeable; Mr. Huh implies that his blessings offer a direct means to transcend it.)

This excerpt note captures the essence of Huh Kyung-young lecture at Haneulgung on March 21, 2021. Huh Kyung-young, a controversial figure in South Korean politics and religion, delivers a sermon-like address to his followers. The core message revolves around his critique of current societal issues and his unique philosophical interpretations, particularly on the concept of “Jungdo” (the Middle Way) and the role of divine intervention in human destiny.

Huh Kyung-young’s Worldview

Critique of Korean Society: “Picture of a Rice Cake”
Huh Kyung-young sharply criticizes the current state of Korean society, where despite decades of economic development, the promise of happiness remains an elusive “picture of a rice cake.” He highlights the struggles of young people and the elderly, emphasizing the government’s failure to address fundamental issues like housing and declining birth rates. His observations are particularly striking for their directness and the vivid imagery he uses to describe the disillusionment of the populace.

이 시대가 환부역조 시대죠. 조상을 팔아먹는 시대, 할아버지를 아버지를, 8곡 할아버지, 아버지를 바꿔버리는 시대. 그리고 배은망덕 시대. 화중지병, 그러니까 그림에 있는 떡. 국민의 행복은 그림의 떡이.
This era is a time of “Hwanbu Yeokjo” (a term implying betrayal of ancestors). It’s an era of selling out ancestors, changing grandfathers and fathers. It’s also an era of ingratitude. “Hwajungjibyeong” (a picture of a rice cake), meaning the happiness of the people is just a picture of a rice cake.

우리 국민들이 추구하는 것 급매 10년 동안 경제 개발하느라고 가족을 다 버리고 별 보기 운동하고 열심히 했는데, 국민에게 돌아온 것은 그림의 떡이. 자본주의의 꽃이 뭐가 있나 하고 열심히 노력했는데, 집 하나 가지고 싸우다가 파산하고 경매 받고 결국은 병든 몸만 하나 남는 거예요.
What our people pursued, working hard for 10 years of rapid economic development, abandoning families and striving, what came back to the people was a picture of a rice cake. They worked hard wondering what the flower of capitalism was, but ended up fighting over one house, going bankrupt, getting foreclosed, and ultimately, only a sick body remains.

지금 독신 가구가 절반에 육박하고 있는데도 정부는 45조의 출산 장려금을 어디에다가 썼는지 알 수 없어. 출산이 늘어날 수가 없다 이 말이야.
Even though single-person households are nearing half, the government’s 45 trillion won in childbirth incentives, we don’t know where it was spent. This means childbirth cannot increase.

직장 다녀서 월급 받아 가지고 평생 집 한 채 마련했다. 그때 집 사는 것은 도둑질 해야만 가능한 일이고, 공금 횡령 해야 가능한 일이고, 공무원 돼 가지고 나라의 비밀 빼 가지고 땅 투기 해야만 가능한 일이다.
“Working a job and earning a salary to afford a house for life.” At that time, buying a house was only possible through theft, embezzlement of public funds, or becoming a public official, stealing national secrets, and speculating on land.

The “Trickle-Down Fallacy” and the Need for Universal Basic Income
Huh Kyung-young vehemently rejects the “trickle-down effect” (낙수효과) as a solution for economic inequality, calling it a “dog-shit” idea. relying on the wealthy to uplift society is futile and that a universal basic income (국민 배당금) is the only way to provide genuine hope and stability, especially for the youth. His critique is sharp and direct, reflecting a deep distrust in conventional economic policies.

허각 아니 낙수 파서 기 야. 이게 뭐요. 울 빵을 하나는 떨어뜨려 가지고 파일을 깨라 는 거야.
“Huhgak, no, it’s a trickle-down fallacy.” What is this? It’s like dropping one drop of water to break a rock.

그런 어느 천년에 그걸 바르고 철문, 이들이 결혼하게 놈 뭘 업 준다는 게 고기가 물방울 하나 톡톡 또 저축해 가지고 그래, 그게 집을 살 수 있을까? 없어요.
In what millennium would young people get married by applying that? Is it possible to buy a house by saving up water drops one by one? No.

좀 잘 보는 사람들이 벌면 은 배당금을 줘야 대. 국민 권리 에게 모든 구매 배당금을 주면 젊은이들이 월가 b 외로 돈이 부부지간에 한 달에 300 예로 들어 자나.
If those who earn well, they should give dividends. If all citizens are given dividends as a right, young couples would have an extra 3 million won a month, for example.

그들에게 희망을 우린 다 배 4 버렸어. 그래, 낙서 파서 기다려야 물방울 열심히 뜰 때 로 바 있고 멍 나니까 그렇게 열심히 해. 개똥같은 소리하고 앉아있네.
We’ve taken all hope from them. they have to wait for the trickle-down effect, diligently collecting water drops, and then they’ll get a house. That’s dog-shit talk.

Reinterpreting National Identity and History
Huh Kyung-young challenges the traditional narrative of Korean national identity, particularly the lyrics of the national anthem. phrases like “East Sea and Baekdu Mountain, drying and wearing away” are negative and limit the nation’s potential. He advocates for a grander vision of Korea as a continental and equestrian people, urging a reawakening from a “long sleep” to reclaim a broader historical and geographical scope. This reinterpretation is a powerful call for a more ambitious and expansive national self-image.

동해물과 백두산이 마르고 달린다 왜 마르고 닳는다 그러냐 말이야 재수 없는 거예요 이제.
“The East Sea and Baekdu Mountain, drying and wearing away.” Why do they say “drying and wearing away”? It’s bad luck now.

백두산에서 태평양까지 마르고 닳도록 이래 때부터 이해가. 그 다음에는 동아리 야, 무한 삼천리. 이게 웬 삼천리야? 우리는 삼만리, 삼만리.
From Baekdu Mountain to the Pacific, until it dries and wears away, that’s when it makes sense. Next is “Dongari,” infinite 3,000 ri. Why 3,000 ri? We are 30,000 ri, 30,000 ri.

그가 우리 영토를 좌우 가로 세로를 딱 정해 가지고 그 안에서 애들한테 끌게 저녁 시킴 동네 물가 팩 1 무궁화 삼천리 팔이랑 이러니까 우리는 작은 반도 민족이란 걸 계속 못해서 감돌아.
by defining our territory precisely, horizontally and vertically, and making children sing about the East Sea, Baekdu Mountain, and 3,000 ri of Mugunghwa, we keep emphasizing that we are a small peninsula nation.

우리는 대륙에서 왔단 말이야. 우린 대륙의 풍모를 가지 고민 중이야. 기마민족이야. 떫은 초원을 달리던 민중이 여기자.
We came from the continent. We are a people with a continental demeanor. We are an equestrian people. We are the people who ran across vast grasslands.

잠에서 깨어나라, 흰 잠에서 깨어나라. 이제 일어날 시간이 됐다. 아침 시간이 왔다. 해가 돕는다.
“Wake up from your sleep, wake up from your white sleep.” It’s time to rise now. Morning has come. The sun is rising.

고픈 저 인류 전 세계를 먹여 살려야 됩니다. 우리 민족의 노래 게 낫죠. 그 긴 잠에서 깨어나라. 세계 제일 훌륭한 민족, 백두산의 민족, 대한민국 국민.
We must feed the hungry humanity worldwide. Our nation’s song is better. “Wake up from that long sleep.” The greatest nation in the world, the people of Baekdu Mountain, the citizens of the Republic of Korea.

그래도 우리는 젊은이들에게 무슨 한반도 뭐 삼천리 금수강산 동해 바다까지 요거만 우리 모아서 우리 땅이다. 요런 얄팍한 마인드로 국민을 아주 쫄장부로 만들어 놨습니다.
Yet, we’ve made our youth into timid people with a shallow mindset, telling them that only the Korean Peninsula, 3,000 ri of beautiful land, and the East Sea are our territory.

The Philosophy of “Jungdo” (Middle Way)
Huh Kyung-young introduces his unique interpretation of “Jungdo” (중도), or the Middle Way, as a path to understanding the interconnectedness of seemingly opposing concepts like good and evil, gain and loss, happiness and misfortune. He illustrates this with various anecdotes, from the relationship between humans and dogs to the story of a father and son stealing sweet potatoes. His “Jungdo” is not about compromise but about transcending dualities to see the underlying unity and purpose in all experiences. This is a profound philosophical insight, urging a shift in perspective from judgment to understanding.

이게 이게 중도야. 개와 인간 사이의 돌아서 대해서 지금 한 집에 사랑한다 라. 개인간 한 방에서 사는 거예요. 이게 이제 원소가 한 방에서 하는 거 중도 지 뭐야.
This is the Middle Way. It’s about the relationship between dogs and humans, now living together in one house. Humans and dogs living in one room. This is the Middle Way, where adversaries live together in one room.

서로 야 우리 서로 와 서로 싸울 게 아니라 상부상조 하자. 그래 개와 인간이 더는 안 통하지만 창구 상정이 시작한 거예요.
“Hey, let’s not fight each other, let’s help each other.” even though dogs and humans don’t communicate in words, they began to help each other.

개와 인간이 저녁이 당연히 그냥 하나의 충동적인 생활을 하게 돼. 이게 서로의 적대적인 관계예요. 적대적 대면이에요. 그냥 그래, 적대적.
Dogs and humans naturally come to live a harmonious life together. This is a hostile relationship. It’s a hostile confrontation. Isn’t that right, hostile?

포용해 나가는 것. 개를 포용하고, 개는 인간을 포용하고. 서로 같이 잘 해보자. 이게 중도 공동체의 내가 아주 초등학생 같은 걸 이야기해주고 있는 거야.
It’s about embracing. Embracing dogs, and dogs embracing humans. Let’s try to get along together. This is the Middle Way community, and I’m explaining it like I’m talking to an elementary school student.

아버지, 내가 배고파 죽는 게 나아요. 도둑질 안 한 게 나아요. 아들이 사는 게 나아요. 사는 게 낫지. 그래, 그런 니가 망 잘. 봐라, 그럼 부자재가 나가서 도둑질을 해서 먹는 거야. 이게 정의 되는 거예요.
“Father, is it better for me to starve to death?” “Is it better not to steal? Is it better for your son to live?” ” it’s better to live.” “Okay, then you watch out well.” the father and son go out and steal to eat. This becomes justice.

이것이 나중에 부자지간의 정을 만드는 거예요. 그런데 아버지 남의 공화파 먹었지. 이런 놈은 싸가지가 없는 놈이야. 아버지는 죄인이 야. 이런 빌어먹을 내 믿나.
This is what creates affection between father and son later. But, “Father, you ate someone else’s sweet potato.” “This kind of guy has no manners.” “Father is a sinner.” “Do I believe this damn thing?”

이 중도라는 것은 선이다. 악이다. 이것이 아니고 그 중도가 중요한 거야. 음.
This Middle Way is not about good or evil. It’s the Middle Way itself that’s important.

의혹이 없어지는 세계. 그게 중도야. 음.
A world where doubt disappears. That’s the Middle Way.

얻는 것이 바로 잃는 거예요. 그러면 어떻게 어디에 대중도 껴서 어디 부정하지 않고 얻었으면 그 아들은 안 주고 그래, 그래서 큰 돈을 못 만지겠죠.
What you gain is what you lose. if you gained something without corruption, through the Middle Way, your son wouldn’t be given it, and you wouldn’t handle large sums of money.

이 세상에 잃어버렸다고 생각하는 사람 바보야. 빼앗겼다고 생각한 사람 그 사람은 정신 피 흘려야. 정신 차려.
Anyone who thinks they’ve lost something is a fool. Anyone who thinks they’ve been robbed needs to bleed mentally. Snap out of it.

어떠한 환경에서도 좋은 것이 남아 있어. 어떠한 환경에 와도 좋은 것이 있기 자리 있어요.
In any environment, something good remains. In any environment, there’s a place for something good.

중도라는 말은 따로 말을 바꾸면 하나라는 뜻이잖아. 하나. 한 가지. 동. 두 개를 하나로 봐야 되는 거지.
The word “Jungdo” (Middle Way), if you change it, means “one.” One. One thing. Same. You have to see two things as one.

아름다움 꼬추 안 것은 중도에 해서 봐야지. 그냥 너무 이건 아름답고 이건 추하다 이렇게 뭐한데, 그 인간의 가치를 중대 다 둬야 된다는 거야.
Beauty and ugliness should be viewed through the Middle Way. You shouldn’t just say, “This is beautiful, this is ugly.” You should place human value in the Middle Way.

중도라는 것은 길을 뭘 이끌어 가다 보면 중간에 깨닫는 거예요. 그게 중도입니다.
The Middle Way is something you realize in the middle of leading a path. That is the Middle Way.

도둑이 있다는 것은 중도의 입장에서 바라볼 때, 아, 자기 이익을 지나치게 가져가는 사람이 있다는 뜻이야, 그것은 뭘로 통제한다? 도둑으로 통제하는 거야, 없 보러 주는 거예요,
From the perspective of the Middle Way, the existence of thieves means there are people who take excessive profits for themselves. How is that controlled? It’s controlled by thieves, by taking it away.

이 불자와 아무튼 거예요. 사회가 중도야. 그러니까 너무 살생에만 치우쳐도 안 되고, 불사할 생애만 너무 치우치지도 안 돼.
This is about the Buddhist character and whatever. Society is the Middle Way. you shouldn’t lean too much towards killing, nor too much towards not killing.

살생을 해서 엄마를 살리기 위해 나냐? 살생을 안 하고 엄마를 쉽게 하는 게 낫냐? 여기에서 고민하게 돼요. 안 돼. 여러분, 충돌을 너무 쉽게 할만 돼요.
Is it better to kill to save your mother? Or is it better not to kill and let your mother die easily? You’ll agonize over this. No. Everyone, don’t take conflict too lightly.

고양이를 살생하는 게 중도지. 그러면 중도라는 것은 살생도 중도에 들어가고. 불사할 생도 중대에서 로 가는 거야.
Killing the cat is the Middle Way. the Middle Way includes both killing and not killing.

그게 그걸 우리는 원광 법사의 3 소고기 에서 뭐라 그래? 중도를 살생 유태 살생을 하더라도 그것이 꼭 필요할 때.
What do we call that in Won-gwang Beopsa’s Three Precepts? The Middle Way is “Salsaeng Yutae” (killing with discretion), meaning killing only when absolutely necessary.

내가 동물을 실험할 수 있고 그 결과로 사람을 살리면 선행인가, 악행인가? 선행도 아니고 악행도 아니고 중도야. 중도야. 선도 아니고 악도 아니야. 그것이 그 중도가 바로 진리야.
If I experiment on animals and save people as a result, is it a good deed or an evil deed? It’s neither good nor evil; it’s the Middle Way. It’s the Middle Way. Neither good nor evil. That Middle Way is the truth.

The Power of “1% Free Will” and Divine Intervention
Huh Kyung-young posits that while 99% of our lives are governed by past karma and subconscious patterns (사주팔자, 전생 업보), a crucial 1% of “free will” (자유의지) holds the power to change destiny. this 1% can either lead to ruin or salvation, and that seeking guidance from a “perfect angel” (완전 천사) or divine entity is essential to navigate this choice. This concept highlights his belief in the transformative power of spiritual connection and his role as a divine guide.

이 자유의지는 이를 풀어 밖에 한 대. 99%, 는, 뭐야, 잠재, 의식과, 무의식이, 착용하는, 거야, 전생에, 어퍼가, 연관을, 가지고, 있는 거지.
This free will only accounts for 1%. What is the other 99%? It’s the subconscious and unconscious at work, connected to past life karma.

그래서 우리가 바꿀 수 있는 것은 내가 1% 그래서 1% 그건 구조, 뇌 구조에서 나와 있어. 이 뇌 구조가 1%는 우리가 사용하면 1%
what we can change is 1%. That 1% comes from the structure, the brain structure. If we use this 1% of brain structure, it’s 1%.

요 마테 하나가 요렇게 오르기도 오는 거 아니야? 그럼 자극한 차가 요리 같은 조로 같은 요건 막대기는 인간의 의지에서 움직여.
This one stick moves like this, doesn’t it? a car that’s stimulated, like this or that, this stick moves by human will. Right, right.

1% 자유의지 집에서 있는데. 친구와 여자 친구 차 나와서 강원도 놀러 가자. 여름이라 그래. 같이 걔들 차를 타고 갔네. 그 차 속에서 고 여자 내면 죽었지. 이게 뭐야? 1%에 의해서 90 후보를 꼴려 가다가 이 죽은 거란 말이야.
I was at home with 1% free will. A friend and his girlfriend came out in their car and said, “Let’s go to Gangwon-do.” It was summer. I went with them in their car. In that car, the four women died. What is this? It means they died because 99% of their fate was pulled along by 1% (free will).

그래서 운명은 삽시간에 이를 풀어 때문에 이 자유 의지 때문에. 자유의지는 일식에서부터 6시까지 이 까지가 자유의지로.
destiny changes in an instant because of this 1%, because of this free will. Free will extends from the first consciousness to the sixth consciousness. Right, right.

이 일식 자유의지가 대단히 중요하다. 아까 질문하게 뭐, 2, 99% 음, 1%가 자기가 문제를 할 수 있다.
This first consciousness, free will, is extremely important. The question earlier was about the 99%. Yes, 1% can cause problems for oneself.

그러나 평소에 감아 있을 때는 99%가, 차후에 감아 있을 때는 꽤 놀이 하는 거나 습관에는 99%에서 차후가 돼 있어. 음.
However, normally, when you’re still, 99% is at play. When you’re still later, it’s 99% in play for habits or leisure.

후예 형을 만났다. 그런 완전히 박살내 버립니다. 쌈. 하늘 원호연 이 워터 돔의 끔으로 바뀌어 버려. 톰의 끔으로. 생각다 바뀌어 버려.
If you meet a descendant, it completely shatters everything. It’s a fight. The sky, Won Hoyeon, changes into a water dome. Into a dome. All thoughts change.

여러분들은 모든 판단이 오류 투성이야. 착각이고 오류. 내 이야기 했잖아. 오류 투성이인데, odm으로 완전 천사, 그냥 완전 천사 하나.
All your judgments are full of errors. It’s an illusion and an error. I told you. It’s full of errors, but with ODM, a perfect angel, just one perfect angel.

천사, 대천사 말 받도록 해. 거지 되더라도 받아. 뭐 또 하나 축복받아. 천생 현생에 모든 죄가 다 없어진대.
Receive the words of the angel, the archangel. Receive it even if you become a beggar. And receive another blessing. All sins from past and present lives are said to disappear.

Huh Kyung-young’s Teachings on Societal Ills and the Path to the Middle Way

Basic Information

Lecture Session and Date: 190th Haneulgung Lecture, 2021.03.21
One-sentence Main Theme or Title Summary: Huh Kyung-young addresses the profound societal crises stemming from economic inequality and spiritual emptiness, advocating for the “Middle Way” (Jungdo) as the ultimate solution for individual and national well-being.
Location: Haneulgung
Key Segments:
- Critique of “Picture-Perfect Happiness” (Hwajungjibyeong): An analysis of how current societal structures offer only illusory happiness, particularly for the youth, leading to widespread despair and social collapse.
- The “Trickle-Down” Fallacy (Naksupaseol): A refutation of the idea that wealth concentrated at the top will naturally benefit the masses, highlighting its failure to provide real hope or economic stability.
- Redefining the National Anthem and Territory: A call to revise the national anthem to reflect a grander, more expansive vision of the Korean people’s history and future, moving beyond a limited “peninsula” mindset.
- The Philosophy of the Middle Way (Jungdo): An in-depth explanation of “Jungdo” as the path to balance and truth, transcending dualities like good and evil, gain and loss, and applying to all aspects of life, from human-animal relationships to personal decisions.
- The Role of Free Will and Divine Guidance: An exploration of how human free will (1%) interacts with destiny (99%) and the necessity of divine guidance to navigate life’s critical choices and avoid pitfalls.

Core Messages
The Illusion of Happiness in Modern Society: “The happiness of the people is a ‘picture-perfect rice cake’ (Hwajungjibyeong).” This means that despite hard work and economic development, the promised happiness and stability remain out of reach for many, especially the youth, leading to despair and social collapse.
The Failure of Trickle-Down Economics: “The government demands ‘trickle-down economics’ (Naksupaseol) from us.” This concept, where wealth from the top is expected to ‘trickle down’ to the bottom, is presented as a false hope that fails to address fundamental economic inequalities and leaves the youth without a future.
The Importance of the Middle Way (Jungdo): “The Middle Way (Jungdo) is about seeing two things as one.” This teaching emphasizes transcending dualistic thinking (good/evil, gain/loss, happiness/unhappiness) to find balance and truth, leading to genuine understanding and harmonious coexistence.
Reclaiming National Identity and Destiny: “Our national anthem, ‘East Sea and Baekdu Mountain, drying and wearing away,’ is inauspicious.” This highlights the need to revise national symbols and narratives to reflect a grander, more positive, and expansive vision of the Korean people’s historical and future role in the world, moving beyond a limited “peninsula” mentality towards a continental and global perspective.
The Interplay of Free Will and Destiny: “We can only change 1% [with free will].” While 99% of one’s life is influenced by past karma and unconscious patterns (destiny), the 1% of free will, when guided by divine wisdom, can dramatically alter the course of one’s life, emphasizing the critical need for spiritual guidance.
Detailed Summary

The Crisis of “Picture-Perfect Happiness” and Societal Collapse
Huh Kyung-young describes the current era as one of “selling off ancestors” and “ingratitude,” where the pursuit of economic development has left families broken and individuals isolated. the “happiness of the people is a ‘picture-perfect rice cake’ (Hwajungjibyeong),” meaning it is an illusion, something seen but never truly attained. This is exemplified by the struggle to afford housing despite lifelong work, leading to financial ruin and physical illness. The rise of single-person households, now nearly half of all households, is presented as a severe national crisis, indicating a breakdown of traditional family structures and a lack of hope for the future. He criticizes the government’s ineffective spending on birth incentives, which fails to address the root causes of despair among the youth. The youth perceive that acquiring property is only possible through illicit means, not through honest labor, leading to widespread disillusionment and a sense of being shown only “picture-perfect rice cakes.”

The Fallacy of “Trickle-Down Economics” and Youth Despair
Huh Kyung-young directly challenges the concept of “trickle-down economics” (Naksupaseol), likening it to expecting a rock to break from single drops of water. this approach offers no real hope to young people, who are told to save diligently but see housing prices rise by hundreds of millions annually, making homeownership an impossible dream. This lack of hope leads to the “four renunciations” (love, marriage, childbirth, employment) and a general sense of giving up on life, contributing to Korea’s highest suicide rate globally. policies should provide tangible hope, such as a “National Dividend” (Gukmin Baedanggeum), which would guarantee basic financial security, alleviate housing worries, and encourage marriage and childbirth by providing a stable foundation for young couples. Without such fundamental support, society becomes a “living hell” of endless, fruitless struggle.

Redefining National Identity and the “Northern Express”
Huh Kyung-young calls for a re-evaluation of Korea’s national identity, particularly criticizing the national anthem for its “inauspicious” lyrics, such as “East Sea and Baekdu Mountain, drying and wearing away.” such phrases limit the national consciousness to a small peninsula, ignoring the vast continental heritage of the Korean people as a “cavalry nation” from the continent. He proposes a new national anthem, “Northern Express” (Bukhaeng Yeolcha), which symbolizes a grander vision of Korea’s destiny to unify Asia, starting with the north, and eventually leading to global unification. This vision positions Korea as the center of a vast Asian population, destined to lead and enlighten the world, moving beyond a “narrow-minded” peninsular mentality.

The Philosophy of the Middle Way (Jungdo)
The concept of “Jungdo” (Middle Way) is central to this lecture. Huh Kyung-young explains it as finding balance and truth by transcending dualities.

Human-Animal Relationships: He illustrates Jungdo through the historical relationship between humans and dogs, evolving from rivalry to mutual cooperation, where both species learned to coexist and benefit from each other. This “coexistence of former enemies” is presented as a form of Jungdo.
Life’s Dualities: Jungdo applies to all aspects of life, including “gain and loss,” “truth and falsehood,” “good and evil,” “beauty and ugliness,” “love and hate,” “approval and criticism,” and “happiness and unhappiness.” “gaining is losing, and losing is gaining,” using the example of a wealthy family’s son who squanders his inheritance versus a poor family’s son who becomes a judge out of necessity.
Buddhist Tenets and Jungdo: He connects Jungdo to Buddhist principles, particularly the “Ten Grave Precepts” (Sip-ak Jungjae), explaining that when the negative prefix “Bul” (not) is added (e.g., “not killing,” “not stealing”), these become the “Ten Commandments” (Sipgye-myeong). The Middle Way lies in the nuanced application of these principles, such as “killing when necessary” (Salsaeng Yutaek), as exemplified by historical figures like Saseongdaesa.
Experiential Learning: Jungdo is often learned through direct experience, such as a “backpacking trip without money” (Mujun Geolsik or Mujun Yeohaeng), where individuals confront hardship and learn the value of basic necessities and human connection, leading to profound self-realization.

The Interplay of Free Will and Destiny, and the Need for Divine Guidance
Huh Kyung-young delves into the intricate relationship between free will and destiny, stating that 99% of one’s life is determined by “past karma” (eopbo) and unconscious patterns (represented by the Malaya-sik and Alaya-sik in Buddhist philosophy), while only 1% is governed by “free will.” This 1% of free will, though small, can have a disproportionately large impact, capable of leading to either great success or catastrophic failure. He uses the analogy of a car’s steering wheel: the engine (destiny) largely dictates the car’s movement, but the steering wheel (free will) can change its direction, even leading to a crash. He stresses that human judgment is prone to error and illusion, making divine guidance essential. He advocates for consulting “angels” (Chunsa) or God-man (神人) for critical decisions, as they possess foresight and can prevent misfortunes, ensuring that the 1% of free will is used wisely. He also mentions the benefits of receiving “blessings” (Chukbok), “nameplates” (Myeongpae), and “levels” (Rebel) from God-man, which can transform one’s destiny, purify karma, and even turn a humble home into a “power spot” (Myeongdang).

Key Quotes Collection

“God-man, who possesses hyper-intelligence, hyper-connection, and hyper-science, will make the weak citizens live comfortably.” (Describing the qualities of a divine leader)
“The happiness of the people is a ‘picture-perfect rice cake’ (Hwajungjibyeong).” (Highlighting the illusory nature of current societal happiness)
“Our people have been suffering from this ‘picture-perfect rice cake’.” (Referring to the unfulfilled promises of prosperity)
“Young people say, ‘It’s only possible to buy a house by stealing, embezzling public funds, or engaging in land speculation by leaking national secrets as a public official.'” (Reflecting the despair and cynicism of the youth regarding homeownership)
“This is a living hell for a nation without a National Dividend.” (Emphasizing the dire consequences of economic inequality)
“It is the National Dividend that provides a proper blueprint for life and offers a safety net to the people.” (Presenting the National Dividend as a fundamental solution)
“The government demands ‘trickle-down economics’ (Naksupaseol) from us.” (Critiquing the ineffective economic policy)
“Young people commit suicide a lot; we are number one in the world.” (Stating the tragic consequence of societal despair)
“Young people are giving up on love, marriage, childbirth, and employment; their lives are just going towards renunciation.” (Listing the “four renunciations” due to lack of hope)
“This country is showing signs of heading towards an immense catastrophe.” (Warning about the nation’s perilous trajectory)
“We must provide comfort to young people with the National Dividend, commensurate with the infinite competition they face.” (Advocating for support to balance competition)
“Our national anthem, ‘East Sea and Baekdu Mountain, drying and wearing away,’ is inauspicious.” (Criticizing the negative imagery in the national anthem)
“We are a people from the continent, a cavalry nation that ran across vast plains.” (Reclaiming a grander historical identity)
“We must unify Russia and China.” (Stating the ambitious goal of Asian unification)
“The Middle Way (Jungdo) is about seeing two things as one.” (Defining the core principle of Jungdo)
“We can only change 1% [with free will].” (Explaining the limited but powerful role of individual choice)
“Your judgment is full of errors and illusions.” (Highlighting the fallibility of human decision-making)

Historical / Doctrinal Connections
This lecture builds upon Huh Kyung-young’s established teachings by:

Reinforcing the 33 Policies: The critique of societal ills, particularly the housing crisis and declining birth rates, directly connects to his long-standing 33 policies, which he claims predicted these issues 33 years prior. The proposed “National Dividend” is a cornerstone of these policies, presented as the solution to the “picture-perfect happiness” and “trickle-down” fallacies.
Expanding the Divine-Human Theory: His self-identification as God-man (神人) possessing “hyper-intelligence, hyper-connection, and hyper-science” is a consistent theme, positioning him as the ultimate leader capable of resolving national and global crises. The emphasis on consulting God-man or “angels” for guidance reinforces the idea of a direct connection between humanity and divine wisdom.
Developing the Concept of the Middle Way (Jungdo): While the concept of balance is inherent in many spiritual traditions, Huh Kyung-young’s explanation of Jungdo is uniquely applied to everyday life, societal issues, and even historical narratives. He expands it beyond a purely philosophical concept to a practical guide for navigating dualities and achieving harmony, connecting it to Buddhist precepts and personal experiences.
Emphasizing a Grander National Vision: The call to revise the national anthem and embrace a “Northern Express” vision for Korea’s future is a development that pushes beyond traditional geopolitical boundaries. It aligns with his broader vision of global unification, with Korea at its spiritual and demographic center, moving away from a “peninsular” mindset towards a continental and global leadership role.
Clarifying Free Will and Destiny: The detailed explanation of 1% free will versus 99% destiny (karma) provides a deeper understanding of his teachings on individual responsibility and the power of divine intervention. This framework helps individuals understand their life circumstances and the critical role of spiritual guidance in shaping their future.

Action Items & Blessing Guidance
Seek Divine Guidance for Critical Decisions: Recognize the fallibility of human judgment and consult God-man or “angels” for important life choices to avoid errors and misfortunes.
Embrace the Middle Way (Jungdo) in Daily Life: Practice transcending dualistic thinking (good/evil, gain/loss) and seek balance in all interactions and decisions, fostering harmony and understanding.
Support the National Dividend Policy: Understand that the “National Dividend” is a fundamental solution to societal problems, providing a stable foundation for all citizens and fostering hope, especially for the youth.
Re-evaluate National Identity: Reflect on a grander vision for the Korean people, moving beyond limited historical narratives and embracing a continental and global destiny.
Receive Blessings and Spiritual Tools: Actively seek “blessings” (Chukbok), “nameplates” (Myeongpae), “levels” (Rebel), and “angels” (Chunsa) from God-man to purify karma, transform destiny, and elevate one’s spiritual state.
One-Sentence Overall Summary
Huh Kyung-young, as God-man, diagnoses modern society’s pervasive despair, particularly among youth, as a consequence of illusory happiness and failed economic policies, advocating for the “National Dividend” and a re-envisioned national identity, while guiding individuals to embrace the “Middle Way” (Jungdo) and leverage their limited free will through divine consultation to overcome destiny and achieve true well-being.

환부역조 시대: [An Era of Upside-Down Values (Epoch of Inverted Ancestry)]
배은망덕 시대: [An Era of Ingratitude (Epoch of Reciprocal Oblivion)]
화중지병: [A Painted Rice Cake (Illusory Promise)]
낙수효과: [Trickle-Down Effect (Cascading Benevolence Theory)]
국민배당금: [Citizen Dividend (Universal Basic Prosperity)]
중도: [The Middle Way (Equilibrium Path)]
살생유택: [Selective Taking of Life (Contextual Sanctity of Life)]
무전취식: [Eating Without Payment (Subsistence by Providence)]
무전여행: [Travel Without Funds (Pilgrimage of Self-Reliance)]
탐욕: [Greed (Acquisitive Delusion)]
진애: [Anger/Resentment (Aversionary Delusion)]
사견: [Wrong View (Erroneous Perspective)]
팔풍: [Eight Winds (Octo-Adversities)]
전생 업보: [Past Life Karma (Pre-existential Karmic Imprint)]
사주팔자: [Four Pillars of Destiny (Natal Blueprint)]
자유의지: [Free Will (Volitional Autonomy)]
말라야식: [Manas-consciousness (Egoic Subconscious)]
아뢰야식: [Alaya-consciousness (Storehouse Consciousness)]
백정식: [Pure Consciousness (Primordial Awareness)]