2015.06.20 980 The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)

2015.06.20 980The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)

This excerpt is from a lecture by Heo Kyung-young, a South Korean politician and spiritual leader known for his unconventional and often provocative claims. In this lecture, Heo Kyung-young discusses his unique perspectives on wealth, spirituality, societal issues, and his political vision, including radical proposals for economic reform and a critique of traditional institutions.

Heo Kyung-young’s Worldview on Wealth and Spirituality

The Danger of “Blessings” (복)
Heo Kyung-young challenges the conventional pursuit of blessings, arguing that unmanaged wealth can become a curse. He emphasizes that true value lies in converting blessings into virtue, which can be carried into the afterlife, unlike material wealth. This perspective is striking because it flips the common understanding of “blessings” on its head, urging a deeper, more spiritual approach to prosperity.

그런데 전화위복은 재앙을 갖다가 복으로 바꾸는 거죠? 재앙이 복으로 돼야 되는데 재앙이 복으로 되는 것은 좋은데 이 복도 엄격히 따지면 재앙이에요
Turning misfortune into a blessing is about changing disaster into good fortune. While it’s good for disaster to become a blessing, strictly speaking, this blessing itself can also be a disaster.

그래서 이 복도 그냥 가지고 있으면 망하는 거야.
So, if you just keep this blessing, you’ll be ruined.

그래서 남이 자기 집에 재물이 들어오면 어디다가 좋은 일로 쓸 연구를 해야지. 그 재물을 계속 늘리다 보면 나중에는 그냥 재물의 노예가 되가지고 늘리다가 죽어요.
So, when wealth comes into one’s home, one should think about how to use it for good. If you keep trying to increase that wealth, you’ll eventually become a slave to it and die while still trying to accumulate more.

우리가 하늘나라에 우리가 하늘나라에 가져갈 수 없는 게 복이고 하늘나라에 가져가는 게 덕이야.
What we cannot take to heaven is a blessing (복), and what we can take to heaven is virtue (덕).

The Minority Who Transform Blessings into Virtue (전복위덕)
Heo Kyung-young highlights that most people pursue blessings (복), but only a minority understand the importance of transforming these blessings into virtue (덕). He cites figures like Bill Gates and Warren Buffett as examples of those who have realized the true nature of material wealth and use it for global service. This point is powerful because it distinguishes between mere accumulation and meaningful contribution, advocating for a higher purpose in life.

이거는 마이너리고 다수는 전부 이 복을 추구해.
This is the minority, and the majority all pursue blessings (복).

오늘날 교회를 가거나 절을 가거나 모든 사람들이 복을 추구하는데 이게 다수야.
Nowadays, whether people go to church or a temple, everyone pursues blessings (복), and this is the majority.

이 사람들은 이 덕을 추구하는 사람은 아주 적어요.
The number of people who pursue virtue (덕) is very small.

Critique of Modern Society: “De-Religion, De-Politics, De-Family”
Heo Kyung-young observes a global trend towards “de-religion,” “de-politics,” and “de-family.” He argues that people are losing respect for religious and political leaders and that the traditional family unit is dissolving. This analysis is thought-provoking as it points to a fundamental shift in societal values and structures, suggesting a deep-seated disillusionment with established institutions.

우리 몇 년 전까지는 이 시대가 아닌데 갑작스럽게 종교 시대에서 종교시대(宗敎時代)에서 탈종교시대로 전 세계가 이쪽으로 가고 있어요.
Until a few years ago, this wasn’t the era, but suddenly, the entire world is moving from a religious era to a post-religious era.

탈종교시대로 그러니까 옛날에는 종교 지도자를 굉장히 사람들이 존경했는데 지금은 종교 지도자들을 하대해요.
Into a post-religious era, meaning people used to greatly respect religious leaders, but now they treat religious leaders with contempt.

정치인들을 존경했는데 정치인들을 하대해 버립니다.
They used to respect politicians, but now they treat politicians with contempt.

그래서 지금 나타나는 게 어떤 현상이 오냐면 탈 정치시대(脫政治時代)가 오고 있어요.
So, the phenomenon appearing now is the arrival of a post-political era.

그러니까 점점 탈종교 탈정치 그다음에 제일 먼저 나타나는 게 탈가정(脫家)이에요.
So, gradually, de-religion, de-politics, and then the first thing to appear is de-family.

그래서 이 탈가정 시대가 나타난 다음에 탈정치가 나타나고, 탈종교가 나타나는 거예요.
So, after this de-family era appears, de-politics appears, and then de-religion appears.

Heo Kyung-young’s Vision for Korea and Humanity

Prophetic Economic Policies and Their Impact
Heo Kyung-young claims to have predicted Korea’s demographic and economic crises 25 years ago, proposing solutions like marriage and childbirth incentives, and universal basic income for seniors. He criticizes past politicians for dismissing his ideas, which he believes would have made Korea a global economic powerhouse. This section is compelling because it positions him as a visionary whose unheeded advice led to current national problems, offering a stark contrast between his foresight and the short-sightedness of others.

내가 25년 전에 결혼하면 1억 주겠다.
25 years ago, I said I would give 100 million won if people got married.

애기 낳으면 3000만원 주겠다.
I would give 30 million won if they had a baby.

노인들 70만원 주겠다.
I would give seniors 700,000 won.

그러면 이런 것이 그 당시에 됐으면 지금 인구가 한 8000만 우리나라가 경제가 8만불.
If these things had been implemented back then, our population would now be around 80 million, and our economy would be $80,000 per capita.

우리나라 세계 최고 부자가 되는 거예요.
Korea would become the richest country in the world.

이런 것이 올 걸 미리 내다보고 25년 전에 이걸 공약을 했어 내가.
I foresaw that this would happen and made this promise 25 years ago.

그런데 이때는 요걸 했으면 우리나라가 세계를 잡아요.
But if we had done this then, Korea would dominate the world.

안 주는데 이걸 안 주면 우리나라 가계 부채가 1500조까지 올라갈 거다 그랬거든 내가.
If they don’t give it, I said our household debt would rise to 1,500 trillion won.

딱 들어맞아요 지금.
It’s exactly right now.

그러니까 서민들이 애들 결혼을 시키다 보니까 60이 넘어서 노후에 쓸 돈이 없어지고 집 한 채 달랑 가지고 있는 거야.
So, as common people marry off their children, they have no money left for retirement after 60, and they’re left with just one house.

Currency Redesign and Underground Economy
Heo Kyung-young proposes a radical currency redesign featuring his own image, claiming it would recover 980 trillion won in underground funds and revitalize the economy. He argues that current currency designs, featuring historical figures like King Sejong and Shin Saimdang, bring misfortune due to their personal histories. This proposal is audacious and highlights his belief in the power of symbolism and direct intervention to solve national problems, showcasing his unique approach to governance.

화폐 변경은 내가 지금 화폐 변경하겠다고 그러면 사람들처럼 미친놈 아니야 이러는데, 25년 전에 내가 화폐 변경하겠다고 그랬죠? 그러면 그때 내가 지하자금을 900조를 회수하겠다고 그랬어.
If I say I’ll change the currency now, people will say, “Isn’t he crazy?” But I said I’d change the currency 25 years ago, right? Back then, I said I’d recover 900 trillion won in underground funds.

근데 나는 대통령 돼서 화폐 변경하면 980조 들어와요.
But if I become president and change the currency, 980 trillion won will come in.

그러니까 내가 밤중에 이 신사임당을 없애는 거예요.
So, in the middle of the night, I’m going to remove Shin Saimdang (from the currency).

아무도 모르게 돈의 디자인을 10원짜리서부터 5만 원짜리까지 전부 내 사진이 들어가요.
Without anyone knowing, my picture will be on all currency designs, from 10 won to 50,000 won.

내 사진이 들어가면 국민들이 장사가 잘돼? 안 돼요? 매일 볼 거 아니에요.
If my picture is on it, will the people’s businesses do well or not? They’ll see it every day, won’t they?

왜 그러냐면 돈에 이 세종대왕이 들어가면 우리 경제가 위험해.
Because if King Sejong is on the money, our economy is at risk.

왜 그러냐면 여러분 이 세종대왕 아들이 24명이 다 목이 잘렸어요.
Because, everyone, all 24 of King Sejong’s sons were beheaded.

살아서 펄펄 뛰어다니는 허경영을 딱 집어 넣어서 국민들한테 희망을 주겠다는 거예요.
I will put the vibrant, living Heo Kyung-young on the currency to give hope to the people.

The Purpose of Life on Earth: Spiritual Training
Heo Kyung-young asserts that humans are sent to Earth for spiritual training, not to accumulate material possessions. He emphasizes that everything on Earth is designed to decay, preventing attachment and encouraging focus on spiritual growth. This philosophical stance provides a profound answer to the question of human existence, framing life as a temporary school for the soul and urging a detachment from worldly desires.

이건 뭐냐? 지구에서는 애착을 버리라 이거야.
What does this mean? It means to abandon attachment on Earth.

지구에는 정신 교육 받으러 온 거예요.
You came to Earth to receive spiritual education.

영혼 교육을 받으러 온 거야.
You came to receive soul education.

그러면 지구에다가 썩지 않는 걸 놔두면 여기에 애착을 가져서 돌아올 생각을 안 해요.
If imperishable things were left on Earth, people would become attached and wouldn’t think about returning.

This excerpt is from a lecture by Heo Kyung-young, a South Korean politician and spiritual leader known for his unconventional and often provocative claims. In this lecture, Heo Kyung-young discusses his unique perspectives on wealth, spirituality, societal issues, and his political vision, including radical proposals for economic reform and a critique of traditional institutions.

Heo Kyung-young’s Worldview on Wealth and Spirituality

The Danger of “Blessings” (복)
Heo Kyung-young challenges the conventional pursuit of blessings, arguing that unmanaged wealth can become a curse. He emphasizes that true value lies not in accumulating blessings but in transforming them into virtue. This perspective is striking because it flips the common understanding of “blessings” on its head, suggesting that what most people desire can actually lead to ruin if not handled with a higher purpose.

그런데 전화위복은 재앙을 갖다가 복으로 바꾸는 거죠? 재앙이 복으로 돼야 되는데 재앙이 복으로 되는 것은 좋은데 이 복도 엄격히 따지면 재앙이에요.
Turning misfortune into a blessing is about changing disaster into good fortune. While it’s good for disaster to become a blessing, strictly speaking, this blessing itself can also be a disaster.

교회를 열심히 다니는 사람이나 절에 열심히 다닌 사람이 돈이 갑자기 몇백억이 생기면 폐인이 돼버려요.
People who diligently attend church or temple, if they suddenly acquire tens of billions of won, can become ruined.

그래서 이 복도 그냥 가지고 있으면 망하는 거야.
So, if you just keep this blessing (wealth), you will be ruined.

Transforming Blessings into Virtue (전복위덕)
Heo Kyung-young introduces the concept of “전복위덕” (transforming blessings into virtue), which he contrasts with “전화위복” (turning misfortune into a blessing). He argues that true spiritual progress comes from using one’s blessings to serve others and contribute to the greater good, rather than merely accumulating them. This idea is a core tenet of his philosophy, highlighting a path to spiritual wealth beyond material gain.

그래서 남이 자기 집에 재물이 들어오면 어디다가 좋은 일로 쓸 연구를 해야지.
So, when wealth comes into one’s home, one should research how to use it for good deeds.

그 재물을 계속 늘리다 보면 나중에는 그냥 재물의 노예가 되가지고 늘리다가 죽어요.
If you keep trying to increase that wealth, you’ll eventually become a slave to it and die while still trying to accumulate more.

우리가 하늘나라에 우리가 하늘나라에 가져갈 수 없는 게 복이고 하늘나라에 가져가는 게 덕이야.
What we cannot take to heaven is a blessing (복), and what we can take to heaven is virtue (덕).

The Minority Who Pursue Virtue
Heo Kyung-young points out that the majority of people pursue “blessings” (복), while only a minority, like Bill Gates or Warren Buffett, truly understand the importance of transforming wealth into “virtue” (덕). He sees this minority as the true drivers of positive change in the world, contrasting them with the “majority” who are often misled by the pursuit of material gain. This observation offers a critical lens on societal values and leadership.

이 마이너리는 이 머저리(majority) 발음이 머저리예요.
This “minority” (마이너리) is pronounced “majority” (머저리).

이거는 마이너리고 다수는 전부 이 복을 추구해.
This (virtue) is for the minority, while the majority all pursue blessings (복).

빌 게이츠라든지 워렌버핏이라든지 이런 사람들은 이미 물질에 그걸 물질이 뭐라는 걸 깨달아 가지고 물질을 덕으로 바꿔서 전 세계에 봉사하고 있어요.
People like Bill Gates and Warren Buffett have already realized what material wealth truly is, and they are transforming it into virtue to serve the world.

Critique of Society and Political Vision

The Era of “De-Religion,” “De-Politics,” and “De-Family”
Heo Kyung-young predicts a future where traditional institutions like religion, politics, and family will decline in influence. He argues that people are losing faith in these structures, leading to a desire for unconventional leaders and new societal models. This bold prediction challenges the foundations of modern society and sets the stage for his own unique leadership claims.

그래서 이 세상이 탈종교시대(脫宗敎時代)가 지금 도래했어요.
So, the era of de-religion has now arrived in this world.

탈종교시대로 그러니까 옛날에는 종교 지도자를 굉장히 사람들이 존경했는데 지금은 종교 지도자들을 하대해요.
In the era of de-religion, people used to greatly respect religious leaders, but now they look down on them.

그래서 지금 나타나는 게 어떤 현상이 오냐면 탈 정치시대(脫政治時代)가 오고 있어요.
So, the phenomenon appearing now is the era of de-politics.

국민들이 자기도 모르게 국회의원의 경력은 있어야 되지만 국회의원은 뵈기 싫다는 거예요.
The public, without even realizing it, wants politicians to have experience but doesn’t want to see them as actual politicians.

점점 탈종교 탈정치 그다음에 제일 먼저 나타나는 게 탈가정(脫家)이에요.
Gradually, de-religion, de-politics, and then the first thing to appear is de-family.

Prescient Predictions and Unconventional Policies
Heo Kyung-young claims to have made prescient predictions about societal issues, such as demographic decline and economic instability, 25 years in advance. He highlights his past proposals, like giving 100 million won for marriage and 30 million won for childbirth, as solutions that would have prevented current crises. This self-portrayal as a visionary who was ahead of his time reinforces his image as a unique leader.

단 내가 항상 20년 정도 앞서 있는 사람이니까.
I am always about 20 years ahead of others.

내가 25년 전에 결혼하면 1억 주겠다. 애기 낳으면 3000만원 주겠다. 노인들 70만원 주겠다.
25 years ago, I said I would give 100 million won for marriage, 30 million won for childbirth, and 700,000 won to the elderly.

이런 것이 올 걸 미리 내다보고 25년 전에 이걸 공약을 했어 내가.
I foresaw these things coming and made these pledges 25 years ago.

Radical Economic Reforms and Currency Redesign
Heo Kyung-young proposes radical economic reforms, including a currency redesign that would feature his own face on banknotes. He believes this would recover trillions in underground funds, pay off national debt, and revitalize the economy by boosting public morale and spending. This audacious plan showcases his belief in his own transformative power and his unconventional approach to national finance.

내가 대통령이 되고 나면 대통령이 되고 난 3월 달에 청와대에 들어가요. 6월 달에 화폐 변경을 해요.
Once I become president, I will enter the Blue House in March, and in June, I will change the currency.

화폐 변경은 내가 지금 화폐 변경하겠다고 그러면 사람들처럼 미친놈 아니야 이러는데, 25년 전에 내가 화폐 변경하겠다고 그랬죠?
If I say I’ll change the currency now, people will call me crazy, but I said I would change the currency 25 years ago, didn’t I?

내 사진이 들어가면 국민들이 장사가 잘돼? 안 돼요? 매일 볼 거 아니에요. 웃는 얼굴을 그러니까 장사가 안 되는 게 사람들이 돈만 보면 매일 행운이 오고 기분이 좋은 거예요.
If my picture is on the money, will people’s businesses do well or not? They’ll see my smiling face every day, so instead of businesses failing, people will feel lucky and happy every time they see money.

왜 그러냐면 여러분 이 세종대왕 아들이 24명이 다 목이 잘렸어요. 죽었어? 안 죽었어요?
Because, you see, all 24 of King Sejong’s sons were beheaded. Did they die or not?

살아서 펄펄 뛰어다니는 허경영을 딱 집어 넣어서 국민들한테 희망을 주겠다는 거예요.
I will put the vibrant, living Heo Kyung-young on the money to give hope to the people.

Divine Laws and Human Responsibility

God’s Non-Interference in Human Affairs
Heo Kyung-young asserts that God does not interfere in human affairs, only providing fundamental laws and resources like air and water. He uses examples like the Sewol Ferry disaster to illustrate that divine intervention doesn’t save people from human-made problems. This perspective emphasizes human responsibility and the consequences of our actions, challenging the notion of a constantly intervening deity.

인간의 일에는 노타치. 인간의 일에는 하나님이 우리한테 법칙만 준 거야.
God has a hands-off approach to human affairs. God only gave us laws for human matters.

그래서 하나님이 하늘은 땅에 메인 걸 풀지 않으면 하늘은 개입한다? 안 한다? 안 한다.
So, God, the heavens, will not intervene unless what is bound on Earth is unbound.

하나님은 뭘 해주냐면 공기 제공. 그러니까 개인들 거는 노타치예요.
What God provides is air. So, God is hands-off when it comes to individuals.

The Law of Cause and Effect (사필귀정, 권선징악, 공존공영)
Heo Kyung-young outlines several “divine laws” that govern human existence: 사필귀정 (all things return to their proper place), 권선징악 (rewarding good and punishing evil), and 공존공영 (coexistence and co-prosperity). He argues that adhering to these principles is essential for a fulfilling life and spiritual progress, and that ignoring them leads to inevitable negative consequences. This framework provides a moral compass for his followers.

이래서 하늘은 무슨 법칙을 줬냐? 사필귀정. 너희가 바르지 않으면 반드시 결과를 받을 것이다.
So, what law did heaven give? “All things return to their proper place.” If you are not righteous, you will surely face the consequences.

이 진리의 목적은 선을 권하고 악을 멀리하는 거지.
The purpose of this truth is to encourage good and keep evil at bay.

진리의 목표는 이겁니다. 공존공영(共存共榮).
The goal of truth is this: coexistence and co-prosperity.

The Importance of “Tunnel” over “Cave” Mentality
Heo Kyung-young uses the metaphor of a “tunnel” versus a “cave” to distinguish between open, shared prosperity and closed, self-serving accumulation. He advocates for a “tunnel” mentality, where wealth and resources are circulated for the benefit of all, contrasting it with the “cave” mentality of hoarding, which he believes leads to societal decay. This vivid analogy makes his economic and social philosophy easily understandable.

터널은 인공이고 동굴은 자연입니다.
A tunnel is artificial, and a cave is natural.

터널은 뚫혔고 터널은 앞뒤가 뚫렸고 동굴은.
A tunnel is open, a tunnel is open at both ends, but a cave…

동굴에 들어가면 다 죽어요.
If you go into a cave, everyone dies.

터널은 빠져나가는 구멍이 있어? 없어요? 이거는 블랙홀과 화이트홀이 붙어있어.
Does a tunnel have an exit? Yes. It has a black hole and a white hole attached.

터널은 모든 세상 사람 앞에 세상 사람들한테 자기가 덕을 짓는 거지. 덕(德)을 베푸는 거지. 올바른 길로 사는 것.
A tunnel is about building virtue for all people in the world. It’s about practicing virtue. It’s about living righteously.

This excerpt is from a lecture by Heo Kyeong-yeong, a South Korean politician and spiritual leader known for his unconventional views. In this lecture, he discusses his unique perspectives on wealth, spirituality, societal trends, and his political vision, often challenging conventional wisdom with bold claims and prophecies.

Heo Kyeong-yeong’s Worldview on Wealth and Spirituality

The Danger of “Blessings” and the Importance of “Virtue”
Heo Kyeong-yeong presents a contrarian view on blessings, arguing that unmanaged wealth can be a curse. He emphasizes that true fulfillment comes not from accumulating blessings, but from transforming them into virtue by using them for the greater good. This perspective is a sharp critique of modern materialism and a call for a more altruistic approach to wealth.

그런데 전화위복은 재앙을 갖다가 복으로 바꾸는 거죠? 재앙이 복으로 돼야 되는데 재앙이 복으로 되는 것은 좋은데 이 복도 엄격히 따지면 재앙이에요.
Turning misfortune into blessing is about changing disaster into fortune, right? It’s good for disaster to become fortune, but strictly speaking, this fortune can also be a disaster.

교회를 열심히 다니는 사람이나 절에 열심히 다닌 사람이 돈이 갑자기 몇백억이 생기면 폐인이 돼버려요.
People who diligently attend church or temple, if they suddenly acquire tens of billions of won, they can become ruined.

그래서 이 복도 그냥 가지고 있으면 망하는 거야.
So, if you just keep this blessing (fortune), you’ll be ruined.

그래서 남이 자기 집에 재물이 들어오면 어디다가 좋은 일로 쓸 연구를 해야지 그 재물을 계속 늘리다 보면 나중에는 그냥 재물의 노예가 되가지고 늘리다가 죽어요.
So, when wealth comes into one’s home, one should research how to use it for good deeds. If you keep trying to increase that wealth, you’ll eventually become a slave to it and die while accumulating more.

우리가 하늘나라에 우리가 하늘나라에 가져갈 수 없는 게 복이고 하늘나라에 가져가는 게 덕이야.
What we cannot take to heaven is fortune, and what we take to heaven is virtue.

The Minority Who Pursue Virtue
Heo Kyeong-yeong highlights that while the majority chase blessings, a minority understands the true value of virtue. He cites figures like Bill Gates and Warren Buffett as examples of those who have transcended material accumulation to serve humanity, underscoring his belief that true leadership and societal progress come from this virtuous minority.

이거는 마이너리고 다수는 전부 이 복을 추구해.
This is the minority, and the majority all pursue this fortune (blessing).

오늘날 교회를 가거나 절을 가거나 모든 사람들이 복을 추구하는데 이게 다수야.
Nowadays, whether people go to church or temple, everyone pursues fortune, and this is the majority.

이 사람들은 이 덕을 추구하는 사람은 아주 적어요.
The people who pursue this virtue are very few.

빌 게이츠라든지 워렌버핏이라든지 이런 사람들은 이미 물질에 그걸 물질이 뭐라는 걸 깨달아 가지고 물질을 덕으로 바꿔서 전 세계에 봉사하고 있어요.
People like Bill Gates or Warren Buffett have already realized what material wealth is and have transformed it into virtue, serving the entire world.

이 사람들이 세상을 이끌어 끌어가는 것 같지만 실제는 사회의 정의로운 자들에 의해서 이 덕 있는 자들에 의해서 세상은 이끌려 가요.
It seems like these people (the majority) are leading the world, but in reality, the world is led by the righteous and virtuous individuals in society.

Societal Transformation and Prophecies

The Era of “De-Religion, De-Politics, De-Family”
Heo Kyeong-yeong predicts a “de-religion, de-politics, de-family” era, where traditional institutions lose their authority. He argues that people are losing faith in religious and political leaders, and even family structures are weakening. This bold prophecy reflects a deep skepticism towards established norms and a vision of radical societal change.

그래서 이 세상이 탈종교시대(脫宗敎時代)가 지금 도래했어요.
So, the era of de-religion has now arrived in this world.

옛날에는 종교 지도자를 굉장히 사람들이 존경했는데 지금은 종교 지도자들을 하대해요.
In the past, people greatly respected religious leaders, but now they look down on them.

정치인들을 존경했는데 정치인들을 하대해 버립니다.
They used to respect politicians, but now they treat politicians with contempt.

그래서 지금 나타나는 게 어떤 현상이 오냐면 탈 정치시대(脫政治時代)가 오고 있어요.
So, the phenomenon appearing now is the era of de-politics.

이럴 때는 어떤 지도자가 나오냐면 정치에 때묻지 않은 사람을 국민들이 은근히 원하는 거야.
In such times, the public subtly desires a leader who is untainted by politics.

국민들이 자기도 모르게 국회의원의 경력은 있어야 되지만 국회의원은 뵈기 싫다는 거예요.
Unconsciously, the public feels that while a person should have experience as a National Assembly member, they don’t want to see them as one.

그러니까 점점 탈종교 탈정치 그다음에 제일 먼저 나타나는 게 탈가정(脫家)이에요.
So, gradually, de-religion, de-politics, and then the very first thing to appear is de-family.

His Vision for Korea’s Future
Heo Kyeong-yeong outlines his ambitious political agenda, including currency reform to recover underground funds, massive financial support for marriage and childbirth, and debt relief for common people. His proposals are designed to revitalize the economy and address social issues, showcasing his belief in direct, impactful government intervention.

내가 25년 전에 결혼하면 1억 주겠다 애기 낳으면 3000만원 주겠다 노인들 70만원 주겠다.
25 years ago, I said I would give 100 million won for marriage, 30 million won for childbirth, and 700,000 won to the elderly.

내가 대통령이 되고 나면 대통령이 되고 난 3월 달에 청와대에 들어가요. 6월 달에 화폐 변경을 해요. 이해 가시죠? 9월 달에 개헌을 해요.
Once I become president, I will enter the Blue House in March. In June, I will change the currency. Do you understand? In September, I will amend the constitution.

나는 대통령 돼서 화폐 변경하면 980조 들어와요.
When I become president and change the currency, 980 trillion won will come in.

서민 부채 다 사채이자 100프로 원금 국가가 무조건 갚아줘요.
The government will unconditionally repay 100% of the principal and interest on all common people’s private debts.

서민들 빚도 은행이자 집 담보로 한 거는 5억까지 다 갚아줘요.
For common people’s debts, including bank interest and home equity loans, up to 500 million won will all be repaid.

The Power of Money and Symbolism
Heo Kyeong-yeong proposes replacing historical figures on currency with his own image, believing that a living, powerful figure on money will bring prosperity and positive energy. This radical idea underscores his view that symbols and collective belief have a tangible impact on a nation’s economic and spiritual well-being.

내 사진이 들어가면 국민들이 장사가 잘돼? 안 돼요? 매일 볼 거 아니에요 웃는 얼굴을 그러니까 장사가 안 되는 게 사람들이 돈만 보면 매일 행운이 오고 기분이 좋은 거예요.
If my picture is on the money, will the people’s businesses do well or not? They’ll see my smiling face every day, so business won’t fail because people will feel lucky and happy every time they see money.

왜 그러냐면 돈에 이 세종대왕이 들어가면 우리 경제가 위험해.
Because if King Sejong is on the money, our economy is at risk.

왜? 몸이 평생 아프고 굉장한 불행을 겪은 왕이야.
Why? He was a king who suffered from illness his entire life and experienced great misfortune.

우리는 이런 시인이나 이런 사람들을 돈에 넣어놨는 한 우리나라는 경제적으로 성공할 수가 없어.
As long as we put poets or people like that on our money, our country cannot succeed economically.

살아서 펄펄 뛰어다니는 허경영을 딱 집어 넣어서 국민들한테 희망을 주겠다는 거예요.
I will put the vibrant, living Heo Kyeong-yeong on the money to give hope to the people.

The Divine Laws and Human Responsibility

God’s Non-Intervention in Human Affairs
Heo Kyeong-yeong asserts that God does not intervene in human affairs, only providing fundamental laws and resources like air and water. He argues that humans are responsible for their own actions and the consequences, challenging the common belief in divine intervention and emphasizing self-reliance and adherence to universal principles.

인간의 일에는 노타치 인간의 일에는 하나님이 우리한테 법칙만 준 거야.
God has a hands-off approach to human affairs; God only gave us laws for human matters.

그래서 하나님이 하늘은 땅에 메인 걸 풀지 않으면 하늘은 개입한다? 안 한다? 안 한다.
So, God, the heavens, will not intervene unless what is bound on earth is unbound.

너희가 먼저 땅에 메인 걸 풀어라 먼저 너희가 땅에서 좋은 배를 만들어라 이 말이여 애들 사고 안 나게 하라 이 말이여.
First, you must unbind what is bound on earth. First, you must build good ships on earth, meaning prevent accidents involving children.

하나님은 뭘 해주냐면 공기 제공 그러니까 개인들 거는 노타치예요.
What God provides is air; so, for individuals, it’s hands-off.

하늘은 공기만 제공해 주고 물만 주는 거예요.
Heaven only provides air and water.

이래서 여러분들은 신에 신을 만능으로 바라보면 안 돼.
So, you should not view God as omnipotent.

The Laws of Truth and Justice
Heo Kyeong-yeong outlines the “laws of truth and justice” (사필귀정, 권선징악, 공존공영, 전화위복, 진광불휘, 상선벌악, 고진감래), which he believes are divine principles governing human existence. He stresses that adhering to these laws is crucial for a fulfilling life and spiritual progress, contrasting them with superficial religious practices.

이래서 하늘은 무슨 법칙을 줬냐? 사필귀정 너희가 바르지 않으면 반드시 결과를 받을 것이다.
So, what law did heaven give? “Sapiilgwijung” (all things return to their rightful place). If you are not righteous, you will surely face the consequences.

이 진리의 목적은 선을 권하고 악을 멀리하는 거지.
The purpose of this truth is to encourage good and keep evil away.

선한 일에는 상을 주고 악한 일에는 자연적으로 벌을 받게 하늘이 해 놓은 거야.
Heaven has arranged it so that good deeds are rewarded, and evil deeds are naturally punished.

진리의 결과는 전복위덕(轉福爲德)이라고 그랬죠? 그러니까 내가 가지고 있는 복을 남한테 베푸는 거야.
The result of truth is “Jeonbokwideok” (transforming blessings into virtue), right? So, it’s about bestowing the blessings I have upon others.

정의의 개념은 진강불휘(眞光不煇)야.
The concept of justice is “Jingwangbulhwi” (true light does not shine brightly).

정의는 남한테 숨기는 거예요.
Justice is something you hide from others.

정의를 한 사람은 고진감래다 반드시 고통이 사람은 있어야 좋은 일이 와요.
For those who practice justice, “Gojingamrae” (bitterness ends, sweetness begins) will come. One must endure suffering for good things to follow.

The Earth as a Spiritual Training Ground
Heo Kyeong-yeong views Earth as a spiritual training ground where everything decays to prevent attachment. He emphasizes that humans are here to receive “soul training” and should not cling to material possessions, as they cannot be taken to the afterlife. This perspective offers a profound spiritual interpretation of human existence and the transient nature of worldly life.

여러분들을 지구에 보낸 이유는 여러분들의 세포 지금 말하는 이 9200양 세포는 자꾸 썩게 만들어 놨어.
The reason you were sent to Earth is that your cells, these 9200 yang cells I’m talking about, are designed to constantly decay.

지구에는 정신 교육 받으러 온 거예요 영혼 교육을 받으러 온 거야.
You came to Earth to receive spiritual education, to receive soul education.

지구에다가 썩지 않는 걸 놔두면 여기에 애착을 가져서 돌아올 생각을 안 해요.
If imperishable things were left on Earth, people would become attached to them and wouldn’t think of returning.

70억이 화장터 갈 대기소가 지구예요.
Earth is the waiting room for 7 billion people to go to the crematorium.

이 모든 걸 지상의 하늘도 하늘에 가져갈 수 없는 걸 모으느라고 하늘에 막상 갈 때는 빈손이야.
People are busy accumulating all these things on Earth that cannot be taken to heaven, so when they actually go to heaven, their hands are empty.

This excerpt is from a lecture by Heo Kyeong-yeong, a South Korean politician and spiritual leader, known for his unconventional views. In this lecture, he discusses his unique perspectives on wealth, morality, societal change, and the role of a leader, often challenging conventional wisdom with bold claims and prophecies.

Heo Kyeong-yeong’s Worldview on Wealth and Morality

The Danger of “Blessings” and the Importance of “Virtue”
Heo Kyeong-yeong argues that while people strive for blessings (복, bok), these can actually be a disguised misfortune if not handled correctly. He emphasizes that true value lies in transforming blessings into virtue (덕, deok), which can be carried into the afterlife. This perspective is a sharp critique of materialism and a call for altruism.

그런데 전화위복은 재앙을 갖다가 복으로 바꾸는 거죠? 재앙이 복으로 돼야 되는데 재앙이 복으로 되는 것은 좋은데 이 복도 엄격히 따지면 재앙이에요.
Turning misfortune into a blessing is about changing disaster into fortune. While it’s good for disaster to become fortune, strictly speaking, this fortune can also be a disaster.

교회를 열심히 다니는 사람이나 절에 열심히 다닌 사람이 돈이 갑자기 몇백억이 생기면 폐인이 돼버려요.
People who diligently attend church or temple, if they suddenly acquire tens of billions of won, can become ruined.

그래서 이 복도 그냥 가지고 있으면 망하는 거야.
So, if you just keep this blessing, you’ll be ruined.

그래서 남이 자기 집에 재물이 들어오면 어디다가 좋은 일로 쓸 연구를 해야지.
Therefore, when wealth comes into one’s home, one should research how to use it for good deeds.

그 재물을 계속 늘리다 보면 나중에는 그냥 재물의 노예가 되가지고 늘리다가 죽어요.
If you keep increasing that wealth, you’ll eventually become a slave to it, and you’ll die while still trying to increase it.

우리가 하늘나라에 우리가 하늘나라에 가져갈 수 없는 게 복이고 하늘나라에 가져가는 게 덕이야.
What we cannot take to heaven is fortune (복), and what we can take to heaven is virtue (덕).

The Minority Who Pursue Virtue
Heo Kyeong-yeong highlights that the majority of people pursue blessings, while only a minority seek virtue. He cites figures like Bill Gates and Warren Buffett as examples of those who have understood the true nature of wealth and are using it for global service. This point underscores his belief that societal progress is driven by a select few with a higher understanding.

이거는 마이너리고 다수는 전부 이 복을 추구해.
This is the minority, and the majority all pursue this fortune.

오늘날 교회를 가거나 절을 가거나 모든 사람들이 복을 추구하는데 이게 다수야.
Nowadays, whether people go to church or temple, everyone pursues fortune, and this is the majority.

이 사람들은 이 덕을 추구하는 사람은 아주 적어요.
Those who pursue this virtue are very few.

빌 게이츠라든지 워렌버핏이라든지 이런 사람들은 이미 물질에 그걸 물질이 뭐라는 걸 깨달아 가지고 물질을 덕으로 바꿔서 전 세계에 봉사하고 있어요.
People like Bill Gates and Warren Buffett have already realized what material wealth is and have transformed it into virtue, serving the entire world.

Prophecies and Solutions for a Changing World

The Era of “De-Religion,” “De-Politics,” and “De-Family”
Heo Kyeong-yeong predicts a future where traditional institutions like religion, politics, and family will decline. He sees this as a natural progression, where people will no longer blindly respect religious or political leaders and will seek leaders untainted by conventional politics. This bold prediction challenges the foundations of modern society.

그래서 이 세상이 탈종교시대(脫宗敎時代)가 지금 도래했어요.
So, the era of de-religion has now arrived in this world.

옛날에는 종교 지도자를 굉장히 사람들이 존경했는데 지금은 종교 지도자들을 하대해요.
In the past, people greatly respected religious leaders, but now they treat religious leaders with contempt.

정치인들을 존경했는데 정치인들을 하대해 버립니다.
They used to respect politicians, but now they treat politicians with contempt.

그래서 지금 나타나는 게 어떤 현상이 오냐면 탈 정치시대(脫政治時代)가 오고 있어요.
So, the phenomenon appearing now is the era of de-politics.

이럴 때는 어떤 지도자가 나오냐면 정치에 때묻지 않은 사람을 국민들이 은근히 원하는 거야.
In such times, the public subtly desires a leader who is untainted by politics.

점점 탈종교 탈정치 그다음에 제일 먼저 나타나는 게 탈가정(脫家)이에요.
Gradually, de-religion, de-politics, and then the first thing to appear is de-family.

Economic Policies and Currency Reform
Heo Kyeong-yeong outlines his radical economic policies, including currency reform to recover underground funds and direct financial support for citizens (marriage, childbirth, elderly). He believes these measures are crucial to revitalize the economy and address societal issues, contrasting them with the perceived failures of current politicians.

내가 25년 전에 결혼하면 1억 주겠다 애기 낳으면 3000만원 주겠다 노인들 70만원 주겠다.
25 years ago, I said I would give 100 million won for marriage, 30 million won for childbirth, and 700,000 won to the elderly.

화폐 변경을 해요.
I will change the currency.

그러면 6월에 화폐 변경을 하면 지하자금 900조가 나오게 돼 있는데, 화폐 변경은 내가 지금 화폐 변경하겠다고 그러면 사람들처럼 미친놈 아니야 이러는데, 25년 전에 내가 화폐 변경하겠다고 그랬죠?
So, if I change the currency in June, 900 trillion won of underground funds will emerge. When I say I’ll change the currency now, people call me crazy, but I said I would change the currency 25 years ago, didn’t I?

나는 대통령 돼서 화폐 변경하면 980조 들어와요.
If I become president and change the currency, 980 trillion won will come in.

서민 부채 다 사채이자 100프로 원금 국가가 무조건 갚아줘요.
The government will unconditionally repay 100% of the principal and interest on all private loans for common people.

서민들 빚도 은행이자 집 담보로 한 거는 5억까지 다 갚아줘요.
For common people’s debts, including bank interest and home equity loans, up to 500 million won will all be repaid.

The Flawed Design of Currency
Heo Kyeong-yeong criticizes the current design of South Korean currency, arguing that featuring historical figures who experienced misfortune (like King Sejong and Shin Saimdang) brings bad economic luck. He proposes replacing them with his own image to instill hope and power, a truly audacious and self-aggrandizing claim that perfectly encapsulates his unique brand.

내 사진이 들어가면 국민들이 장사가 잘돼? 안 돼요? 매일 볼 거 아니에요 웃는 얼굴을 그러니까 장사가 안 되는 게 사람들이 돈만 보면 매일 행운이 오고 기분이 좋은 거예요.
If my picture is on the money, will people’s businesses do well or not? They’ll see my smiling face every day, so business won’t be bad because people will feel lucky and happy every time they see money.

왜 그러냐면 여러분 이 세종대왕 아들이 24명이 다 목이 잘렸어요.
Because, you see, all 24 of King Sejong’s sons were beheaded.

몸이 평생 아프고 굉장한 불행을 겪은 왕이야.
He was a king who suffered lifelong illness and immense misfortune.

우리는 이런 시인이나 이런 사람들을 돈에 넣어놨는 한 우리나라는 경제적으로 성공할 수가 없어.
As long as we put poets and such people on our money, our country cannot succeed economically.

살아서 펄펄 뛰어다니는 허경영을 딱 집어 넣어서 국민들한테 희망을 주겠다는 거예요.
I will put the vibrant, living Heo Kyeong-yeong on the money to give hope to the people.

The Laws of the Universe and Human Responsibility

God’s Non-Intervention in Human Affairs
Heo Kyeong-yeong asserts that God does not intervene in human affairs, only providing the fundamental laws of the universe (like air and water). He uses the example of the Sewol Ferry disaster to illustrate that humans are responsible for their own actions and the consequences, emphasizing the principle of Sapilgwijeong (사필귀정, “all things return to their proper place”). This challenges the common religious belief in divine intervention.

인간의 일에는 노타치 인간의 일에는 하나님이 우리한테 법칙만 준 거야.
God does not interfere in human affairs; God only gave us laws for human matters.

그래서 하나님이 하늘은 땅에 메인 걸 풀지 않으면 하늘은 개입한다? 안 한다? 안 한다.
So, God, the heavens, will not intervene unless what is bound on earth is unbound.

너희가 먼저 땅에 메인 걸 풀어라 먼저 너희가 땅에서 좋은 배를 만들어라 이 말이여 애들 사고 안 나게 하라 이 말이여.
You must first unbind what is bound on earth. You must first build good ships on earth, meaning you must prevent accidents involving children.

이래서 여러분들은 신에 신을 만능으로 바라보면 안 돼.
So, you should not view God as omnipotent.

신은 여러분들이 호흡할 수 있게 해주고 물 주고 이런 일만 하지 여러분들이 뒤집힌 배에 학생이 300명이 하나님 도와주세요 노타치.
God only provides you with air to breathe and water, but if 300 students are on an overturned ship, crying “God, help us,” God will not interfere.

The Importance of “Tunnel” over “Cave” Mentality
Heo Kyeong-yeong uses the metaphor of a “cave” (동굴) versus a “tunnel” (터널) to distinguish between selfish, hoarding behavior and open, shared prosperity. He argues that a “cave” mentality, where wealth is hidden and hoarded, leads to stagnation and destruction, while a “tunnel” mentality, where resources are shared and circulated, benefits everyone. This is a powerful analogy for his economic and social philosophy.

터널은 인공이고 동굴은 자연입니다.
A tunnel is artificial, and a cave is natural.

터널은 뚫혔고 터널은 앞뒤가 뚫렸고 동굴은.
A tunnel is open, a tunnel is open front and back, but a cave…

여러분들은 이 동굴을 좋아하는 거야 동굴에 들어가면 다 죽어요.
You like this cave. If you go into a cave, everyone dies.

터널은 빠져나가는 구멍이 있어? 없어요? 이거는 블랙홀과 화이트홀이 붙어있어.
Does a tunnel have an exit? Yes. It has a black hole and a white hole attached.

이 애착은 들어가면 못 나와 들어가면 이거는 딱 도망간다고 들어가 보니까 거기는 죽는 구멍이야.
This attachment, once you enter, you can’t get out. If you go in thinking you’re escaping, you find it’s a death trap.

오늘날 인간들은 전부 동굴을 선호하는 거예요 이게 동굴이 뭐예요? 아파트야.
Nowadays, humans all prefer caves. What is this cave? It’s an apartment.

터널은 모든 세상 사람 앞에 세상 사람들한테 자기가 덕을 짓는 거지 덕(德)을 베푸는 거지 올바른 길로 사는 것.
A tunnel is about building virtue for all people in the world, bestowing virtue, living the right way.

내가 들어가면 남도 지나갈 수가 있고 다 공유할 수가 있는 거예요.
If I go in, others can pass through, and everyone can share it

The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)

1. Basic Information

• Lecture Session and Date: Saturday/Sunday/Haneulgung Session, June 20, 2015
• One-sentence Main Theme or Title Summary: This lecture elucidates the profound difference between the majority’s pursuit of “turning misfortune into blessing” (轉禍爲福) and the minority’s higher calling of “transforming blessings into virtue” (轉福爲悳), emphasizing that true spiritual progress involves converting material blessings into eternal virtue.
• Location: Not specified, likely a lecture hall or annex.
• Key Segments:
  • Critique of Modern Society’s Pursuit of Blessings: Huh Kyung-young argues that the widespread pursuit of blessings (복) in contemporary society, including religious institutions, is a misguided majority trend that ultimately leads to ruin if not transformed into virtue (덕).
  • The Three Eras of Societal Transformation: He introduces the concepts of “탈가정” (detachment from family), “탈정치” (detachment from politics), and “탈종교” (detachment from religion) as sequential stages of societal evolution, with “탈가정” being the initial and foundational shift.
  • The Laws of Truth and Justice: The lecture meticulously defines the concepts, purposes, goals, and outcomes of both “Truth” (진리) and “Justice” (정의), highlighting how adherence to these divine laws is essential for spiritual elevation.
  • The Illusion of Divine Intervention: Huh Kyung-young clarifies that God does not directly intervene in human affairs but provides fundamental laws and resources, emphasizing that humans are responsible for their actions and the consequences, as exemplified by the Sewol Ferry disaster.
  • The Three Elements of Filial Piety (孝道): He outlines “물효” (material filial piety), “심효” (filial piety of the heart), and “대효” (great filial piety) as progressive stages of honoring one’s parents, culminating in bringing honor to the family name through personal success.

2. Core Messages
3. Transforming Blessings into Virtue: “복도 엄격히 따지면 재앙이에요… 우리가 하늘나라에 가져갈 수 없는 게 복이고 하늘나라에 가져가는 게 덕이야.” (Blessings, strictly speaking, are also a form of disaster… What we cannot take to heaven is blessing, and what we take to heaven is virtue.)

• Explanation: Material blessings, if merely accumulated and enjoyed, can lead to spiritual downfall; true spiritual wealth lies in converting these blessings into acts of virtue that can be carried into the afterlife.

2. The Danger of Pursuing Blessings: “오늘날 교회를 가거나 절을 가거나 모든 사람들이 복을 추구하는데 이게 다수야… 이 사람들은 이 덕을 추구하는 사람은 아주 적어요.” (Today, whether going to church or temple, everyone pursues blessings, and this is the majority… Those who pursue virtue are very few.)

• Explanation: The majority’s focus on acquiring blessings is a fundamental misunderstanding of spiritual principles, contrasting sharply with the path of the enlightened minority who prioritize virtue.

3. God’s Non-Intervention in Human Affairs: “인간의 일에는 노타치… 인간의 일에는 하나님이 우리한테 법칙만 준 거야.” (God is hands-off in human affairs… God has only given us laws for human matters.)

• Explanation: God provides universal laws and the environment for life but does not interfere with individual human choices or their immediate consequences, emphasizing human responsibility.

4. The Importance of “탈가정” (Detachment from Family) as a Precursor to Societal Change: “제일 먼저 나타나는 게 탈가정(脫家)이에요. 그래서 이 탈가정 시대가 나타난 다음에 탈정치가 나타나고, 탈종교가 나타나는 거예요.” (The first thing to appear is detachment from family. After this era of detachment from family appears, detachment from politics and detachment from religion follow.)

• Explanation: The breakdown of traditional family structures is the initial and most fundamental societal shift, leading to subsequent transformations in political and religious spheres.

5. The Path to Spiritual Elevation Requires Diligence: “여러분들이 깨달아서 지구를 탈출해서 아까 천상계로 올라가려면 여러분들이 얼마나 조심해야 되는지 알겠죠? 내가 가서 적당히 술 먹고, 내가 적당히 바람피우고, 내가 적당히 아버지한테 대들고, 내가 적당히 마누라 뚜드려 패고, 이런 사람이 로케트가 정상적으로 올라갈까? 안 올라갈까? 추락이야 추락.” (Do you understand how careful you must be to awaken, escape Earth, and ascend to the heavenly realms? Will a person who moderately drinks, moderately cheats, moderately talks back to their father, or moderately beats their wife, have their rocket ascend normally? No, it will crash.)

• Explanation: Ascending to higher spiritual realms is akin to launching a rocket, requiring meticulous adherence to divine principles and ethical conduct; even minor transgressions can lead to spiritual failure.

3. Detailed Summary

The Illusion of Blessings and the Pursuit of Virtue

• Topic Keyword/Phrase: The Majority’s Pursuit of Blessings vs. The Minority’s Pursuit of Virtue
• Main Assertions and Explanations: Huh Kyung-young asserts that while “turning misfortune into blessing” (轉禍爲福) is a common goal, blessings (복) themselves can become a disaster if not properly managed. He distinguishes between blessings, which cannot be taken to the afterlife, and virtue (덕), which can. The majority of people, including those in religious institutions, are mistakenly focused on accumulating blessings, while only a small minority, like Bill Gates or Warren Buffett, understand the true nature of material wealth and convert it into virtue through service.
• Analogies, Examples, Biblical/Scientific/Historical References: He uses the example of individuals who become “폐인” (ruined) after suddenly acquiring vast wealth, illustrating how blessings can corrupt. Bill Gates and Warren Buffett are cited as examples of those who transform their material wealth into virtue by serving the world.
• Practical Message or Application: The audience is urged to consider how they use their wealth, emphasizing that merely increasing it leads to becoming a “slave to wealth” (재물의 노예) and that true purpose lies in using it for good.

Societal Transformation: Detachment from Family, Politics, and Religion

• Topic Keyword/Phrase: The Coming Eras of Detachment
• Main Assertions and Explanations: Huh Kyung-young describes a global shift from traditional religious and political eras to “탈종교시대” (post-religious era) and “탈정치시대” (post-political era). He emphasizes that “탈가정” (detachment from family) is the first and most fundamental of these transformations, preceding the others. This means a decline in respect for religious and political leaders and a desire for uncorrupted leadership.
• Analogies, Examples, Biblical/Scientific/Historical References: He references the decline of churches in Europe, the US, and soon Korea, leading to the rise of Islam and the appearance of the “Antichrist” as described in Christianity. He also draws a parallel to Japan’s societal changes 10 years prior, where families dispersed, leading to empty apartment complexes and a rise in senior care facilities.
• Practical Message or Application: The audience is encouraged to recognize these ongoing societal shifts and understand that traditional institutions are losing their influence, necessitating a new approach to leadership and community.

The Laws of Truth and Justice: Divine Principles for Human Conduct

• Topic Keyword/Phrase: Understanding Truth (진리) and Justice (정의)
• Main Assertions and Explanations: Huh Kyung-young meticulously defines the core elements of Truth and Justice.
  • Truth (진리): Its concept is “사필귀정” (事必歸正 – all things return to their proper place), its purpose is “권선징악” (勸善懲惡 – encouraging good and punishing evil), its goal is “공존공영” (共存共榮 – coexistence and co-prosperity), and its result is “전복위덕” (轉福爲德 – transforming blessings into virtue).
  • Justice (정의): Its concept is “진광불휘” (眞光不煇 – true light does not shine brightly, implying hidden virtue), its purpose is “선상벌악” (善賞罰惡 – rewarding good and punishing evil), its goal is “공존공영” (共存共榮 – coexistence and co-prosperity), and its result is “고진감래” (苦盡甘來 – sweetness after bitterness).
• Analogies, Examples, Biblical/Scientific/Historical References: He contrasts these principles with the common misconception that God directly intervenes in human suffering, using the Sewol Ferry disaster and the plight of North Koreans as examples to illustrate that God provides laws, not direct intervention. He also references Buddhist concepts of “탐진치” (greed, anger, ignorance) and their corresponding karmic outcomes (餓鬼, 地獄, 畜生).
• Practical Message or Application: The audience is taught that adhering to these divine laws is paramount, and prayers or religious practices are ineffective if one’s actions on Earth violate these fundamental principles.

The Nature of Divine Non-Intervention and Human Responsibility

• Topic Keyword/Phrase: God’s Role and Human Accountability
• Main Assertions and Explanations: Huh Kyung-young clarifies that God is “노타치” (hands-off) in individual human affairs, providing only the fundamental elements like air and water. He emphasizes that humans are responsible for their choices and the consequences, and that praying for divine intervention without addressing human failings is futile. Blessings are seen as “talents” (달란트) brought from a previous life, which cannot be carried into the next unless transformed into virtue.
• Analogies, Examples, Biblical/Scientific/Historical References: The Sewol Ferry disaster is used to illustrate that God would not intervene to save the ship if human negligence was the cause. The example of finding lost money is used to highlight the importance of returning it, as God observes all actions.
• Practical Message or Application: The audience is urged to take full responsibility for their actions, understand that God’s laws operate automatically, and that true spiritual progress comes from righteous conduct, not from expecting miracles for self-serving prayers.

The Path to Spiritual Ascension: The Rocket Analogy

• Topic Keyword/Phrase: Preparing for Spiritual Ascension
• Main Assertions and Explanations: Huh Kyung-young likens spiritual ascension to launching a rocket, where “Truth” and “Justice” are the fuel and components. Just as a single faulty part can cause a rocket to explode, even minor moral failings can prevent one from reaching higher spiritual realms. This journey requires meticulous attention to ethical conduct and a clear “direction” (방향) towards heaven or paradise.
• Analogies, Examples, Biblical/Scientific/Historical References: The launch of a space rocket by NASA, watched by billions, is used as a powerful analogy. The explosion of a rocket due to a single defect illustrates the critical importance of integrity in all aspects of life.
• Practical Message or Application: The audience is warned against complacency in their moral and spiritual lives, emphasizing that every action, even seemingly small ones, contributes to their spiritual trajectory. They must strive for perfection in their “components” (부속) and maintain a clear “direction” (방향) towards spiritual goals.

The Three Elements of Filial Piety

• Topic Keyword/Phrase: Understanding and Practicing Filial Piety
• Main Assertions and Explanations: Huh Kyung-young outlines three levels of filial piety:
  • 물효 (Material Filial Piety): Providing for parents’ basic needs (food, clothing, shelter). This is the lowest form.
  • 심효 (Filial Piety of the Heart): Bringing joy to parents, such as marrying someone they approve of or having grandchildren. Attending the lecture at parents’ request is also an example.
  • 대효 (Great Filial Piety): Bringing honor to the family name through one’s success and achievements. This is the highest form.
• Analogies, Examples, Biblical/Scientific/Historical References: The two young men attending the lecture at their father’s behest are cited as an example of “심효.”
• Practical Message or Application: The audience is encouraged to understand these different levels of filial piety and strive for “대효” by living a successful and honorable life that reflects well on their family.

4. Key Quotes Collection
5. “복도 엄격히 따지면 재앙이에요.” (Blessings, strictly speaking, are also a form of disaster.)

• Context: Explaining that unchecked material blessings can lead to ruin.

2. “우리가 하늘나라에 가져갈 수 없는 게 복이고 하늘나라에 가져가는 게 덕이야.” (What we cannot take to heaven is blessing, and what we take to heaven is virtue.)

• Context: Distinguishing between transient material blessings and eternal virtue.

3. “이 사람들은 이 덕을 추구하는 사람은 아주 적어요.” (Those who pursue virtue are very few.)

• Context: Highlighting the rarity of individuals who prioritize virtue over material blessings.

4. “탈가정 시대가 나타난 다음에 탈정치가 나타나고, 탈종교가 나타나는 거예요.” (After this era of detachment from family appears, detachment from politics and detachment from religion follow.)

• Context: Outlining the sequential stages of societal transformation.

5. “인간의 일에는 노타치… 인간의 일에는 하나님이 우리한테 법칙만 준 거야.” (God is hands-off in human affairs… God has only given us laws for human matters.)

• Context: Clarifying God’s role as a giver of laws, not a direct intervener in human actions.

6. “하늘은 스스로 돕는 자리를 돕는 거야.” (Heaven helps those who help themselves.)

• Context: Emphasizing human responsibility and self-reliance in the face of challenges.

7. “너희가 바르지 않으면 반드시 결과를 받을 것이다.” (If you are not righteous, you will surely receive the consequences.)

• Context: Explaining the principle of “사필귀정” (all things return to their proper place) as a divine law.

8. “고통이 다 가면은 반드시 좋은 것이 돌아온다 이 말이에요.” (When all suffering ends, good things will surely return.)

• Context: Defining “고진감래” (sweetness after bitterness) as the result of justice.

9. “하늘의 법칙을 어겨버리고 성공한 사람은 지구상에 있습니까? 없습니까?” (Are there any people on Earth who have succeeded by violating the laws of heaven?)

• Context: Challenging the notion that one can achieve true success by disregarding divine principles.

10. “지구에서는 애착을 버리라 이거야. 지구에는 정신 교육 받으러 온 거예요.” (On Earth, abandon attachment. You came to Earth to receive spiritual education.)

• Context: Explaining the purpose of human life on Earth as spiritual training and detachment from material things.

11. “화장터 갈 대기소가 지구예요.” (Earth is the waiting room for the crematorium.)

• Context: A stark metaphor for the transient nature of human life and the inevitability of death.

12. “부모는 나를 낳아준 거 하면 다 한 거야. 그다음은 부모님과 내가 부모님하고 서로 교제해 가면서 알아서 하면 되는 거예요.” (Parents have done everything by giving birth to me. After that, parents and I can interact and figure things out ourselves.)

• Context: Redefining the relationship with parents as one of mutual respect and friendship after fulfilling the basic duty of birth.

5. Mindmap Structure

• Core theme of today’s lecture by Huh Kyung-young: The Spiritual Path: From Misfortune to Blessing, and Blessing to Virtue
  • I. The Nature of Blessings and Virtue
  • A. “Turning Misfortune into Blessing” (轉禍爲福) – Majority’s pursuit
  • 1. Material blessings can become a disaster
  • 2. Leads to becoming a “slave to wealth”
  • B. “Transforming Blessings into Virtue” (轉福爲悳) – Minority’s path
  • 1. Virtue is what can be taken to heaven
  • 2. Examples: Bill Gates, Warren Buffett (service to the world)
  • II. Societal Transformations: The Eras of Detachment
  • A. “탈가정” (Detachment from Family) – First and foundational
  • 1. Decline of traditional family structures
  • 2. Leads to empty communities (Japan example)
  • B. “탈정치” (Detachment from Politics) – Second stage
  • 1. Disrespect for politicians, desire for uncorrupted leaders
  • C. “탈종교” (Detachment from Religion) – Third stage
  • 1. Decline of traditional religious institutions (Europe, US, Korea)
  • 2. Rise of other forces (e.g., Islam)
  • III. The Divine Laws: Truth and Justice
  • A. Philosophy’s 3 Elements: Emptiness (空), Harmony (員), Righteousness (正)
  • B. Truth (진리)
  • 1. Concept: “사필귀정” (事必歸正 – all things return to their proper place)
  • 2. Purpose: “권선징악” (勸善懲惡 – encouraging good and punishing evil)
  • 3. Goal: “공존공영” (共存共榮 – coexistence and co-prosperity)
  • 4. Result: “전복위덕” (轉福爲德 – transforming blessings into virtue)
  • C. Justice (정의)
  • 1. Concept: “진광불휘” (眞光不煇 – true light does not shine brightly)
  • 2. Purpose: “선상벌악” (善賞罰惡 – rewarding good and punishing evil)
  • 3. Goal: “공존공영” (共存共榮 – coexistence and co-prosperity)
  • 4. Result: “고진감래” (苦盡甘來 – sweetness after bitterness)
  • IV. God’s Role and Human Responsibility
  • A. God is “hands-off” (노타치) in human affairs
  • 1. Provides laws and basic resources (air, water)
  • 2. Does not intervene in individual outcomes (e.g., Sewol Ferry)
  • B. Human accountability and consequences
  • 1. Prayers are ineffective without righteous actions on Earth
  • 2. Blessings are talents from past lives, must be converted to virtue
  • V. The Rocket of Spiritual Ascension
  • A. Earth as a “waiting room for the crematorium”
  • B. Spiritual journey likened to a rocket launch
  • 1. “Truth” and “Justice” as fuel and components
  • 2. Even minor flaws lead to “crash” (추락)
  • 3. Requires clear “direction” (방향) towards heaven/paradise
  • VI. The Three Elements of Filial Piety (孝道)
  • A. “물효” (Material Filial Piety): Providing basic needs
  • B. “심효” (Filial Piety of the Heart): Bringing joy, marrying well, grandchildren
  • C. “대효” (Great Filial Piety): Bringing honor to the family name through success

6. Historical / Doctrinal Connections
   This lecture by Huh Kyung-young deeply connects with and builds upon his established teachings, particularly his emphasis on personal responsibility, the nature of divine law, and the impending transformation of global society.

• Connection to 33 Policies: The lecture implicitly reinforces the necessity of his 33 policies, especially those related to economic reform and social welfare. His past proposals, such as giving 100 million won for marriage and 30 million won for childbirth, are presented as visionary solutions that would have prevented current societal crises like population decline and household debt. He explicitly states that his policies, including currency reform to recover 980 trillion won in underground funds, are designed to revitalize the economy and alleviate the suffering of common people.

• Divine-Human Theory and God’s Role: The lecture elaborates on his core teaching that God (or Heaven) operates through universal laws rather than direct intervention in human affairs. This reinforces his divine-human theory, where humans are given free will and the responsibility to adhere to these laws. His assertion that “God is hands-off in human affairs” (인간의 일에는 노타치) and only provides “laws” (법칙) is a consistent theme, challenging traditional religious views of a constantly intervening deity.

• Immortality Principles and Spiritual Ascension: The concept of “transforming blessings into virtue” (轉福爲悳) directly relates to his teachings on spiritual ascension and the afterlife. The idea that only virtue can be carried to heaven, while material blessings are transient, aligns with his emphasis on spiritual growth over worldly accumulation. The “rocket analogy” for spiritual ascension, requiring perfect “components” (ethical conduct) and a clear “direction” (heavenly goal), is a powerful metaphor for the rigorous path to spiritual immortality.

• Critique of Traditional Religion and Politics: The lecture continues his long-standing critique of conventional religious and political systems, portraying them as failing to address humanity’s true spiritual and societal needs. The “eras of detachment” (탈가정, 탈정치, 탈종교) are presented as inevitable consequences of these failures, leading to a global crisis that only his unique leadership can resolve.
  Newly Emphasized Points or Developments:

• The Primacy of “탈가정” (Detachment from Family): While the concepts of “탈정치” and “탈종교” have been discussed before, this lecture explicitly positions “탈가정” as the first and most foundational societal shift, preceding the others. This highlights a deeper analysis of the breakdown of core social units as the root cause of broader societal issues.

• Detailed Elaboration of Truth and Justice: The lecture provides a highly structured and detailed breakdown of the “concept, purpose, goal, and result” for both Truth and Justice, using specific four-character idioms (사필귀정, 권선징악, 공존공영, 전복위덕 for Truth; 진광불휘, 선상벌악, 공존공영, 고진감래 for Justice). This systematic approach offers a more comprehensive framework for understanding divine principles.

• The “Rocket Analogy” for Spiritual Ascension: This analogy is a vivid and memorable new way to explain the meticulousness required for spiritual progress, emphasizing that even minor moral flaws can lead to spiritual “failure” or “crash.”

• The Three Elements of Filial Piety: The categorization of filial piety into “물효,” “심효,” and “대효” provides a practical and hierarchical guide for honoring parents, adding a new layer of actionable guidance for personal conduct.

• Currency Design and National Economy: Huh Kyung-young’s detailed plan to change currency designs to feature his own image, claiming it would boost the economy by instilling hope and energy, is a specific and bold new proposal, linking his personal image directly to national prosperity. His critique of current currency figures (Sejong the Great, Shin Saimdang) as symbols of misfortune is also a novel and provocative argument.

7. Action Items & Blessing Guidance
   Based on this lecture, the following concrete actions and guidance are recommended for elevating one’s blessing level and applying Huh Kyung-young’s words in daily life:

8. Transform Material Blessings into Virtue: Actively seek ways to convert any wealth or good fortune into acts of service, charity, or support for spiritual endeavors. Do not merely accumulate or enjoy blessings, as this can lead to spiritual downfall.

9. Adhere to the Laws of Truth and Justice: Understand and apply the principles of “사필귀정” (all things return to their proper place), “권선징악” (encouraging good and punishing evil), “공존공영” (coexistence and co-prosperity), “진광불휘” (true light does not shine brightly), “선상벌악” (rewarding good and punishing evil), and “고진감래” (sweetness after bitterness) in all aspects of life. Recognize that God’s laws operate automatically, and righteous actions are paramount.

10. Take Full Responsibility for Your Actions: Abandon the misconception that God will directly intervene to solve problems caused by human negligence or wrongdoing. Focus on making righteous choices and creating positive outcomes through your own efforts, understanding that God provides the laws and environment, but not direct intervention.

11. Practice Comprehensive Filial Piety: Strive to move beyond merely providing for parents’ material needs (“물효”) to bringing them joy and peace of mind (“심효”), and ultimately, to bringing honor to the family name through your success and contributions (“대효”). View parents as friends and engage in mutual respect.

12. Prepare for Spiritual Ascension with Diligence: Treat your spiritual journey with the meticulousness required for a rocket launch. Ensure all “components” (your actions, thoughts, and character) are flawless, and maintain a clear “direction” (your spiritual goal of reaching higher realms). Avoid even minor moral transgressions, as they can lead to spiritual “crash.”

13. One-Sentence Overall Summary
    Huh Kyung-young’s lecture passionately urges humanity to transcend the common pursuit of fleeting material blessings by diligently transforming them into eternal virtue through strict adherence to divine laws of truth and justice, personal responsibility, and comprehensive filial piety, thereby preparing for a meticulous spiritual ascension in an era of societal detachment.

전화위복(轉禍爲福) – (Turn misfortune into blessing, Turn adversity into prosperity)

This refers to the act of transforming a bad situation or disaster into a favorable one.

전복위덕(轉福爲悳) – (Transform blessings into virtue, Convert fortune into morality)
This means to convert the blessings or good fortune one receives into virtuous actions or character, rather than merely enjoying them.

다수(多數) – (Majority, Numerous)
Refers to the greater part or number of people or things.

소수(小數) – (Minority, Small number)
Refers to the smaller part or number of people or things.

외상(外傷) – (Credit, On account)
In this context, it refers to buying or selling on credit, without immediate payment.

분양(分讓) – (Sale of property, Allotment)
The act of selling or distributing properties, often in real estate.

재앙(災殃) – (Disaster, Calamity)
A sudden event that causes great damage or suffering.

폐인(廢人) – (Wreck, Ruined person)
A person whose life has been ruined, often due to addiction or misfortune.

재물(財物) – (Wealth, Riches)
Valuable possessions or money.

덕(德) – (Virtue, Morality)
Moral excellence, goodness, or righteousness.

탈종교시대(脫宗敎時代) – (Post-religious era, Era of secularization)
A period where the influence and importance of religion in society decline.

탈정치시대(脫政治時代) – (Post-political era, Era of depoliticization)
A period characterized by a decline in public trust and engagement with traditional politics and politicians.

탈가정(脫家庭) – (Post-family, Breakdown of family structure)
A societal trend where traditional family structures and values are diminishing or changing significantly.

공약(公約) – (Public promise, Pledge)
A promise made by a political candidate or party to the public.

가계부채(家計負債) – (Household debt, Family debt)
The total amount of debt owed by households in a country.

지자체(自治體) – (Local government, Autonomous body)
A local administrative body with a degree of self-governance.

폐교(廢校) – (Closed school, Abandoned school)
A school that has been shut down due to lack of students or other reasons.

양병(養兵) – (Raising an army, Military buildup)
The act of recruiting and training soldiers to build up military strength.

화폐변경(貨幣變更) – (Currency reform, Currency change)
The process of changing a country’s currency, often involving new designs or denominations.

지하자금(地下資金) – (Underground funds, Black money)
Undisclosed or illegally obtained money not reported to authorities.

개헌(改憲) – (Constitutional amendment, Revision of the constitution)
The process of formally changing a country’s constitution.

서민(庶民) – (Common people, Ordinary citizens)
People of average or lower economic status.

정신사적(精神史的) – (Spiritually historical, Pertaining to intellectual history)
Relating to the history of thought, ideas, or spiritual development.

물질사적(物質史的) – (Materially historical, Pertaining to material history)
Relating to the history of material conditions, economy, or physical resources.

철학(哲學) – (Philosophy, Wisdom)
The study of fundamental questions about existence, knowledge, values, reason, mind, and language.

공(空) – (Emptiness, Void)
In philosophy, it refers to the concept of emptying one’s mind or being free from attachments.

원(員) – (Roundness, Completeness)
In this context, it implies being well-rounded or harmonious in character.

정(正) – (Righteousness, Justice)
Moral uprightness, fairness, or correctness.

정의(正義) – (Justice, Righteousness)
Moral rightness or fairness.

진리(眞理) – (Truth, Reality)
The quality or state of being true.

개념(槪念) – (Concept, Idea)
An abstract idea or general notion.

사필귀정(事必歸正) – (All things return to their proper place, Justice will prevail)
The principle that all matters will eventually return to their rightful or just state.

목적(目的) – (Purpose, Aim)
The reason for which something is done or created.

권선징악(勸善懲惡) – (Promote good and punish evil, Encourage virtue and condemn vice)
A moral principle that encourages good deeds and punishes bad ones.

공존공영(共存共榮) – (Coexistence and co-prosperity, Live and prosper together)
The idea of living together and prospering mutually.

결과(結果) – (Result, Outcome)
The consequence or effect of an action or event.

탐진치(貪瞋癡) – (Greed, Anger, Ignorance – Three poisons in Buddhism)
The three root afflictions or poisons in Buddhism that lead to suffering.

아귀(餓鬼) – (Hungry ghost, Preta)
In Buddhism, a being suffering from extreme hunger and thirst due to greed in a previous life.

지옥(地獄) – (Hell, Underworld)
A place or state of suffering, often associated with punishment for sins.

축생(畜生) – (Animal, Beast)
In Buddhism, a realm of existence for animals, often seen as a lower rebirth due to ignorance.

인과응보(因果應報) – (Karma, Retribution)
The principle that good deeds are rewarded and bad deeds are punished.

선상벌악(善賞罰惡) – (Reward good and punish evil, Commend virtue and condemn vice)
A principle of justice where good actions are rewarded and evil actions are punished.

고진감래(苦盡甘來) – (No pain, no gain; After suffering comes happiness)
The idea that after enduring hardships, good times will eventually come.

물효(物孝) – (Material filial piety, Providing for parents’ physical needs)
The act of providing for parents’ material needs, such as food, clothing, and shelter.

심효(心孝) – (Emotional filial piety, Pleasing parents’ hearts)
The act of pleasing parents and bringing them joy, often through actions that align with their wishes.

대효(大孝) – (Great filial piety, Bringing honor to the family name)
The highest form of filial piety, achieved by succeeding in life and bringing honor to one’s family name.

Central Questions & Answers

1. What is the difference between “Turning Misfortune into Blessing” (Jeonhwawibok) and “Transforming Blessings into Virtue” (Jeonbokwideok) according to Huh Kyung-young?

• Question: Huh Kyung-young often discusses “Jeonhwawibok” and “Jeonbokwideok.” What do these concepts mean, and how do they relate to personal and spiritual growth?

• Answer: Huh Kyung-young explains that Jeonhwawibok (轉禍爲福) means turning misfortune into a blessing, which is a common pursuit for the majority. However, he emphasizes that even blessings, if merely accumulated, can become a misfortune. Jeonbokwideok (轉福爲悳), on the other hand, is the rarer path of the minority, where one transforms blessings into virtue by using wealth and good fortune for the benefit of others and society. He states that while blessings cannot be taken to the afterlife, virtue can. This transformation is crucial for true spiritual advancement, as simply enjoying blessings can lead to ruin.

• Key Quote: “We cannot take blessings to the afterlife; what we take to the afterlife is virtue.”
  2. Why does Huh Kyung-young believe that pursuing wealth and blessings can be detrimental?

• Question: Huh Kyung-young suggests that the pursuit of wealth and blessings, common in capitalist societies and religions, can be harmful. Why does he hold this view, and what are the consequences?

• Answer: Huh Kyung-young argues that the majority in capitalist societies and even religious institutions mistakenly pursue mere blessings (복). He warns that accumulating wealth without converting it into virtue can lead to personal downfall, citing examples of people becoming “ruined” after suddenly acquiring vast sums of money. He believes that both misfortune (화) and blessings (복) can be negative if not handled correctly. The true path is to use blessings for good deeds, otherwise, one becomes a slave to wealth and ultimately gains nothing in the afterlife.

• Key Quote: “If you just keep this blessing, you will be ruined.”
  3. What is Huh Kyung-young’s perspective on the future of religion, politics, and family in society?

• Question: Huh Kyung-young predicts a “post-religious,” “post-political,” and “post-family” era. What does he mean by these terms, and what societal shifts does he foresee?

• Answer: Huh Kyung-young asserts that the world is entering a post-religious (탈종교시대), post-political (탈정치시대), and post-family (탈가정) era. He observes that people no longer blindly respect religious or political leaders as they once did, and there’s a growing distrust of traditional institutions. The “post-family” era, which he sees as preceding the others, signifies a breakdown of traditional family structures, with individuals becoming more isolated and less reliant on familial bonds. He links these trends to declining birth rates, abandoned schools, and the rise of senior living facilities, similar to phenomena observed in Japan. He believes these shifts are a natural progression as humanity seeks a higher truth beyond conventional systems.

• Key Quote: “The world is moving towards a post-religious era, a post-political era, and the first thing to appear is the post-family era.”
  4. How does Huh Kyung-young propose to solve Korea’s economic problems, including national debt and household debt?

• Question: Huh Kyung-young has proposed radical solutions for Korea’s economic challenges, such as national and household debt. What are his key policy proposals, and how would they be implemented?

• Answer: Huh Kyung-young plans to address Korea’s economic issues by implementing a currency reform shortly after becoming president. He claims this reform would recover approximately 980 trillion won in underground funds. This massive influx of capital, combined with the national budget, would allow him to pay off all household debt, including private loans and bank loans up to 500 million won per household. He also proposes giving 100 million won for marriage and 700,000 won monthly to seniors over 60, stimulating the economy by increasing consumer spending. He believes current politicians have failed in currency design and economic policy.

• Key Quote: “If I become president and change the currency, 980 trillion won will come in.”
  5. What is Huh Kyung-young’s view on the role of God and divine intervention in human affairs?

• Question: What is Huh Kyung-young’s theological stance on God’s involvement in human life, particularly regarding prayers and misfortunes like the Sewol Ferry disaster?

• Answer: Huh Kyung-young states that God (or Heaven) does not directly intervene in human affairs, especially in individual misfortunes. He emphasizes that God provides fundamental elements like air and water but does not “touch” human life-and-death matters. He uses the example of the Sewol Ferry disaster, arguing that even fervent prayers would not have saved the ship because humans are responsible for their actions and the laws they create. God has given humanity universal laws like “Sapiilgwijeong (事必歸正)” (all things return to their rightful place) and “Gwonsunjingak (勸善懲惡)” (encourage good, punish evil). Humans must adhere to these laws; prayers are ineffective if these principles are violated.

• Key Quote: “God does not intervene in human affairs. God only gives us laws.”
  6. What are the three elements of philosophy, religion, and faith, and how do they relate to universal truth?

• Question: Huh Kyung-young outlines three core elements for philosophy, religion, and faith. What are these elements, and how do they connect to the concept of universal truth?

• Answer: Huh Kyung-young identifies three core elements for:

  • Philosophy: Gong (空 – emptiness/void), Won (員 – roundness/harmony), and Jeong (正 – righteousness/correctness).
  • Religion: Gye (戒 – precepts), Jeong (定 – meditation), and Hye (慧 – wisdom).
  • Faith: Shin (信 – faith), Mang (望 – hope), and Ae (愛 – love). He explains that these all fundamentally pursue “Gong” (emptiness), which represents benevolence, love, and fairness. The concept of truth (진리) is rooted in Sapiilgwijeong (事必歸正), meaning “all things return to their rightful place,” and its purpose is Gwonsunjingak (勸善懲惡), to encourage good and punish evil. The ultimate goal of truth is Gongjon-gongyeong (共存共榮), mutual coexistence and prosperity.

• Key Quote: “The concept of truth is that all things return to their rightful place.”
  7. What is the significance of the “post-family” era and its impact on society, according to Huh Kyung-young?

• Question: Huh Kyung-young mentions the “post-family” era as a critical societal shift. What are the characteristics and consequences of this era, and how does it manifest in daily life?

• Answer: The post-family (탈가정) era is characterized by a weakening of traditional family bonds and a shift away from collective living. Huh Kyung-young observes that family members, such as parents, often work separately and spend less time together, leading to empty neighborhoods during the day. This phenomenon, which he notes was seen in Japan a decade prior, results in declining birth rates and an aging population, with many apartments becoming vacant as people move to senior care facilities. He views this as a critical failure of population policy, leading to the closure of elementary schools and a general societal decline.

• Key Quote: “The post-family era appears first, then post-politics, then post-religion.”
  8. What is the meaning of “Hyo” (filial piety) in Huh Kyung-young’s teachings, and what are its three components?

• Question: Huh Kyung-young discusses “Hyo” (filial piety) and its three components. What are these, and how should children honor their parents?

• Answer: Huh Kyung-young defines three components of Hyo (孝 – filial piety):

  • Mulhyo (物孝): Providing for parents’ basic needs (food, clothing, shelter). This is considered the lowest form of filial piety.
  • Shimhyo (心孝): Bringing joy and peace to parents’ hearts. This includes marrying someone parents approve of and having grandchildren. Even visiting parents to ease their minds is considered Shimhyo.
  • Daehyo (大孝): Bringing honor to the family name through personal success and achievement. This means becoming a person whose accomplishments make parents proud and elevate the family’s standing in society.

• Key Quote: “The three elements of filial piety are Mulhyo, Shimhyo, and Daehyo.”
  9. Why does Huh Kyung-young advocate for removing historical figures like King Sejong and Shin Saimdang from Korean currency?

• Question: Huh Kyung-young proposes replacing historical figures on Korean currency with his own image. What is his reasoning for removing figures like King Sejong and Shin Saimdang?

• Answer: Huh Kyung-young argues that placing historical figures like King Sejong and Shin Saimdang on currency is detrimental to the national economy. He claims that King Sejong, despite his achievements, experienced great personal misfortune (24 of his sons were executed), and Shin Saimdang’s image does not align with the “power” that money should represent. He believes that money should embody strength and good fortune, not historical figures associated with hardship or literary pursuits. He proposes putting his own “smiling face” on currency to bring good luck and positive energy to the economy, asserting that a living, powerful figure is more appropriate for money.

• Key Quote: “If King Sejong is on the money, our economy is in danger… We cannot succeed economically as long as we put poets or people who created letters on our money.”
  10. What is the ultimate purpose of human life on Earth, according to Huh Kyung-young?

• Question: Huh Kyung-young explains why humans are sent to Earth. What is the ultimate purpose of human existence and the “spiritual training” received here?

• Answer: Huh Kyung-young states that humans are sent to Earth for spiritual education and soul training. The Earth is designed with impermanence – everything, from cells to food and objects, decays and returns to the soil. This constant decay is meant to prevent humans from developing excessive attachment to earthly possessions and to remind them that this world is not their permanent home. Life on Earth is a “waiting room” for the afterlife, a place to learn and prepare. The goal is to acquire wisdom and virtue, which are the “fuel” for the “rocket” (human life) to ascend to higher realms (heavenly planes) after death.

• Key Quote: “You came to Earth to receive spiritual education. You came to receive soul training.”
  Top 3 Recommended Questions

1. What is the difference between “Turning Misfortune into Blessing” (Jeonhwawibok) and “Transforming Blessings into Virtue” (Jeonbokwideok) according to Huh Kyung-young?
2. Why does Huh Kyung-young believe that pursuing wealth and blessings can be detrimental?
3. What is Huh Kyung-young’s perspective on the future of religion, politics, and family in society?

Meeting Minutes: The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)

Ⅰ. Meeting Overview

Category	Details
Date	June 20, 2015
Location	Not specified (likely a lecture hall or similar venue)
Attendees	Lecturer (Heo Kyeong-yeong), Kim Go-mun, Jo Gyo-su, two students from Gurye, Jeollanam-do, and other audience members
Agenda	Discussion on “Turning Misfortune into Blessing (Majority)” and “Transforming Blessings into Virtue (Minority),” societal shifts (post-religious, post-political, post-family eras), future predictions, and the true meaning of divine principles and filial piety.

Ⅱ. Meeting Discussion

• Introduction of Guests and Lecture Topic

  • Two students from Gurye, Jeollanam-do, attended at their father’s recommendation after he watched the lecturer’s YouTube videos .
  • The lecture title is “The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)” .
  • “Turning misfortune into blessing” refers to changing disaster into fortune .
  • “Transforming blessings into virtue” means using blessings to do good deeds .

• The Nature of Blessings and Virtue

  • Blessings, if not managed properly, can lead to ruin; for example, sudden wealth can turn individuals into “ruined people” .
  • Blessings are things that cannot be taken to the afterlife, whereas virtue can be .
  • Virtue should ultimately be transformed into what heaven desires (轉德爲天) .
  • The majority of people pursue blessings, while only a minority (like Bill Gates or Warren Buffett) pursue virtue by transforming material wealth into service for the world .
  • Both misfortune and blessings can be detrimental if not handled correctly .

• Societal Shifts: Post-Religious, Post-Political, and Post-Family Eras

  • The world is entering a post-religious era, where religious leaders are no longer highly respected .
  • A post-political era is also emerging, with people desiring leaders untainted by politics .
  • The first sign of these shifts is the post-family era, where traditional family structures are weakening, and individuals prioritize personal pursuits over family obligations .
  • This trend is evident in declining birth rates, school closures in rural areas, and the rise of “silver towns” in Japan, which Korea is following .

• Predictions and Policy Proposals

  • The lecturer predicted these societal changes 25 years ago, proposing policies like giving 100 million won for marriage, 30 million won for childbirth, and 700,000 won monthly for seniors over 60 .
  • These policies, if implemented, would have led to a population of 80 million and a per capita GDP of $80,000, making Korea the wealthiest nation .
  • The current national debt of 1,500 trillion won is a result of not implementing such policies .
  • Upon becoming president, the lecturer plans to change currency designs to include his own image, which he believes will bring good fortune and boost the economy .
  • He argues that current currency figures (Shin Saimdang, King Sejong) are associated with misfortune and do not align with the concept of money as power .
  • Currency reform would recover 980 trillion won in underground funds, which, combined with the national budget, would total 1,480 trillion won, allowing for the repayment of common people’s debts and stimulating the economy .

• The Three Elements of Philosophy, Religion, and Faith

  • Philosophy: Emphasizes emptiness (空), completeness (員), and righteousness (正) .
  • Religion: Focuses on precepts (戒), meditation (定), and wisdom (慧) .
  • Faith: Comprises belief (信), hope (望), and love (愛) .
  • The core pursuit of all three is “emptiness” (空), which encompasses generosity, love, and fairness .

• Truth and Justice

  • Truth (眞理):
  • Concept: All things return to righteousness (事必歸正) .
  • Purpose: To encourage good and punish evil (勸善懲惡) .
  • Goal: Coexistence and co-prosperity (共存共榮) .
  • Result: Transforming blessings into virtue (轉福爲德) .
  • Justice (正義):
  • Concept: True light does not shine (眞光不煇), meaning justice often operates subtly or hidden .
  • Purpose: To reward good and punish evil (善賞罰惡) .
  • Goal: Coexistence and co-prosperity (共存共榮) .
  • Result: Bitterness ends, sweetness comes (苦盡甘來) .

• Divine Intervention and Human Responsibility

  • God does not intervene in human affairs directly; instead, God provides laws and principles .
  • Humans must first resolve earthly problems; for example, building safe ships to prevent accidents like the Sewol Ferry disaster .
  • Prayers are ineffective if human actions violate divine laws like “all things return to righteousness” .
  • The story of the monk who became abbot of Shaolin Temple illustrates that God sees all actions, even those done in secret .
  • The lecturer shared a personal anecdote of returning 76 million won found on the street, emphasizing the importance of honesty and the consequences of taking what is not yours .

• The Universe and Human Existence

  • The universe operates on a complete system, with Earth rotating at 107,160 km/h and revolving around the sun .
  • All things on Earth, including human bodies, food, and objects, are designed to decay .
  • This decay serves as a spiritual lesson to detach from earthly attachments .
  • Humans are sent to Earth for spiritual training, a “waiting room” for the afterlife, where the timing of departure is unknown .
  • The goal is to acquire wisdom (like boarding a rocket) to escape Earth and ascend to higher realms .
  • Just as a single faulty part can cause a rocket to explode, immoral actions can prevent spiritual ascent .

• Filial Piety (孝)

  • Material Filial Piety (物孝): Providing parents with basic necessities (food, clothing, shelter) . This is the lowest form of filial piety .
  • Heartfelt Filial Piety (心孝): Bringing joy to parents’ hearts, such as marrying a spouse they approve of and having grandchildren .
  • Great Filial Piety (大孝): Achieving success and bringing honor to the family name .

Ⅲ. Action Items

• Audience members are encouraged to reflect on the concepts of “Turning Misfortune into Blessing” and “Transforming Blessings into Virtue” in their daily lives .
• Individuals should strive to live righteously, adhering to the principles of truth and justice, rather than relying solely on prayer or religious rituals .
• Parents should encourage their children to live righteously and practice coexistence, rather than solely focusing on academic achievement .
• The two students from Gurye are encouraged to remember the three elements of filial piety and apply them .

The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)

1. The Grand Scale of Haneulgung and the Pursuit of Fortune
   I begin by referencing Sangcheon Station, a location near Haneulgung, which is not served by the ITX train, only by shuttle buses. The land surrounding Sangcheon Station, part of the Haneulgung estate, is vast, many tens of times the size of the Blue House, approximately one million pyeong (about 826 acres), comparable to several golf courses. This immense construction was entirely funded with cash, without any loans or pre-sales, built and awaiting its purpose. It stands as the largest facility of its kind in Korea, indeed, a global marvel.

I then introduce two students from Gurye, Jeollanam-do, whose father, an avid viewer of my YouTube lectures, sent them to meet me. The elder son explains that before watching my videos, he had a peculiar impression of me. However, after watching with his father, he realized that my lectures offered profound insights into the future and human character, resonating deeply with him, which prompted their visit. The father, aged 55, is one of many across the nation who listen to my YouTube lectures.

I then delve into the core concepts of jeonhwawibok (轉禍爲福) and jeonbokwideok (轉福爲悳). Jeonhwawibok means transforming misfortune into blessing. While turning disaster into fortune seems positive, I explain that even fortune, if not handled properly, can become a disaster. For instance, individuals who suddenly acquire vast wealth, whether through religious devotion or other means, often become ruined. Men might pursue illicit affairs, and people can become morally bankrupt. Fortune, if merely possessed, can lead to ruin. Therefore, when wealth comes, one must consider how to use it for good. Continuously accumulating wealth only leads to becoming its slave, ultimately dying without taking any of it to the afterlife.

I clarify that what we cannot take to the heavenly realm is fortune, but what we can take is virtue. Virtue, in its ultimate form, must transform into jeondeokwicheon (轉德爲天), meaning virtue must be converted into what Heaven desires. This is the true essence of virtue. I categorize people into a minority who pursue virtue and a majority who pursue fortune. Today, most people, whether in churches or temples, seek fortune. However, individuals like Bill Gates and Warren Buffett, having realized the true nature of material wealth, convert it into virtue by serving the world. Capitalism often misleads people into solely pursuing fortune.

I assert that both misfortune and fortune can be detrimental. Yet, in capitalist societies, the majority often believes that their pursuit of fortune is supreme. This majority elects presidents, prime ministers, and national assembly members. However, these elected officials are also part of the majority. While they appear to lead the world, it is actually guided by righteous individuals, those with virtue, who belong to the minority. Just as a small percentage of salt prevents the vast ocean from stagnating, a small percentage of virtuous individuals prevents human society from decaying. Even amidst epidemics and disasters like the Sewol ferry sinking, it is these unseen, clear-headed leaders who sustain the world. Therefore, we must strive to be part of the minority, not the majority.

2. The Advent of the Post-Religious, Post-Political, and Post-Family Eras
   I declare that the era of post-religion has arrived. The world is rapidly transitioning from a religious era to a post-religious one. In the past, religious leaders were highly respected, but now they are often looked down upon. Similarly, politicians, once revered, are now disrespected, leading to a post-political era. In such times, the public subtly desires leaders untainted by politics, individuals without extensive political careers, despite the perceived necessity of such experience. The first manifestation of this trend is the post-family era, followed by post-politics and post-religion.

Although the post-family era appeared first, the post-political and post-religious eras are now fully upon us. This trend is evident in Europe, where churches are disappearing, followed by the decline of churches in America, and Korea is the next stage. If Korean churches collapse, global Christianity will weaken, and Islam will gain prominence, leading to the rise of what Christianity calls the Antichrist. The world is progressing in this manner, and there is no one capable of managing these changes globally, which is why I am present in Korea.

I explain that in this post-family, post-political, and post-religious age, young men and women no longer carry bags of rice to temples or envelopes of money to churches. They feel no need to. If faced with hardship, they prefer suicide over seeking solace in faith. They find suicide preferable to religious devotion. Consequently, mountain temples and monasteries will face increasing economic difficulties, a foreseeable outcome.

I then recount my foresight from 25 years ago, when I proposed policies such as giving 100 million won for marriage, 30 million won for childbirth, and 700,000 won monthly to seniors over 60. Had these policies been implemented, Korea’s population would be around 80 million, its economy at $80,000 per capita, making it the wealthiest nation globally. Instead, elementary schools in rural areas are closing due to population decline. My proposals were dismissed as those of a madman by politicians who refused to offer financial support for marriage. I predicted that without such measures, household debt would soar to 1,500 trillion won, a prediction that has proven accurate. This forces ordinary citizens to incur massive debt for their children’s marriages, leaving them with no savings for old age, often with only a single home, or none at all for 70% of the population who live in rented housing.

My predictions about the post-religious era, the public’s distrust of politicians leading to local autonomy, and the post-family phenomenon where children disregard parental authority, all reflect current realities. I observe that the situation in Korean apartment complexes mirrors Japan’s ten years ago: empty neighborhoods as everyone works, leading to a lack of residents and the proliferation of senior care facilities. Japan, now number one in senior towns, saw its apartment complexes empty out as residents moved to these facilities, making apartment management impossible and leading to the closure of management offices. Korea is heading in the same direction. I had advocated for the arrest of the Minister of Education when rural elementary schools began closing, as we are witnessing the nation’s decline due to failed population policies.

I draw a parallel to Yulgok Yi I, who, ten years before the Imjin War, advocated for raising an army of 100,000. He was dismissed as a madman by court officials during a time of peace and exiled. Yulgok, however, foresaw the war and even prepared for King Seonjo’s escape by building Hwaseokjeong Pavilion and instructing his descendants to set it ablaze on a specific moonless night during the war, guiding the king to safety. This foresight, knowing the king would not heed his advice, demonstrates his profound understanding of future events. This is why Yulgok’s mother, Shin Saimdang, is on the 50,000 won bill.

3. My Vision for Monetary Reform and National Revival
   I announce that my presidency will mark the end of the current currency. Upon entering the Blue House in March, I will implement currency reform in June and constitutional amendment in September. This currency reform will recover 980 trillion won in underground funds. I had proposed currency reform 25 years ago, predicting the recovery of 900 trillion won, but the amount has since increased. With 980 trillion won from currency reform and the national budget of 500 trillion won, my administration will immediately have 1,480 trillion won. This will enable me to fulfill all my promises: repaying all private loans and interest for ordinary citizens, and covering bank loan interest for homes up to 500 million won. This will free citizens from interest payments, allowing them to spend money in markets and revitalize the economy.

I explain that I will remove Shin Saimdang from the currency. All denominations, from 10 won to 50,000 won, will feature my image. My smiling face on the currency will bring good fortune and joy to people, boosting commerce. This reform will be implemented secretly by the Blue House, with designs printed in England to prevent leaks. The old currency will become unusable overnight. I will remove King Sejong the Great from the currency because his family suffered great misfortune, with 24 of his sons executed. While he created Hangeul, his association with money is problematic due to his personal suffering. I argue that placing poets or scholars with tragic lives on currency hinders economic success. Powerful figures who founded nations, like George Washington on U.S. currency, symbolize power, which money represents. Placing figures associated with misfortune on currency creates a perpetual state of mourning for the national economy.

I declare that I will place my living, vibrant image on the currency to instill hope in the people. Historical figures should be respected in history, not on currency, which I consider a “dirty” place. I criticize past politicians for failing in currency design, which has been detrimental to the Korean economy. My image on the currency will bring a smile to people’s faces and emanate powerful energy. People will feel secure carrying my image in their pockets. I had included currency reform in my platform 25 years ago, specifically as the 27th of 33 pledges, stating that 900 trillion won from currency reform would resolve national debt. This money will be used to clear the debts of ordinary citizens, who struggle with bank interest and marriage expenses, thereby revitalizing the economy.

4. The Crisis of Modernity and the Elements of Philosophy, Religion, and Faith
   I observe that the world faces a crisis in spiritual, material, religious, and political aspects. This crisis is unlike those of 2,500 years ago, when figures like Buddha, Confucius, Jesus, and Socrates lived. In those times, people were philosophical, adhering to the three elements of philosophy: gong (空, emptiness of mind), won (員, roundness/harmony), and jeong (正, righteousness). Righteousness, in particular, was a concept rooted in truth.

I then outline the three elements of religion: gye (戒, precepts), jeong (定, meditation), and hye (慧, wisdom), and the three elements of faith: sin (信, faith), mang (望, hope), and ae (愛, love). All these fundamentally pursue gong (空), representing generosity, love, and fairness. The concept of truth is sapilgwijeong (事必歸正), meaning all things eventually return to righteousness. The purpose of truth is gwonsunjingak (勸善懲惡), encouraging good and punishing evil. The goal of truth is gongjon-gongyeong (共存共榮), co-existence and co-prosperity, which also aligns with the goal of righteousness.

I explain that the result of truth is jeonbokwideok (轉福爲德), transforming fortune into virtue. This means sharing one’s blessings with others. Fortune cannot be taken to the afterlife; it is a talent received in this life based on past actions. To carry something to the next life, one must convert fortune into virtue by serving others, respecting spiritual leaders, and helping the poor. If fortune is merely enjoyed, it leads to hell, or in Buddhist terms, rebirth as an animal.

I elaborate on the Buddhist concepts of tam (貪, greed), jin (瞋, anger), and chi (癡, ignorance). Those consumed by greed are reborn as agwi (餓鬼, hungry ghosts), which I liken to viruses or microorganisms. Those prone to anger go to hell, and the ignorant are reborn as chuksaeng (畜生, animals). The purpose of living righteously through faith, whether in Buddha or God, is to adhere to the laws of co-existence and co-prosperity, which are divine laws.

I emphasize that God does not intervene in human affairs. If the Sewol ferry sank despite fervent prayers, or if North Koreans starve despite prayers, it is because God has given humanity laws, not direct intervention. God does not untie what is bound on Earth unless humans act first. Humans must build safe ships and prevent accidents. God provides the sea and the wind, but not direct protection from human error. God provides air and water, but does not interfere with individual life and death. This is a common misconception. God provides universal necessities like rain, but does not intervene in specific human events.

I illustrate this with the Titanic: God would not awaken a sleeping captain to warn of danger, even if 10,000 people were about to die. God provides the environment, but humans are responsible for their actions. The reason people are moving towards a post-religious era is that they have experienced this non-intervention. Heaven helps those who help themselves. If a ship’s ballast is removed and overloaded, it becomes dangerous. God does not intervene, even if a million children are on board. Humans are responsible for such deaths.

I stress that we should not view God as omnipotent in human affairs. God enables breathing and provides water, but does not save 300 students on a capsized ship. Heaven’s law is sapilgwijeong: if you are not righteous, you will face the consequences. God does not pull wrongdoers from the water. We often take sapilgwijeong lightly. We should always be grateful to God after adhering to these laws. The purpose of truth is to encourage good and deter evil. The purpose of righteousness, however, is seonsangbeorak (善賞罰惡), rewarding good and punishing evil. Righteousness is a divine law, a higher concept than truth, and both must be upheld for completion.

I pose a question about the concept of righteousness. If a teacher gives two pieces of bread to a child to share with two others, but the child eats one and gives the remaining one to be shared by two, that is not righteousness. The result of truth is jeonbokwideok, sharing one’s fortune. Fortune cannot be taken to the afterlife; it is a talent given in this life. To take something to the next life, one must exchange fortune for virtue by serving others, respecting spiritual leaders, and helping the poor. If fortune is merely enjoyed, it leads to hell or rebirth as an animal.

I explain the six heavens in Buddhism, which are part of the yukgye (慾界, realm of desire), where beings with desires reside. These include sawangcheon (四王天), doricheon (忉利天), yamacheon (夜摩天), dosolcheon (兜率天), hwarakcheon (化樂天), and tahwajajaecheon (他化自在天). To reach these heavens, one must ascend from the human realm, which is already a significant achievement from the lower realms of hell, hungry ghosts, animals, and asura (demigods). Buddha is said to have come from dosolcheon. In hwarakcheon, one day is equivalent to 800 years on Earth, and beings live for 8,000 years. Tahwajajaecheon is a higher realm where one can freely transform into different beings, a world of abundance, a kind of paradise. Most humans descend from these realms or are reborn as animals, with few reaching the higher heavens. The result of truth is jeonbokwideok, which can also be called jeonhwawibok.

The concept of righteousness is jingwangbulhwi (眞光不煇), meaning true light does not shine brightly; it is hidden. Righteous acts, like those of Ahn Jung-geun, are not performed for public display. Righteousness is characterized by being concealed. While the concept of truth is sapilgwijeong, the concept of righteousness is jingwangbulhwi. The purpose of righteousness is similar to truth, and its goal is gongjon-gongyeong. In Buddhism, gongjon-gongyeong is also known as ingwa-eungbo (因果應報), cause and effect, where one receives according to one’s actions.

I caution against the misconception that God grants wishes simply by asking. God only approves what humans do for others. If one abuses their spouse and then prays for their child’s admission to a good university, it is futile. A mother who wants her child to study must also set an example by reading, not watching television. We must change our understanding of God. People today build unsafe ships like the Sewol and then pray to God. This is wrong. We must not build such ships in the first place. Those with such intentions, who seek to profit at the expense of others’ lives, will not be granted an audience with God.

I explain that God is not easily accessible, far more exalted than a president. A model student has no need to meet the president, nor to bribe a teacher. Similarly, a righteous person has no need to ask favors of anyone. The creation of religion in dark times was a transitional phenomenon. The coming post-religious era is a time for humanity to awaken and advance. Primitive people, however, remain bound by rituals, praying with bowls of water. This is not the truth of the era. The truth is sapilgwijeong, gwonsunjingak, gongjon-gongyeong, and jeonhwawibok. Those who violate these principles, no matter how much they pray, will gain nothing.

The result of righteousness is gojingamrae (苦盡甘來), meaning sweetness follows bitterness. Suffering must precede good fortune. If one avoids suffering, greater suffering will follow. Winning the lottery or finding money on the street is not divine intervention; it is someone else’s loss. Such money should be returned to its owner through the police. Heaven observes all actions.

I assert that any prayer or religious practice that disregards these principles of truth and righteousness, failing to address what is bound on Earth, is useless. I cite the example of a former gangster who became a pastor in prison after committing murder. When confronted by the victim’s mother, he claimed forgiveness and salvation from God. I question whether this is true, as he had not sought forgiveness from the person he harmed on Earth. I state that God does not grant special forgiveness for human sins in this manner. God provides sapilgwijeong; individuals choose their own fortune, imprisonment, or misfortune.

I recount the story of the Shaolin Temple, where 500 monks vied for the abbot position. The abbot instructed them to catch a mouse where no one was watching. 499 monks returned with mice, but one did not. He explained that there was no place where no one was watching, as God observes all. This monk, understanding divine omnipresence, was chosen as the abbot.

I share a personal anecdote: after being released from detention, I found a bag containing 76 million won, a woman’s entire deposit for a new home, which had fallen from her moving truck. I chased her down and returned the money, preventing her family from becoming homeless. I emphasize that if someone else had found it, they might have kept it, believing it to be a windfall, unaware of the family’s devastation. I urge people to always return found money to the police, demanding a report on its return, as Heaven is watching.

I reiterate that the way to receive blessings from Heaven is to adhere to the principles of truth (sapilgwijeong, gwonsunjingak, gongjon-gongyeong, jeonhwawibok) and righteousness (jingwangbulhwi, seonsangbeorak, gongjon-gongyeong, gojingamrae). One must embrace suffering first to experience joy later. Those who violate these heavenly laws, like Hitler, who caused the deaths of 6 million Jews and 200 million in war, will not succeed.

I discuss the symbolism of religious crosses. The Buddhist swastika, the Christian cross, and the Confucian cross are all variations of the cross. Hitler also used a modified cross, symbolizing the Earth’s rotation. The Buddhist symbol rotates counter-clockwise, representing nothingness, while the Christian and Confucian symbols rotate clockwise, representing existence and economic prosperity. These symbols reflect their respective philosophies.

I then explain the vastness of currency units, from il (one) to mu (無, nothingness), which is 10 to the power of 68, representing muryangdaesu (無量大數, immeasurable number) and bulgasaui (不可思議, inconceivable). These are common currency units globally, originating from India. While we operate in units of eok (hundred million), there are far greater units. The human body contains 9,200 yang (穰) of genes, a unit far beyond our comprehension. If the total number of human genes on Earth reaches muryangdaesu, the Earth will undergo a cataclysm, a cheonjigaebyeok (天地開闢, creation of heaven and earth), which occurs every 130,000 years. This cycle involves the sinking of continents and the rising of new ones, as evidenced by ancient buildings submerged in the Pacific and seashells on Himalayan peaks.

I explain that the Earth’s population, starting from a single human, will eventually reach muryangdaesu, triggering the Earth’s reset. This is why we are sent to Earth: for spiritual education. Our bodies, food, and possessions are all designed to decay, teaching us to abandon attachment to earthly things. If nothing decayed, we would become too attached and never wish to return to the heavens. Earth is a training ground for the soul.

I describe Earth as a waiting room for the crematorium, where 7 billion people are lined up, but there is no order. People die unexpectedly, regardless of age. Yet, few study the laws that govern this process. Adhering to these laws grants a passport to a better world. Most people, however, are obsessed with accumulating perishable earthly possessions, arriving in the afterlife empty-handed. When they die, they will be asked what they learned on Earth. My Cheonsa will guide those who have studied my teachings. People often pray to God only when facing death, having ignored these truths throughout their lives.

I emphasize the rapid speed of Earth’s movement, 107,160 kilometers per hour, and the unpredictability of death. Therefore, jeonhwawibok and jeonbokwideok are crucial. While few transform misfortune into blessing, even fewer transform blessing into virtue.

I then engage in a series of riddles, including “What does an almond become when it dies?” (A diamond), and “What kind of rain lights a fire?” (A matchstick). I also ask, “What is the difference between a cave and a tunnel?” The answer is that a tunnel has two openings, while a cave has only one. I explain that people prefer caves, which seem safer and cozier, but are dead ends. Tunnels, with their two openings, represent a path of shared existence, like a black hole and a white hole connected. Caves symbolize attachment, leading to entrapment, while tunnels represent virtue, allowing passage for all.

I relate this to money: hoarding money in a cave-like safe removes it from circulation, while investing it in a tunnel-like manner allows others to earn a living. I criticize the government for squandering national funds, such as 40 trillion won for the Yulgok project, 36 trillion won for defense equipment, and 60 trillion won for capital relocation, which often disappear into “underground basements” to avoid taxes. Additionally, Koreans spend 150 trillion won annually on overseas travel, while farmers earn only 15 trillion won from rice production. This means 250 trillion won leaves the country or is hoarded, out of a 400 trillion won national budget.

I propose that if I were president, this money would circulate. Giving 100 million won for marriage and 700,000 won monthly to seniors would stimulate the economy. I also propose 200 million won for housing, totaling 300 million won for newlyweds. This would apply retroactively to those married within the last 10 years or with children under 10, recognizing their struggles. This policy would galvanize communities to support my election, as it would benefit many families.

I conclude by emphasizing the importance of “speed” and “direction” in life, likening it to a rocket. To escape Earth and ascend to the heavens, one needs wisdom, which is like riding a rocket. Truth and righteousness are the fuel and components of this human rocket. Just as a single faulty part can cause a rocket to explode, any moral failing—drinking, infidelity, disrespecting parents, or abusing a spouse—will cause one’s spiritual rocket to crash. God has established these laws for human life, and praying in churches or temples while violating them is futile.

I stress the principle of gongjon-gongyeong. If a child ranks 45th out of 50, a mother should reassure them, saying that merely being alive is a blessing, and that they can work together later if studies don’t go well. She should encourage them to be content, recognizing that their lower rank allows others to succeed, and that striving for first place is not always necessary. A parent who fosters co-existence will have a harmonious family.

I reiterate that high speed requires perfect components, and a clear direction, such as aiming for paradise or Buddha’s Pure Land, is essential. This direction naturally leads one to carefully maintain the rocket’s components. I urge the young people from the countryside to understand these principles of truth and righteousness, which they can review on YouTube. There is no need to pray to unknown entities or resent parents. Parents have fulfilled their duty by giving birth; the rest is a journey of mutual interaction, treating parents as friends, understanding their past.

Finally, I outline the three elements of filial piety: mulhyo (物孝, material filial piety), providing for parents’ basic needs; simhyo (心孝, emotional filial piety), pleasing parents by marrying a suitable partner and having grandchildren, or by fulfilling their wishes, as the two brothers did by coming to see me; and daehyo (大孝, great filial piety), bringing honor to the family through success. These are fundamental principles for life.

전화위복(轉禍爲福)-(전(轉)-turn, 화(禍)-misfortune, 위(爲)-into, 복(福)-blessing)

Turning misfortune into a blessing. This term is used to describe changing a bad situation into a good one, often pursued by the majority .

전복위덕(轉福爲悳)-(전(轉)-turn, 복(福)-blessing, 위(爲)-into, 덕(悳)-virtue)
Transforming blessings into virtue. This term refers to converting good fortune into virtuous acts, a path chosen by a minority .

다수(多數)-(다(多)-many, 수(數)-number)
Majority. Refers to the larger group of people, often those who seek blessings (복) .

소수(小數)-(소(小)-small, 수(數)-number)
Minority. Refers to the smaller group of people, often those who seek virtue (덕) .

재앙(災殃)-(재(災)-disaster, 앙(殃)-calamity)
Disaster or calamity. Used in the context of converting misfortune into blessings .

폐인(廢人)-(폐(廢)-crippled, 인(人)-person)
A ruined or incapacitated person. Describes someone who becomes degenerate after suddenly acquiring great wealth .

재물(財物)-(재(財)-wealth, 물(物)-thing)
Wealth or riches. Discussed in terms of how it can lead to ruin if not used for good purposes .

노예(奴隸)-(노(奴)-slave, 예(隸)-servant)
Slave. Used to describe someone who becomes enslaved by the pursuit of increasing wealth .

하늘나라(하늘(天空)-heaven, 나라(國)-country)
Heaven or the afterlife. Refers to a realm where material blessings cannot be taken, but virtue can .

전덕위천(轉德爲天)-(전(轉)-turn, 덕(德)-virtue, 위(爲)-into, 천(天)-heaven)
Transforming virtue into heaven. The ultimate goal of virtue, converting it into something desired by heaven .

자본주의(資本主義)-(자본(資本)-capital, 주의(主義)-ism)
Capitalism. Mentioned as a system where people often mistakenly prioritize the pursuit of blessings (복) .

탈종교시대(脫宗敎時代)-(탈(脫)-de-, 종교(宗敎)-religion, 시대(時代)-era)
Post-religious era. A period where respect for religious leaders declines, and people move away from traditional religion .

탈정치시대(脫政治時代)-(탈(脫)-de-, 정치(政治)-politics, 시대(時代)-era)
Post-political era. A time when people lose respect for politicians and seek leaders untainted by politics .

탈가정(脫家庭)-(탈(脫)-de-, 가정(家庭)-family)
Post-family. A social phenomenon where traditional family structures weaken, and individuals become more independent .

공약(公約)-(공(公)-public, 약(約)-promise)
Public pledge or promise. Refers to political promises made by a candidate, such as financial support for marriage and childbirth .

화폐변경(貨幣變更)-(화폐(貨幣)-currency, 변경(變更)-change)
Currency reform. A proposed policy to change currency designs and recover underground funds .

지하자금(地下資金)-(지하(地下)-underground, 자금(資金)-funds)
Underground funds or black money. Undisclosed money that can be recovered through currency reform .

청문회(聽聞會)-(청(聽)-hear, 문(聞)-ask, 회(會)-meeting)
Public hearing. Mentioned as a process that would reveal plans for currency reform, which is undesirable .

조폐(造幣)-(조(造)-make, 폐(幣)-currency)
Minting currency. The process of printing money, which is suggested to be done secretly abroad .

경제(經濟)-(경(經)-manage, 제(濟)-aid)
Economy. Discussed in the context of national prosperity and the impact of financial policies .

정신사적(精神史的)-(정신(精神)-spirit, 사(史)-history, 적(的)–al)
Historically spiritual. Refers to a historical perspective focused on spiritual aspects .

물질사적(物質史的)-(물질(物質)-material, 사(史)-history, 적(的)–al)
Historically materialistic. Refers to a historical perspective focused on material aspects .

철학(哲學)-(철(哲)-wise, 학(學)-study)
Philosophy. Mentioned as a field of study with three core elements: emptiness, completeness, and righteousness .

공원정(空員正)-(공(空)-empty, 원(員)-complete, 정(正)-righteous)
The three elements of philosophy: emptiness (mindfulness), completeness (harmony), and righteousness (justice) .

정의(正義)-(정(正)-right, 의(義)-justice)
Justice or righteousness. A key concept discussed in relation to truth, purpose, and outcome .

진리(眞理)-(진(眞)-truth, 리(理)-principle)
Truth or universal principle. Discussed as having concepts, purposes, goals, and results .

사필귀정(事必歸正)-(사(事)-matter, 필(必)-must, 귀(歸)-return, 정(正)-right)
All things eventually return to their rightful place. The concept of truth, where justice prevails .

권선징악(勸善懲惡)-(권(勸)-encourage, 선(善)-good, 징(懲)-punish, 악(惡)-evil)
Promote good and punish evil. The purpose of truth, encouraging good deeds and deterring bad ones .

공존공영(共存共榮)-(공(共)-together, 존(存)-exist, 공(共)-together, 영(榮)-prosper)
Coexistence and co-prosperity. The goal of truth and justice, where everyone lives and prospers together .

인과응보(因果應報)-(인(因)-cause, 과(果)-effect, 응(應)-respond, 보(報)-retribution)
Karma or retribution. The Buddhist concept that good deeds bring good results and bad deeds bring bad results .

탐진치(貪瞋癡)-(탐(貪)-greed, 진(瞋)-anger, 치(癡)-ignorance)
The three poisons in Buddhism: greed, anger, and ignorance. These are seen as roots of suffering .

아귀(餓鬼)-(아(餓)-hungry, 귀(鬼)-ghost)
Hungry ghost. A Buddhist realm of existence for those who were excessively greedy in life .

지옥(地獄)-(지(地)-earth, 옥(獄)-prison)
Hell. A Buddhist realm of suffering for those who were excessively angry .

축생(畜生)-(축(畜)-animal, 생(生)-birth)
Animal realm. A Buddhist realm of existence for those who were ignorant or foolish .

법칙(法則)-(법(法)-law, 칙(則)-rule)
Law or principle. Refers to divine laws given by God that humans must follow .

선상벌악(善賞罰惡)-(선(善)-good, 상(賞)-reward, 벌(罰)-punish, 악(惡)-evil)
Reward good and punish evil. The purpose of justice, where good deeds are rewarded and bad deeds are punished .

고진감래(苦盡甘來)-(고(苦)-bitterness, 진(盡)-end, 감(甘)-sweetness, 래(來)-come)
After suffering comes happiness. The result of upholding justice, where hardship is followed by good fortune .

달란트(달란트)-(달란트-talent)
Talent. Used in the biblical sense to refer to innate abilities or blessings received at birth .

천상(天上)-(천(天)-heaven, 상(上)-above)
Heavenly realm. A higher realm of existence in Buddhist cosmology, above the human realm .

욕계(慾界)-(욕(慾)-desire, 계(界)-realm)
Desire realm. In Buddhist cosmology, the lowest of the three realms of existence, characterized by sensual desires .

도솔천(兜率天)-(도솔(兜率)-Tushita, 천(天)-heaven)
Tushita Heaven. One of the heavenly realms in Buddhist cosmology, where Bodhisattvas reside before their final rebirth .

화락천(和樂天)-(화(和)-harmony, 락(樂)-joy, 천(天)-heaven)
Joyful Heaven. One of the heavenly realms in Buddhist cosmology, characterized by harmony and joy .

타화자재천(他化自在天)-(타(他)-other, 화(化)-transform, 자재(自在)-freedom, 천(天)-heaven)
Heaven of Enjoying the Creations of Others. The highest of the desire realms, where beings can enjoy things created by others .

극락(極樂)-(극(極)-extreme, 락(樂)-joy)
Pure Land or ultimate bliss. A heavenly realm in some Buddhist traditions, often associated with ultimate happiness .

진광불휘(眞光不煇)-(진(眞)-true, 광(光)-light, 불(不)-not, 휘(煇)-shine)
True light does not shine. The concept of justice, implying that true justice often operates subtly or hidden, not overtly displayed .

애착(愛着)-(애(愛)-love, 착(着)-attachment)
Attachment or clinging. Refers to emotional ties to worldly possessions or experiences, which are seen as hindering spiritual progress .

동굴(洞窟)-(동(洞)-cave, 굴(窟)-cave)
Cave. Used metaphorically to represent a closed-off, self-serving mindset that leads to isolation and stagnation .

터널(터널)-(터널-tunnel)
Tunnel. Used metaphorically to represent an open, shared path that allows for mutual benefit and progress .

효도(孝道)-(효(孝)-filial piety, 도(道)-way)
Filial piety. The virtue of respect for one’s parents and elders, categorized into three types: material, emotional, and great .

물효(物孝)-(물(物)-material, 효(孝)-filial piety)
Material filial piety. Providing for parents’ basic needs like food, clothing, and shelter .

심효(心孝)-(심(心)-heart, 효(孝)-filial piety)
Emotional filial piety. Bringing joy and peace of mind to parents, often through marriage, grandchildren, or fulfilling their wishes .

대효(大孝)-(대(大)-great, 효(孝)-filial piety)
Great filial piety. Bringing honor and distinction to the family name through personal success and achievement

The speaker mentions that the majority of people, including those who attend churches or temples, primarily seek __.

① Virtue
② Blessings
③ Wisdom
④ Enlightenment

(② Blessings, The speaker states that “다수는 전부 이 복을 추구해” (the majority all pursue these blessings), indicating that most people seek blessings. A common misconception is that religious people primarily seek virtue, but the speaker argues that many are focused on material or personal gain.)

True or False: According to the speaker, the “脫宗敎時代” (post-religious era) is characterized by increased respect for religious leaders.

(False, The speaker states that in the post-religious era, people “종교 지도자들을 하대해요” (look down on religious leaders), indicating a decrease in respect. A common misconception is that a post-religious era would necessarily lead to a vacuum of respect, but it specifically shifts away from traditional religious authority.)

What is the speaker’s primary concern regarding the pursuit of “복” (blessings) without “덕” (virtue)?
① It leads to immediate financial ruin.
② It causes social isolation.
③ It can ultimately lead to ruin or spiritual decay.
④ It prevents one from achieving worldly success.

(③ It can ultimately lead to ruin or spiritual decay, The speaker warns that “이 복도 그냥 가지고 있으면 망하는 거야” (if you just keep these blessings, you will be ruined) and mentions people becoming “폐인이 돼버려요” (become 폐인, meaning a ruined person or invalid) if they suddenly acquire wealth without using it for good. A common misconception is that blessings are always good, but the speaker emphasizes their potential for harm if not managed virtuously.)

Fill in the blank: The speaker contrasts “전화위복” (turning misfortune into blessing) with “전복위덕” (transforming blessings into virtue), stating that the latter is pursued by a __.

(minority, The speaker explicitly labels “전복위덕” as “소수” (minority) and “전화위복” as “다수” (majority). A common misconception is that both are equally common goals, but the speaker highlights the rarity of pursuing virtue over mere blessings.)

According to the speaker, what is the ultimate destination for “복” (blessings) that cannot be taken to the afterlife?
① It is transformed into “덕” (virtue) to be taken to heaven.
② It remains on Earth for others to find.
③ It leads to a cycle of rebirth as an animal (축생).
④ It is used to build temples and churches.

(① It is transformed into “덕” (virtue) to be taken to heaven, The speaker states, “우리가 하늘나라에 가져갈 수 없는 게 복이고 하늘나라에 가져가는 게 덕이야” (What we cannot take to heaven is blessing, and what we take to heaven is virtue), emphasizing the need to convert blessings into virtue. A common misconception is that blessings themselves are inherently good for the afterlife, but the speaker clarifies that only virtue has lasting spiritual value.)

Intermediate
The speaker argues that the current era is moving towards “탈종교시대” (post-religious era), “탈정치시대” (post-political era), and “탈가정시대” (post-family era). Which of these trends does the speaker identify as appearing first?
① Post-religious era
② Post-political era
③ Post-family era
④ All three appear simultaneously

(③ Post-family era, The speaker states, “제일 먼저 나타나는 게 탈가정(脫家)이에요… 이 탈가정 시대가 나타난 다음에 탈정치가 나타나고, 탈종교가 나타나는 거예요” (The first thing to appear is the post-family era… After this post-family era appears, the post-political era appears, and then the post-religious era appears). A common misconception is that societal changes happen in a linear, top-down fashion, but the speaker suggests a foundational shift in family structure precedes others.)

True or False: The speaker believes that divine intervention will save people from disasters like the Sewol ferry sinking if they pray hard enough.

(False, The speaker explicitly states, “인간의 일에는 노타치” (God does not touch human affairs) and “하나님이 느그 죽고 사는 거에는 노타치” (God does not touch your life and death), emphasizing that God provides natural laws but does not intervene in human-caused problems. A common misconception is that prayer can directly alter physical outcomes, but the speaker stresses human responsibility.)

According to the speaker, what is the fundamental difference between a “동굴” (cave) and a “터널” (tunnel) in a metaphorical sense?
① Caves are natural, tunnels are artificial.
② Caves represent isolation and death, while tunnels represent shared paths and life.
③ Caves are for hiding, tunnels are for escape.
④ Caves are dark, tunnels are lit.

(② Caves represent isolation and death, while tunnels represent shared paths and life, The speaker explains that “동굴에 들어가면 다 죽어요” (if you enter a cave, everyone dies) and “터널은 빠져나가는 구멍이 있어” (a tunnel has an exit hole), symbolizing that caves are about self-interest and entrapment, while tunnels are about shared benefit and escape. A common misconception is that a cave might offer safety, but the speaker uses it to represent a dead end.)

The speaker discusses the three elements of philosophy (공, 원, 정), religion (계, 정, 혜), and faith (신, 망, 애). What common underlying principle does the speaker identify across these three sets of elements?
① Justice (정의)
② Emptiness/Giving (공)
③ Love (사랑)
④ Hope (소망)

(② Emptiness/Giving (공), The speaker states, “이 종교나 신앙이나 철학이 근본적으로 추구하는 거는 이 공이에요” (This religion, faith, or philosophy fundamentally pursues this ‘gong’ [emptiness/giving]). A common misconception is that each system has entirely distinct core values, but the speaker finds a unifying principle in “공.”)

Short Answer: What is the speaker’s main criticism of current currency designs in South Korea, particularly regarding figures like Sejong the Great and Shin Saimdang?

(The speaker criticizes current currency designs for featuring historical figures like Sejong the Great and Shin Saimdang, arguing that these individuals, despite their historical significance, experienced personal misfortunes or do not embody the “power” and “energy” that money should represent. The speaker believes that putting such figures on currency brings economic misfortune and that a living, powerful figure (like himself) should be featured instead to bring hope and prosperity.)

Advanced
Short Answer: Explain the speaker’s concept of “탈종교시대” (post-religious era) and how it relates to the public’s perception of religious and political leaders.

(The “탈종교시대” is an era where traditional religious authority is diminishing, leading to a decline in public respect for religious leaders. People are moving away from conventional religious practices, preferring self-reliance or even suicide over seeking solace in faith. This trend is paralleled by a “탈정치시대” where political leaders are also losing public trust, leading to a desire for uncorrupted leaders. A common misconception is that a post-religious era means a lack of spirituality, but the speaker implies a shift towards a more direct, unmediated understanding of universal laws.)

Short Answer: How does the speaker connect the concept of “전복위덕” (transforming blessings into virtue) with the Buddhist idea of different heavenly realms (욕계)?

(The speaker connects “전복위덕” to the Buddhist concept of 욕계 (desire realm) by explaining that simply enjoying blessings (복) without transforming them into virtue (덕) can lead to lower rebirths, such as 축생 (animal). Conversely, those who practice “전복위덕” by serving others and showing respect can ascend to higher heavenly realms within the 욕계, like 타화자재천 (Tāvaṭiṃsa heaven), where one can experience ultimate freedom and abundance. A common misconception is that accumulating blessings automatically leads to a good afterlife, but the speaker emphasizes the active transformation of blessings into virtue as the path to higher spiritual states.)

Short Answer: Describe the speaker’s “33 pledges” for presidential candidacy, focusing on the economic impact of currency reform and social welfare.

(The speaker’s 33 pledges include a currency reform to recover 980 trillion won in underground funds, which would then be used to pay off citizens’ debts (including private loans and up to 500 million won in housing loan interest). Additionally, he proposes giving 100 million won for marriage, 30 million won for childbirth, and 700,000 won monthly to seniors over 60. These measures are intended to stimulate the economy by increasing consumer spending and alleviating household debt, thereby preventing national economic collapse. A common misconception is that such large-scale welfare is fiscally irresponsible, but the speaker argues it’s funded by recovering hidden wealth.)

Short Answer: Explain the speaker’s interpretation of the “3대 요소” (three major elements) of “효도” (filial piety) and how they progress from basic to advanced forms.

@@(The speaker outlines three elements of filial piety:
물효 (Material Filial Piety): Providing parents with basic necessities like food, clothing, and shelter. This is considered the lowest form.
심효 (Emotional Filial Piety): Bringing joy and peace to parents’ hearts, such as marrying someone they approve of or having grandchildren.
대효 (Great Filial Piety): Achieving success and bringing honor to the family name, making parents proud.
This progression shows that filial piety goes beyond material support to encompass emotional well-being and societal recognition. A common misconception is that filial piety is solely about material support, but the speaker emphasizes emotional and reputational aspects as well.)@@

The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)

1. The Paradox of Fortune: Misfortune into Blessing (轉禍爲福) and Blessing into Virtue (轉福爲悳)
   Huh Kyung-young explains the concepts of turning misfortune into blessing (轉禍爲福) and transforming blessings into virtue (轉福爲悳). He states that while turning misfortune into blessing is generally considered positive, blessing itself can become a misfortune if not managed properly . He illustrates this with an analogy: individuals who suddenly acquire vast wealth, such as hundreds of billions of won, often become ruined, engaging in frivolous activities . This suggests that unchecked fortune can lead to personal downfall.

He emphasizes that wealth, if merely accumulated, ultimately leads to ruin . Therefore, when wealth enters one’s home, the focus should be on how to use it for good deeds, rather than simply increasing it . He asserts that material blessings cannot be taken to the afterlife; only virtue (悳) can . This virtue, in turn, must be transformed into what Heaven desires, a concept he refers to as “transforming virtue into Heaven” (轉德爲天) .

Huh Kyung-young highlights a societal imbalance: the majority (多數) pursue blessings, as seen in religious institutions where people primarily seek fortune . In contrast, only a minority (小數) pursue virtue . He cites figures like Bill Gates and Warren Buffett as examples of those who have realized the true nature of material wealth and transformed it into virtue by serving the world . He argues that the pursuit of blessings, whether from misfortune or not, is a misconception in capitalism . He contends that both misfortune (禍) and blessing (福) can be detrimental . While the majority often elects leaders, he believes that true societal progress is driven by a virtuous minority . Just as a small percentage of salt preserves the vast ocean, a small number of righteous individuals sustain society . He concludes that individuals should strive to be part of this virtuous minority rather than the majority .

2. The Era of Disengagement: Beyond Religion, Politics, and Family
   Huh Kyung-young describes the advent of a “post-religious era” (脫宗敎時代), a “post-political era” (脫政治時代), and a “post-family era” (脫家) . He notes that this shift has occurred rapidly, with a global movement away from traditional religious and political reverence . In this new era, people no longer hold religious or political leaders in high esteem . Instead, there is a subtle desire among the populace for leaders untainted by politics .

He explains that the post-family era (脫家) emerged first, followed by the post-political and post-religious eras . This trend is evident in the decline of churches across Europe and the United States, with South Korea being the next in line . He predicts that if Korean churches collapse, global Christianity will weaken, leading to the rise of Islam and the appearance of what Christianity refers to as the Antichrist .

Huh Kyung-young observes that young people today do not carry offerings to temples or churches as previous generations did . They feel no need for such practices, often choosing suicide over religious solace when faced with difficulties . This indicates a future where traditional religious institutions, like hermitages and temples, will face increasing economic hardship .

He asserts that he foresaw these societal changes 25 years ago, proposing policies such as offering 100 million won for marriage, 30 million won for childbirth, and 700,000 won monthly for seniors over 60 . He claims that if these policies had been implemented, South Korea’s population would be 80 million, its economy would be 80,000 dollars per capita, making it the wealthiest nation . He laments that the failure to adopt these policies has led to a declining population, with elementary schools in rural areas closing down . He also points out that household debt has soared to 1,500 trillion won because people lack financial support for marriage, forcing them to deplete their retirement savings or rely on precarious housing arrangements . He concludes that his predictions about the post-religious, post-political, and post-family eras are now manifesting globally . He draws a parallel to Japan’s situation a decade prior, where apartment complexes became deserted as people left to earn money, leading to a proliferation of senior care facilities . This phenomenon, he warns, is now occurring in South Korea, with apartment buildings becoming difficult to manage due to dwindling residents .

3. The Essence of Truth (眞理) and Justice (正義)
   Huh Kyung-young delves into the philosophical underpinnings of truth (眞理) and justice (正義), asserting that the world faces a crisis across spiritual, material, religious, and political domains . He contrasts the present era with 2,500 years ago, when figures like Buddha, Confucius, Jesus, and Socrates lived in a more philosophical age . He states that the three elements of philosophy are emptiness (空), completeness (員), and righteousness (正) . Similarly, the three elements of religion are precepts (戒), meditation (定), and wisdom (慧), while the three elements of faith are faith (信), hope (望), and love (愛) . He argues that all these fundamentally pursue emptiness (空), which encompasses generosity, love, and fairness .

He defines the concept (槪念) of truth (眞理) as “all things return to righteousness” (事必歸正) . The purpose (目的) of truth is “to encourage good and punish evil” (勸善懲惡) . The goal (目標) of truth is “coexistence and co-prosperity” (共存共榮) . This goal aligns with the goal of justice (正義), which also aims for coexistence and co-prosperity .

He explains that the result (結果) of truth is “transforming blessings into virtue” (轉福爲德) . This means that the blessings one receives from Heaven must be given back to Heaven, or shared with others . Failing to do so, by consuming all blessings oneself, leads to a “hell-bound” existence . He references Buddhist concepts of greed (貪), anger (瞋), and ignorance (癡), stating that excessive greed leads to rebirth as a hungry ghost (餓鬼), excessive anger leads to hell (地獄), and ignorance leads to rebirth as an animal (畜生) .

Huh Kyung-young emphasizes that divine intervention does not occur in human affairs . Heaven provides fundamental laws and conditions, such as air and water, but does not interfere with human choices or their consequences . He uses the example of the Sewol ferry disaster, stating that God would not save the ship even if 300 students prayed, because human actions, such as improper ship management, are responsible . He asserts that “Heaven helps those who help themselves” . Therefore, humans must adhere to the laws of truth and justice, such as “all things return to righteousness” (事必歸正) and “to encourage good and punish evil” (勸善懲惡) .

4. The Principles of Justice (正義) and the Path to Virtue
   Huh Kyung-young further elaborates on the principles of justice (正義). He defines the concept (槪念) of justice as “true light does not shine” (眞光不煇) . This implies that justice often operates discreetly, not openly flaunting itself . He contrasts this with the concept of truth (眞理), which is “all things return to righteousness” (事必歸正) . The purpose (目的) of justice is “to reward good and punish evil” (善賞罰惡) . This means that Heaven has naturally arranged for good deeds to be rewarded and evil deeds to be punished . He clarifies that this is a divine law (法) . The goal (目標) of justice, like truth, is “coexistence and co-prosperity” (共存共榮) . In Buddhism, this concept is often referred to as “cause and effect” (因果應報) .

He stresses that divine blessings are not granted simply by prayer or religious devotion without corresponding human action . Only actions performed for others are acknowledged by Heaven . He illustrates this with an example: a mother who wishes for her son to succeed in studies must also demonstrate diligence, not merely tell her son to study while she watches television . This highlights the importance of aligning one’s actions with one’s desires.

Huh Kyung-young states that the result (結果) of justice is “bitterness ends, sweetness comes” (苦盡甘來) . This means that suffering inevitably precedes good fortune . He warns against misinterpreting sudden gains, like winning the lottery or finding money, as divine blessings . Such gains often come at the expense of another’s suffering . He advises returning found money to the authorities, as Heaven observes all actions . Avoiding suffering only leads to greater suffering later .

He criticizes the misconception that religious devotion can absolve one of earthly wrongdoings . He recounts the story of a former gangster turned pastor who believed he was forgiven by God for murder, but had not sought forgiveness from the victim’s family . Huh Kyung-young asserts that Heaven does not grant special privileges or automatically forgive sins without earthly reconciliation . Heaven’s law is “all things return to righteousness” (事必歸正), meaning individuals determine their own fate through their choices . He cites the story of a Zen master selection at Shaolin Temple, where a monk was chosen for recognizing that no place is truly unseen by God, thus refusing to kill a mouse in secret . This illustrates the principle that divine observation is constant, and true righteousness involves acting as if one is always seen .

5. The Cosmic Dance of Existence and the Purpose of Life
   Huh Kyung-young delves into the vastness of cosmic numbers and the purpose of human existence. He introduces the ancient Indian system of numerical units, which extends far beyond common terms like “trillion” (兆) to “immeasurable” (無量大數) . He states that the human body contains 9,200 “yang” (穰) of genes . This immense number signifies the complexity of human life. He explains that when the total number of human beings, including the deceased, reaches the “immeasurable” (無量大數) level, the Earth undergoes a cataclysmic transformation, a “heaven and earth upheaval” (天地開闢) . This event, occurring every 130,000 years, involves the Earth rotating, submerging continents, and raising ocean floors, as evidenced by ancient buildings found underwater and sea salt on mountaintops .

He asserts that the purpose of human existence on Earth is spiritual education and soul training . Everything on Earth, from cells to food and man-made objects, is designed to decay . This impermanence is meant to prevent humans from developing excessive attachment (愛着) to earthly possessions, encouraging them to focus on their spiritual journey . If earthly things were eternal, humans would never contemplate returning to their celestial origin .

Huh Kyung-young describes Earth as a “waiting room” for a crematorium, where 7 billion people await their turn, with no fixed order . He emphasizes that death can strike at any age, highlighting the unpredictability of life . He criticizes humanity’s obsession with accumulating perishable earthly possessions, which cannot be taken to the afterlife . He states that upon death, individuals will be asked what they learned on Earth, and those who followed his teachings will be guided by an angel . He concludes that the Earth’s rapid speed of 107,160 kilometers per hour signifies the swift passage of life, and the concepts of “turning misfortune into blessing” (轉禍爲福) and “transforming blessings into virtue” (轉福爲悳) are crucial for navigating this journey .

6. The Rocket of Life: Speed, Direction, and Filial Piety
   Huh Kyung-young uses the analogy of a rocket to explain the journey of life, emphasizing the importance of both speed (速度) and direction (方向) . To escape Earth and ascend to the celestial realms, individuals must acquire wisdom, which he equates to boarding this rocket . Truth (眞理) and justice (正義) are the essential components and fuel of this human rocket .

He illustrates the fragility of this journey with the example of a rocket launch: even a single faulty component among thousands can lead to catastrophic failure . Similarly, individuals who engage in immoral behavior, such as excessive drinking, infidelity, disrespecting parents, or abusing spouses, will find their spiritual rocket crashing . He asserts that Heaven has established laws for human life, and praying in churches or temples while violating these laws is futile . Prayers focused solely on personal gain, without considering others, are also ineffective . The principle of “coexistence and co-prosperity” (共存共榮) is paramount . He advises parents to encourage their children to live righteously and to be content with their efforts, rather than pressuring them for academic success . He suggests that a child who performs moderately well in school might be seen as having made a positive contribution by allowing others to excel .

He reiterates that high speed (速度) comes with inherent risks, just as a rocket requires perfect components . Equally important is direction (方向): aspiring to reach Heaven or a paradise (樂園) . This clear direction motivates individuals to meticulously prepare the “rocket components” of their lives . He encourages young people to understand these principles of truth and justice, rather than blindly praying or blaming their parents . He suggests viewing parents as friends, recognizing that they too had their own childhoods .

Huh Kyung-young outlines three types of filial piety (孝道):

• Material Filial Piety (物孝): Providing for parents’ basic needs, such as food, clothing, and shelter . This is considered the lowest form of filial piety .
• Emotional Filial Piety (心孝): Bringing joy to parents’ hearts, such as marrying a spouse whom parents approve of and having grandchildren . He notes that the two young men attending his lecture, sent by their father, exemplify emotional filial piety .
• Great Filial Piety (大孝): Excelling in one’s endeavors and bringing honor to the family name . This involves achieving success that reflects positively on one’s parents and lineage . He concludes by emphasizing that understanding these three elements of filial piety is essential .

Lecture Information

• Lecture Number/Title: 980 The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)
• Date: June 20, 2015
• Main Theme: The distinction between pursuing “blessings” (복) and cultivating “virtue” (덕), and the societal shift towards post-religious, post-political, and post-familial eras, alongside Huh Kyung-young’s proposed solutions for national and global crises.

Core Messages

• Blessings vs. Virtue: While many pursue “blessings” (복), true fulfillment comes from transforming these blessings into “virtue” (덕) by using them for the greater good, as blessings kept for oneself can lead to ruin.
• Evolving Eras: Society is transitioning from religious, political, and familial eras to “post-religious,” “post-political,” and “post-familial” eras, indicating a decline in traditional institutions and a search for new leadership.
• Divine Non-Intervention: The divine does not directly intervene in human affairs but provides fundamental laws and principles (e.g., Sapilgwijeong – all things return to their rightful place) for humanity to follow. Humans are responsible for their own actions and consequences.
• The Importance of “Turning Misfortune into Blessing” and “Transforming Blessings into Virtue”: These concepts are crucial for navigating life’s challenges and achieving spiritual progress, representing a path from adversity to prosperity, and then from prosperity to selfless contribution.

Summary of Key Contents

The Pursuit of Blessings vs. Virtue

• Turning Misfortune into Blessing (轉禍爲福): This refers to changing disaster into good fortune.
• Transforming Blessings into Virtue (轉福爲悳): This is the more critical concept, where blessings, if merely accumulated, can become a disaster.
  • Example: A person who suddenly acquires billions of won might become a “ruined person” (폐인) if they don’t use it wisely.
  • Purpose of Wealth: Wealth should be used for good deeds rather than simply increasing it, as excessive accumulation can lead to becoming a “slave to wealth” (재물의 노예).
  • Heavenly Accumulation: Blessings cannot be taken to the afterlife; only “virtue” (덕) can. Virtue ultimately transforms into “heaven” (轉德爲天), aligning with divine will.
• Majority vs. Minority:
  • Majority (多數): Most people, including those in religious institutions, pursue “blessings.”
  • Minority (小數): A small number of individuals, like Bill Gates or Warren Buffett, realize the true nature of material wealth and transform it into virtue by serving the world.
  • Misconception in Capitalism: The pursuit of blessings is a fundamental misunderstanding in capitalism. Both misfortune and blessings can be detrimental if not handled correctly.

Societal Transformation: Post-Religious, Post-Political, Post-Familial Eras

• Post-Religious Era (脫宗敎時代):
  • The world is rapidly moving away from traditional religious reverence.
  • Religious leaders, once highly respected, are now often looked down upon.
• Post-Political Era (脫政治時代):
  • Similar to religion, respect for politicians has declined.
  • There is a growing desire for leaders untainted by politics.
• Post-Familial Era (脫家):
  • This is the earliest and most fundamental shift, preceding post-political and post-religious eras.
  • It signifies a breakdown of traditional family structures, where family members often pursue separate paths and parental authority diminishes.
  • Japanese Precedent: Japan experienced this phenomenon 10 years prior, leading to empty apartment complexes and a rise in senior care facilities (실버타운).
  • Consequences: This leads to issues like declining birth rates, school closures, and economic stagnation.

Divine Laws and Human Responsibility

• God’s Role: God provides fundamental laws and principles for human existence, such as air, water, and rain, but does not intervene in individual human affairs or outcomes.
• Human Responsibility: Humans are responsible for solving their own problems and adhering to these divine laws.
  • Example: Praying for a sinking ship (like the Sewol Ferry) will not save it if human negligence caused the disaster.
  • Principle of **Sapilgwijeong** (事必歸正): All things return to their rightful place. If humans act incorrectly, they will face the consequences.
• Misconceptions about Faith: Believing that God will grant wishes regardless of one’s actions is a misunderstanding. Divine approval is based on one’s actions towards others.

Philosophical and Cosmic Insights

• Three Elements of Philosophy, Religion, and Faith:
  • Philosophy (哲學): Emptiness (空), Harmony (員), Righteousness (正).
  • Religion (宗敎): Precepts (戒), Concentration (定), Wisdom (慧).
  • Faith (信仰): Faith (信), Hope (望), Love (愛).
  • Common Pursuit: All fundamentally pursue “emptiness” (空), which encompasses generosity, love, and fairness.
• Truth (眞理) and Justice (正義):
  • Concept of Truth: Sapilgwijeong (事必歸正) – all matters eventually return to justice.
  • Purpose of Truth: Kwonsunjingak (勸善懲惡) – encouraging good and punishing evil.
  • Goal of Truth: Gongjon-gongyeong (共存共榮) – co-existence and co-prosperity.
  • Result of Truth: Jeonbokwideok (轉福爲德) – transforming blessings into virtue.
  • Concept of Justice: Jingwangbulhwi (眞光不煇) – true light does not shine brightly, meaning justice often operates subtly or hidden.
  • Purpose of Justice: Seonsangbeorak (善賞罰惡) – rewarding good and punishing evil. This is a divine law.
  • Goal of Justice: Gongjon-gongyeong (共存共榮) – co-existence and co-prosperity.
  • Result of Justice: Gojingamrae (苦盡甘來) – after suffering, sweetness comes.
  • Interrelation: Truth and Justice are interconnected, forming a complete system.
• The Cycle of Existence:
  • Buddhist Realms: Those who cling to blessings without transforming them into virtue may descend to lower realms like animals (畜生), hungry ghosts (餓鬼), or hell (地獄).
  • Heavenly Realms (慾界): There are six heavenly realms (e.g., Sahwangcheon, Doricheon, Dosolcheon, Yamacheon, Hwarakcheon, Tahwajajaecheon), with Tahwajajaecheon being the highest, where one can freely transform and experience abundance.
  • Purpose of Earthly Life: Humans are sent to Earth for “spiritual education” (정신 교육) and “soul training” (영혼 교육). Everything on Earth is designed to decay, preventing attachment and encouraging focus on spiritual growth.
• Cosmic Scale and Human Genetics:
  • Currency Units: The lecture references ancient Indian currency units, extending to “Muryangdaesu” (無量大數), representing an immense number (10^68).
  • Human Genetic Information: A single human body contains 9,200 **yang** (9,200 x 10^64) of genetic information.
  • Earth’s Cycle: When the total number of human souls reaches Muryangdaesu, the Earth undergoes a “cosmic upheaval” (천지개벽) and resets, occurring every 130,000 years.

The Analogy of the Tunnel and the Cave

• Cave (동굴): Represents a dead end, a place of entrapment, and a preference for perceived safety or isolation. It symbolizes hoarding wealth or living a self-centered life.
• Tunnel (터널): Represents a path with an exit, a connection between two points, symbolizing sharing, contribution, and living for the benefit of others. It allows for co-existence and co-prosperity.
• Application to Wealth: Hoarding money in a “cave” (e.g., a safe or underground) removes it from circulation, while putting it into a “tunnel” (e.g., investing, creating jobs) allows it to benefit many.

Key Policies and Proposals

• Financial Incentives for Marriage and Childbirth:
  • 100 million won for marriage.
  • 30 million won for childbirth.
  • 700,000 won monthly for seniors over 60.
  • Housing funds of 200 million won for new homeowners.
  • These policies, proposed 25 years ago, would have led to a population of 80 million and a $80,000 GDP per capita, making Korea the wealthiest nation.
• Currency Reform:
  • Upon becoming president, Huh Kyung-young plans to implement currency reform in June (after taking office in March).
  • This reform aims to recover 980 trillion won in underground funds.
  • This recovered capital, combined with the national budget of 500 trillion won, would total 1,480 trillion won.
  • Debt Relief: This fund would be used to repay all private loans and up to 500 million won in bank loans for common people, eliminating interest payments and revitalizing the economy.
  • New Currency Design: All banknotes, from 10 won to 50,000 won, would feature Huh Kyung-young’s image.
  • Rationale: His smiling face on currency would bring good fortune and positive energy to the economy.
  • Elimination of Historical Figures: Figures like Shin Saimdang and King Sejong would be removed because they are associated with misfortune or lack the “power” (파워) needed for currency.
• Critique of National Budget Allocation:
  • Mismanagement: The national budget is often misused, with large sums going to projects like capital relocation (60 trillion won) and the Four Major Rivers Project (30 trillion won), or being siphoned off as bribes.
  • Capital Flight: Annually, 100 trillion won from the national budget and 150 trillion won from citizens’ overseas travel expenses leave the country, totaling 250 trillion won out of a 400 trillion won national budget.
  • Economic Impact: This outflow of money hinders domestic economic circulation, contrasting sharply with the 15 trillion won generated by farmers’ rice production.

Practical Implications

• Gratitude and Adherence to Laws: Always be grateful to the divine, but understand that prayers are ineffective if one violates divine laws like Sapilgwijeong and Kwonsunjingak.
• Personal Responsibility: Individuals must take responsibility for their actions. For example, finding lost money should lead to returning it to the owner, not claiming it as a divine blessing.
• Embrace Hardship: Enduring hardship (Gojingamrae) is essential, as avoiding it only leads to greater suffering later.
• Holistic Approach to Prayer: Prayers for personal gain (e.g., a child’s academic success) are ineffective if they do not consider the well-being of others (Gongjon-gongyeong). Parents should foster a supportive environment rather than pressuring children.
• Spiritual Preparedness: Life is a rapid journey towards an unknown end. It is crucial to prepare for the afterlife by cultivating virtue and adhering to divine principles, rather than accumulating perishable earthly possessions.
• Three Elements of Filial Piety (孝):
  • Material Filial Piety (物孝): Providing for parents’ basic needs (food, clothing, shelter). This is the lowest form.
  • Emotional Filial Piety (心孝): Bringing joy to parents, such as marrying a spouse they approve of and having grandchildren.
  • Great Filial Piety (大孝): Achieving success and bringing honor to the family name.

One-Line Core Summary
Huh Kyung-young’s lecture dissects the critical shift from pursuing personal blessings to cultivating virtue for societal good, advocating for a post-religious, post-political, and post-familial era. It underscores human responsibility within divine laws, proposing radical economic reforms and currency changes to revitalize the nation, while urging individuals to embrace spiritual growth over material attachment for true fulfillment.

The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)1. Keyword Frequency

• God: 19

• money: 18

• world: 14

• Heaven: 13

• Korea: 10

• religion: 10

• earth: 10

• time: 9

• politics: 8

• Japan: 6

• children: 6

• Buddha: 5

• economy: 5

• father: 5

• mother: 5 2. Today’s Central Metaphor The lecture uses the metaphor of a rocket launch, where truth and justice are the fuel and components, to illustrate the meticulous preparation and correct direction required for individuals to ascend to a higher spiritual state or “Heaven.” 3. Lecture in Numbers

• 1 million pyeong: The approximate size of the Eden property, described as tens of times larger than the Blue House.

• 100 million won: Proposed marriage subsidy by Huh Kyung-young.

• 30 million won: Proposed childbirth subsidy by Huh Kyung-young.

• 700,000 won: Proposed monthly payment for seniors over 60.

• 80 million: Projected population of Korea if Huh Kyung-young’s policies were implemented 25 years ago.

• 80,000 dollars: Projected GDP per capita for Korea under Huh Kyung-young’s policies.

• 25 years ago: When Huh Kyung-young first proposed his policies.

• 1,500 trillion won: Projected household debt in Korea if policies are not implemented.

• 70 percent: Percentage of people without their own homes, living in jeonse (lump-sum deposit) or monthly rent.

• 10 years ago: The time difference between Japan’s social phenomena (e.g., empty apartments, rise of senior care facilities) and Korea’s current situation.

• 100,000 soldiers: Yulgok Yi I’s proposal for military buildup 10 years before the Imjin War.

• 3 months: Time Yulgok Yi I spent cleaning Hwaseokjeong with an oily rag.

• 50,000 won: The denomination of the Korean banknote featuring Shin Saimdang.

• 3rd month: When Huh Kyung-young would enter the Blue House after becoming president.

• 6th month: When Huh Kyung-young would change currency after becoming president.

• 9th month: When Huh Kyung-young would amend the constitution after becoming president.

• 900 trillion won: Estimated underground funds to be recovered through currency reform (earlier estimate).

• 980 trillion won: Estimated underground funds to be recovered through currency reform (current estimate).

• 500 trillion won: National budget at the time Huh Kyung-young would become president.

• 1,480 trillion won: Total funds available to Huh Kyung-young upon becoming president (980 trillion + 500 trillion).

• 100 percent: The amount of private loan principal the government would repay.

• 500 million won: The maximum amount of home-backed bank loan principal the government would repay.

• 24 sons: The number of King Sejong’s sons who were executed.

• 27th: The number of Huh Kyung-young’s 33 pledges that addresses currency reform.

• 2,500 years ago: When figures like Buddha and Confucius lived.

• 2,000 years ago: When Jesus lived.

• 300 students: The number of students who died in the Sewol ferry disaster.

• 3 percent: The proportion of salt in seawater, analogous to the small number of righteous people who prevent society from decaying.

• 10,000 people: The number of people on the Titanic.

• 7,600 ten thousand won (76 million won): The amount of money Huh Kyung-young found and returned to its owner.

• 6 million: The number of Jews killed by Hitler.

• 200 million: The approximate number of lives lost in wars initiated by Hitler.

• 10 to the power of 68: The highest unit in the global currency system, representing “Mu” (無).

• 9,200 yang: The number of genes in a human body.

• 130,000 years: The cycle of “Cheonjigaebyeok” (cosmic upheaval) when humanity reaches the “Mu” stage.

• 7 billion: The current global population, described as waiting in line for the “crematorium” (death).

• 107,160 km/h: The speed at which the Earth revolves around the sun.

• 1,609 km/h: The speed of Earth’s rotation.

• 100 trillion: The number of cells in the human body.

• 46: The number of chromosomes in a human cell.

• 40,000: The number of DNA strands in one chromosome.

• 500,000: The number of genes in one DNA strand.

• 40 trillion won: Amount given overseas for the Yulgok project, with no return.

• 36 trillion won: Annual defense budget for equipment procurement, mostly spent overseas.

• 100 trillion won: Annual amount of national budget flowing overseas due to corruption.

• 150 trillion won: Annual amount spent by Korean citizens on overseas travel.

• 250 trillion won: Total annual outflow from national budget and overseas travel.

• 400 trillion won: Korea’s annual national budget.

• 15 trillion won: Total annual revenue from rice farming in Korea.

• 60 trillion won: Budget for capital relocation.

• 30 trillion won: Budget for the Four Major Rivers Project.

• 20 years: The speaker claims to be 20 years ahead in foresight.

• 500 monks: Number of monks who applied for the abbot position at Shaolin Temple.

• 499 monks: Number of monks who caught a rat as instructed.

• 1 monk: Number of monks who did not catch a rat.

• 50 students: Number of students in a class.

• 45th place: A child’s ranking in a class of 50.

• 30 years: The “lost 30 years” referenced in a song.

• 5,000: The number of riddles the speaker claims to know.

• 20 people: The number of people the speaker questioned with riddles.

• 10 years: The maximum duration of marriage for couples to receive retroactive benefits.

• 10 years old: The maximum age of children for families to receive benefits.

• 300 million won: Total housing purchase funds and marriage subsidy.

• 200 million won: Housing purchase funds. 4. Signature Sentence What we cannot take to Heaven is fortune, and what we can take to Heaven is virtue.5. Concise Summary & Highlights This lecture argues that true spiritual progress involves transforming material blessings into virtue, not merely seeking fortune.

• The majority pursues fortune, which can lead to ruin, while a minority transforms fortune into virtue.

• Societies are entering “post-religion,” “post-politics,” and “post-family” eras, indicating a shift away from traditional institutions.

• Divine intervention is limited to providing fundamental laws and resources, not directly solving human-made problems like the Sewol ferry disaster.

• True justice involves acting righteously in secret, while truth follows the principle of “all things return to their rightful place.”

• Huh Kyung-young proposes radical economic policies, including currency reform to recover underground funds and provide substantial welfare benefits.

• Life on Earth is a spiritual training ground where attachment to transient material things must be overcome to prepare for the afterlife. 6. Scriptural / Religious Citations

  • Buddhist concept of “Three Poisons” (貪瞋癡 – Greed, Anger, Ignorance):
  • Greed (貪): Leads to being reborn as a hungry ghost (餓鬼).
  • Anger (瞋): Leads to being reborn in hell (地獄).
  • Ignorance (癡): Leads to being reborn as an animal (畜生).
  • Buddhist “Six Realms of Rebirth” (地獄, 아귀, 축생, 아수라, 인간, 천상 – Hell, Hungry Ghost, Animal, Asura, Human, Heaven):
  • The lecture describes the progression from lower realms to the human realm, and then to the six heavens (慾界 – Desire Realm).
  • Buddhist “Six Heavens of the Desire Realm” (사왕천, 도리천, 야마천, 도솔천, 화락천, 타화자재천 – Four Heavenly Kings Heaven, Trayastrimsa Heaven, Yama Heaven, Tusita Heaven, Nirmanarati Heaven, Paranirmita-vasavarti Heaven):
  • These are described as realms of increasing bliss and power, with Tusita Heaven being where Shakyamuni Buddha came from.
  • Nirmanarati Heaven (화락천) is where one day equals 800 earthly years, and beings live for 8,000 years.
  • Paranirmita-vasavarti Heaven (타화자재천) is the highest, where one can freely change forms and lacks nothing. 7. Historical & Epochal Context The lecture situates its arguments within a contemporary global shift towards “post-religious,” “post-political,” and “post-family” eras. This signifies a decline in traditional respect for religious and political leaders, and a breakdown of conventional family structures, mirroring phenomena observed in Japan a decade prior. The speaker contrasts this modern crisis with the philosophical and spiritual wisdom of ancient times, citing figures like Buddha, Confucius, Jesus, and Socrates, who lived during periods of greater philosophical depth. The current era is characterized by a loss of faith in established systems and a growing distrust of authority, leading to societal instability and a search for new forms of leadership and meaning.8. Key Figures & Events Referenced
  • Yulgok Yi I (율곡 이이): A prominent Korean scholar and official during the Joseon Dynasty. He advocated for raising 100,000 soldiers 10 years before the Imjin War, but his advice was rejected. He is also known for preparing Hwaseokjeong to be burned as a beacon for the king during wartime.
  • Shin Saimdang (신사임당): Mother of Yulgok Yi I, a renowned artist, writer, calligrapher, and poet. Her image is on the 50,000 won Korean banknote. The speaker criticizes her presence on currency due to her son’s unfortunate fate.
  • King Sejong the Great (세종대왕): The fourth king of the Joseon Dynasty, credited with creating the Korean alphabet (Hangul). His image is on the 10,000 won banknote. The speaker criticizes his presence on currency due to his personal misfortunes and the tragic fate of his sons.
  • George Washington: First President of the United States. Mentioned as an example of a powerful, nation-founding figure whose image is appropriately placed on currency.
  • Admiral Yi Sun-sin (이순신 장군): A Korean naval commander famous for his victories against the Japanese navy during the Imjin War. The speaker suggests he should not be on currency due to his “unfortunate destiny.”
  • Buddha (석가모니): Founder of Buddhism. Mentioned as a historical figure who lived 2,500 years ago.
  • Confucius (공자): Chinese philosopher. Mentioned as a historical figure who lived 2,500 years ago.
  • Jesus (예수): Central figure of Christianity. Mentioned as a historical figure who lived 2,000 years ago.
  • Socrates (소크라테스): Classical Greek philosopher. Mentioned as a historical figure.
  • Sewol Ferry Disaster (세월호 침몰): A tragic event where a ferry capsized, leading to the death of 300 students. Used as an example of human-made disaster that divine intervention does not directly prevent.
  • Titanic: The famous ship that sank. Used as an example of a disaster where divine intervention does not prevent human error.
  • Former Gangster Pastor: A story is told of a pastor who committed murder as a gangster, became a pastor in prison, and believed he was forgiven by God without seeking forgiveness from the victim’s family. This is used to illustrate the speaker’s view on divine forgiveness.
  • Bodhidharma (달마대사): The monk credited with bringing Buddhism from India to the Shaolin Temple in China.
  • Huh Kyung-young (허경영): The speaker himself, who recounts an anecdote of finding and returning 76 million won.
  • Adolf Hitler: German dictator and leader of the Nazi Party. Mentioned as an example of someone who violated universal laws, causing millions of deaths, and who used religious symbols (swastika as a rotating cross).
  • Seol Woon-do (설운도): A Korean trot singer. His name is used in a wordplay riddle (“snow” (설) and “cloud” (운) “knife” (도) – 설운도). 9. Core Concept Definitions
  • Turning Misfortune into Blessing (轉禍爲福 – Jeonhwawibok): The act of transforming disaster into fortune. While seemingly good, the speaker argues that fortune itself can be a disaster if not handled properly.
  • Transforming Blessings into Virtue (轉福爲悳 – Jeonbokwideok): The act of converting blessings (fortune) into virtue. This is presented as the path of the minority and the true way to accumulate something that can be taken to Heaven.
  • Turning Virtue into Heaven (轉德爲天 – Jeondeokwicheon): The ultimate transformation where virtue itself is converted into what Heaven desires.
  • Philosophy’s Three Elements (哲學의 3대 요소):
  • Emptiness (空 – Gong): Emptying one’s mind.
  • Roundness/Harmony (員 – Won): Being well-rounded and harmonious.
  • Righteousness (正 – Jeong): Having a sense of justice.
  • Religion’s Three Elements (宗敎의 3대 요소):
  • Precepts (戒 – Gye)
  • Concentration (定 – Jeong)
  • Wisdom (慧 – Hye)
  • Faith’s Three Elements (信仰의 3대 요소):
  • Faith (信 – Sin)
  • Hope (望 – Mang)
  • Love (愛 – Ae)
  • Concept of Truth (眞理의 槪念):
  • All things return to their rightful place (事必歸正 – Sapilgwijeong): The idea that everything eventually comes to its proper conclusion or state.
  • Purpose of Truth (眞理의 目的):
  • Encourage good and punish evil (勸善懲惡 – Gwonsunjeongak): To promote good deeds and deter bad ones.
  • Goal of Truth (眞理의 目標):
  • Coexistence and co-prosperity (共存共榮 – Gongjon-gongyeong): For all to live together in harmony and prosperity.
  • Result of Truth (眞理의 結果):
  • Transforming Blessings into Virtue (轉福爲德 – Jeonbokwideok): As defined above.
  • Concept of Justice (正義의 槪念):
  • True light does not shine (眞光不煇 – Jingwangbulhwi): Justice is often hidden and not overtly displayed.
  • Purpose of Justice (正義의 目的):
  • Reward good and punish evil (善賞罰惡 – Seonsangbeorak): Heaven naturally rewards good deeds and punishes bad ones.
  • Goal of Justice (正義의 目標):
  • Coexistence and co-prosperity (共存共榮 – Gongjon-gongyeong): Same as the goal of truth.
  • Result of Justice (正義의 結果):
  • Bitterness ends, sweetness comes (苦盡甘來 – Gojingamrae): After suffering, good times will surely come.
  • Post-Religious Era (脫宗敎時代 – Taljonggyosidae): A period where traditional religious authority and respect decline globally.
  • Post-Political Era (脫政治時代 – Taljeongchisidae): A period where traditional political authority and respect decline, with people seeking leaders untainted by politics.
  • Post-Family Era (脫家 – Talga): A period where traditional family structures weaken, and individuals become more independent, often leading to social issues.
  • Cheonjigaebyeok (天地開闢): A cosmic upheaval or renewal that occurs every 130,000 years, where the Earth undergoes a complete transformation.
  • Infinite Numbers (無量大數 – Muryangdaesu): The largest unit in ancient Indian numerical systems, representing an immeasurable quantity. Used to describe the vastness of human genes and the total number of souls that trigger Earth’s renewal.
  • Unfathomable (不可思議 – Bulgasa-ui): Another large numerical unit, representing something beyond comprehension.
  • Material Filial Piety (物孝 – Mulhyo): The lowest form of filial piety, involving providing for parents’ basic needs (food, clothing, shelter).
  • Heartfelt Filial Piety (心孝 – Simhyo): A higher form of filial piety, involving bringing joy to parents’ hearts, such as marrying a spouse they approve of and having grandchildren.
  • Great Filial Piety (大孝 – Daehyo): The highest form of filial piety, involving achieving great success and bringing honor to the family name.
  • Cave vs. Tunnel:
  • Cave (洞窟 – Donggul): Represents a dead end, a place of attachment (愛着 – aechaek) where one can get trapped and die. It symbolizes a narrow, self-serving path.
  • Tunnel (tunnel): Represents a path with an exit, symbolizing a way of living that benefits others and allows for shared prosperity. It is a path of virtue (德 – deok). 10. Central Questions & Answers
  • Question: Will God save a sinking ferry if 300 students pray, or resolve the suffering of North Koreans if the entire nation prays?
  • Answer: No. God does not intervene in human affairs directly but provides universal laws. Humans must solve their own problems by adhering to these laws.
  • Question: Why are humans sent to Earth, which is designed for everything to decay?
  • Answer: Humans are sent to Earth for spiritual education and soul training. The transient nature of earthly things is meant to prevent attachment, encouraging individuals to focus on spiritual growth rather than material possessions.
  • Question: If a child ranks 45th out of 50 in class, what should a mother say?
  • Answer: The mother should reassure the child, prioritize their well-being over academic ranking, and teach them the value of coexistence and not being overly competitive. 11. Conclusion & Strategic / Philosophical Implications The lecture concludes by reiterating the critical importance of “turning misfortune into blessing” and, more profoundly, “transforming blessings into virtue.” It urges individuals to live by universal laws of truth and justice, emphasizing that genuine spiritual progress requires conscious effort and adherence to these principles, rather than relying on superficial religious practices or prayers for personal gain. The broader philosophical implication is a call for a fundamental shift in human consciousness: from self-centered pursuit of fortune and material attachment (symbolized by the “cave”) to a virtuous, co-existent, and co-prosperous way of living (symbolized by the “tunnel”). This shift is presented as essential for both individual spiritual ascension (the “rocket” to Heaven) and the survival and well-being of society, especially in an era marked by the decline of traditional institutions. It implies that true success lies in contributing to the collective good and preparing one’s soul for the afterlife, rather than accumulating transient earthly possessions.12. Cross-Referencing
  • Huh Kyung-young’s Past Predictions and Policies: The speaker frequently references his own past predictions and policy proposals from 25 years ago, such as marriage subsidies (100 million won), childbirth subsidies (30 million won), and senior welfare (700,000 won/month). He claims these policies, if implemented, would have led to a population of 80 million and a per capita GDP of 80,000 dollars, making Korea a global economic leader. He also mentions his past proposals for currency reform to recover 900 trillion won in underground funds, which he now updates to 980 trillion won. These are presented as consistent long-term visions that were initially dismissed but are now proving prescient.
  • Japanese Societal Trends: The speaker draws a direct parallel between current social phenomena in Korean apartment complexes (e.g., empty neighborhoods, aging population, school closures) and what Japan experienced 10-15 years prior, particularly the rise of “silver towns” and the decline of traditional communities. This serves as a warning for Korea’s future if current trends continue. 13. Content Gaps & Unaddressed Areas The lecture presents a strong assertion that divine forgiveness does not negate the need for earthly reconciliation, using the example of a former gangster pastor. However, it does not delve into the theological or ethical frameworks that support this claim, nor does it address how such reconciliation would practically occur in cases where the victim’s family might not accept it, or if the victim is deceased. The lecture also does not provide a clear mechanism for how “underground funds” would be identified and recovered through currency reform, beyond the simple act of changing currency designs.14. Future Predictions & Prophetic Statements
  • Global Shift to Post-Eras: The world is currently transitioning into “post-religious,” “post-political,” and “post-family” eras. This means a decline in respect for traditional religious and political leaders, and a weakening of family structures.
  • Decline of Traditional Religious Institutions: European churches will disappear, American churches will collapse, and Korean churches will be next, leading to the rise of Islam and the appearance of the “Antichrist” as described in Christianity.
  • Youth Disengagement from Religion: Young people will no longer attend temples or churches, preferring suicide over seeking solace in faith when facing difficulties. This will lead to economic hardship for temples and hermitages.
  • Economic Prosperity and Population Growth (if policies implemented): If Huh Kyung-young’s policies (marriage, childbirth, senior welfare subsidies) had been implemented 25 years ago, Korea’s population would be 80 million, its economy 80,000 dollars per capita, making it the wealthiest nation.
  • Consequences of Policy Failure: Without these policies, household debt will rise to 1,500 trillion won, and elementary schools in rural areas will close due to population decline.
  • Japanese Social Phenomena in Korea: Korean apartment complexes will soon experience the same phenomena as Japan did 10-15 years ago: empty neighborhoods, a lack of children, and a rise in senior care facilities, leading to apartment management issues and “ghost apartments.”
  • Huh Kyung-young’s Presidential Scenario:
  • He will enter the Blue House in March after becoming president.
  • Currency will be changed in June.
  • The constitution will be amended in September.
  • Currency reform will recover 980 trillion won in underground funds.
  • This money, combined with the national budget, will allow him to resolve all commoners’ debts, including private loans (100% principal repayment) and bank loans (up to 500 million won for home-backed loans).
  • New Currency Design: All Korean banknotes (from 10 won to 50,000 won) will feature Huh Kyung-young’s smiling face, which he claims will bring good luck and boost the economy. Existing figures like Shin Saimdang and King Sejong will be removed because their historical misfortunes are believed to negatively impact the economy.
  • Earth’s Renewal Cycle: When the total number of human souls (reaching “Muryangdaesu” or 10^68) accumulates over approximately 130,000 years, the Earth will undergo a “Cheonjigaebyeok” (cosmic upheaval), returning to its original state.
  • Economic Revival through Welfare: Providing 100 million won for marriage (plus 200 million for housing) and 700,000 won monthly for seniors will inject money into the market, stimulating the economy.
  • Political Impact of Welfare Policies: These welfare policies will create widespread support for Huh Kyung-young, as entire communities will rally to elect him to ensure their families receive benefits.

  Executive Insight This lecture offers a compelling framework for personal and societal transformation, distinguishing between the pursuit of fleeting fortune and the cultivation of enduring virtue. It posits that true spiritual and material well-being stems from adhering to universal laws of truth and justice, rather than relying on external divine intervention for human-made problems. The speaker’s vision for a “post-religious” and “post-political” era challenges conventional wisdom, advocating for radical policy changes and a shift in individual consciousness away from material attachment towards collective prosperity. For professionals, this analysis underscores the importance of ethical leadership, long-term foresight, and a commitment to societal welfare, suggesting that genuine progress requires a deep understanding of fundamental principles and a willingness to challenge established norms for the greater good.

The Philosophy of Transforming Adversity into Fortune and Blessings into Virtue

1. The Grandeur of Eden and the Pursuit of Fortune
   The Sangcheon Station, located beyond Cheongpyeong, serves as the shuttle bus stop, though the ITX train does not halt there, stopping instead at Gapyeong. The land surrounding Sangcheon Station, known as Eden, is vast, reportedly tens of times the size of the Blue House, spanning approximately one million pyeong (about 826 acres), comparable to several golf courses. All construction on this immense property was financed entirely with cash, with no outstanding debts, bank loans, or pre-sales. The facilities are considered among the largest and finest in Korea, indeed, world-class .

Many individuals across the nation listen to these lectures via YouTube. For instance, two students from Gurye, Jeollanam-do, were sent by their father, an avid viewer, to meet the speaker. Initially, one of the students harbored skepticism about the speaker, but after watching the lectures with his father, he found the content, particularly discussions on the future and human character, deeply resonant .

2. The Dual Nature of Fortune and the Essence of Virtue
   The concept of jeonhwawibok (轉禍爲福), meaning “turning misfortune into blessing,” is widely pursued. However, the speaker posits that even blessings, if not managed wisely, can become a form of misfortune. For example, individuals who suddenly acquire vast wealth, such as hundreds of billions of won, often become ruined. Men might engage in inappropriate behavior, leading to personal downfall. Therefore, simply possessing wealth without purpose can be destructive .

True wisdom lies in jeonbokwideok (轉福爲悳), which means “transforming blessings into virtue.” Instead of merely accumulating wealth, one should seek ways to use it for good. Wealth that is continuously hoarded and expanded often enslaves its owner, who dies without taking any of it to the afterlife. Blessings are things that cannot be carried to the heavenly realm, whereas virtue is what can be taken. Ultimately, virtue itself must be transformed into jeondeokwichun (轉德爲天), meaning “transforming virtue into the will of Heaven” .

The pursuit of blessings is a majority phenomenon, observed in many religious institutions today. However, those who pursue virtue are a minority, exemplified by figures like Bill Gates and Warren Buffett, who, having realized the true nature of material wealth, convert it into virtue by serving the world. The speaker contends that both misfortune and blessings can be detrimental if not properly understood. While the majority in capitalist societies often elect leaders, true societal progress is driven by a virtuous minority .

3. The Advent of Post-Religious and Post-Political Eras
   The world is currently entering a post-religious era (taljonggyosidae 脫宗敎時代), where respect for religious leaders has diminished. Similarly, a post-political era (taljeongchisidae 脫政治時代) is emerging, with a growing desire for leaders untainted by conventional politics. This trend is also evident in the rise of post-familial structures (talgaheong 脫家), where traditional family roles and respect for parental authority are eroding .

This societal shift began with the post-familial era, followed by post-politics and post-religion. The speaker predicts the decline of churches in Europe, America, and subsequently Korea, leading to the rise of Islam and the appearance of what Christianity refers to as the Antichrist. This global progression suggests a lack of leaders capable of navigating these profound changes .

The younger generation, unlike their predecessors, no longer frequents religious institutions with offerings. They are less inclined to seek solace in faith when faced with difficulties, often preferring suicide to religious devotion. This trend indicates a future where temples and churches will face increasing economic hardship .

4. Foresight and Societal Challenges
   The speaker claims to have foreseen these societal shifts decades in advance. For instance, 25 years prior, he proposed policies such as providing 100 million won for marriage, 30 million won for childbirth, and 700,000 won monthly for seniors over 60. Had these policies been implemented, Korea’s population would be around 80 million, its economy would be robust, and it would be a global leader. Instead, elementary schools in rural areas are closing due to declining birth rates, a consequence of failed population policies .

The speaker also predicted the rise in household debt, which has now reached 1,500 trillion won, leaving many seniors with only a single home, if any, and struggling with rent or jeonse (a lump-sum deposit for housing). These predictions, made 25 years ago, were met with skepticism, yet they have largely materialized .

The speaker also draws parallels with Japan’s demographic crisis, where apartment complexes became deserted as people left to earn money, only to find a lack of children and an aging population. This led to a proliferation of senior care facilities, or “silver towns,” as apartments became unmanageable due to dwindling residents .

5. The Wisdom of Yulgok and Monetary Reform
   The speaker references Yulgok, a historical figure who, ten years before the Imjin War, advocated for raising an army of 100,000. His warnings were dismissed, and he was ostracized. However, Yulgok foresaw the war and even prepared a signal fire at Hwaseokjeong to guide the king during his escape. This foresight highlights the importance of heeding warnings about future crises .

The speaker proposes a radical monetary reform. Upon becoming president, he plans to change the currency design in June, three months after taking office in March. This reform is projected to recover 980 trillion won in underground funds. This substantial sum, combined with the national budget, would allow for the resolution of various societal issues, such as repaying common people’s debts, including private loans and housing collateral up to 500 million won. This would stimulate the economy by freeing up household income .

The speaker intends to replace the images on banknotes, including Shin Saimdang and King Sejong, with his own smiling face. He believes that images of historical figures associated with misfortune, such as King Sejong, whose 24 sons were executed, or Admiral Yi Sun-sin, who faced a tragic fate, bring bad luck to the economy. Instead, a living, powerful image on currency would instill hope and positive energy in the populace .

6. The Three Pillars of Philosophy, Religion, and Faith
   The world faces a multifaceted crisis: spiritual, material, religious, and political. Unlike 2,000-2,500 years ago, when figures like Buddha, Confucius, Jesus, and Socrates lived, people today lack the philosophical depth of those times. Philosophy, in its essence, comprises three elements: emptiness (gong 空), completeness (won 員), and righteousness (jeong 正) .

Similarly, religion has three core elements: precepts (gye 戒), meditation (jeong 定), and wisdom (hye 慧). Faith, too, is built upon three pillars: belief (sin 信), hope (mang 望), and love (ae 愛). All these pursuits fundamentally aim for gong, which encompasses generosity, love, and fairness .

The concept of truth (jinri 眞理) is rooted in sapilgwijeong (事必歸正), meaning “all things return to their proper place.” The purpose of truth is gwonsunjingak (勸善懲惡), “to encourage good and punish evil.” The ultimate goal of truth is gongjon gongyeong (共存共榮), “coexistence and co-prosperity,” where everyone lives harmoniously .

7. The Consequences of Actions and Divine Non-Intervention
   The result of adhering to truth is jeonbokwideok (轉福爲德), transforming blessings into virtue. This means sharing one’s blessings with others rather than hoarding them. In Buddhist terms, excessive greed (tam 貪) leads to rebirth as a hungry ghost (agwi 餓鬼), anger (jin 瞋) leads to hell (jiok 地獄), and ignorance (chi 癡) leads to rebirth as an animal (chuksaeng 畜生) .

The speaker emphasizes that divine beings do not intervene in human affairs. For instance, if 300 students on a sinking ferry prayed, God would not save the ship. Similarly, prayers for starving North Koreans would not automatically resolve their plight. Divine beings provide universal laws and conditions, such as air and water, but human actions and their consequences are left to humanity. This principle is sapilgwijeong: if humans act improperly, they will inevitably face the consequences .

The speaker criticizes the misconception that divine beings will intervene to prevent disasters caused by human negligence, such as overloading a ship or removing its ballast. Such actions lead to tragic outcomes, and the responsibility lies with humans, not divine intervention .

8. The Nature of Justice and the Cycle of Suffering and Joy
   Justice (jeongui 正義) is characterized by jingwangbulhwi (眞光不煇), meaning “true light does not shine brightly.” Justice often operates subtly, without overt display. For example, Ahn Jung-geun’s assassination of Ito Hirobumi was an act of justice not performed for public acclaim. The purpose of justice is seonsangbeolak (善賞罰惡), “to reward good and punish evil,” functioning as a divine law. The goal of justice, like truth, is gongjon gongyeong, coexistence and co-prosperity .

The speaker explains that divine beings only acknowledge what humans do for each other. Praying for one’s child to enter a good university while neglecting one’s spouse or failing to set a good example is futile. Divine beings do not grant special favors; they operate on the principle of ingwa eungbo (因果應報), “karma,” where one receives what one gives .

The result of upholding justice is gojingamrae (苦盡甘來), “after suffering comes joy.” This means that enduring hardship inevitably leads to positive outcomes. Conversely, avoiding suffering often results in greater future pain. The speaker warns against attributing sudden windfalls, like lottery winnings, to divine blessings, as such gains often come at the expense of another’s misfortune .

9. The Parable of the Mouse and the Lost Money
   The speaker recounts a story from Shaolin Temple, where a master sought to choose a new abbot from 500 monks. The task was to catch a mouse in a place where no one could see. While 499 monks returned with mice, one did not. When asked why, he explained that there is no place where no one can see, as divine beings observe all actions. This monk, recognizing the omnipresence of divine observation, was chosen as the abbot .

The speaker shares a personal anecdote about finding a lost envelope containing 76 million won, which was a family’s entire jeonse deposit. He went to great lengths to return it, emphasizing that such an act, though seemingly small, aligns with divine principles. He cautions against keeping found money, as it often represents another’s profound loss, and encourages returning it to the authorities, ensuring proper documentation and follow-up .

10. The Laws of Heaven and the Cycle of the Universe
    The laws of Heaven dictate that suffering must precede joy. Those who violate these principles, like Hitler, who caused the deaths of millions, ultimately face dire consequences. The speaker notes that major religions, including Buddhism, Christianity, and Confucianism, all utilize variations of the cross symbol, each with its own interpretation of cosmic rotation, representing the dynamic nature of the universe .

The speaker delves into ancient currency units, from il (one) to mu (immeasurable), highlighting the vastness of numbers. He explains that the human body contains 9,200 yang (a massive unit) of genetic information. The universe operates on a cyclical system, with Earth undergoing a major transformation, or cheonjigaebyeok (天地開闢), every 130,000 years. This cycle is completed when the human population, starting from a single ancestor, reaches the immeasurable number of muryangdaesu (無量大數), at which point Earth resets .

11. The Purpose of Earthly Existence and Spiritual Training
    The Earth travels at an astonishing speed of 107,160 kilometers per hour around the sun, while also rotating at 1,609 kilometers per hour. Humans are sent to Earth for spiritual training, to learn to detach from worldly attachments. Everything on Earth, from cells to food and objects, is designed to decay, serving as a constant reminder that nothing is permanent .

The Earth is likened to a waiting room for a crematorium, where 7 billion people await their turn, with no fixed order. This impermanence should motivate individuals to focus on spiritual growth rather than material accumulation. Those who prioritize worldly possessions arrive in the afterlife empty-handed. The speaker encourages listeners to embrace the teachings of truth and justice to receive a “passport” to a better realm .

12. The Importance of Complete Components and Correct Direction
    Life is compared to a rocket journey, where truth and justice are the fuel and components. Just as a single faulty part can cause a rocket to explode, any deviation from righteous living can lead to spiritual downfall. Therefore, meticulous attention to one’s actions and intentions is crucial for a successful journey to the heavenly realm .

The speaker emphasizes the principle of gongjon gongyeong, coexistence and co-prosperity. Parents should not pressure their children to excel academically but rather encourage them to be kind and considerate, understanding that their success does not diminish others. A parent who fosters a spirit of cooperation and empathy will create a harmonious family environment .

A rocket needs both speed and direction. Similarly, individuals must not only live righteously but also have a clear spiritual goal, such as reaching paradise or the Pure Land. This clear direction ensures that all actions are aligned with a higher purpose .

13. The Three Elements of Filial Piety
    The speaker concludes by outlining the three elements of filial piety (hyodo 孝道):

• Material Filial Piety (**mulhyo** 物孝): Providing for parents’ basic needs, such as food, clothing, and shelter. This is considered the most basic form of filial piety .
• Heartfelt Filial Piety (**simhyo** 心孝): Bringing joy to parents’ hearts, such as marrying a spouse they approve of and having grandchildren. The two students who traveled to meet the speaker at their father’s request exemplify this .
• Great Filial Piety (**daehyo** 大孝): Achieving success and bringing honor to the family name through diligent study and accomplishments. This elevates the family’s reputation and brings pride to parents .

The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)

1. The Grandeur of Haneulgung and the Pursuit of Fortune
   The scale of Haneulgung is truly immense, dwarfing the Blue House by dozens of times. It spans approximately one million pyeong, equivalent to several Han Yang Country Golf Courses. All construction was financed entirely with cash, with no outstanding debts, bank loans, or pre-sales. It was simply built and awaited its purpose. This facility stands as the largest of its kind in Korea, indeed, a global marvel.

Many individuals across the nation listen to my lectures via YouTube. Before encountering these lectures, some held peculiar notions about me. However, upon listening, they discovered that the content diverged significantly from their preconceptions, often addressing the future and the nature of human character. This resonated deeply with them.

The concept of turning misfortune into blessing (轉禍爲福) implies transforming adversity into good fortune. While this transformation is generally perceived as positive, fortune itself can, paradoxically, become a source of calamity. For instance, individuals who diligently attend church or temple, upon suddenly acquiring vast wealth, may find themselves ruined. Men might succumb to frivolous pursuits, becoming morally bankrupt. Fortune, if merely possessed, can lead to downfall. Therefore, when wealth enters one’s home, it is imperative to contemplate how to utilize it for benevolent purposes. Continuously accumulating wealth without a higher aim often leads to becoming its slave, ultimately perishing without having truly benefited from it.

We cannot carry material wealth into the afterlife; what we can carry is virtue (德). Virtue, in its ultimate form, must be transformed into a celestial aspiration, aligning with the will of Heaven.

The majority of people today, whether attending churches or temples, primarily seek fortune. However, those who pursue virtue are a distinct minority. Figures like Bill Gates and Warren Buffett, having realized the true nature of material wealth, have converted their fortunes into virtue by dedicating themselves to global service. Capitalism often misleads people into solely pursuing fortune. Both misfortune and fortune can be detrimental. While the majority in capitalist societies elect leaders, these leaders often belong to the majority faction themselves. Although they appear to steer society, it is, in reality, guided by righteous individuals, those possessing virtue. Just as a vast ocean is preserved by a mere three percent salinity, preventing stagnation, so too is human society sustained by a virtuous minority, even amidst the choices of the majority.

2. The Advent of Post-Religious and Post-Political Eras
   We are entering a post-religious era (脫宗敎時代). Not long ago, religious leaders commanded immense respect, but now they are often regarded with disdain. Similarly, politicians, once revered, are now often disparaged. This shift heralds a post-political era (脫政治時代), where citizens subtly desire leaders untainted by conventional politics. They may acknowledge the necessity of a political background but express weariness towards career politicians.

This phenomenon first manifests as a post-familial era (脫家), followed by post-politics and post-religion. The decline of churches across Europe, the collapse of American congregations, and the impending crisis for Korean churches are sequential. Should Korean churches falter, global Christianity will weaken, and Islam may gain prominence. This progression aligns with prophecies of the Antichrist in Christian theology. The world is moving in this direction, lacking individuals capable of managing these transformations.

In this post-familial, post-political, and post-religious age, young people no longer carry sacks of rice to temples or envelopes of money to churches. They perceive no pressing need for such practices. Faced with hardship, they might even choose suicide over seeking solace in faith. Temples and hermitages will inevitably face economic difficulties. This future is clearly discernible.

I have consistently foreseen these trends, often speaking 20 to 25 years ahead of my time. For instance, 25 years ago, I proposed offering 100 million won for marriage, 30 million won for childbirth, and 700,000 won monthly for seniors over 60. Had these policies been implemented, Korea’s population would now be around 80 million, and its per capita GDP 80,000 dollars, making it the wealthiest nation globally. Instead, elementary schools in rural areas are closing due to population decline. My proposals were dismissed as madness, yet they would have secured Korea’s global leadership.

Our political leaders, however, failed to grasp this vision. They still do not provide financial support for marriage. I predicted that without such measures, household debt would escalate to 1,500 trillion won, a prediction that has proven accurate. Ordinary citizens, burdened by marriage expenses for their children, deplete their retirement savings, often left with only a single home, or none at all for 70% of the population who rely on jeonse (lump-sum deposit for rent) or monthly rent. My foresight 25 years ago was met with ridicule.

I have long proclaimed the global advent of the post-religious era. The profound distrust in politicians has led to the rise of local self-governance, where residents seek direct participation. Similarly, in the post-familial era, children disregard parental authority, and both parents often work separately. Korean apartment complexes are now mirroring the phenomena observed in Japan a decade ago, where neighborhoods become deserted as everyone leaves to work. This leads to a lack of community and, eventually, the abandonment of apartments as the elderly move into senior care facilities. Japan, for example, leads the world in senior towns. This demographic shift renders apartment management unsustainable, leading to their eventual closure and desolation.

I once asserted that the Minister of Education should be prosecuted for the closure of rural elementary schools. We are witnessing the nation’s decline due to failed population policies. Just as Yulgok Yi I advocated for raising 100,000 troops ten years before the Imjin War, only to be dismissed as a madman and exiled, my warnings about future crises have often been ignored. Yulgok, however, prepared for the inevitable, even leaving instructions for his descendants to light a fire at Hwaseokjeong to guide the king during his escape. This foresight, born from a deep understanding of the nation’s trajectory, highlights the importance of anticipating future challenges.

3. Monetary Reform and the Symbolism of Currency
   My presidential platform includes a scenario for national transformation: entering the Blue House in March, implementing currency reform in June, and constitutional amendment in September. Currency reform is projected to recover 980 trillion won in underground funds. When I first proposed this 25 years ago, it was deemed outlandish. However, these funds, combined with the national budget, would provide 1,480 trillion won, enabling comprehensive support for citizens. This includes repaying all private loans and up to 500 million won in bank loans secured by homes, thereby eliminating interest payments for ordinary citizens. This would revitalize the economy as people spend their freed-up income.

To achieve this, I propose replacing the current currency designs, from the 10-won coin to the 50,000-won note, with my own image. My smiling face on the currency would bring good fortune and joy to people, stimulating economic activity. This reform would be implemented discreetly to prevent speculation. The current figures on our currency, such as King Sejong and Shin Saimdang, are problematic. King Sejong, despite his achievements, endured immense personal suffering, and his sons faced tragic fates. Placing such figures, who experienced great misfortune, on currency can negatively impact the national economy. Money represents power, and it should feature strong, nation-building figures like George Washington on U.S. currency, not poets or scholars associated with personal tragedy.

We should not feature deceased individuals on currency. Instead, a vibrant, living figure like myself would instill hope in the populace. The current currency designs reflect a failure in economic policy. To invigorate the economy, currency should feature powerful figures. Even Admiral Yi Sun-sin, despite his heroism, experienced a tragic fate, making him unsuitable for currency. The images of Shin Saimdang and King Sejong do not align with the image of prosperity. This design flaw has inflicted a critical blow to the Korean economy. My image on currency would evoke smiles and a sense of security, as a living, energetic presence on money would radiate power.

My 33 presidential pledges, including currency reform, were outlined 25 years ago. The 27th pledge specifically states that national debt would be resolved by recovering 900 trillion won through currency reform. This recovered underground money would be used to settle the debts of ordinary citizens, who often struggle with high-interest loans for their children’s marriages. Resolving these debts would instantly revitalize the economy.

4. The Crisis of Modernity and the Elements of Truth
   The world faces a multifaceted crisis: spiritual, material, religious, and political. This crisis is unprecedented, unlike the times of Buddha, Confucius, Jesus, or Socrates, when society was more philosophical. Ancient philosophers adhered to the three elements of philosophy: emptiness (空), completeness (員), and righteousness (正). They cultivated an empty mind, embraced completeness, and possessed a strong sense of righteousness.

The three elements of religion are precepts, meditation, and wisdom. The three elements of faith are faith, hope, and love. All these fundamentally pursue emptiness. The concept of truth is all things return to righteousness (事必歸正). Righteousness is embedded in philosophy and faith, as one believes in what is right. The purpose of truth is to encourage good and punish evil (勸善懲惡). The goal of truth is coexistence and co-prosperity (共存共榮), ensuring everyone lives gloriously and beautifully. This goal aligns with the goal of righteousness.

The result of truth is transforming blessings into virtue (轉福爲德). This means sharing one’s blessings with others. We cannot take material blessings to the afterlife; they are talents received based on past actions. Just as someone born into wealth differs from others, one’s current blessings are a result of past life’s accumulations. To carry something into the next life, one must convert these blessings into virtue by serving others, respecting spiritual leaders, and helping the poor. Otherwise, merely enjoying blessings leads to a lower rebirth, such as an animal.

In Buddhist cosmology, there are six realms of existence: hell, hungry ghosts, animals, asuras, humans, and devas (heavenly beings). The human realm is a significant achievement. Above it are six heavenly realms, collectively known as the desire realm (慾界). These include the Heaven of the Four Great Kings, the Heaven of the Thirty-Three Gods, the Yama Heaven, the Tusita Heaven, the Heaven of Enjoying Transformations, and the Heaven of Freely Enjoying Others’ Creations. Siddhartha Gautama, the Buddha, is said to have descended from the Tusita Heaven. The Heaven of Enjoying Transformations, for instance, has a day equivalent to 800 earthly years, and its inhabitants live for 8,000 years. The Heaven of Freely Enjoying Others’ Creations is even higher, where one can freely transform into different beings, experiencing a world of abundance. These are the realms of ultimate bliss, or heaven in Christian terms. However, most humans cycle through these realms, often descending to lower ones. Few reach the highest heavens.

The concept of righteousness is true light does not shine (眞光不煇). Righteousness often operates discreetly, not seeking public display. Ahn Jung-geun’s assassination of Ito Hirobumi, for example, was not an act performed for public acclaim. Righteousness often remains hidden. While the concept of truth is that all things return to righteousness, the concept of righteousness is true light does not shine. The purpose of righteousness is to reward good and punish evil (善賞罰惡), a divine law. This is distinct from the purpose of truth, which is to encourage good and deter evil. The goal of righteousness, like truth, is coexistence and co-prosperity. In Buddhism, this is often expressed as karma (因果應報), where one receives what one gives.

Many mistakenly believe that fervent prayer or religious devotion alone will grant their wishes. However, divine intervention is contingent upon human actions. If one abuses their spouse yet prays for their child’s success, such prayers are futile. Parents must lead by example; if a mother wants her child to study, she too must engage in quiet, focused activity, not watch television. True change stems from the mother’s sincere efforts, not mere supplication.

I am here to correct misconceptions about the divine. People build unsafe ferries like the Sewol and then pray to God for safety. This is a fundamental misunderstanding. We must first build safe vessels and prevent accidents. God provides the air, water, and natural laws, but does not intervene in human affairs. The sinking of the Titanic, for instance, was a human failing, not divine intervention. God does not awaken a sleeping captain to avert disaster.

The divine operates on the principle of all things return to righteousness. If you act unrighteously, you will inevitably face the consequences. We must not take this principle lightly. We should always be grateful to the divine after upholding these laws. The purpose of truth is to encourage good and deter evil. The purpose of righteousness, however, is to reward good and punish evil. Righteousness is a divine law. These two concepts, truth and righteousness, must be integrated for completion.

The result of righteousness is bitterness ends, sweetness comes (苦盡甘來). Suffering is a prerequisite for joy. Joy follows hardship, just as hardship follows excessive indulgence. Winning the lottery or finding money on the street is not divine blessing; it often signifies another’s misfortune. Such findings should be reported to the authorities. Avoiding suffering only leads to greater suffering later.

Religious belief without adhering to these principles—all things return to righteousness, encourage good and punish evil, coexistence and co-prosperity, and transforming misfortune into blessing—is ineffectual. A former gang member who became a pastor, having committed murder, claimed divine forgiveness. However, he had not sought forgiveness from the victim’s family. Divine forgiveness does not supersede earthly accountability. God provides the laws, and individuals choose their path, whether it leads to blessings or misfortune.

The story of the Shaolin Temple abbot selection illustrates this. Five hundred monks sought the position. The abbot instructed them to catch a rat where no one could see. Four hundred ninety-nine returned with rats. One monk did not, explaining that there is no place where no one can see, as God observes all. This monk was chosen as abbot. This highlights the principle that divine observation is constant.

I once found 76 million won that had fallen from a moving truck. I chased the truck, risking my life, to return the money to the owner, who was distraught as it was her entire deposit for a new home. Had someone else found it, they might have claimed it as a windfall, unaware of the family’s devastation. We must not engage in such actions. If you find money, take it to the police and demand a report on its return. This is how one receives divine blessings.

The laws of Heaven are: all things return to righteousness, encourage good and punish evil, coexistence and co-prosperity, and transforming misfortune into blessing. The laws of righteousness are: true light does not shine, reward good and punish evil, coexistence and co-prosperity, and bitterness ends, sweetness comes. One must embrace hardship first to experience joy later. Those who violate these laws, like Hitler, who caused the deaths of millions, ultimately face dire consequences.

5. The Symbolism of Religious Emblems and the Scale of Existence
   Religious symbols, such as the cross in Christianity and the swastika in Buddhism, often share common origins or adaptations. Hitler, a devout Christian, manipulated these symbols, creating a swastika that rotated clockwise, symbolizing the Earth’s rotation and economic prosperity, in contrast to the Buddhist counter-clockwise rotation representing emptiness. These symbols were imbued with specific intentions.

The concept of “emptiness” in Buddhism relates to the vastness of numbers. The ancient Indian monetary units, which are universal, extend to incredibly large numbers, far beyond what humans typically comprehend. For instance, the human body contains 9,200 yang (穰) of genes, a number so immense that if the total number of human genes from the time of Dangun reached this scale, the Earth would undergo a cataclysmic transformation. This cosmic upheaval (天地開闢) occurs every 130,000 years, when the human population reaches a certain threshold, causing the Earth to reset. Evidence of past upheavals can be seen in submerged cities in the Pacific and ancient sea salt deposits on Himalayan peaks.

Humans are sent to Earth for spiritual education, to learn to detach from worldly attachments. Everything on Earth—our bodies, food, cars—is designed to decay, reminding us of its impermanence. If things were eternal, we would become too attached and never seek to return to our spiritual home. Earth is a temporary training ground, a waiting room for the afterlife. Life’s brevity and unpredictability underscore the urgency of spiritual preparation. We are all in a queue for the “crematorium,” and our turn can come at any moment, regardless of age. Yet, most people are preoccupied with accumulating perishable earthly possessions, arriving in the afterlife empty-handed.

When you pass on, you will be asked what you learned on Earth. If you have met me and internalized these teachings, an angel will guide you. Many, however, only turn to prayer when facing death, having neglected spiritual matters throughout their lives. The Earth’s speed, 107,160 kilometers per hour, signifies the rapid passage of time and the unpredictable nature of death. Therefore, turning misfortune into blessing and transforming blessings into virtue are profoundly important.

6. The Essence of Truth and Righteousness: The Rocket of Life
   The concepts of truth and righteousness are like the fuel and components of a rocket, essential for escaping Earth and ascending to the heavenly realms. Just as a single faulty component can cause a rocket to explode, any deviation from these principles—such as excessive drinking, infidelity, disrespecting parents, or abusing one’s spouse—will lead to spiritual downfall. Divine laws are immutable; prayers offered while violating these laws are futile.

True prayer is not self-serving. It embodies coexistence and co-prosperity. If a child performs poorly in school, a wise parent would reassure them, emphasizing their well-being over academic achievement. They would encourage the child to see their performance as an act of generosity towards others, fostering a sense of shared success rather than cutthroat competition. Such parents cultivate a harmonious household.

Speed, like that of a rocket, implies risk. Therefore, every component must be perfect. Beyond speed, direction is crucial. One must have a clear direction, an aspiration to reach heaven or a pure land. This clear direction naturally leads to meticulous attention to the “rocket’s components.”

There are three elements of filial piety: material piety (物孝), heartfelt piety (心孝), and great piety (大孝). Material piety involves providing for parents’ basic needs—food, clothing, and shelter—and is considered the lowest form. Heartfelt piety involves bringing joy to parents, such as marrying a spouse they approve of and having grandchildren. The two young men who traveled to attend my lecture, sent by their father, exemplify heartfelt piety. Great piety involves achieving success and bringing honor to the family name. These three elements are fundamental to filial duty.

Key Philosophical and Strategic Terms from Huh Kyung Young’s Teachings

전화위복 (轉禍爲福): Turning Misfortune into Blessing, Reversal of Adversity, Transmutation of Calamity
The act of transforming a negative situation or disaster into a positive outcome or opportunity.
전복위덕 (轉福爲悳): Transforming Blessings into Virtue, Conversion of Fortune to Merit, Benevolent Utilization of Prosperity
The act of using one’s blessings or good fortune to perform virtuous deeds and contribute to the well-being of others, rather than merely enjoying them for personal gain.
전덕위천 (轉德爲天): Transforming Virtue into Heaven, Ascension through Righteousness, Divine Alignment of Merit
The ultimate goal of virtue, where accumulated good deeds and moral conduct lead to a state aligned with heavenly principles or a higher spiritual realm.
다수 (多數): Majority, The Masses, Predominant Group
Refers to the larger portion of people who typically pursue material blessings and conventional success.
소수 (小數): Minority, The Enlightened Few, Select Group
Refers to the smaller group of individuals who prioritize virtue and service over material wealth, often exemplified by philanthropists.
탈종교시대 (脫宗敎時代): Post-Religious Era, Secular Age, Decline of Organized Religion
A period characterized by a diminishing respect for traditional religious leaders and institutions, as people seek meaning outside conventional religious frameworks.
탈정치시대 (脫政治時代): Post-Political Era, Disillusionment with Politics, Decline of Traditional Governance
A time when public trust in politicians and established political systems wanes, leading to a desire for leaders untainted by conventional politics.
탈가정 (脫家): Post-Family Era, Erosion of Traditional Family Structures, Familial Disintegration
A societal trend where traditional family bonds weaken, and individuals, particularly younger generations, become less reliant on or connected to conventional family units.
철학 (哲學): Philosophy, Wisdom, Fundamental Inquiry
The pursuit of fundamental truths about existence, knowledge, values, reason, mind, and language.
공원정 (空員正): Emptiness, Wholeness, Righteousness (Philosophical Principles)
Three core philosophical principles: Emptiness (空) refers to a state of mental detachment and non-attachment; Wholeness (員) implies completeness and harmony; and Righteousness (正) denotes moral correctness and justice.
계정혜 (戒定慧): Precepts, Concentration, Wisdom (Religious Principles)
The three essential practices in Buddhism: Precepts (戒) are moral guidelines, Concentration (定) is meditative focus, and Wisdom (慧) is insight into the nature of reality.
신망애 (信望愛): Faith, Hope, Love (Theological Virtues)
The three theological virtues in Christianity: Faith (信) is belief in divine truth, Hope (望) is expectation of divine grace, and Love (愛) is charity towards God and neighbor.
진리 (眞理): Truth, Ultimate Reality, Universal Law
Fundamental and unchanging principles that govern the universe and human existence.
정의 (正義): Justice, Righteousness, Equity
Moral fairness and impartiality, often embodying divine law or universal principles of right conduct.
사필귀정 (事必歸正): All Things Return to Right, Justice Will Prevail, Inevitable Rectification
The principle that all matters, regardless of temporary deviations, will ultimately revert to their correct and just state.
권선징악 (勸善懲惡): Promote Good and Punish Evil, Moral Rectification, Ethical Enforcement
The principle of encouraging virtuous actions and deterring or punishing wicked deeds.
공존공영 (共存共榮): Coexistence and Co-prosperity, Mutual Flourishing, Shared Prosperity
The goal of harmonious living where all entities thrive together, benefiting from mutual existence.
인과응보 (因果應報): Karma, Retribution, Cause and Effect
The principle that every action has a corresponding reaction, leading to consequences that align with the nature of the original deed.
고진감래 (苦盡甘來): Sweet After Bitter, Enduring Hardship for Future Joy, Adversity Precedes Prosperity
The idea that after enduring difficulties and suffering, good times and rewards will inevitably follow.
진광불휘 (眞光不煇): True Light Does Not Shine, Hidden Virtue, Unostentatious Righteousness
The concept that genuine justice or virtue often operates subtly, without seeking public recognition or display.
선상벌악 (善賞罰惡): Reward Good and Punish Evil, Merit-Based Justice, Consequential Ethics
The principle that good actions are rewarded and bad actions are punished, serving as a divine or natural system of justice.
물효 (物孝): Material Filial Piety, Providing for Parents’ Needs, Practical Care
The lowest form of filial piety, involving the provision of basic necessities like food, clothing, and shelter for one’s parents.
심효 (心孝): Emotional Filial Piety, Pleasing Parents’ Hearts, Emotional Support
A higher form of filial piety, focusing on bringing joy and peace of mind to parents, often through marriage, having children, or fulfilling their wishes.
대효 (大孝): Great Filial Piety, Bringing Honor to Family, Achieving Success for Ancestors
The highest form of filial piety, achieved by excelling in life, bringing honor and distinction to one’s family name, and upholding the family’s legacy.

The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)

1. The Scale of Eden and the Pursuit of Fortune
   The scale of the land in the vicinity of Sangcheon Station, near Cheongpyeong, is truly immense, comparable to dozens of times the size of the Blue House, spanning approximately one million pyeong (평). This vast project was entirely funded with cash, without any loans or pre-sales, standing as the largest facility of its kind in Korea and globally.

Huh Kyung-young explains that while 轉禍爲福 (Jeonhwawibok), or “turning misfortune into blessing,” is a common aspiration, even blessings can become a source of misfortune if not handled properly. He illustrates this with an analogy: individuals who suddenly acquire vast wealth, such as hundreds of billions of won, often become ruined. Men might engage in inappropriate behavior, leading to their downfall. Therefore, simply possessing wealth without a purpose can be destructive. One must consider how to use wealth for good deeds rather than merely accumulating it, as excessive accumulation can turn one into a slave to money, ultimately leading to death without being able to take anything to the afterlife.

What one can take to the afterlife is 德 (Deok), or “virtue.” Thus, blessings must be transformed into virtue. This transformation of virtue, 轉德爲天 (Jeondeokwicheon), means aligning one’s virtue with the will of Heaven. The pursuit of blessings is a majority trend, seen in many religious institutions today. However, those who pursue virtue, like Bill Gates or Warren Buffett, are a minority. These individuals have realized the true nature of material wealth and are using it to serve the world.

Huh Kyung-young states that both misfortune and blessings can be detrimental. While the majority in capitalist societies prioritize blessings, this perspective is flawed. He notes that even elected leaders, chosen by the majority, often belong to this majority faction. Although they appear to lead, the world is truly guided by righteous and virtuous individuals, a minority that prevents society from decaying, much like 3% of salt keeps the vast ocean from spoiling.

2. The Era of De-Religionization, De-Politicization, and De-Familialization
   Huh Kyung-young observes that the world is entering an era of 脫宗敎時代 (Taljonggyosidae), or “de-religionization,” 脫政治時代 (Taljeongchisidae), or “de-politicization,” and 脫家 (Talga), or “de-familialization.” This shift means that people no longer hold religious or political leaders in high esteem. Instead, there is a growing desire for leaders untainted by politics. The trend of de-familialization, where family structures weaken, precedes de-politicization and de-religionization.

He predicts that churches in Europe and America will collapse, with Korean churches being the next in line. This decline will lead to the rise of Islam and the emergence of what Christianity refers to as the Antichrist. Huh Kyung-young asserts that he has come to Korea to address these global challenges.

He points out that younger generations no longer visit temples or churches with offerings, unlike their parents. They are less inclined to seek spiritual solace and, when faced with difficulties, may even choose suicide over faith. This trend will lead to the economic decline of temples and hermitages.

Huh Kyung-young recounts his past proposals from 25 years ago, such as offering 100 million won for marriage, 30 million won for childbirth, and 700,000 won monthly for seniors over 60. He claims that if these policies had been implemented, Korea’s population would be 80 million, its economy would be 80,000 dollars per capita, making it the wealthiest nation. Instead, elementary schools in rural areas are closing due to population decline. He foresaw these issues, but his proposals were dismissed as those of a “madman.”

He connects the current household debt of 1,500 trillion won to the failure to support young couples, forcing seniors to exhaust their savings for their children’s marriages, leaving them with only a single home, or none at all for 70% of the population.

The de-religionization era, which he predicted long ago, is now manifesting globally. The public’s distrust of politicians has led to the rise of local self-governance, where residents directly participate. De-familialization is evident in the breakdown of traditional family structures, mirroring Japan’s situation a decade ago, where empty neighborhoods and an aging population led to the collapse of apartment management systems and the proliferation of senior care facilities.

3. The Wisdom of Yulgok and the Future of Currency
   Huh Kyung-young draws a parallel to Yulgok Yi I, who, 10 years before the Imjin War, advocated for raising an army of 100,000. Yulgok was dismissed as a madman and exiled, but he foresaw the war and made preparations, even instructing his descendants to set fire to his pavilion, Hwaseokjeong, to guide the king during his escape. This foresight, Huh Kyung-young suggests, is why Yulgok’s mother, Shin Saimdang, is depicted on the 50,000 won banknote.

Huh Kyung-young then outlines his plan if he becomes president:

• March: Enter the Blue House.
• June: Implement currency reform.
• September: Amend the constitution.
  He states that currency reform would recover 980 trillion won in underground funds. Combined with the national budget of 500 trillion won, this would provide 1,480 trillion won, enabling him to resolve common people’s debts, including private loans and bank interest on home mortgages up to 500 million won. This would free up people’s money, stimulating the economy.

He proposes replacing the images on all banknotes, from 10 won to 50,000 won, with his own smiling face. He believes this would bring good fortune and positive energy to the people. He plans to do this secretly, printing the new currency abroad to prevent speculation. He argues that historical figures like King Sejong and Admiral Yi Sun-sin, despite their greatness, experienced personal misfortunes, making them unsuitable for currency, which represents power and prosperity. He believes that only a living, vibrant figure can infuse money with positive energy.

He refers to his 25-year-old campaign promise, which included currency reform to resolve national debt by recovering 900 trillion won in underground funds. This money would be used to clear the debts of ordinary citizens, revitalizing the economy.

4. The Crisis of Modernity and the Three Elements of Philosophy, Religion, and Faith
   Huh Kyung-young asserts that humanity faces a global crisis across spiritual, material, religious, and political dimensions. He contrasts this with the times of Buddha, Confucius, Jesus, and Socrates, when people were more philosophical.

He defines the three elements of philosophy as 空 (Gong), “emptiness” or “open-mindedness”; 員 (Won), “roundness” or “harmony”; and 正 (Jeong), “righteousness.” The three elements of religion are 戒 (Gye), “precepts”; 定 (Jeong), “meditation”; and 慧 (Hye), “wisdom.” The three elements of faith are 信 (Sin), “faith”; 望 (Mang), “hope”; and 愛 (Ae), “love.” He explains that all these ultimately point to 空 (Gong), emphasizing giving, love, and fairness.

He defines the concept of truth as 事必歸正 (Sapilgwijeong), meaning “all things eventually return to righteousness.” The purpose of truth is 勸善懲惡 (Gwonsunjingak), “to encourage good and punish evil.” The goal of truth is 共存共榮 (Gongjon Gongyeong), “coexistence and co-prosperity.” He states that the goal of justice also aligns with co-existence and co-prosperity.

He then discusses the results of truth, which is 轉福爲德 (Jeonbokwideok), “transforming blessings into virtue.” This means sharing one’s blessings with others, as material blessings cannot be taken to the afterlife. Blessings are seen as talents received based on one’s past actions. To carry something to the next life, one must convert material wealth into virtue through service, respecting spiritual leaders, and helping the poor. Failing to do so leads to suffering.

He explains the Buddhist concepts of 貪 (Tam), “greed,” 瞋 (Jin), “anger,” and 癡 (Chi), “ignorance.” Those consumed by greed are reborn as 餓鬼 (Agwi), “hungry ghosts” (like viruses or microorganisms). Those full of anger go to 地獄 (Jihok), “hell.” Those who are ignorant are reborn as 畜生 (Chuksaeng), “animals.”

5. Divine Non-Intervention and Human Responsibility
   Huh Kyung-young emphasizes that God does not intervene in human affairs. He uses the example of the Sewol Ferry disaster: even if 300 students prayed, God would not save the ship. Similarly, prayers for starving North Koreans would not automatically resolve their plight. God provides the laws of nature, such as air and water, but humans are responsible for their actions.

He states that Heaven does not intervene unless humans first resolve their earthly problems. For instance, humans must build safe ships and prevent accidents. God provides the sea and wind, but human life and death are not directly controlled by divine intervention. He cites the Titanic disaster, where God would not awaken a sleeping captain, even if 10,000 people were about to die.

He attributes the trend of de-religionization to people realizing that “Heaven helps those who help themselves.” When humans compromise safety, like removing ballast from a ship to carry more cargo, God does not intervene, even if children are on board. Humans are responsible for the consequences of their actions.

He warns against viewing God as omnipotent in human affairs. God provides the means for life, but not direct intervention in individual tragedies. The law of 事必歸正 (Sapilgwijeong) dictates that unrighteous actions will inevitably lead to negative consequences.

He clarifies that the purpose of truth is 勸善懲惡 (Gwonsunjingak), “to encourage good and punish evil.” However, the purpose of justice is 善賞罰惡 (Seonsangbeorak), “to reward good and punish evil.” Justice, in this sense, is a divine law. Truth and justice must be combined for completion.

The result of justice is 苦盡甘來 (Gojingamrae), “sweetness after bitterness.” Suffering must precede joy. He warns against believing that sudden windfalls, like lottery winnings or finding money, are divine blessings, as they often come at the expense of another’s suffering. One should always return found money.

He criticizes the notion that religious faith alone can absolve one of earthly sins. He gives the example of a former gangster turned pastor who killed someone. Even if he received forgiveness from God, he had not reconciled with the victim’s family. Huh Kyung-young asserts that God does not grant special privileges to forgive sins without earthly reconciliation. God provides the law of 事必歸正 (Sapilgwijeong), allowing individuals to choose their path, whether it leads to blessings, imprisonment, or misfortune.

6. The Wisdom of the Shaolin Temple and the Nature of Existence
   Huh Kyung-young recounts the story of the Shaolin Temple, where 500 monks vied for the position of abbot. The current abbot challenged them to catch a rat in a place where no one could see them. While 499 monks returned with rats, one did not. When asked why, he replied that there was no place where no one could see him, as God (or Buddha) sees everything. This monk was chosen as the abbot.

He shares a personal anecdote of finding 76 million won in cash that had fallen from a moving truck. He chased the truck, returned the money to the owner, who was distraught as it was her entire deposit for a new home. He emphasizes that such actions are in line with divine principles, as Heaven observes everything.

He reiterates that the way to receive blessings from Heaven is to adhere to the principles of truth: 事必歸正 (Sapilgwijeong), 勸善懲惡 (Gwonsunjingak), 共存共榮 (Gongjon Gongyeong), and 轉禍爲福 (Jeonhwawibok). And the principles of justice: 眞光不煇 (Jingwangbulhwi) (true light does not shine brightly, meaning justice is often hidden), 善賞罰惡 (Seonsangbeorak), 共存共榮 (Gongjon Gongyeong), and 苦盡甘來 (Gojingamrae). He states that one must embrace suffering first to experience joy later.

He warns that those who violate these principles, like Hitler, who caused the deaths of millions, ultimately face destruction. He notes that major religions, including Buddhism, Christianity, and Confucianism, all incorporate variations of the cross symbol, representing the rotation of the Earth and the universe.

7. The Vastness of the Universe and the Purpose of Human Life
   Huh Kyung-young delves into the vastness of numerical units, from il (one) to mu (無, nothingness), which represents 無量大數 (Muryangdaesu), or “immeasurable great number,” and 不可思議 (Bulgasaui), or “inconceivable.” These are ancient Indian currency units, universally understood.

He explains that the human body contains 9,200 yang (穰) of genes. He states that when the total number of human beings, from the first human, reaches this immeasurable number, the Earth undergoes a cataclysm, a 天地開闢 (Cheonjigaebyeok), or “heaven and earth transformation,” which occurs every 130,000 years. This involves the Earth flipping, submerging cities, and raising seabeds, as evidenced by ancient buildings found underwater and salt deposits on mountaintops.

He explains that humans are sent to Earth for spiritual education, to learn to detach from earthly possessions, which are designed to decay. If things did not decay, humans would become too attached and never return to the spiritual realm. Earth is a training ground for souls, a waiting room for the crematorium, where the order of departure is unpredictable.

He criticizes people for being obsessed with accumulating perishable earthly possessions, arriving in the afterlife empty-handed. He states that upon death, one will be asked what they learned on Earth, and an angel will guide those who followed his teachings.

8. The Rocket of Life: Speed, Direction, and Filial Piety
   Huh Kyung-young uses the analogy of a rocket to explain life’s journey. To escape Earth and ascend to the heavenly realms, one needs wisdom, which is like boarding a rocket. Truth and justice are the fuel and components of this human rocket. Just as a single faulty part can cause a rocket to explode, any deviation from righteous living can lead to spiritual downfall. He warns against living a life of compromise, engaging in harmful behaviors, and expecting to reach the heavens.

He emphasizes that prayers are useless if one violates the laws of Heaven. Prayers for one’s own child are meaningless if they do not consider the well-being of others, advocating for 共存共榮 (Gongjon Gongyeong). He advises parents to encourage their children to be content with their efforts, even if they are not top performers, and to value kindness and generosity.

He explains that speed in life can be dangerous, just as a fast rocket requires perfect components. One must also have a clear direction, aiming for paradise or the Pure Land, to ensure the rocket’s components (truth and justice) are properly maintained.

He concludes by discussing the three elements of filial piety:

• 物孝 (Mulhyo): Providing for parents’ material needs (food, clothing, shelter), the lowest form of filial piety.

• 心孝 (Simhyo): Bringing joy to parents’ hearts, such as marrying a spouse they approve of and having grandchildren. The two young men attending his lecture at their father’s request exemplify this.

• 大孝 (Daehyo): Bringing honor to the family name through one’s success and achievements.
  He ends by reiterating the importance of these principles for navigating life and preparing for the afterlife.

  What is the ‘truth of turning misfortune into fortune (majority) and turning fortune into virtue (minority)’? Fortune is temporary and cannot be taken to the afterlife, so it must be converted into virtue through good deeds to truly benefit.

1. Introduction to the Lecture
   The speaker introduces two young men from Gurye, Jeollanam-do, whose father, a loyal viewer of the speaker’s YouTube channel, sent them to meet him and receive advice.

1.1. Guests from Gurye

1. Two young men from Gurye, Jeollanam-do, were sent by their father to meet the speaker .

2. Their father is a dedicated viewer of the speaker’s YouTube channel .

3. The father wanted his sons to meet the speaker while they were young to receive good advice .

4. The younger brother initially had a negative perception of the speaker but changed his mind after watching the videos with his father .

5. He realized the content was different from what he expected, covering topics like the future and human character .

6. The speaker correctly identified the older brother, which surprised the audience .

7. The Truth of Fortune and Virtue
   The speaker explains the concepts of “turning misfortune into fortune” (전화위복) and “turning fortune into virtue” (전복위덕), emphasizing that fortune is temporary and must be converted into virtue to be truly beneficial.

2.1. Understanding Fortune and Misfortune

1. Turning misfortune into fortune (전화위복) means changing a disaster into a blessing .
2. However, the speaker argues that fortune itself can be a disaster if not handled properly .
3. For example, if a religious person suddenly gains billions of won, they might become a “ruined person” (폐인) .
4. This is because they might misuse their wealth, leading to self-destruction .
5. Fortune kept for oneself leads to ruin; therefore, it must be used for good deeds .
6. People who gain wealth should consider how to use it for good rather than just accumulating more .
7. Accumulating wealth without purpose can make one a slave to it, and it cannot be taken to the afterlife .
8. Fortune (복) is something that cannot be taken to heaven, whereas virtue (덕) is something that can .

2.2. The Pursuit of Fortune vs. Virtue

1. Virtue (덕) must ultimately be transformed into what heaven desires .
2. The pursuit of virtue is a path followed by a minority of people .
3. Most people, including those who go to church or temples, pursue fortune, representing the majority .
4. Famous figures like Bill Gates and Warren Buffett are examples of those who have realized the true nature of material wealth and converted it into virtue by serving the world .
5. The speaker criticizes capitalism for misleading people into believing that fortune is the ultimate good .

2.3. Societal Leadership and the Decline of Traditional Institutions

1. The speaker argues that both misfortune and fortune can be negative, yet the majority in capitalist societies consider fortune to be the highest good .

2. While the majority elects leaders like presidents and prime ministers, these leaders often belong to the majority and do not necessarily lead society justly .

3. Society is actually guided by a minority of righteous and virtuous individuals .

4. Just as 3% of salt prevents the vast ocean from decaying, these virtuous individuals sustain human society .

5. The speaker suggests that unseen leaders, rather than elected officials, are responsible for maintaining societal stability, especially during crises like epidemics or disasters .

6. The world is entering a post-religious era (탈종교 시대) .

7. People no longer respect religious or political leaders as they once did .

8. This is leading to a post-political era (탈정치 시대), where people desire leaders untainted by politics .

9. The speaker also identifies a post-family era (탈가정 시대) as the earliest of these trends, followed by post-politics and post-religion .

10. The speaker predicts the decline of churches in Europe, America, and eventually Korea, leading to the rise of Islam .

11. He suggests this aligns with the Christian concept of the Antichrist appearing .

12. Young people today are less likely to engage in traditional religious practices, preferring suicide over seeking solace in faith when faced with difficulties .

13. This indicates that churches and temples will face increasing economic hardship .

14. Economic and Social Predictions
    The speaker highlights his past predictions regarding population decline and economic issues, contrasting his foresight with the short-sightedness of politicians.

3.1. Foresight on Population and Economy

1. The speaker claims to be 20 years ahead of his time in his predictions .
2. He recalls proposing policies 25 years ago, such as giving 100 million won for marriage, 30 million won for childbirth, and 700,000 won monthly to seniors over 60 .
3. He asserts that if these policies had been adopted, Korea’s population would be 80 million, and its economy would be the world’s richest at $80,000 per capita .
4. He foresaw the current demographic crisis, where rural elementary schools are closing due to a lack of children .
5. His proposals were dismissed as “crazy” by politicians .
6. He predicted that without financial support for marriage, household debt would rise to 1,500 trillion won, a prediction he claims has come true .
7. This debt forces common people to spend their retirement savings on their children’s marriages, leaving them with no money for their old age .
8. Many people, 70% of the population, cannot even afford their own homes and live in rented housing .
9. The speaker criticizes people for not looking to the future, just as they dismissed his predictions 25 years ago .

3.2. Societal Changes: Post-Religion, Post-Politics, Post-Family

1. The speaker reiterates his long-standing prediction of a global post-religious era .

2. This leads to a post-political era, where citizens deeply distrust politicians and seek direct local governance .

3. The post-family era is characterized by a breakdown of traditional family structures, where children disregard parental authority, and parents pursue separate careers .

4. This mirrors a phenomenon observed in Japan 10 years prior, where apartment complexes became empty during the day as everyone went to work .

5. Eventually, these apartments were abandoned as the population aged, leading to a rise in senior living communities (실버타운) .

6. The lack of residents makes apartment management impossible, leading to deserted buildings .

7. The speaker warns that Korea is heading towards this future .

8. He believes that ministers of education should be prosecuted for failing to address the declining birthrate, which is causing schools to close .

9. Historical Parallels and Future Plans
   The speaker draws a parallel between his unheeded warnings and those of Yulgok Yi I, then outlines his plans for Korea if he becomes president, including currency reform and economic revitalization.

4.1. Yulgok Yi I’s Unheeded Warning

1. The speaker compares his unheeded warnings to those of Yulgok Yi I, who, 10 years before the Imjin War, advocated for raising an army of 100,000 soldiers .
2. Yulgok was dismissed as “crazy” by court officials during a time of peace and was eventually exiled .
3. Yulgok, anticipating the future, built a pavilion called Hwaseokjeong by the Imjin River and instructed his descendants to set it on fire on a specific dark, rainy night during the Imjin War .
4. This fire would guide King Seonjo, who would be fleeing along the river .
5. The king, indeed, found his way by the light of the burning Hwaseokjeong, realizing Yulgok’s foresight .
6. Yulgok knew that his advice to raise an army would be rejected, but he also foresaw the country’s downfall and the king’s escape .
7. The speaker notes that Shin Saimdang, Yulgok’s mother, is on the 50,000 won bill because she raised such a brilliant son .

4.2. Presidential Plans: Currency Reform and Economic Revival

1. The speaker states that if he becomes president, he will change the currency in June, three months after entering the Blue House in March .

2. This currency reform is projected to recover 980 trillion won in underground funds .

3. He claims to have predicted this 25 years ago, stating he would recover 900 trillion won .

4. With these recovered funds, which would exceed the national budget of 500 trillion won, he plans to implement various policies .

5. He would pay off all common people’s private loans and bank loan interest up to 500 million won .

6. This would free up people’s money, allowing them to spend it in markets and revitalize the economy .

7. The speaker intends to replace the images on all banknotes, from 10 won to 50,000 won, with his own smiling face .

8. He believes this would bring good luck and boost the economy .

9. This change would be implemented secretly to prevent rumors about currency reform .

10. He argues that historical figures like King Sejong and Shin Saimdang are unsuitable for currency because their lives were marked by misfortune .

11. King Sejong, despite creating the Korean alphabet, suffered from lifelong illness and family tragedies .

12. The speaker believes that putting such figures on money brings bad luck to the economy .

13. In contrast, the US uses figures like George Washington, who founded the nation, symbolizing power and strength .

14. He asserts that money should feature a living, energetic person like himself to inspire hope and economic vitality .

15. He believes that carrying money with his image would give people a sense of security and power .

16. He refers to his 25-year-old campaign pledge, which included currency reform as the 27th of 33 promises .

17. This pledge explicitly stated that currency reform would resolve national debt by recovering underground funds and using them to clear common people’s debts .

18. He emphasizes that resolving common people’s debts, especially those related to marriage and housing, would significantly boost the economy .

19. The Nature of Truth and Divine Intervention
    The speaker discusses the concepts of truth, justice, and divine intervention, arguing that God does not directly interfere with human affairs but provides universal laws.

5.1. Global Crisis and Philosophical Foundations

1. The speaker asserts that the world is currently facing a crisis in spiritual, material, religious, and political aspects .
2. He contrasts this with ancient times, when figures like Buddha, Confucius, Jesus, and Socrates lived, as those eras were not times of such widespread crisis .
3. In those times, people were more philosophical and adhered to the three elements of philosophy: emptiness of mind (공), harmony (원), and justice (정의) .
4. He asks for the definition of “justice” and “truth” .

5.2. Core Concepts of Truth and Justice

1. The speaker defines the three elements of philosophy as emptiness (공), harmony (원), and justice (정) .
2. These elements are also reflected in the three elements of faith: faith, hope, and love .
3. The fundamental pursuit of religion, faith, and philosophy is “emptiness” (공), which encompasses concepts like benevolence (혜), love (애), and fairness (정) .
4. The concept of truth (진리의 개념) is “all wrongs will be righted” (사필귀정) .
5. This “justice” (정) is embedded in faith, as people only believe in what is right .
6. The purpose of truth (진리의 목적) is “rewarding good and punishing evil“ (권선징악) .
7. The goal of truth (진리의 목표) is “coexistence and co-prosperity“ (공존공영) .
8. This means ensuring everyone lives gloriously together .
9. The goal of justice also aligns with coexistence and co-prosperity .
10. The result of truth (진리의 결과) is “turning fortune into virtue“ (전복위덕) .
11. This means using the blessings given by God to help others, rather than consuming them all for oneself, which would lead to hell .

5.3. Buddhist Concepts of Rebirth and Human Actions

1. The speaker introduces the Buddhist concept of the “three poisons” (탐진치): greed, anger, and ignorance .
2. Those who are greedy (탐) are reborn as hungry ghosts (아귀), which are like viruses or microorganisms .
3. Those who are angry (진) are reborn as demons (귀신) .
4. Those who are ignorant (치) are reborn as animals (짐승) .
5. The speaker emphasizes that the result of truth is to live righteously, following the laws of coexistence and balance established by God .

5.4. God’s Role and Human Responsibility

1. The speaker argues that God does not directly intervene in human problems .

2. For example, if 300 students on a sinking ferry prayed, God would not save the ship .

3. Similarly, if an entire nation prayed for starving North Koreans, God would not solve their hunger .

4. God has given humans laws and principles, but it is up to humans to act upon them .

5. Humans must first “untie what is bound on earth” by building safe ships and preventing accidents .

6. God’s role is to provide the natural elements like water, wind, and air, but not to control human life and death .

7. People mistakenly believe God intervenes in personal matters, but God only provides universal resources like air, water, and rain .

8. God does not interfere with individual human actions or their consequences .

9. The sinking of the Titanic, for instance, was due to human error, not divine intervention .

10. The speaker attributes the shift towards a post-religious era to people realizing that God helps those who help themselves .

11. If humans compromise safety for profit, like overloading a ship, God will not intervene, regardless of how many innocent lives are at stake .

12. Humans should not view God as an all-powerful problem-solver but as the provider of life’s essentials .

13. The law of “all wrongs will be righted” (사필귀정) means that if humans act wrongly, they will face the consequences .

14. Therefore, humans must uphold this law and then express gratitude to God .

15. The purpose of truth (진리의 목적) is to encourage good and deter evil (권선징악) .

16. In contrast, the purpose of justice (정의의 목적) is to reward good and punish evil (상선벌악), acting as a divine law .

17. Truth is a higher concept, and justice is a lower concept, but both are necessary for completion .

18. The Journey to Heaven and the Three Poisons
    The speaker explains how virtue allows one to ascend to higher realms, contrasting it with the consequences of clinging to fortune and the Buddhist concept of the six realms of existence.

6.1. Converting Fortune to Virtue for the Afterlife

1. The speaker asks if fortune can be taken to heaven, emphasizing that it cannot .
2. Fortune is a “talent” (달란트) received based on one’s past actions, according to Buddhist belief .
3. This fortune cannot be taken to the next life; instead, it must be converted into virtue (덕) .
4. To convert fortune into virtue, one must engage in extensive service, respect spiritual leaders, and help the poor .
5. This virtue can then be carried into the afterlife .
6. Clinging to fortune without converting it to virtue leads to hell or rebirth as an animal (축생) .

6.2. The Six Realms of Existence (욕계)

1. The speaker describes the Buddhist concept of the six realms of existence (욕계), which are realms of desire .

2. These realms include hell, hungry ghosts (아귀), animals (축생), asuras (아수라), humans, and six heavenly realms (천상) .

3. Being born as a human is already a significant achievement .

4. From the human realm, one can ascend to the heavenly realms: Four Great Kings Heaven (사왕천), Trayastrimsa Heaven (도리천), Tushita Heaven (도솔천), Yama Heaven (야마천), Nirmanarati Heaven (화락천), and Paranirmitavasavarti Heaven (타화자재천) .

5. Tushita Heaven (도솔천) is considered a “heavenly kingdom” (천국), and Buddha is said to have come from this realm .

6. Nirmanarati Heaven (화락천) has a day that is equivalent to 800 years on Earth, and its inhabitants live for 8,000 years .

7. Paranirmitavasavarti Heaven (타화자재천) is an even higher realm where one can transform into anything and experience the happiness of others as one’s own .

8. This is considered the ultimate paradise .

9. Most humans are reborn as animals, and only a few ascend to the heavenly realms .

10. The speaker encourages listeners to understand these paths to determine their own destination .

11. The result of truth (진리의 결과) is “turning fortune into virtue“ (전복위덕), which can also be expressed as “turning misfortune into fortune” (전화위복) .

12. The Concept of Justice and Divine Laws
    The speaker elaborates on the concept of justice, emphasizing its hidden nature and the importance of human action in aligning with divine laws, rather than relying solely on prayer.

7.1. The Hidden Nature of Justice

1. The concept of justice (정의의 개념) is “hidden and not revealed” (진강불이) .
2. Justice is not something that is openly displayed .
3. For example, Ahn Jung-geun’s assassination of Ito Hirobumi was an act of justice, but it was not done for public display .
4. The purpose of justice (정의의 목적) is similar to that of truth .
5. The goal of justice (정의의 목표) is coexistence and co-prosperity (공존공영) .
6. In Buddhism, this is referred to as karma (인과응보), meaning one receives what one gives .

7.2. Human Action vs. Prayer

1. The speaker criticizes those who believe that simply praying to God will grant their wishes .

2. God only approves of actions taken towards other humans .

3. For example, a husband who abuses his wife cannot expect God to help his son get into a good university .

4. Parents must lead by example; if a mother wants her child to study, she must also show diligence, even if it’s just pretending to read .

5. Relying on prayers or religious rituals without personal effort is futile .

6. The speaker emphasizes that he is on Earth to correct people’s misconceptions about God .

7. He criticizes the idea of building a faulty ship like the Sewol and then praying to God for safety .

8. Such actions, driven by selfishness, will not be met with divine favor .

9. God, being infinitely superior to a president, does not grant audiences to just anyone .

10. A truly exemplary person would have no need to meet God or seek favors from anyone .

11. The creation of religion in ancient, “dark” times was a transitional phenomenon .

12. The coming post-religious era signifies a time when humanity awakens and progresses .

13. Blindly adhering to religious rituals without understanding the true principles of “all wrongs will be righted” (사필귀정), “rewarding good and punishing evil“ (권선징악), “coexistence and co-prosperity” (공존공영), and “turning misfortune into fortune” (전화위복) is useless .

14. The Results of Justice and Divine Laws
    The speaker explains that upholding justice leads to positive outcomes, while avoiding suffering only brings greater hardship. He also criticizes the idea that divine forgiveness negates human accountability.

8.1. The Outcome of Upholding Justice

1. The result of upholding truth (진리를 지킨 사람) is that one converts fortune into virtue and goes to a good place, whether in a Buddhist or Christian context .
2. The result of upholding justice (정의를 지킨 자) is “sweet after bitter” (고진감래), meaning good things will follow after enduring hardship .
3. Suffering is necessary for good things to come; conversely, pleasure is followed by pain .
4. The speaker warns against attributing sudden good fortune, like winning the lottery or finding money, to divine favor .
5. Such fortune often comes at the expense of another’s suffering .
6. The righteous action is to return lost money to its owner .
7. Avoiding suffering only leads to greater suffering later .
8. The speaker emphasizes that violating the concepts, purposes, goals, and results of truth and justice renders any prayer or religious practice ineffective .

8.2. Accountability and Divine Forgiveness

1. The speaker recounts a story of a former gang member who became a pastor in prison after killing someone .

2. When confronted by the victim’s mother, the pastor claimed he was no longer a sinner because God had forgiven him .

3. The speaker questions whether this is true, arguing that the pastor had not sought forgiveness from the person he harmed .

4. He asserts that God does not grant special privileges of forgiveness without human accountability .

5. God provides the framework of “all wrongs will be righted” (사필귀정), and individuals choose their own path to fortune, misfortune, or imprisonment .

6. If one acts righteously, God automatically provides the corresponding reward .

7. The Story of the Shaolin Monk and the Lost Money
   The speaker illustrates the principle of divine omnipresence and human integrity through the story of a Shaolin monk and his personal experience of returning lost money.

9.1. The Shaolin Monk and Divine Omnipresence

1. The speaker tells the story of a Shaolin Temple abbot selection where 500 monks competed .
2. The abbot asked each monk to catch a baby mouse in a place where no one could see them .
3. While 499 monks brought a mouse, one monk did not .
4. He explained that there is no place where no one can see, as God sees everything .
5. Since God created humans, if God sees, then humans also see .
6. Therefore, he could not find a place where no one was watching .
7. This monk was chosen as the abbot .

9.2. The Speaker’s Experience with Lost Money

1. The speaker recounts finding a bag containing 76 million won that fell from a moving car .

2. Despite his own financial struggles at the time, he chased the car and returned the money to the owner, who was moving and had lost her entire deposit .

3. He emphasizes that if someone else had found the money, they might have kept it, believing it to be a stroke of luck, without considering the devastating impact on the family who lost it .

4. He advises listeners not to do such things .

5. He instructs that if one finds money, they should take it to the police and request a report on how it was returned to the owner, including the officer’s name and contact information .

6. This is because one cannot fully trust the police .

7. The speaker concludes that the way to receive blessings from heaven is by adhering to the principles of truth and justice .

8. This means embracing hardship first, as joy will follow .

9. Cosmic Laws and Human Existence
   The speaker connects human actions to cosmic laws, discussing the consequences of violating these laws, the symbolism of religious icons, and the vastness of genetic information and the universe.

10.1. Consequences of Violating Cosmic Laws

1. The speaker asserts that no one has ever succeeded on Earth by violating these cosmic laws .
2. He contrasts himself with Hitler, who caused the deaths of 6 million Jews and 200 million in war .
3. The speaker claims he can save ten or even dozens of times more people .
4. Violating the principle of “rewarding good and punishing evil“ (상선벌악) can lead to immense destruction, as seen with Hitler .

10.2. Symbolism of Religious Icons

1. The speaker discusses the symbolism of the swastika (만자), which is a Buddhist symbol, and the cross .
2. He notes that the cross is also a symbol in Confucianism .
3. Hitler’s swastika was a modified cross, rotating clockwise, symbolizing the Earth’s rotation and life .
4. The Buddhist swastika rotates counter-clockwise, representing “nothingness” (무) .
5. These symbols were designed with specific intentions .

10.3. The Vastness of Numbers and Human Genetics

1. The speaker introduces the concept of 10^68 (무량대수), a vast number representing the largest unit in the Indian monetary system, which is universally used .
2. He explains that humans typically operate within the “hundred million” (억) range .
3. He states that the total number of genes in the human body is 9.2 yang (9양), which is 9,200 .
4. This number is derived from the number of cells (100 trillion), chromosomes (46), DNA per chromosome (40,000), and genes per DNA (500,000) .
5. The speaker claims that when the total number of human descendants reaches this “immeasurable number” (무량대수), the Earth will undergo a cataclysmic change (천지개벽) .
6. This event, occurring every 130,000 years, involves the Earth rotating, submerging cities, and raising seabeds to mountain peaks .
7. He states that the number of human beings, starting from a single ancestor, will eventually reach this point, leading to the Earth’s reset .
8. The universe operates on a complete system .
9. The Earth’s orbital speed is 107,160 km/h, and its rotational speed is 1,690 km/h .
10. The speaker attributes major wars to religious fanatics, including Hitler, and notes that all major religions have histories of conflict .
11. He points out that religious symbols are often used to criticize opposing faiths .

10.4. The Purpose of Human Existence on Earth

1. The speaker asks why humanity was sent to Earth .

2. He explains that humans were sent to Earth for soul training (영혼 훈련) .

3. Everything on Earth, including human bodies, food, and objects, is designed to decay .

4. This is meant to teach humans to abandon attachment (애착) to worldly possessions .

5. Life on Earth is short and unpredictable, like a queue for a crematorium where there is no fixed order .

6. Yet, most people are preoccupied with accumulating perishable things rather than focusing on spiritual growth .

7. The speaker states that upon death, one will be asked what they learned on Earth .

8. Those who followed his teachings will be guided by an angel .

9. People often only turn to prayer when facing death, having spent their lives chasing worldly desires .

10. The speaker reiterates the importance of “turning misfortune into fortune” (전화위복) and “turning fortune into virtue“ (전복위덕) .

11. Riddles and Societal Choices
    The speaker uses riddles to illustrate deeper philosophical points about choices and societal structures, contrasting “caves” (representing isolation and hoarding) with “tunnels” (representing shared prosperity).

11.1. Riddles with Deeper Meanings

1. The speaker poses several riddles to the audience .
2. “What does an almond become when it dies?” – A diamond .
3. “What lights a fire with rain?” – A matchstick (성냥개비) .
4. “What is the knife that cuts snow and clouds?” – A person who lives with a beautiful but ignorant woman (무지한 미인) .
5. He notes that these riddles often have hidden messages .

11.2. Caves vs. Tunnels: Societal Choices

1. The speaker asks for the difference between a cave (동굴) and a tunnel (터널) .

2. A cave is natural, while a tunnel is man-made .

3. He explains that people prefer caves, but entering a cave leads to death because there is no exit .

4. A tunnel, however, has an exit, representing a black hole and a white hole connected .

5. The cave symbolizes attachment (애착), which traps people .

6. The speaker argues that people today prefer “caves,” which he equates to apartments .

7. Living in isolation in apartments often leads to stagnation .

8. A tunnel represents a path where one builds virtue and lives righteously, allowing others to pass through and share .

9. It symbolizes using one’s wealth to create jobs and benefit society .

10. In contrast, those who prefer “caves” hoard their money in secret, like in a closet .

11. This hoarding leads to money disappearing from circulation .

12. The speaker criticizes the government for mismanaging national funds .

13. He cites examples like 40 trillion won lost in the Yulgok project and 36 trillion won in defense equipment purchases going overseas .

14. He claims that 100 trillion won from the national budget and 150 trillion won from citizens’ overseas travel expenses are lost annually .

15. This totals 250 trillion won, compared to the national budget of 400 trillion won .

16. He highlights the disparity between the 150 trillion won spent by urbanites on overseas travel and the 1 trillion won earned by farmers from rice production .

17. The speaker asserts that if he were president, he would circulate this money by giving 100 million won for marriage and 700,000 won monthly to seniors, stimulating the economy .

18. He criticizes government spending on projects like capital relocation (60 trillion won) and river restoration (30 trillion won), claiming these funds are stolen and hidden .

19. This mismanagement leads to the national budget being “butchered” annually .

20. Therefore, people should avoid “caves” and choose the “tunnel” path of shared prosperity .

21. Incentives for Marriage and Filial Piety
    The speaker outlines his proposed financial incentives for marriage and housing, then discusses the three levels of filial piety, emphasizing the importance of understanding and respecting parents.

12.1. Marriage and Housing Incentives

1. The speaker reiterates his plan to provide 100 million won for marriage and 200-300 million won for housing purchases .
2. He clarifies that these benefits would apply to those who remarry or divorce before he becomes president .
3. He encourages people to divorce and remarry if it means receiving these funds .
4. The benefits would also be retroactive, covering those married for up to 10 years or with children under 10 years old .
5. This is to support families struggling with child-rearing .
6. He predicts that these policies would create a nationwide movement to elect him, as families would encourage voting for him to receive the benefits .

12.2. The Three Levels of Filial Piety

1. The speaker introduces the three elements of filial piety (효도의 3대 요소) .
2. The first and lowest level is material filial piety (물효능) .
3. This involves providing for parents’ basic needs: food, clothing, and shelter .
4. The second level is emotional filial piety (심효) .
5. This means making parents happy, such as by marrying someone they approve of and having grandchildren .
6. The two young men attending his lecture at their father’s request are an example of emotional filial piety .
7. The third and highest level is great filial piety (대효) .
8. This involves studying hard, succeeding, and bringing honor to the family name .
9. The speaker advises the young attendees to remember these three elements .

What is the difference between turning misfortune into a blessing and transforming blessings into virtue? While most people seek to turn misfortune into a blessing, true virtue comes from using one’s blessings to serve others, as accumulating wealth without sharing it ultimately leads to ruin.

1. The Truth of Turning Misfortune into Blessing (Majority) and Transforming Blessings into Virtue (Minority)
   The lecture discusses the difference between turning misfortune into a blessing, which is what most people seek, and transforming blessings into virtue, which is a rarer and more virtuous path.

1.1. Introduction of the Speaker and Guests

1. The speaker introduces himself and mentions the location of Sangcheon Station, which is near Cheongpyeong .
2. The shuttle bus stop is at Sangcheon Station, but the ITX train does not stop there; it stops at Gapyeong .
3. The land around Sangcheon Station, known as Eden, is vast, covering about 1 million pyeong, which is tens of times the size of the Blue House .
4. All construction on this land was done with cash, without loans or pre-sales, and the facilities are considered world-class .
5. Two students from Gurye, Jeollanam-do, were sent by their father, a devoted viewer of the speaker’s YouTube channel, to meet him and receive advice .
6. The father, who is 55 years old, found the speaker’s lectures on the future and human character very impactful .
7. The speaker notes that many people across the country listen to his YouTube lectures .
8. The speaker encourages the students and expresses his happiness at their visit .

1.2. The Concepts of Turning Misfortune into Blessing and Transforming Blessings into Virtue

1. The speaker explains the concept of turning misfortune into a blessing (전화위복), which means changing a disaster into good fortune .

2. However, he argues that even a blessing can become a disaster if not handled properly .

3. For example, if a religious person suddenly acquires a large sum of money, they might become a degenerate (폐인), engaging in inappropriate behavior .

4. Therefore, simply possessing wealth without using it for good can lead to ruin .

5. The speaker introduces the concept of transforming blessings into virtue (전복위덕), which means using one’s blessings to help others .

6. Blessings are things that cannot be taken to the afterlife, whereas virtue (덕) is what can be taken to heaven .

7. Virtue itself should ultimately be transformed into something desired by heaven, which is transforming virtue into heaven (전덕위천) .

8. Most people (the majority) pursue blessings, as seen in churches and temples today .

9. In contrast, only a minority of people, like Bill Gates and Warren Buffett, pursue virtue by using their wealth to serve the world .

10. The speaker asserts that both misfortune and blessings can be negative if not managed with virtue .

11. The speaker criticizes the capitalist system where the majority’s pursuit of blessings is considered supreme, leading to the election of leaders who are also part of this majority .

12. He believes that society is actually guided by righteous and virtuous individuals, even if they are not outwardly visible .

13. Just as a small percentage of salt keeps the vast ocean from spoiling, a small percentage of virtuous people prevents society from collapsing .

14. Therefore, individuals should strive to be part of the minority that pursues virtue rather than the majority that seeks blessings .

15. The Era of De-Religion, De-Politics, and De-Family
    The world is entering a new era where traditional institutions like religion, politics, and family are losing their influence, leading to societal changes and challenges.

2.1. The Shift from Traditional Eras to De-Eras

1. The world is currently transitioning from a religious era to a de-religious era (탈종교시대) .
2. In the past, religious leaders were highly respected, but now they are often looked down upon .
3. Similarly, a de-political era (탈정치시대) is emerging, where politicians are no longer respected .
4. People now desire leaders who are untainted by politics, even if they have political experience .
5. The speaker states that the first “de-era” to appear was the de-family era (탈가정시대), followed by de-politics and de-religion .
6. This trend is evident in Europe, where churches are disappearing, and in the US, where churches are collapsing, with South Korea being the next in line .
7. If Korean churches fall, global Christianity will decline, and Islam will gain dominance, leading to the appearance of the Antichrist as predicted in Christianity .
8. The speaker believes that no one in the world can handle these changes, which is why he has come to South Korea .

2.2. Manifestations of the De-Eras

1. The de-family era is characterized by young people no longer visiting temples or churches with offerings, unlike previous generations .

2. These young people, facing difficulties, are more likely to commit suicide than to seek solace in faith .

3. This trend will lead to economic hardship for temples and hermitages .

4. The speaker claims to have foreseen these changes 25 years ago, proposing policies like giving 100 million won for marriage, 30 million won for childbirth, and 700,000 won for seniors over 60 .

5. He argues that if these policies had been implemented, South Korea’s population would be 80 million, its economy 80,000 dollars per capita, making it the wealthiest nation .

6. Instead, elementary schools in rural areas are closing due to population decline, a consequence he predicted .

7. He was called crazy for these proposals, but he believes they would have allowed Korea to dominate the world .

8. The failure to implement these policies has led to a national household debt of 1,500 trillion won, forcing seniors to use their retirement savings for their children’s marriages, leaving them with only one house or none at all .

9. The de-political era is evident in the public’s distrust of politicians, leading to the rise of local self-governance where residents directly participate .

10. The de-family era is also seen in the breakdown of traditional family structures, where children no longer listen to their parents, and both parents work separately .

11. This mirrors Japan’s situation 10 years ago, where apartment complexes became empty during the day as everyone went to work .

12. Japan now has the most silver towns (retirement communities) in the world, as elderly people move out of apartments, leaving them empty and unmanaged .

13. The speaker warns that South Korea is heading towards a similar future, where schools will close, and the nation will decline due to failed population policies .

14. The Principles of Truth and Justice
    The speaker outlines the fundamental principles of truth and justice, emphasizing that divine intervention is limited to providing natural laws, while human actions determine outcomes.

3.1. Historical Foresight and Divine Principles

1. The speaker draws a parallel to Yulgok Yi I, who 10 years before the Imjin War, advocated for raising an army of 100,000, but was dismissed as crazy by officials .
2. Yulgok, knowing the future, built a pavilion at Hwaseokjeong and instructed his descendants to burn it on a specific night during the war to guide the king’s escape .
3. This foresight, which saved King Seonjo, is why Yulgok’s mother, Shin Saimdang, is on the 50,000 won bill .
4. The speaker announces his plan to become president, enter the Blue House in March, change currency in June, and amend the constitution in September .
5. He claims that changing the currency will recover 980 trillion won in underground funds (지하자금), which, combined with the national budget, would total 1,480 trillion won .
6. This money would be used to pay off common people’s debts, including private loans and up to 500 million won in housing loans, stimulating the economy .
7. The speaker plans to replace all currency designs with his own image, from 10 won to 50,000 won, to bring good fortune and energy to the people .
8. He argues that current figures like Shin Saimdang and King Sejong are inappropriate for currency because they represent misfortune or lack the power associated with money .
9. He believes that putting a living, powerful figure on currency, like George Washington on US currency, is essential for economic success .
10. This currency change would be done secretly to prevent rumors and speculation .
11. The speaker reiterates that his proposals, including currency reform, were made 25 years ago and are part of his 33 presidential pledges .
12. He emphasizes that recovering underground funds and resolving common people’s debts would revitalize the economy .
13. The speaker introduces the three elements of philosophy: emptiness (공), roundness (원), and righteousness (정) .
14. He also mentions the three elements of religion: precepts (계), meditation (정), and wisdom (혜) .
15. And the three elements of faith: faith (신), hope (망), and love (애) .
16. All these elements fundamentally pursue “emptiness” (공), which represents giving and fairness .
17. The concept of truth (진리) is that all things eventually return to righteousness (사필귀정) .
18. The purpose of truth is to encourage good and punish evil (권선징악) .
19. The goal of truth is coexistence and co-prosperity (공존공영), ensuring everyone lives beautifully together .
20. The goal of justice also aligns with coexistence and co-prosperity .

3.2. The Results of Truth and Justice

1. The speaker explains that the result of truth is transforming blessings into virtue (전복위덕) .

2. This means that the blessings received from God must be given back to others, otherwise, one faces hell .

3. In Buddhism, excessive greed (탐) leads to rebirth as a hungry ghost (아귀), anger (진) leads to hell, and ignorance (치) leads to rebirth as an animal (축생) .

4. The speaker emphasizes that God only provides natural laws and does not intervene in human affairs .

5. For example, God would not save the Sewol ferry or resolve the famine in North Korea, even with fervent prayers .

6. Humans must first resolve earthly problems, such as building safe ships, before God’s blessings can be effective .

7. God provides essential elements like air and water, but human actions determine individual fates .

8. The speaker criticizes the misconception that God will intervene in human-made disasters, citing the Titanic as an example .

9. He argues that people are moving towards de-religion because they realize that God helps those who help themselves .

10. Human negligence, like overloading a ship, leads to disasters, not divine intervention .

11. The concept of justice (정의) is true light does not shine (진광불휘), meaning justice often operates subtly and is not overtly displayed .

12. For example, Ahn Jung-geun’s assassination of Ito Hirobumi was an act of justice not done for public display .

13. The purpose of justice is rewarding good and punishing evil (선상벌악), which is God’s law .

14. The goal of justice is also coexistence and co-prosperity (공존공영) .

15. The result of justice is bitterness ends, sweetness begins (고진감래), meaning that after enduring hardship, good things will come .

16. The speaker warns against believing that finding money or winning the lottery is a divine blessing, as it often comes at the expense of another’s suffering .

17. Instead, found money should be returned to its owner through the police, as heaven observes all actions .

18. Avoiding hardship only leads to greater suffering later .

19. The speaker criticizes religious leaders who claim divine forgiveness without seeking reconciliation with those they have harmed, stating that God does not grant special privileges .

20. God provides the law of all things eventually return to righteousness (사필귀정), allowing individuals to choose their path, whether it leads to blessings, imprisonment, or misfortune .

21. The Path to Spiritual Growth and Societal Transformation
    The speaker delves into the importance of spiritual awareness, the dangers of attachment, and the need for societal reform, including his own political vision and the true meaning of filial piety.

4.1. Spiritual Awareness and the Dangers of Attachment

1. The speaker recounts a story from Shaolin Temple where a monk was chosen as abbot because he understood that God sees everything, even when no human is present .
2. This illustrates that there is no place where God is not watching, emphasizing the importance of righteous conduct .
3. The speaker shares a personal anecdote about finding 76 million won and returning it to its owner, highlighting the importance of honesty and the consequences of keeping found money .
4. He stresses that such actions are observed by heaven and that taking what is not yours can destroy a family .
5. He advises reporting found money to the police and demanding a report on its return to ensure transparency .
6. The speaker explains that the way to receive blessings from heaven is to follow the principles of truth and justice: all things eventually return to righteousness (사필귀정), encourage good and punish evil (권선징악), coexistence and co-prosperity (공존공영), and turning misfortune into a blessing (전화위복) .
7. He also mentions the principles of justice: true light does not shine (진광불휘), rewarding good and punishing evil (선상벌악), coexistence and co-prosperity (공존공영), and bitterness ends, sweetness begins (고진감래) .
8. He asserts that those who violate these heavenly laws, like Hitler, cause immense suffering and destruction .
9. The speaker discusses the symbolism of religious crosses, noting that Buddhism, Christianity, and Confucianism all use variations of the cross .
10. He explains that the direction of rotation in these symbols (clockwise for Christianity/Confucianism, counter-clockwise for Buddhism) represents different philosophies, such as creation (유) and emptiness (무) .
11. The speaker introduces the concept of immeasurable numbers (무량대수), which are ancient Indian currency units that represent extremely large quantities .
12. He states that the human body contains 9,200 yang (양) of genes, which is a vast number .
13. He explains that when the total number of human genes on Earth reaches this immeasurable number, the Earth undergoes a cosmic upheaval (천지개벽), rotating and transforming its landscape .
14. This cycle occurs every 130,000 years, indicating that the Earth is a temporary training ground for souls .
15. The speaker explains that humans are sent to Earth to receive spiritual education and learn to detach from worldly possessions, as everything on Earth, including bodies and objects, eventually decays .
16. If things on Earth were immortal, people would become too attached and never want to return to heaven .
17. He describes Earth as a waiting room for a crematorium, where 7 billion people are lined up, but the order of departure is unpredictable .
18. He criticizes people for being obsessed with accumulating perishable earthly possessions instead of preparing for their spiritual journey .
19. When people die, they will be asked what they learned on Earth, and those who followed his teachings will be guided by an angel .
20. The speaker uses the analogy of a cave (동굴) versus a tunnel (터널) to illustrate the difference between attachment and shared prosperity .
21. A cave is a dead end, representing attachment and isolation, where one can get trapped and die .
22. A tunnel, in contrast, has an entrance and an exit, representing shared paths and opportunities for everyone to pass through .
23. He argues that people often prefer the perceived safety and comfort of a “cave” (like an apartment or hoarding money) over the open, shared path of a “tunnel” .

4.2. Political Vision and the Importance of Filial Piety

1. The speaker criticizes the current government for mismanaging national funds, citing examples like 40 trillion won lost in the Yulgok project, 36 trillion won in defense equipment purchases, and 100 trillion won annually lost overseas .
2. Additionally, Koreans spend 150 trillion won on overseas travel annually, while the total agricultural output is only 15 trillion won .
3. He argues that this money, instead of being hoarded or sent overseas, should be circulated within the economy by providing funds for marriage and elderly welfare .
4. He also criticizes large-scale government projects like the capital relocation (60 trillion won) and the Four Major Rivers Project (30 trillion won), claiming these funds are often stolen and hidden .
5. He emphasizes the need to avoid the “cave” of corruption and choose the “tunnel” of shared prosperity .
6. The speaker reiterates his presidential pledges: 100 million won for marriage, 200 million won for housing, and 700,000 won per month for seniors over 60 .
7. He states that these benefits would apply to those who remarry, divorce, or have been married for up to 10 years, including those with children under 10 .
8. He believes these policies would create a strong incentive for people to vote for him, as entire communities would benefit .
9. The speaker uses the analogy of a rocket to explain the journey to heaven, emphasizing that both speed (속도) and direction (방향) are crucial .
10. Just as a single faulty part can cause a rocket to explode, any moral failing can prevent one from reaching heaven .
11. He stresses that merely praying in churches or temples is useless if one violates God’s laws of human conduct .
12. The principle of coexistence and co-prosperity (공존공영) means considering others, even in personal matters like a child’s academic performance .
13. He advises parents to encourage their children, emphasizing their well-being over academic success, and to foster a mindset of sharing and empathy .
14. He believes that a parent who promotes coexistence will have a successful family .
15. The speaker concludes by discussing the three elements of filial piety (효도) :
16. Material filial piety (물효): Providing for parents’ basic needs (food, clothing, shelter) . This is considered the lowest form of filial piety .
17. Heartfelt filial piety (심효): Making parents happy, such as marrying someone they approve of and having grandchildren . The students’ visit to the lecture is an example of this .
18. Great filial piety (대효): Achieving success and bringing honor to the family name .

전화위복 (轉禍爲福): [Turning Misfortune into Blessing (Majority Perspective)]

전복위덕 (轉福爲德): [Transforming Blessings into Virtue (Minority Perspective)]
전덕위천 (轉德爲天): [Transforming Virtue into Divine Will]
다수 (多數): [Majority]
소수 (小數): [Minority]
탈종교시대 (脫宗敎時代): [Post-Religious Era]
탈정치시대 (脫政治時代): [Post-Political Era]
탈가정 (脫家): [Post-Family Era]
공 (空): [Emptiness/Void (Philosophical Concept)]
원 (員): [Harmony/Completeness]
정 (正): [Righteousness/Justice]
사필귀정 (事必歸正): [All Wrongs Will Be Righted/Justice Prevails]
권선징악 (勸善懲惡): [Promoting Good and Punishing Evil]
공존공영 (共存共榮): [Coexistence and Co-prosperity]
인과응보 (因果應報): [Karma/Retribution]
진강불휘 (眞光不煇): [True Light Does Not Shine Ostentatiously/Hidden Virtue]
상선벌악 (善賞罰惡): [Rewarding Good and Punishing Evil]
고진감래 (苦盡甘來): [Sweet After Bitter/Joy Follows Suffering]
탐진치 (貪瞋癡): [Three Poisons (Greed, Anger, Ignorance)]
아귀 (餓鬼): [Hungry Ghost (Buddhist Concept)]
축생 (畜生): [Animal Realm (Buddhist Concept)]
지옥 (地獄): [Hell Realm (Buddhist Concept)]
아수라 (阿修羅): [Demigod/Titan Realm (Buddhist Concept)]
인간 (人間): [Human Realm (Buddhist Concept)]
천상 (天上): [Heavenly Realm (Buddhist Concept)]
욕계 (慾界): [Desire Realm (Buddhist Concept)]
사왕천 (四王天): [Four Great Kings Heaven (Buddhist Concept)]
도리천 (忉利天): [Trayastrimsa Heaven (Buddhist Concept)]
야마천 (夜摩天): [Yama Heaven (Buddhist Concept)]
도솔천 (兜率天): [Tushita Heaven (Buddhist Concept)]
화락천 (化樂天): [Nirmanarati Heaven (Buddhist Concept)]
타화자재천 (他化自在天): [Paranirmitavasavarti Heaven (Buddhist Concept)]
무량대수 (無量大數): [Immeasurable Number/Infinite Quantity]
불가사의 (不可思議): [Inconceivable/Unfathomable]
물효 (物孝): [Material Filial Piety]
심효 (心孝): [Emotional Filial Piety]
대효 (大孝): [Great Filial Piety (Bringing Honor to Family)]

2015.06.20 980 ‘전화위복(재앙을 복으로 바꿈)’과 ‘전복위덕(복을 덕으로 바꿈)’의 진리

dv ‘전화위복(轉禍爲福)’과 ‘전복위덕(轉福爲悳)’의 이해

전화위복: 재앙을 복으로 바꾸는 것. 다수(多數)
전복위덕: 복을 덕으로 바꾸는 것. 소수(小數)
복은 하늘나라에 가져갈 수 없으며, 덕만이 가져갈 수 있는 것.
빌 게이츠나 워렌 버핏처럼 물질을 덕으로 바꿔 봉사하는 것이 중요.
복을 그대로 누리면 결국 망하게 됨.

탈종교, 탈정치, 탈가정 시대의 도래

탈종교 시대: 종교 지도자에 대한 존경심이 약화되고, 사람들이 종교에 얽매이지 않는 시대.
탈정치 시대: 정치인에 대한 불신이 커지고, 정치에 때 묻지 않은 지도자를 원하는 시대.
탈가정 시대: 가족 구성원 간의 유대가 약화되고, 개인이 독립적으로 살아가는 경향이 강해지는 시대.
일본의 실버타운 증가 현상처럼, 아파트 단지에 노인만 남고 관리가 어려워지는 사회 문제 발생.
이러한 시대적 변화는 인구 정책 실패와 무관하지 않음.

미래 예측과 공약

25년 전 예측: 결혼 시 1억, 출산 시 3천만 원, 노인에게 70만 원 지급 공약.
당시에는 미친 사람 취급을 받았으나, 현재 인구 감소 및 경제 문제로 인해 그 중요성이 부각.
대통령 당선 후 시나리오:
3월: 청와대 입성.
6월: 화폐 변경 (지하 자금 980조 회수).
9월: 개헌.
화폐 변경을 통한 경제 활성화:
서민 부채 및 사채 이자 국가가 갚아줌.
은행 대출 이자 5억까지 국가가 갚아줌.
국민들이 이자 부담 없이 소비를 늘려 경제 활성화.
화폐 디자인 변경:
현재 화폐 인물(신사임당, 세종대왕)은 불행한 운명을 겪었기에 경제에 부정적 영향.
살아있는 얼굴을 넣어 국민에게 희망을 주고 경제에 긍정적 에너지 부여.
화폐 변경은 비밀리에 진행하여 지하 자금 회수 효과 극대화.

-진리와 정의의 개념

진리:
개념: 사필귀정 (모든 일은 반드시 바른 길로 돌아옴).
목표: 권선징악 (선을 권하고 악을 징벌함).
결과: 공존공영 (모든 사람이 함께 번영함).
궁극적 결과: 전복위덕 (복을 덕으로 바꿈).
정의:
개념: 진강불휘(眞光不煇) (정의는 남에게 숨기는 것).
목표: 상선벌악 (선한 자에게 상을 주고 악한 자에게 벌을 줌).
결과: 고진감래 (고통이 다하면 즐거움이 옴).

• 신의 역할과 인간의 책임

신은 인간의 삶에 직접 개입하지 않으며, 법칙만을 제공.
인간은 스스로 땅에 매인 문제를 해결해야 함.
세월호 침몰과 같은 재앙은 인간의 잘못된 행동으로 발생한 결과.
신에게 기도하기 전에 스스로 올바른 행동을 하는 것이 중요.
소림사 주지 선발 일화: 사람이 보지 않는 곳은 없다는 깨달음 (신이 모든 것을 보고 있음).
잃어버린 돈을 찾아준 일화: 고통을 피하지 않고 정의를 지키면 좋은 결과가 따름.

• 효도의 3대 요소

물효(物孝): 부모님께 의식주를 해결해 드리는 것 (가장 낮은 효도).
심효(心孝): 부모님의 마음을 기쁘게 해 드리는 것 (손자를 낳거나 부모님이 좋아하는 일을 하는 것).
대효(大孝).: 공부하여 성공하고 가문을 빛내는 것.

예상 오류 및 해결법

신에 대한 오해: 신이 모든 것을 해결해 줄 것이라는 착각.
→ 신은 법칙을 제공할 뿐, 인간 스스로 문제를 해결하고 올바른 행동을 해야 함.

복에 대한 오해: 복을 그대로 누리는 것이 좋다는 착각.
→ 복은 덕으로 바꿔야 하늘나라에 가져갈 수 있으며, 그렇지 않으면 불행해짐.
동굴과 터널의 선택: 안전하고 아늑해 보이는 동굴(개인의 이익 추구)을 선호하는 경향.

→ 터널(공유하고 베푸는 삶)을 선택하여 다 함께 사는 길을 택해야 함.

전화위복(轉禍爲福): 재앙을 바꾸어 복이 되게 함.
전복위덕(轉福爲德): 복을 바꾸어 덕이 되게 함.
사필귀정(事必歸正): 모든 일은 반드시 바른 길로 돌아감.
권선징악(勸善懲惡): 선을 권하고 악을 징벌함.
공존공영(共存共榮): 함께 존재하고 함께 번영함.
인과응보(因果應報): 불교에서 공존공영을 일컫는말. 공존공영 한만큼 보답을 받음.

진광불휘(眞光不輝): 정의는 남에게 숨기는 것. 정의의 개념.
“참된 빛은 반짝이지(요란하게 빛나지) 않는다”는 뜻의 고사성어
진정한 광명이나 가치는 겉으로 드러나는 명암을 초월해 있기 때문에, 겉만 보는 평범한 눈(속안, 俗眼)에는 보이지 않는다는 깊은 의미를 담고 있습니다.

출전: 《종용록(從容錄)》.
사물의 진면목(眞面目)을 꿰뚫어 보며, 겉으로 화려함을 드러내기보다 내면의 묵직함과 깊이를 채우는 겸양의 미덕과 화합.
비슷한 말:
진수무향(眞水無香): 참된 물은 향기가 없다.
화광동진(和光同塵): 빛을 부드럽게 하여 티끌 세상과 함께한다.
대지약우(大智若愚): 큰 지혜는 어리석어 보인다.

상선벌악(賞善罰惡): 선한 자에게 상을 주고 악한 자에게 벌을 줌.
고진감래(苦盡甘來): 고통이 다하면 즐거움이 옴.
무량대수(無量大數): 헤아릴 수 없이 많은 수.

지구의 목적: 인간을 지구에 보내 영혼 훈련을 통해 애착을 버리게 함.
지구에 온 목적: 영혼 훈련
지구는 시속 10만 7160km로 날아가며, 자전 속도는 1690km이다.
이 빠른 속도로 움직이는 지구에 인간을 보낸 이유가 있다.
인간을 지구에 보낸 이유는 영혼 훈련을 받기 위함이다.
인간의 세포(9200양), 음식, 자동차 등 모든 것은 썩게 만들어져 있다.
6.25 전쟁 때 군인 시체가 땅속 5m에 묻히고, 신라 시대 집이 땅속 10m에 있는 것처럼 모든 것은 시간이 지나면 땅속으로 들어가 썩는다.
이는 지구에서 애착을 버리라는 메시지이다.
천상에서 새로운 영혼을 만들기 위해 지구에서 영혼 훈련을 받아야 한다.
인생은 화장터로 가는 대기소와 같다.
시속 10만 7160km로 날아가는 지구는 70억 명이 화장터로 갈 대기소와 같다.
극장처럼 순서가 있는 것이 아니라, 한 살, 두 살, 스물여덟 살 등 언제 죽을지 아무도 모른다.
그러나 사람들은 죽음에 대한 공부를 하지 않고, 하늘의 법칙을 지키는 사람이 없다.
하늘에 갈 때는 빈손이며, 패스포트를 받아야 한다.
하늘의 법칙을 지켜야 하늘에 가서 패스포트를 받아 좋은 세상으로 갈 수 있다.
사람들은 썩어가는 지상의 것을 모으느라 정신이 없지만, 하늘에 갈 때는 빈손이다.
죽음 앞에서야 신에게 기도하며 도와달라고 하지만, 이는 이미 늦은 것이다.
지구의 빠른 속도와 예측 불가능한 죽음 앞에서 전화위복과 전복위덕의 진리를 깨닫는 것이 중요하다.

로켓 비유: 지구를 탈출하여 천상계로 가기 위해서는 진리와 정의라는 연료를 통해 로켓(인생)의 부속(행동)을 완벽하게 관리해야 함.

인간의 유전자: 한 사람의 유전자는 9,200양(10의 68승)에 해당하며, 인류 전체의 유전자가 무량대수에 이르면 지구는 종말을 맞이하고 다시 시작됨.

인간의 유전자 수는 9200양(穰)이다.
우리 몸의 전체 유전자 양은 9200양이다.
세포 100조 개, 염색체 46개(23쌍), 염색체 하나에 DNA 4만 개, DNA 하나에 유전자 50만 개를 곱하면 9200양이 나온다.
이는 ‘자’ 다음에 있는 ‘양’ 단위에 해당한다.
지구의 종말은 인류의 숫자가 무량대수에 도달할 때 온다.
단군 이래 한 사람의 유전자가 9200양인데, 인류의 숫자가 무량대수까지 가면 지구가 종말을 맞이한다.
지구는 한 바퀴 돌고, 태평양 바다 속에는 200층 빌딩 수백 개가 잠겨 있으며, 히말라야 꼭대기에는 조개가 많다.
이는 천지개벽 현상으로, 13만 년마다 한 번씩 일어난다.
최초의 한 인간(환인, 환웅)의 후손이 70억이 되고, 죽은 사람 수가 무량대수까지 차면 지구는 한 바퀴 돈다.
13만 년이 지나면 한 인간의 유전자가 10의 68승(무량대수)까지 가면 지구는 종말이 되고, 다시 지구를 만든다.

숫자의 단위: 일(一), 십(十), 백(百), 천(千), 만(萬), 억(億), 조(兆), 경(京), 해(垓), 자(秭), 양(穰), 구(溝), 간(澗), 정(正), 재(載), 극(極), 항(恒), 아(阿), 라(那), 불(不), 무(無)

만진법(萬進法, Myriad System). 4자리(만 단위)마다 이름이 새로 붙임.
-숫자를 읽을 때 뒤에서부터 네 자리씩 끊어 읽으면 매우 편합니다.
예: 123,4567,8900 → 123억 4567만 8900

일(一): 자연수의 맨 처음 수. 일(壹), 로마 숫자로는 ‘Ⅰ’로 쓴다.
십(十): 구에 일을 더한 수. 아라비아 숫자로는 ‘10’, 로마 숫자로는 ‘X’으로 쓴다.
백(百): 십(十)의 열 배가 되는 수.
천(千): 백(百)의 열 배가 되는 수.
만(萬): 천(千)의 열 배가 되는 수. 10^{4. (0이 4개). (1,000 × 10 = 10,000), 천 → 만: 0이 하나 늘어남 (10배) 일 → 십 → 백 → 천 → 만 (각 10배 차이), 일, 십, 백, 천까지는 10배씩 올라가며 이름을 붙. ‘만(10}4)’을 기준으로 새로운 단위가 생깁니다.
만 (10,000)
만 × 만 = 억 (100,000,000)
억 × 만 = 조 (1,000,000,000,000)
조 × 만 = 경 (10,000,000,000,000,000)
그래서 천에서 만으로 갈 때는 자릿수가 하나만 바뀌지만(10배), 만에서 억으로 갈 때는 이름 자체가 바뀌는 큰 단위의 점프(10,000배)가 일어나는 것.

억(億): 만(萬)의 만 배가 되는 수. 10^8. (0이 8개). 만(萬)의 만 배 (10,000 × 10,000 = 100,000,000), 만 → 억: 0이 네 개 늘어남 (10,000배)
천에서 만으로 넘어갈 때는 10배가 차이 나지만, 만에서 억으로 넘어갈 때는 10,000배가 차이 나게 됩니다.

조(兆): 억(億)의 만 배가 되는 수. 10^12. (0이 12개)

경(京): 조(兆)의 만 배가 되는 수. 즉, 10^{16 해(垓): 경(京)의 만 배가 되는 수. 즉, 10}20
자(秭): 해(垓)의 만 배가 되는 수. 즉, 10^{24 양(穰): 자(秭)의 만 배가 되는 수. 즉, 10}28
구(溝): 양(穰)의 만 배가 되는 수. 즉, 10^{32 간(澗): 구(溝)의 만 배가 되는 수. 즉 10}36
정(正): 간(澗)의 만 배가 되는 수. 즉, 10^{40 재(載): 정(正)의 만 배가 되는 수. 즉, 10}44
극(極): 재(載)의 만 배가 되는 수. 즉, 10^{48 항(恒): 항하사(恒河沙), 극(極)의 만 배가 되는 수. 즉, 10}52
아(阿): 아승기(阿僧祇), 항하사(恒河沙)의 만 배가 되는 수. 즉 10^{56 라(那): 나유타(那由他), 아승기(阿僧祇)의 만 배가 되는 수. 즉, 10}60
불(不): 불가사의(不可思議), 나유타의 만 배가 되는 수. 즉, 10^{64 무(無): 무량대수(無量大數)의 약자, 불가사의(不可思議)의 만 배가 되는 수. 즉 10}68을 이른다. 모든 수 가운데 가장 큰 수이다.

천진법(千進法, Millenary System)
3자리(10^{3)마다 단위가 바뀝니다. Thousand(10}3), Million(10^{6), Billion(10}9), Trillion(10^12)
한국이 쓰는 쉼표(,)의 위치가 바로 이 천진법의 기준.
예: 12,345,678 → 12 Million (1,200만)

헷갈리는 이유: 한국은 “읽는 법은 동양식(4자리)”을 쓰면서, “표기(쉼표)는 서양식(3자리)”을 따르기 때문.

숫자	서양식 표기 (3자리 쉼표)	동양식 읽기 (4자리 기준)
10,000	10,000 (Ten thousand)	1만
100,000	100,000 (One hundred thousand)	10만
1,000,000	1,000,000 (One million)	100만
100,000,000	100,000,000 (One hundred million)	1억

숫자가 아주 길 때는 쉼표와 상관없이 뒤에서부터 4자리씩 사선을 그어보세요. 이렇게 하면 아무리 큰 숫자라도 한눈에 읽을 수 있습니다.
12/3456/7890 → 12억 3456만 7890

전화위복(轉禍爲福)-(전(轉)-turn, 화(禍)-misfortune, 위(爲)-into, 복(福)-blessing)

전복위덕(轉福爲悳)-(전(轉)-turn, 복(福)-blessing, 위(爲)-into, 덕(悳)-virtue)
다수(多數)-(다(多)-majority, 수(數)-number)
소수(小數)-(소(小)-minority, 수(數)-number)
탈종교시대(脫宗敎時代)-(탈(脫)-de-, 종교(宗敎)-religion, 시대(時代)-era)
탈정치시대(脫政治時代)-(탈(脫)-de-, 정치(政治)-politics, 시대(時代)-era)
탈가정(脫家)-(탈(脫)-de-, 가정(家)-family)
정의(正義)-(정(正)-justice, 의(義)-righteousness)
진리(眞理)-(진(眞)-truth, 리(理)-principle)
사필귀정(事必歸正)-(사(事)-affairs, 필(必)-surely, 귀(歸)-return, 정(正)-right)
권선징악(勸善懲惡)-(권(勸)-encourage, 선(善)-good, 징(懲)-punish, 악(惡)-evil)
공존공영(共存共榮)-(공존(共存)-coexistence, 공영(共榮)-co-prosperity)
인과응보(因果應報)-(인과(因果)-karma, 응보(應報)-retribution)
탐진치(貪瞋癡)-(탐(貪)-greed, 진(瞋)-anger, 치(癡)-ignorance)
아귀(餓鬼)-(아(餓)-hungry, 귀(鬼)-ghost)
지옥(地獄)-(지(地)-earth, 옥(獄)-prison)
축생(畜生)-(축(畜)-animal, 생(生)-birth)
선상벌악(善賞罰惡)-(선(善)-good, 상(賞)-reward, 벌(罰)-punish, 악(惡)-evil)
진광불휘(眞光不煇)-(진(眞)-true, 광(光)-light, 불(不)-not, 휘(煇)-shine)
고진감래(苦盡甘來)-(고(苦)-bitterness, 진(盡)-end, 감(甘)-sweetness, 래(來)-come)
욕계(慾界)-(욕(慾)-desire, 계(界)-realm)
타화자재천(他化自在天)-(타(他)-other, 화(化)-transform, 자재(自在)-freedom, 천(天)-heaven)
화락천(和樂天)-(화(和)-harmony, 락(樂)-joy, 천(天)-heaven)
도솔천(兜率天)-(도솔(兜率)-Tusita, 천(天)-heaven)
야마천(夜摩天)-(야마(夜摩)-Yama, 천(天)-heaven)
사왕천(四王天)-(사(四)-four, 왕(王)-king, 천(天)-heaven)
아수라(阿修羅)-(아(阿)-a, 수라(修羅)-sura)
물효(物孝)-(물(物)-material, 효(孝)-filial piety)
심효(心孝)-(심(心)-mind, 효(孝)-filial piety)
대효(大孝)-(대(大)-great, 효(孝)-filial piety)

1. 전화위복(轉禍爲福)과 전복위덕(轉福爲悳)의 진리

상천역은 청평 다음에 위치하며, ITX는 정차하지 않고 가평에 정차합니다. 상천역 인근의 에덴 부지는 청와대 규모의 수십 배에 달하며, 약 100만 평에 이르는 넓이입니다. 이 모든 공사는 현금으로 진행되었고, 외상이나 은행 대출, 분양 없이 지어졌습니다. 이는 국내 어떤 단체보다도 시설이 크고 세계적인 규모입니다.

전남 구례에서 온 두 학생이 아버님의 권유로 강연을 들으러 왔습니다. 아버님은 유튜브를 즐겨 시청하시며, 강연 내용이 미래와 사람의 성품에 대한 깊이 있는 통찰을 담고 있어 아들들에게도 좋은 조언을 듣게 하고자 보냈습니다. 학생들은 처음에는 총재님에 대해 오해했지만, 강연을 듣고 마음에 와닿는 부분이 많아 방문하게 되었다고 말했습니다.

전화위복은 재앙을 복으로 바꾸는 것을 의미하지만, 이 복 또한 엄격히 따지면 재앙이 될 수 있습니다. 예를 들어, 교회를 열심히 다니거나 절에 열심히 다니던 사람이 갑자기 수백억 원의 돈이 생기면 폐인이 되는 경우가 있습니다. 남성들은 다른 여성들에게 한눈을 팔기도 합니다. 이처럼 복을 단순히 소유하고 있으면 결국 망하게 됩니다. 재물이 들어오면 좋은 일에 쓸 방법을 연구해야 하며, 재물을 계속 늘리려고만 하면 재물의 노예가 되어 죽을 때 아무것도 가져가지 못합니다.

우리가 하늘나라에 가져갈 수 없는 것이 복이고, 하늘나라에 가져가는 것이 덕입니다. 덕은 결국 전덕위천(轉德爲天)이 되어야 합니다. 즉, 덕도 하늘이 원하는 것으로 바꿔야 진정한 덕이 됩니다. 오늘날 대부분의 사람은 복을 추구하지만, 덕을 추구하는 사람은 소수에 불과합니다. 빌 게이츠나 워렌 버핏 같은 사람들은 물질의 본질을 깨닫고 물질을 덕으로 바꿔 전 세계에 봉사하고 있습니다. 자본주의 사회에서 사람들이 가장 잘못 착각하는 것이 바로 복을 추구하는 것입니다. 화도 나쁜 것이고, 복도 나쁜 것입니다.

자본주의 사회에서는 다수가 최고라고 여기며, 절대다수가 대통령, 총리, 국회의원을 뽑습니다. 그러나 이들은 소수에 속하는 덕 있는 사람들이 아닙니다. 이들은 세상을 이끌어가는 것처럼 보이지만, 실제로는 사회의 정의로운 자들, 즉 덕 있는 자들에 의해 세상이 이끌려갑니다. 바닷물이 아무리 많아도 3%의 소금에 의해 썩지 않는 것처럼, 인간 세상도 다수가 뽑은 지도자들이 아닌, 겉으로는 드러나지 않는 정신 차린 지도자들에 의해 유지됩니다. 우리는 다수보다는 소수가 되어야 합니다.

2. 탈종교, 탈정치, 탈가정 시대의 도래
   현재 전 세계적으로 탈종교 시대가 도래했습니다. 몇 년 전까지만 해도 종교 시대였지만, 갑작스럽게 탈종교 시대로 전환되고 있습니다. 과거에는 종교 지도자를 존경했지만, 지금은 하대하는 경향이 있습니다. 정치인들도 마찬가지로 존경받지 못하고 하대받고 있습니다. 이러한 현상으로 인해 탈정치 시대가 오고 있으며, 국민들은 정치에 때 묻지 않은 지도자를 은근히 원하고 있습니다. 국회의원 경력은 필요하지만, 국회의원 자체는 보기 싫어하는 모순적인 태도를 보입니다.

가장 먼저 나타나는 현상은 탈가정(脫家)입니다. 탈가정 시대가 나타난 후에 탈정치, 탈종교 시대가 뒤따릅니다. 유럽의 교회가 사라지고 미국의 교회가 무너지는 현상이 나타나고 있으며, 한국 교회가 다음 단계입니다. 한국 교회가 무너지면 지구의 교회는 무너지고 이슬람이 득세하게 될 것입니다. 이는 기독교에서 말하는 적그리스도가 나타나는 순서와 같습니다. 현재 세계는 이러한 방향으로 진행되고 있으며, 이를 감당할 만한 인물이 세계적으로 없습니다.

젊은 세대는 더 이상 쌀 포대를 들고 절에 가거나 돈 봉투를 들고 교회에 가지 않습니다. 그들은 아쉬운 것이 없으며, 어려우면 자살을 택할지언정 신앙에 의지하지 않습니다. 젊은이들은 자살이 더 낫다고 생각하는 경향이 있습니다. 이러한 시대적 흐름으로 인해 앞으로 암자나 절은 경제적으로 점점 어려워질 것입니다.

25년 전, 저는 결혼하면 1억 원, 아이를 낳으면 3천만 원, 60세 이상 노인에게 70만 원을 주겠다는 공약을 내세웠습니다. 당시에는 사람들이 저를 미친 사람이라고 했지만, 만약 그때 이 공약이 실행되었다면 지금쯤 한국 인구는 8천만 명, 경제는 8만 불에 달하여 세계 최고의 부자 나라가 되었을 것입니다. 현재 지방의 초등학교들이 문을 닫고 폐교되는 현상은 이러한 인구 정책 실패의 결과입니다. 저는 이러한 미래를 미리 내다보고 25년 전에 공약을 발표했지만, 당시 정치인들은 저를 미친 사람으로 취급했습니다.

현재도 결혼 자금을 지원하지 않아 가계 부채가 1500조 원까지 치솟을 것이라고 예측했는데, 이는 정확히 들어맞고 있습니다. 서민들은 자녀 결혼을 시키느라 노후 자금을 소진하고 집 한 채만 달랑 남게 되며, 그마저도 없는 사람이 70%에 달합니다. 이러한 상황을 25년 전에 미리 내다보고 이야기했을 때, 사람들은 저를 미친 사람이라고 했습니다. 그러나 여러분은 미래를 내다보지 못합니다.

탈종교 시대가 세계적으로 올 것이라고 저는 오래전부터 주장했습니다. 정치인들에 대한 국민들의 불신이 커지면서 지방자치제가 생겨 주민들이 직접 참여하려는 움직임이 나타났습니다. 탈가정 현상도 마찬가지로, 누구도 부모의 말을 듣지 않고 부모 모두 각자 직장에 다니며, 집에는 사람이 없는 일본의 10년 전 현상이 우리 아파트 단지에서 일어나고 있습니다. 일본은 돈을 열심히 벌었지만, 아이들이 사라지고 아파트에 사는 사람이 없어지면서 노인정으로 몰려 실버타운 1위 국가가 되었습니다.

아파트 단지에 사는 사람이 줄어들면서 관리비, 경비원 월급, 보일러 작동비 등을 감당할 수 없게 되어 아파트 관리가 안 되고 관리사무실이 문을 닫는 현상이 발생합니다. 아파트가 텅 비어 귀신이 왔다 갔다 하는 것처럼 변하고 있습니다. 우리나라도 앞으로 이러한 시대로 가고 있습니다. 저는 시골 초등학교가 폐교될 때 문교부 장관을 구속해야 한다고 주장했습니다. 우리는 인구 정책 실패로 나라가 망하는 것을 눈 뜨고 보고 있습니다.

율곡 이이 선생은 임진왜란 10년 전에 10만 양병을 주장했지만, 당시 조정 대신들은 그를 미친 사람으로 몰아내고 쫓아냈습니다. 율곡은 화석정에 정각을 짓고 기름걸레로 3년을 닦으며 미래를 준비했습니다. 그는 자신이 죽으면서 후손들에게 임진년 그믐날 밤에 임금이 화석정 옆 나루터로 올 것이니 불을 지르라고 일렀습니다. 실제로 임금이 비 오는 그믐날 밤에 화석정에 도달했고, 불타는 화석정을 보고 율곡의 예언이 실현되었음을 알게 되었습니다. 율곡은 선조 임금이 10만 양병을 택하지 않을 것을 알고 우리나라가 언제 망하고 임금이 언제 피난 갈 것까지 모두 알고 있었습니다. 신사임당이 5만 원권 지폐에 있는 것은 이러한 훌륭한 아들을 낳았기 때문입니다.

3. 화폐 개혁과 경제 활성화 방안
   제가 대통령이 되면 취임 3개월 후 청와대에 들어가고, 6월에 화폐 변경을 단행하며, 9월에 개헌을 할 것입니다. 6월 화폐 변경을 통해 지하 자금 900조 원을 회수할 계획입니다. 25년 전에도 화폐 변경을 통해 지하 자금 900조 원을 회수하겠다고 공약했지만, 당시에는 미친 사람 취급을 받았습니다. 현재 지하 자금은 그때보다 훨씬 많으며, 제가 대통령이 되면 980조 원이 들어올 것입니다.

제가 대통령이 될 때 국가 예산이 500조 원이므로, 대통령이 되자마자 1480조 원이 들어오게 됩니다. 이 돈으로 서민들의 사채 이자 100%와 원금을 국가가 갚아주고, 은행 주택 담보 대출 5억 원까지 갚아줄 것입니다. 국민들은 은행 이자를 내지 않아도 되므로 그 돈으로 시장에서 물건을 사 경제가 살아날 것입니다. 국가가 지하에 돈을 처박아 두면 나라가 살 수 없습니다.

저는 밤중에 신사임당을 없애고 10원짜리부터 5만 원짜리까지 모든 화폐에 제 사진을 넣을 것입니다. 제 웃는 얼굴이 화폐에 들어가면 국민들이 돈을 볼 때마다 행운이 오고 기분이 좋아져 장사가 잘될 것입니다. 화폐 변경은 소문이 나면 안 되므로, 청와대에서 엄밀히 제 도안으로 인쇄 발령하여 돈을 찍을 것입니다. 영국 조폐국에서 찍으면 아무도 모르게 진행할 수 있습니다.

허경영 사진이 들어가지 않은 돈은 하루아침에 쓸 수 없게 될 것입니다. 신사임당과 세종대왕이 화폐에서 사라지는 이유는, 세종대왕의 아들 24명이 모두 목이 잘리는 등 평생 불행을 겪은 왕이기 때문입니다. 한글을 만든 것은 좋지만, 돈과는 관련이 없습니다. 우리는 시인이나 불행한 인물을 돈에 넣어두는 한 경제적으로 성공할 수 없습니다. 미국은 나라를 세운 강력한 인물인 조지 워싱턴을 돈에 넣었습니다. 돈은 파워를 상징합니다.

불행한 역사를 가진 인물을 돈에 넣는 것은 나라 경제를 살리는 데 도움이 되지 않습니다. 죽은 사람을 넣지 않고, 살아있는 제가 돈에 들어가 국민들에게 희망을 줄 것입니다. 화폐 디자인은 국가 경제에 치명적인 영향을 미칩니다. 힘 있고 강력한 인물을 돈에 넣어야 합니다. 이순신 장군도 운명이 불운하므로 돈에 넣으면 안 됩니다. 이는 이순신 장군과 세종대왕에 대한 모독입니다. 신사임당과 돈의 이미지는 일치하지 않습니다.

정치인들이 화폐 디자인에 실패하여 한국 경제에 치명타를 안겼습니다. 제 얼굴이 들어간 돈을 보면 웃음이 나오고, 돈에서 강력한 에너지가 나와야 합니다. 주머니에 돈이 없으면 힘이 없듯이, 제 사진이 들어간 돈을 가지고 있으면 마음이 든든할 것입니다. 저는 이러한 시대를 미리 내다보고 화폐 변경을 공약했습니다. 25년 전 대선 공약 33가지 중 27번째에 ‘국가 부채를 화폐 변경으로 얻어지는 900조 원으로 완전히 해결한다’고 명시되어 있습니다.

화폐 변경을 통해 지하 자금을 회수하여 서민들의 빚을 정리하면, 은행 이자와 자녀 결혼 자금 등으로 고통받던 서민들이 해방되어 경제가 완전히 살아날 것입니다. 에어컨을 켜는 것처럼, 이러한 정책은 경제를 활성화하는 데 필수적입니다.

4. 정신사적, 물질사적, 종교사적, 정치사적 위기
   현재 전 세계는 정신사적, 물질사적, 종교사적, 정치사적으로 위기에 처해 있습니다. 2500년 전 석가모니, 공자, 예수, 소크라테스 같은 인물들이 활동하던 시대는 지금과 같은 위기가 아니었습니다. 당시 사람들은 철학적이었고, 철학의 3대 요소인 공(空), 원(員), 정(正)을 지켰습니다. 마음을 비우고 원만하며 정의감이 있었습니다.

정의의 개념은 진리(眞理)와 관련이 있습니다. 진리의 개념은 사필귀정(事必歸正)이며, 진리의 목적은 권선징악(勸善懲惡)입니다. 진리의 목표는 공존공영(共存共榮)입니다. 종교의 3대 요소는 계(戒), 정(定), 혜(慧)이며, 신앙의 3대 요소는 믿음, 소망, 사랑입니다. 이 모든 것은 근본적으로 공(空)을 추구합니다.

진리의 결과는 전복위덕(轉福爲德)입니다. 우리가 가진 복을 남에게 베풀어야 합니다. 복은 하늘나라에 가져갈 수 없으며, 이 땅에서 받은 달란트입니다. 불교에서는 전생에 쌓은 것을 현생에 받는다고 봅니다. 다음 생에 갈 때는 복을 덕으로 교환해야 합니다. 물질을 봉사하고 스승을 존경하며 가난한 사람을 돕는 것이 덕으로 바꾸는 행위입니다. 복을 그대로 누리면 축생으로 가게 됩니다.

불교의 탐진치(貪瞋癡) 삼독 중, 탐(貪)을 많이 한 사람은 아귀(餓鬼)로, 진(瞋)을 많이 낸 사람은 지옥(地獄)으로, 치(癡) 어리석은 자는 축생(畜生)으로 태어난다고 합니다. 우리가 진리를 믿고 올바르게 살아야 하는 이유는 하늘이 만들어 놓은 공존공영과 사필귀정의 법칙 때문입니다.

세월호 침몰 사고에서 300명의 학생이 아무리 열심히 기도해도 하나님은 세월호를 건져주지 않습니다. 북한 동포들이 굶어 죽어가는데 아무리 기도해도 문제가 해결되지 않습니다. 인간의 일에는 하나님이 개입하지 않습니다. 하나님은 우리에게 법칙만 주셨습니다. 하늘은 땅에 묶인 것을 풀지 않으면 개입하지 않습니다. 우리가 먼저 좋은 배를 만들고 사고가 나지 않도록 해야 합니다. 하나님은 바닷물과 바람, 호흡할 공기를 제공할 뿐, 인간의 죽고 사는 문제에는 개입하지 않습니다.

사람들이 탈종교로 가는 이유는 많은 경험을 통해 하늘은 스스로 돕는 자를 돕는다는 것을 깨달았기 때문입니다. 배의 평형수를 빼고 짐을 더 많이 실어 위험하게 만드는 행위에는 하나님이 개입하지 않습니다. 어린아이가 1억 명을 탔더라도 마찬가지입니다. 결국 사람을 죽인 것은 우리 자신입니다.

신을 만능으로 바라보면 안 됩니다. 신은 우리가 호흡하고 물을 마실 수 있게 해줄 뿐, 뒤집힌 배에서 기도하는 300명의 학생을 돕지 않습니다. 하늘은 사필귀정의 법칙을 주셨습니다. 바르지 않으면 반드시 결과를 받을 것입니다. 우리가 이 법칙을 지키고 신에게 감사해야 합니다.

진리의 목적은 선을 권하고 악을 멀리하는 권선징악입니다. 정의의 목적은 선한 자에게 상을 주고 악한 자에게 벌을 주는 선상벌악(善賞罰惡)입니다. 정의는 하나님이 만들어 놓은 법입니다. 진리와 정의가 함께해야 완성이 됩니다.

정의의 개념은 진광불휘(眞光不煇)입니다. 정의는 남에게 드러내지 않고 숨기는 것이 특징입니다. 안중근 의사가 이토 히로부미를 죽인 것도 남에게 드러내놓고 한 것이 아닙니다. 정의의 목표는 공존공영이며, 불교에서는 이를 인과응보라고 합니다. 자신이 한 만큼 보답을 받는 것입니다.

어떤 종교를 잘못 믿는 사람들은 신에게 부탁하면 모든 것이 이루어진다고 생각합니다. 그러나 신은 인간에게 베푼 것만 허락합니다. 남에게 욕을 해놓고 자녀의 대학 합격을 비는 것은 소용없습니다. 자녀에게 공부하라고 하면서 자신은 TV를 보는 부모의 자녀는 좋은 대학에 갈 수 없습니다. 부모도 함께 노력해야 합니다.

신에 대한 잘못된 개념을 바꿔야 합니다. 세월호를 만들어 놓고 하나님께 기도하는 것이 지금의 인간들입니다. 세월호를 만들지 말아야 합니다. 남의 자식을 죽이고 성공하려는 심보를 가진 사람이 신에게 면회 신청을 해도 받아주지 않습니다. 대통령도 함부로 만날 수 없듯이, 신은 수천억 배 더 높은 존재입니다. 모범생이 되면 신을 만날 일이 없습니다.

어두운 시절에 종교를 만든 것은 과도기적 현상입니다. 탈종교 시대가 오면 인간들이 눈을 뜨는 시대, 한 단계 나아가는 시대가 될 것입니다. 원시인들처럼 물 떠놓고 비는 것은 시대 진리가 아닙니다. 진리는 사필귀정, 권선징악, 공존공영, 전화위복입니다. 이를 어기고 아무리 기도해도 소용없습니다.

정의를 지킨 자에게는 고진감래(苦盡甘來)의 결과가 따릅니다. 고통이 다하면 반드시 좋은 일이 돌아옵니다. 로또 복권에 당첨되거나 길에서 돈을 줍는 것을 하나님이 도와준 것이라고 착각해서는 안 됩니다. 그것은 잃어버린 사람이 피눈물을 흘리고 있는 상황입니다. 주운 돈은 파출소에 가져가 주인을 찾아주어야 합니다. 하늘은 모든 것을 보고 있습니다. 고통을 피하면 더 큰 고통이 찾아옵니다.

조폭 출신 목사가 사람을 죽이고 교도소에서 목사가 된 후, 피해자의 어머니가 찾아와 항의하자 자신이 하나님께 용서받았으니 죄인이 아니라고 주장했습니다. 그러나 땅에서 자신이 해코지한 사람에게 용서를 구하지 않았다면 하나님이 특권으로 죄를 용서해 줄 리 없습니다. 하늘은 절대 그렇지 않습니다. 하나님은 사필귀정의 법칙을 주셨고, 인간 스스로 복을 택하든 불행을 택하든 결정하는 것입니다.

소림사 주지를 뽑을 때, 500명의 스님 중 한 명만이 사람이 보지 않는 곳에서 쥐를 잡아오라는 시험에서 쥐를 잡지 않았습니다. 그 스님은 사람이 보지 않는 곳은 없으며, 하나님이 모든 것을 보고 계시다고 말했습니다. 결국 그 스님이 주지가 되었습니다.

제가 과거에 길에서 7600만 원이 든 돈 봉투를 주워 주인에게 돌려준 적이 있습니다. 그 돈은 이사 가던 아주머니의 전세 자금 전부였습니다. 만약 다른 사람이 주웠다면 어떻게 되었을지 모릅니다. 돈을 주웠을 때 파출소에 가져가 주인을 찾아달라고 하고, 결과를 알려달라고 해야 합니다. 하늘이 준 복을 받는 방법은 진리와 정의의 법칙을 지키는 것입니다. 고통은 먼저 돈 주고 사야 나중에 즐거움이 옵니다. 이것이 하늘의 법칙입니다.

이 법칙을 어기고 성공한 사람은 지구상에 없습니다. 히틀러는 유대인 600만 명을 죽이고 전쟁으로 2억 명의 희생자를 냈습니다. 히틀러는 독실한 기독교 신자였으며, 종교 광신자들이 사회 모든 전쟁의 주범이 됩니다. 불교, 기독교, 유교 등 주요 종교들은 십자가를 모방한 마크를 가지고 있으며, 각자의 계획과 원리를 담고 있습니다.

전 세계 화폐 단위는 일, 십, 백, 천, 만, 억, 조, 경, 해, 자, 양, 구, 간, 정, 재, 극, 항, 아, 라, 불, 무로 이어지며, 이는 무량대수(無量大數)와 불가사의(不可思議)의 약자입니다. 우리 몸의 유전자는 9200양에 달합니다. 단군 이래 한 사람의 후손이 무량대수까지 차면 지구는 종말을 맞이하고 한 바퀴 돌게 됩니다. 태평양 바다 속에는 200층짜리 빌딩이 수백 개 잠겨 있고, 히말라야 꼭대기에는 소금이 많습니다. 이는 천지개벽 현상으로, 13만 년마다 한 번씩 일어납니다.

지구는 시속 10만 7160km로 날아가고 있으며, 자전 속도는 1609km입니다. 우리는 왜 이 지구에 보내졌을까요? 지구에서는 모든 것이 썩게 만들어져 있습니다. 우리의 세포, 음식, 자동차 등 모든 것이 시간이 지나면 썩고 땅속으로 들어갑니다. 이는 지구에서 애착을 버리고 정신 교육, 영혼 교육을 받으러 왔다는 의미입니다. 썩지 않는 것을 놔두면 여기에 애착을 가져 돌아올 생각을 하지 않을 것입니다.

지구는 70억 인구가 화장터에 갈 대기소와 같습니다. 극장에 들어갈 때는 순서가 있지만, 화장터에 들어갈 때는 순서가 없습니다. 언제 누가 죽을지 아무도 모릅니다. 그러나 사람들은 이러한 공부를 하지 않습니다. 하늘에 가서 패스포트를 받으려면 이 법칙을 지켜야 합니다. 사람들은 썩어가는 것을 모으느라 제정신이 아니며, 하늘에 갈 때는 빈손입니다.

죽음 앞에 도착해서야 신에게 도와달라고 기도하지만, 이는 소용없습니다. 지구의 속도는 너무 빠르고, 언제 나를 부를지 아무도 모릅니다. 전화위복과 전복위덕은 매우 중요합니다. 화를 복으로 만드는 사람도 드물지만, 복을 덕으로 만드는 것은 더욱 어렵습니다.

아몬드가 죽으면 다이아몬드가 되고, 비가 오는 불을 켜는 것은 성냥개비입니다. 눈과 구름을 자르는 칼은 설운도입니다. 동굴과 터널의 차이는 동굴은 자연적이고 막혀 있으며, 터널은 인공적이고 앞뒤가 뚫려 있다는 것입니다. 사람들은 동굴을 선호하지만, 동굴은 들어가면 죽는 구멍입니다. 터널은 빠져나가는 구멍이 있어 공유하고 함께 살아갈 수 있는 길입니다.

동굴은 아파트처럼 자기 집만을 선호하는 것이며, 터널은 다른 사람이 직장을 갖고 먹고살 수 있게 해주는 것입니다. 돈을 땅에 처박아 두거나 장롱 속에 넣어두는 것은 동굴과 같습니다. 율곡 사업에 40조 원을 해외에 주고 1조 원도 못 가져오거나, 국방 예산 중 장비 구입비 36조 원이 해외로 빠져나가고, 해외여행비로 연간 150조 원을 쓰는 것은 동굴에 돈을 처박는 행위입니다. 국가 예산에서 연간 100조 원이 해외로 빠져나가고, 우리 국민이 해외여행으로 150조 원을 씁니다. 농민들이 쌀 농사로 버는 돈은 15조 원에 불과합니다.

제가 대통령이 되면 이러한 돈이 해외로 나가지 않고 국내로 들어와 터널처럼 많은 사람이 돈을 사용하게 할 것입니다. 결혼하는 데 1억 원씩 주고, 60세 이상 노인에게 한 달에 70만 원씩 주면 돈이 시중에 순환되어 경제가 살아날 것입니다. 수도 이전 60조 원, 4대강 사업 30조 원 등 국가 예산이 도둑놈들 손에 들어가 지하로 사라지고 있습니다. 세금을 적게 내려고 이익금을 빼돌리는 행위로 인해 국가 예산이 난도질당하고 있습니다.

우리는 동굴을 조심하고 터널, 즉 다 함께 사는 길을 택해야 합니다. 제가 대통령이 되면 결혼하면 1억 원, 주택 구입 자금 2억 원, 총 3억 원을 지원할 것입니다. 재혼한 사람이나 이혼한 사람도 해당되며, 결혼한 지 10년 된 사람까지 소급하여 혜택을 줄 것입니다. 이는 자녀 교육 등으로 힘든 사람들에게 돈을 주기 위함입니다.

제가 대통령이 되면 동네 할머니들이 장가 못 간 아들을 위해 저를 찍자고 할 것이고, 손자들이 결혼한 지 10년이 안 된 사람들도 혜택을 받기 위해 저를 지지할 것입니다. 대한민국은 뒤집어질 것입니다.

5. 로켓 비유와 효도의 3대 요소
   우리는 하늘나라로 가기 위해 로켓을 타야 합니다. 지구를 탈출하려면 지혜를 얻어야 합니다. 진리와 정의는 인간 로켓의 부속이자 연료입니다. 로켓을 쏘아 올릴 때 부속 몇 만 개 중 하나라도 문제가 있으면 폭발합니다. 마찬가지로 우리가 지구를 탈출하여 천상계로 올라가려면 술 마시고, 바람피우고, 부모에게 대들고, 아내를 때리는 등의 행위를 조심해야 합니다. 이러한 행위는 로켓을 추락시킬 것입니다.

하나님은 인간이 살아가는 법을 정해 놓으셨습니다. 이를 어기면서 교회나 절에 가서 아무리 기도해도 소용없습니다. 남을 생각하지 않고 내 자식만을 위한 기도는 소용없습니다. 공존공영의 정신이 중요합니다. 자녀가 시험에서 45등을 하고 왔을 때, 부모는 자녀에게 “세월호를 안 탄 것만도 다행이다”, “네가 살아서 엄마 앞에 보이는 것만도 행복하다”고 말해야 합니다. 공부 못하면 함께 돈을 벌자고 격려해야 합니다.

공부에 너무 신경 쓰지 말고 적당히 하라고 말해야 합니다. 올바르게 살고 친구들에게 양보하는 것이 좋은 일이라고 가르쳐야 합니다. 1등 할 이유가 없으며, 남의 자식이 잘 되어도 기뻐하는 마음을 가져야 합니다. 나와 남을 공존하도록 머리를 쓰는 부모 밑에서는 집안이 잘 됩니다. 그러나 자녀를 협박하고 머리 나쁜 아이를 미워하면 아이는 망가집니다.

속도가 빠른 것일수록 위험하므로, 로켓 부속처럼 완벽해야 합니다. 속도만 잘 나면 되는 것이 아니라 천국이나 불국토로 가겠다는 방향이 있어야 합니다. 이러한 방향이 있어야 로켓 부속을 잘 챙길 수 있습니다.

시골에서 온 젊은이들에게 진리와 정의를 알려주는 것은 매우 중요합니다. 부모님을 원망할 필요가 없습니다. 부모는 나를 낳아준 것만으로도 할 일을 다 한 것입니다. 부모님과 친구처럼 교제하며 알아서 하면 됩니다. 부모님도 우리와 같은 어린 시절이 있었다고 생각해야 합니다.

효도의 3대 요소는 다음과 같습니다.

물효(物孝): 부모님에게 의식주를 해결해 드리는 물질적인 효도입니다. 이는 가장 낮은 단계의 효도입니다.

심효(心孝): 부모님의 마음을 기쁘게 해드리는 효도입니다. 부모님이 좋아할 만한 배우자를 얻고 손자를 낳아드리는 것이 이에 해당합니다. 부모님의 마음을 편하게 해드리려는 행동도 심효입니다.

대효(大孝): 공부 열심히 해서 성공하여 가문을 빛내는 효도입니다. 자녀가 성공하여 집안의 이름을 드높이는 것이 대효입니다.

이러한 효도의 3대 요소를 알고 실천해야 합니다.

정리

허경영 강연 기록물: 전화위복과 전복위덕의 진리

서문
본 기록물은 2015년 6월 20일 진행된 허경영 선생의 강연 ‘전화위복(轉禍爲福)(다수)과 전복위덕(轉福爲悳)(소수)의 진리’를 정제한 것이다. 강연자는 이 강연을 통해 다수가 추구하는 ‘전화위복’의 한계와 소수가 지향해야 할 ‘전복위덕’의 중요성을 역설하며, 진리와 정의, 그리고 효도의 본질에 대한 깊이 있는 통찰을 제공한다. 이는 물질만능주의 시대를 살아가는 현대인에게 정신적 가치의 회복과 올바른 삶의 방향을 제시하는 중요한 지침이 될 것이다.

본론

제1장. 전화위복(轉禍爲福)과 전복위덕(轉福爲悳)의 의미
전화위복(轉禍爲福): 재앙을 복으로 바꾸는 다수의 길

재앙을 복으로 바꾸는 것은 긍정적인 변화로 보일 수 있다.

그러나 강연자는 이 ‘복’ 또한 엄격히 따지면 또 다른 재앙이 될 수 있다고 경고한다.

대다수의 사람들은 복을 추구하며, 이는 자본주의 사회에서 최고 가치로 여겨진다.

전복위덕(轉福爲悳): 복을 덕으로 바꾸는 소수의 길

복을 덕으로 베푸는 것은 복이 덕으로 승화되어야 함을 의미한다.

복을 단순히 소유하고 있으면 결국 망하게 되며, 재물이 들어오면 좋은 일에 쓸 방법을 연구해야 한다.

하늘나라에 가져갈 수 있는 것은 ‘덕’뿐이며, ‘복’은 가져갈 수 없다.

빌 게이츠나 워렌 버핏과 같은 소수의 인물들은 물질의 본질을 깨닫고 이를 덕으로 바꾸어 전 세계에 봉사하고 있다.

강연자는 다수보다는 소수의 길, 즉 ‘전복위덕’의 길을 걸어야 한다고 강조한다.

제2장. 시대의 변화와 허경영 선생의 비전
탈종교, 탈정치, 탈가정 시대의 도래

현재 세계는 탈종교, 탈정치 시대로 전환되고 있으며, 이는 탈가정 시대 이후에 나타나는 현상이다.

과거에는 존경받던 종교 지도자와 정치인들이 이제는 하대받는 경향이 있다.

젊은 세대는 종교나 신앙에 의지하기보다 어려움에 처하면 자살을 선택하는 경향이 있다.

탈가정 시대에는 부모의 권위가 약화되고, 각자의 삶을 추구하는 경향이 강해진다.

허경영 선생의 미래 예측과 정책 제안

강연자는 20년 이상 앞선 통찰력으로 미래를 예측해왔다.

25년 전, 결혼 시 1억 원, 출산 시 3천만 원, 노인에게 70만 원 지급 등의 공약을 제시했으나 당시에는 미친 사람 취급을 받았다.

만약 이러한 정책이 시행되었다면, 현재 인구는 8천만 명, 경제는 8만 불에 달하여 세계 최고 부자 국가가 되었을 것이라고 주장한다.

강연자는 대통령이 되면 화폐 변경을 통해 지하 자금 980조 원을 회수하고, 이를 통해 서민 부채를 해결하고 경제를 활성화할 계획을 밝힌다.

화폐 디자인에 자신의 얼굴을 넣어 국민에게 행운과 희망을 주겠다는 파격적인 제안도 한다.

세종대왕이나 신사임당과 같이 불행한 역사를 가진 인물은 돈에 넣어서는 안 된다고 주장하며, 돈은 파워를 상징하므로 강력하고 힘 있는 인물이 들어가야 한다고 강조한다.

제3장. 진리(眞理)와 정의(正義)의 본질
철학, 종교, 신앙의 3대 요소

철학의 3대 요소: 공(空) (마음을 비움), 원(員) (원만함), 정(正) (정의감).

종교의 3대 요소: 계(戒), 정(定), 혜(慧).

신앙의 3대 요소: 신(信) (믿음), 망(望) (소망), 애(愛) (사랑).

이 모든 요소는 근본적으로 ‘공(空)’을 추구한다.

진리(眞理)의 개념, 목적, 목표, 결과

개념: 사필귀정(事必歸正) – 모든 일은 반드시 바르게 돌아간다.

목적: 권선징악(勸善懲惡) – 선을 권하고 악을 징벌한다.

목표: 공존공영(共存共榮) – 모든 사람이 함께 번영한다.

결과: 전복위덕(轉福爲德) – 복을 덕으로 바꾸어 하늘나라에 가져간다.

진리는 신이 만들어 놓은 공존공영의 법칙이며, 땅에 묶인 것을 풀지 않으면 하늘은 개입하지 않는다.

정의(正義)의 개념, 목적, 목표, 결과

개념: 진광불휘(眞光不煇) – 참된 빛은 드러나지 않는다. 정의는 남에게 숨기는 것이 특징이다.

목적: 선상벌악(善賞罰惡) – 선한 일에는 상을 주고 악한 일에는 벌을 준다. 이는 하나님이 만든 법이다.

목표: 공존공영(共存共榮) – 진리의 목표와 동일하며, 불교에서는 이를 인과응보(因果應報)라고 한다.

결과: 고진감래(苦盡甘來) – 고통이 다하면 반드시 즐거움이 온다. 고통을 피하면 더 큰 고통이 온다.

정의를 지키는 자는 복을 받으며, 이는 하늘의 법칙이다.

소림사 주지 선발 일화와 강연자의 돈 봉투 일화는 정의의 중요성을 보여준다.

제4장. 인간의 삶과 우주의 법칙
탐진치(貪瞋癡)와 윤회

불교의 삼독(三毒)인 탐(貪), 진(瞋), 치(癡)는 인간의 윤회에 영향을 미친다.

탐욕이 많은 자는 아귀(餓鬼)로, 성질을 많이 낸 자는 지옥(地獄)으로, 어리석은 자는 축생(畜生)으로 태어난다고 설명한다.

천상(天上)의 세계

인간이 죽어서 갈 수 있는 곳은 지옥, 아귀, 축생, 아수라, 인간, 천상으로 나뉜다.

천상은 여섯 개의 욕계(慾界)로 구성되며, 기독교에서는 이를 천국이라 부른다.

도솔천에서 온 석가모니처럼, 덕을 많이 베푼 자는 화락천(和樂天)이나 타화자재천(他化自在天)과 같은 높은 천상계로 갈 수 있다.

화폐 단위와 우주의 순환

강연자는 일, 십, 백, 천, 만, 억, 조, 경, 해, 자, 양, 구, 간, 정, 재, 극, 항, 아, 라, 불, 무에 이르는 전 세계 공통 화폐 단위를 설명한다.

인간의 유전자 수는 9200양에 달하며, 지구 인류의 수가 무량대수(無量大數)에 이르면 지구는 종말을 맞고 다시 순환한다.

지구는 시속 10만 7160km로 공전하며, 이러한 우주의 시스템은 완벽하게 돌아간다.

지구에 온 목적: 영혼 교육

인간이 지구에 온 목적은 영혼 교육을 받기 위함이다.

지구의 모든 물질은 썩게 되어 있어, 인간이 물질에 애착을 갖지 않고 정신적 가치를 추구하도록 돕는다.

인생은 화장터로 가는 대기 시간과 같으며, 언제 죽음이 찾아올지 모르므로 올바른 삶을 살아야 한다.

제5장. 효도(孝道)의 3대 요소
물효(物孝): 물질적 보살핌

부모님께 의식주를 해결해 드리는 가장 기본적인 효도이다.

이는 효도의 가장 낮은 단계에 해당한다.

심효(心孝): 마음의 기쁨

부모님이 좋아할 만한 배우자를 만나 손자를 낳아 부모님의 마음을 기쁘게 해 드리는 효도이다.

부모님의 뜻을 헤아려 행동하는 것도 심효에 해당한다.

대효(大孝): 가문을 빛냄

열심히 공부하여 성공하고 가문을 빛내는 효도이다.

자신의 성공을 통해 부모님의 이름이 존경받게 하는 것이다.

결론
허경영 선생의 강연은 ‘전화위복’을 넘어 ‘전복위덕’의 가치를 추구해야 함을 강조하며, 물질적 풍요가 아닌 정신적 성숙과 덕을 쌓는 삶의 중요성을 역설한다. 급변하는 탈종교, 탈정치, 탈가정 시대 속에서 인간은 진리와 정의의 법칙을 따르고, 효도의 본질을 실천하며, 지구에 온 목적이 영혼 교육임을 깨달아야 한다. 이는 개인의 삶뿐만 아니라 국가와 인류 전체의 올바른 방향을 제시하는 지침이 될 것이다.

대부분의 사람이 재앙을 복으로 바꾸는 ‘전화위복’을 추구하지만, 진정한 깨달음은 복을 덕으로 바꾸는 ‘전복위덕’에 있습니다. 복을 그대로 누리면 결국 불행해지므로, 물질적 복을 타인을 위한 봉사와 덕행으로 전환해야만 영원한 가치를 얻을 수 있습니다.

1. 전화위복(轉禍爲福)과 전복위덕(轉福爲悳)의 진리
   대부분의 사람이 재앙을 복으로 바꾸는 ‘전화위복’을 추구하지만, 진정한 깨달음은 복을 덕으로 바꾸는 ‘전복위덕’에 있다.

1.1. 복을 덕으로 바꾸는 ‘전복위덕’의 중요성
복은 엄격히 따지면 재앙이 될 수 있다

돈이 갑자기 많이 생기면 사람이 폐인이 될 수 있기 때문이다

복을 그냥 가지고 있으면 망할 수 있다

재물은 좋은 일에 사용해야 한다

재물을 계속 늘리다 보면 재물의 노예가 되어 죽을 때 아무것도 가져가지 못한다

하늘나라에 가져갈 수 있는 것은 ‘덕’뿐이다

복은 하늘나라에 가져갈 수 없지만, 덕은 가져갈 수 있다

덕은 결국 하늘이 원하는 것으로 바꿔야 하는 ‘전덕위천(轉德爲天)’이 되어야 한다

1.2. 복을 추구하는 다수와 덕을 추구하는 소수
대부분의 사람은 복을 추구한다

오늘날 교회나 절에 가는 사람들은 대부분 복을 추구하는 다수이다

덕을 추구하는 사람은 소수이다

빌 게이츠나 워렌 버핏 같은 사람들은 물질의 본질을 깨닫고 물질을 덕으로 바꿔 전 세계에 봉사한다

자본주의의 착각: 복을 추구하는 것

자본주의에서 사람들이 가장 잘못 착각하는 것은 복을 추구하는 것이다

화(禍)도 나쁜 것이고, 복(福)도 나쁜 것이다

세상을 이끄는 것은 소수의 정의로운 자들이다

절대 다수가 대통령, 총리, 국회의원을 뽑지만, 이들은 다수파에 속한다

세상을 이끌어가는 것은 사회의 정의로운 자들, 즉 덕 있는 자들이다

바닷물이 3%의 소금으로 썩지 않듯이, 인간 세상도 소수의 정의로운 사람들에 의해 유지된다

2. 탈종교, 탈정치, 탈가정 시대의 도래
   현대 사회는 종교, 정치, 가정의 가치가 약화되는 탈(脫) 시대에 접어들었으며, 이는 미래를 예측하고 대비해야 할 중요한 변화이다.

2.1. 탈(脫) 시대의 현상
탈종교 시대

전 세계적으로 종교 시대에서 탈종교 시대로 변화하고 있다

과거에는 종교 지도자를 존경했지만, 지금은 하대하는 경향이 있다

탈정치 시대

정치인들을 존경하지 않고 하대하며, 정치에 때 묻지 않은 지도자를 원한다

국회의원 경력은 필요하지만, 국회의원은 보기 싫어하는 현상이 나타난다

탈가정 시대

탈가정 시대가 가장 먼저 나타나고, 그 후에 탈정치와 탈종교 시대가 도래한다

종교의 쇠퇴와 이슬람의 득세

유럽의 교회가 없어지고 미국의 교회가 무너지며, 한국 교회가 다음 단계로 무너질 것이다

한국 교회가 무너지면 지구의 교회는 무너지고 이슬람이 득세하게 된다

이는 기독교에서 말하는 적그리스도가 나타나는 과정으로 세계가 진행되고 있다

2.2. 탈(脫) 시대의 사회 변화
젊은 세대의 변화

젊은 세대는 절이나 교회에 물질을 바치지 않는다

이들은 어려우면 자살을 선택할지언정 신앙에 의지하지 않는다

종교 시설의 경제적 어려움

암자나 절은 경제적으로 점점 어려워질 것이다

3. 미래 예측과 정책 제안
   강연자는 20년 이상 앞선 통찰력으로 미래 사회의 문제점을 예측하고, 이를 해결하기 위한 구체적인 정책들을 제시한다.

3.1. 인구 정책 실패와 사회 문제
25년 전의 예측과 공약

강연자는 20년 정도 앞서서 미래를 예측하며 이야기한다

25년 전, 결혼하면 1억, 아기 낳으면 3천만 원, 60세 이상 노인에게 70만 원 지급을 공약했다

당시 이 공약이 실현되었다면 한국 인구는 8천만 명, 경제는 8만 불이 되어 세계 최고 부자 국가가 되었을 것이다

현재의 인구 문제

현재 지방의 초등학교들이 폐교되고 있다

강연자는 이러한 상황을 미리 내다보고 25년 전에 공약을 제시했다

정치인들의 무지

당시 사람들은 강연자를 미친 사람이라고 했지만, 이 공약이 실현되었다면 한국이 세계를 주도했을 것이다

정치인들은 여전히 결혼 지원금을 주지 않고 있다

가계 부채 증가 예측

결혼 지원금을 주지 않으면 가계 부채가 1500조까지 올라갈 것이라고 예측했고, 이는 현재 들어맞고 있다

서민들이 자녀 결혼을 시키느라 노후 자금을 소진하고 집 한 채만 남게 되며, 70%는 전세나 월세로 살고 있다

3.2. 화폐 개혁을 통한 경제 활성화
미래 예측의 중요성

강연자는 25년 전부터 탈종교 시대가 올 것이라고 예측했다

정치인들에 대한 불신으로 인해 지자체가 생겨 주민들이 직접 참여하는 시대가 되었다

화폐 개혁 공약

대통령이 되면 3월에 청와대에 들어가 6월에 화폐 변경을 하고 9월에 개헌을 할 것이다

화폐 변경을 통해 지하 자금 900조(현재는 980조)를 회수할 것이다

회수된 980조와 국가 예산 500조를 합쳐 총 1480조로 모든 정책을 실행할 수 있다

서민 부채 해결

서민들의 사채 이자 100%와 원금을 국가가 갚아줄 것이다

집 담보 대출 5억까지 갚아주어 이자를 내지 않게 할 것이다

국민들이 이자를 내지 않으면 그 돈으로 시장에서 물건을 사 경제가 살아날 것이다

화폐 디자인 변경

밤중에 신사임당을 없애고 10원부터 5만 원권까지 모든 화폐에 강연자의 사진을 넣을 것이다

국민들이 매일 웃는 얼굴의 화폐를 보면 행운이 오고 기분이 좋아져 장사가 잘될 것이다

화폐 인물 교체의 이유

화폐 변경 소문이 나지 않도록 청와대에서 비밀리에 인쇄 발령하여 돈을 찍을 것이다

신사임당, 세종대왕 등은 돈에 들어가면 경제가 위험해진다

세종대왕은 평생 아프고 불행을 겪은 왕이며, 이런 인물을 돈에 넣으면 경제적으로 성공할 수 없다

미국은 나라를 세운 강력한 인물(조지 워싱턴)을 돈에 넣었듯이, 돈은 파워를 상징해야 한다

4. 진리와 정의의 개념과 결과
   진리와 정의는 인간의 삶과 사회를 이끄는 중요한 원리이며, 그 개념과 목적, 목표, 결과는 명확히 이해되어야 한다.

4.1. 철학, 종교, 신앙의 3대 요소
철학의 3대 요소: 공(空), 원(員), 정(正)

마음을 비우고(공), 원만하며(원), 정의감(정)이 있어야 한다

종교의 3대 요소: 계(戒), 정(定), 혜(慧)

신앙의 3대 요소: 신(信), 망(望), 애(愛)

믿음, 소망, 사랑을 의미한다

모든 요소의 근본적인 추구: 공(空)

베풂(혜), 사랑(애), 공정함(정) 등은 모두 공을 의미한다

4.2. 진리의 개념, 목적, 목표, 결과
진리의 개념: 사필귀정(事必歸正)

모든 일은 반드시 바른 길로 돌아온다는 의미이다

철학의 ‘정’, 신앙의 ‘믿음’과 연결된다

진리의 목적: 권선징악(勸善懲惡)

선을 권하고 악을 벌한다는 의미이다

진리의 목표: 공존공영(共存共榮)

모든 사람이 다 함께 영화롭게 아름답게 살도록 하는 것이다

정의의 목표와도 일치한다

진리의 결과: 전복위덕(轉福爲德)

자신이 가진 복을 남에게 베풀어 덕으로 바꾸는 것이다

5. 신의 역할과 인간의 책임
   신은 인간의 삶에 직접 개입하지 않으며, 인간 스스로가 법칙을 지키고 행동해야만 좋은 결과를 얻을 수 있다.

5.1. 복을 덕으로 바꾸지 않으면 지옥행
하나님이 준 복을 형제들에게 베풀어야 한다

복을 혼자 다 누리고 하늘나라에 가면 지옥행이다

불교의 탐진치(貪瞋癡)와 결과

탐(貪): 탐욕이 많은 사람은 아귀(餓鬼)로 태어난다 (바이러스, 미생물 등)

진(瞋): 성질을 많이 낸 사람은 귀신(鬼神)으로 간다

치(癡): 어리석은 자는 짐승(畜生)으로 태어난다

탐이 많은 자는 지옥으로 간다

이 모든 것은 하늘이 만들어 놓은 공존공영의 법칙이자 사필귀정의 법칙이다

5.2. 신은 인간의 일에 노터치
세월호 침몰과 북한 동포의 굶주림

아무리 기도해도 신은 인간의 일에 직접 개입하지 않는다

신이 준 것은 법칙뿐이다

신은 인간에게 법칙만 주었으며, 땅에 묶인 것을 풀지 않으면 하늘은 개입하지 않는다

인간의 책임

인간 스스로 좋은 배를 만들고 사고가 나지 않도록 해야 한다

신은 바닷물과 바람, 호흡을 제공할 뿐, 인간의 죽고 사는 일에는 개입하지 않는다

탈종교 시대의 이유

인간들이 많은 경험을 통해 하늘은 스스로 돕는 자를 돕는다는 것을 깨달았기 때문이다

배의 평형수를 빼고 짐을 많이 실어 위험하게 만드는 행위에 신은 개입하지 않는다

신을 만능으로 바라보면 안 된다

5.3. 정의의 개념, 목적, 목표, 결과
정의의 개념: 진광불휘(眞光不煇)

바르지 않으면 반드시 결과를 받을 것이라는 사필귀정의 법칙이다

정의는 남에게 드러내지 않고 숨기는 것이 특징이다

정의의 목적: 선상벌악(善賞罰惡)

선한 일에는 상을 주고 악한 일에는 자연적으로 벌을 받게 하는 것이다

진리의 목적(권선징악)과는 다르다

정의의 목표: 공존공영(共存共榮)

진리의 목표와 동일하게 모든 사람이 함께 번영하는 것이다

불교에서는 이를 인과응보(因果應報)라고 한다

정의의 결과: 고진감래(苦盡甘來)

고통이 다하면 반드시 좋은 일이 돌아온다는 의미이다

6. 천상계와 윤회, 그리고 지구의 역할
   불교와 기독교의 관점에서 천상계의 구조와 윤회의 과정을 설명하고, 지구가 영혼 교육을 위한 장소임을 강조한다.

6.1. 천상계의 구조와 윤회
복을 그대로 누리면 축생으로 간다

불교에서는 복을 그대로 누리면 짐승(축생)으로 간다고 말한다

욕계(慾界)의 여섯 천상

지옥, 아귀, 축생, 아수라, 인간을 거쳐 천상으로 갈 수 있다

천상은 여섯 단계로 나뉘며, 이를 불교에서는 욕계라고 부른다

사왕천(四王天)

도리천(忉利天)

야마천(夜摩天)

도솔천(兜率天)

화락천(化樂天)

타화자재천(他化自在天)

석가모니는 도솔천에서 왔다고 한다

화락천의 하루는 지상 800년과 같고, 이곳에서 8000년을 산다

타화자재천은 다른 사람의 행복이나 소유가 내 것이 되는 곳으로, 부족함이 없는 세계이다

대부분의 인간은 축생으로 가거나 천상으로 간다

대부분의 인간은 천상에서 내려오거나 다시 축생으로 간다

천상으로 가는 사람은 극히 드물다

진리의 결과는 전복위덕이다

복을 덕으로 바꾸는 것이 진리의 결과이며, 이는 전화위복과도 통한다

6.2. 신앙의 올바른 자세
신은 인간에게 한 것만 허락한다

신에게 부탁만 한다고 되는 것이 아니라, 남에게 베푼 것만 신이 허락한다

자녀 교육의 예시

자녀에게 공부하라고 하면서 부모는 놀면 자녀가 좋은 대학에 갈 수 없다

부모도 함께 노력해야 자녀가 성공할 수 있다

세월호와 인간의 책임

인간이 세월호를 부실하게 만들어 놓고 신에게 기도하는 것은 잘못된 태도이다

남의 자식을 죽이고 성공하려는 심보로는 신의 면회를 받을 수 없다

6.3. 지구는 영혼 교육의 장소
지구에 인간을 보낸 이유

지구는 인간의 세포, 음식, 자동차 등 모든 것이 썩게 만들어져 있다

이는 지구에 대한 애착을 버리고 영혼 교육을 받으러 온 곳임을 의미한다

썩지 않는 것을 두지 않는 이유

썩지 않는 것을 두면 인간이 지구에 애착을 가져 돌아올 생각을 하지 않기 때문이다

7. 로켓 비유와 효도의 3대 요소
   인생은 로켓과 같아서 올바른 방향과 완전한 부속이 필요하며, 효도는 물질적 보살핌, 마음의 기쁨, 가문의 영광으로 이루어진다.

7.1. 로켓 비유: 진리와 정의의 중요성
인생은 로켓과 같다

인간은 하늘나라로 가기 위해 로켓을 타야 하며, 이는 지혜를 얻는 것을 의미한다

로켓의 부속: 진리와 정의

진리와 정의는 인간 로켓의 부속이자 연료이다

부속의 중요성

로켓 부속 중 하나라도 문제가 있으면 폭발하듯이, 인간의 삶도 작은 잘못으로 인해 추락할 수 있다

술, 바람, 부모에게 대드는 행위 등은 로켓을 추락시키는 요인이다

신은 인간이 살아가는 법을 정해 놓았으므로, 이를 어기면서 기도하는 것은 소용없다

7.2. 효도의 3대 요소
물효(物孝)

부모님께 의식주를 해결해 드리는 물질적인 효도이다

가장 낮은 단계의 효도이다

심효(心孝)

부모님의 마음을 기쁘게 해드리는 효도이다

부모님이 좋아하는 배우자를 만나 손자를 낳아드리는 것, 부모님의 뜻에 따라 행동하는 것 등이 해당된다

대효(大孝)

열심히 공부하여 성공하고 가문을 빛내는 효도이다

자녀의 성공으로 부모의 이름이 빛나는 것이다

스크립트

전화위복(轉禍爲福)(다수(多數)(majority ))과 전복위덕(轉福爲悳)(소수(小數)(minority))의 眞理

무슨 역이지? 전철역 하나 있잖아. 저 위에

청평 다음에 상천역 있죠?

그래서 이제 우리 셔틀버스 정류장이 상천역에 있고 ITX는 상천역에 서질 않아요. 가평에 서요. 근데 가평에도 곧

그러면 상천역 있는데도 거기 땅인가?

그 역사가 가보면 대단해. 하여튼 청와대 몇십배야. 청와대 규모의 몇십배. 뭐 그러니까 규모가 어느 정도인지는 뭐 한 100만평 되니까. 한양 컨트리 골프장 몇개 정도 되니까. 넓이가

아이고들 굉장해. 그 공사를 전부 현금으로 했다는 거 아니야.

외상이 한 번도 없고

은행 대출 없고

은행 대출도 없고 분양 한 번을 한 적이 없어. 전부 그냥 지어놓고 기다리고 있는 거지. 분양 한 번 한 적이 없고 참 우리나라 어떤 단체보다도 제일 시설은 최고로 크지. 세계적인 거지 뭐. 세계. 이 유튜브로 어디 갔지? 우리 학생 둘이 이리 나와. 인사해. 전남 구례에서 왔는데 구례지? 전남 구례지? 예. 구례입니다. 아버지가 유튜브를 아주 애청을 하는데 두 아들 가서 나를 만나라고 보냈대. 박수 한번

인사 인사 한번 해.

아버지가 뭐 어떻게 해서 왔는가? 이렇게 그래 터미널에서 택시 타고 온 거예요.

이제 아버지께서 유튜브를 자주 주로 시청하시는데

마이크 켰어요? 어 있어 있어 괜찮아.

이제 강의를 들으시고

이 소리가 왜 이리 적나? 가만히 잠깐 있어. 가만히 그게 아니고 소리를 한번 키워 봐. 켜졌어?

강연을 들으시고 총재님의 마음에 와닿는 부분이 많아 가지고 강의 내용이 그래서 저희도 이제 젊었을 때 한번 뵙고 또 이렇게 좀 좋은 어떤 조언도 듣고 하시라고 하셨습니다. 그래가지고 동생이랑 오늘

올라왔습니다.

아버님이 이제 연세가 어떻게 되시죠?

55세.

되셨습니다. 그리고 아주 전국에서 유튜브를 듣는 사람들이 지방에 엄청 많아. 전라도 뭐

제가 이제 유튜브를 듣기 전에는 총재님에 대해서 굉장히 좀 이상하게 좀 생각을 했어요. 그런데 이제 아버지가 보시길래 옆에서 같이 봤더니, 내용이 생각했던 거 하고는 다르게 어떤 미래에 대해서도 많이 말씀 많이 하시고 사람의 어떤 성품에 대해서도 말씀 많이 하셔가지고, 그걸 듣고 저도 좀 마음에 와닿는 부분이 있어서 올라 오게 됐습니다.

여기가 형이고 여기가 동생이야. 내가 처음에 딱 보니까 여기가 형이라고 그랬지 근데 사람들 여기가 형이래.

대부분 다 여기

대부부 형이라고 그러지? 딱 보니까 형이잖아. 그래요. 아유 축하합니다. 그래도 여기까지 와서 한 번씩 우리 한 번씩 끌어안아요. 화이티. 그래 화이팅. 아이고 축하해요. 가 앉읍시다. 네. 내 강의는 좀 쉽게 하려고 하니까 조금 보는 사람들이 많이 있으니까 우리만 보는 게 아니니까 조금 어렵더라도 전화위복(轉禍爲福)이죠?

이거는 다음에 치워 버려라. 이거는 앞에 그리 두지 마라. 이 잘 안 나오노? 전복위덕은 뭐죠? 복을 덕으로 베풀라는 거요. 복이 덕으로 가야 되죠?

그런데 전화위복은 재앙을 갖다가 복으로 바꾸는 거죠? 재앙이 복으로 돼야 되는데 재앙이 복으로 되는 것은 좋은데 이 복도 엄격히 따지면 재앙이에요. 교회를 열심히 다니는 사람이나 절에 열심히 다닌 사람이 돈이 갑자기 몇백억이 생기면 폐인이 돼버려요. 그럴 수가 있어요. 남자들은 나가서 괜히 남의 여자들이나 쳐다보고 다니고 이런다 이 말이에요. 그럼 사람은 자기도 모르게 꺼라. 진동으로 해놔. 폐인이 될 수가 있어. 그래서 이 복도 그냥 가지고 있으면 망하는 거야. 그래서 남이 자기 집에 재물이 들어오면 어디다가 좋은 일로 쓸 연구를 해야지. 그 재물을 계속 늘리다 보면 나중에는 그냥 재물의 노예가 되가지고 늘리다가 죽어요.

그래서 하나도 가져가지도 못하는 게 복이야. 우리가 하늘나라에 우리가 하늘나라에 가져갈 수 없는 게 복이고 하늘나라에 가져가는 게 덕이야. 그래서 여기는 덕은 결국은 어떻게 되냐면 덕 자체는 전덕위천(轉德爲天)이 돼야 돼요.

그러니까 덕도 결국은 하늘에 하늘에서 원하는 것으로 바꿔야 되는 거지. 그게 사실은 덕이여. 덕인데 저기다가 내가 뭐를 써야 되냐면 이거는 에 이거는 마이너리 minority. 이거는 실제는 소수야. 소수인데 이 마이너리는 이 머저리(majority) 발음이 머저리예요.

이거는 마이너리고 다수는 전부 이 복을 추구해. 오늘날 교회를 가거나 절을 가거나 모든 사람들이 복을 추구하는데 이게 다수야. 이 사람들은 이 덕을 추구하는 사람은 아주 적어요. 빌 게이츠라든지 워렌버핏이라든지. 이런 사람들은 이미 물질에 그걸 물질이 뭐라는 걸 깨달아 가지고 물질을 덕으로 바꿔서 전 세계에 봉사하고 있어요. 봉사를 하고 있는데, 자본주의에서 제일 사람들이 잘못 착각하는 게 이거예요. 복을 추구하는 거예요. 그러니 화도 화도 나쁜 것이고. 복도 나쁜 것이에요. 그런데 이거를 자본주의에서는 다수들이 최고이다. 그래 절대 다수가 대통령을 뽑아. 절대 다수가 총리를 뽑아요.

국회의원을 뽑아. 그러면 이 사람들이 소수에 속하냐? 여기 속하는 사람이냐? 아니다. 이 말이에요. 이 사람들도 다수파야. 이 사람들이 세상을 이끌어 끌어가는 것 같지만 실제는 사회의 정의로운 자들에 의해서 이 덕 있는 자들에 의해서 세상은 이끌려 가요. 그래서 바닷물이 아무리 많아도 양이 3프로의 소금에 의해서 이 3프로라는 인간들에 의해서 바닷물이 썩지 않는 거와 같이 인간 세상도 이런 다수가 뽑은 이런 국회의원이나 총리나 대통령이나 이 사람들은 믿을 수가 없는 거예요. 지금 뭐 우리가 전염병도 나오고 또 배도 뒤집어지고 해서 세월호도 뒤집어졌는데 이 다수들은 이 정신 차리고 있는 지도자들 그 겉으로는 안 나타나지만 이런 지도자들이 있으니까 세상이 유지가 되고 있다고 봐야 돼요.

그래서 우리는 이 머저리 머저리보다는 마이너리가 돼야 되는 거죠. 그래서 이 세상이 탈종교시대(脫宗敎時代)가 지금 도래했어요.

종교시대(宗敎時代) →탈종교시대(脫宗敎時代)
정치시대(政治時代) →탈정치시대(脫政治時代)
가정(家庭) → 탈가정(脫家庭)

우리 몇 년 전까지는 이 시대가 아닌데 갑작스럽게 종교 시대에서 종교시대(宗敎時代)에서 탈종교시대로 전 세계가 이쪽으로 가고 있어요. 탈종교시대로 그러니까 옛날에는 종교 지도자를 굉장히 사람들이 존경했는데 지금은 종교 지도자들을 하대해요. 정치인들을 존경했는데 정치인들을 하대해 버립니다. 그래서 지금 나타나는 게 어떤 현상이 오냐면 탈 정치시대(脫政治時代)가 오고 있어요. 이럴 때는 어떤 지도자가 나오냐면 정치에 때묻지 않은 사람을 국민들이 은근히 원하는 거야. 국민들이 자기도 모르게 국회의원의 경력은 있어야 되지만 국회의원은 뵈기 싫다는 거예요. 그러니까 점점 탈종교 탈정치 그다음에 제일 먼저 나타나는 게 탈가정(脫家庭)이에요.

그래서 이 탈가정 시대가 나타난 다음에 탈정치가 나타나고, 탈종교가 나타나는 거예요. 그래서 우리가 이런 시대가 먼저 왔지만 실제는 탈정치와 탈종교 시대가 이렇게 도래했는데 결과는 여기서 끝나는 거에요. 그래서 전 유럽의 종교 교회가 유럽의 교회가 다 없어지고 미국의 교회가 무너지고 한국 교회가 다음 단계예요. 그래서 이게 한국 교회가 무너지면 지구의 교회는 무너지고 이슬람이 득세를 해요. 그러면 이게 순서예요. 그러면 이제 기독교에서 말하는 적그리스도가 이제 나타나는 거죠. 그런 식으로 지금 세계는 진행돼 가고 있어요. 그러니까 이 사람들을 감당할 만한 인물이 세계에서 없어. 그래 우리나라에 내가 와 있는 거예요. 내가 이제 이 사람들을 어떻게 감당하는가

나중에 보면 알겠지만, 이 탈가정에서 탈정치 탈종교 이거는 지금 젊은 여자들이나 남자들이 쌀을 쌀 포대를 들고 절에 안 갑니다. 저희 어머니들은 갔어요. 또 돈 봉투에 잔뜩 넣어서 교회 갑니까? 안 갑니다. 나중에 보세요. 그사람들은 아쉬운 게 없어. 이 사람들은 어려우면 자살을 해버리지. 신앙에 안 가는 거예요. 젊은 사람들 자살이 더 좋다는 거예요. 이런 식이지 이걸 교회나 절에 가서 이걸 들고 산꼭대기 절을 찾아가는 그러니까 앞으로 암자나 절은 점점 어려워지죠. 경제적으로. 그러면 눈 불을 보듯이 뻔해요. 단 내가 항상 20년 정도 앞서 있는 사람이니까. 앞서서 이야기하니까. 내가 25년 전에 결혼하면 1억 주겠다. 애기 낳으면 3000만원 주겠다. 노인들 70만원 주겠다.

60세 이상. 그러면 이런 것이 그 당시에 됐으면 지금 인구가 한 8000만 우리나라가 경제가 8만불. 우리나라 세계 최고 부자가 되는 거예요. 됐었는데 지금 인구가 지방에 가면은 초등학교가 다 문을 닫아. 폐교가 됐어요. 이런 것이 올 걸 미리 내다보고 25년 전에 이걸 공약을 했어 내가. 그래서 사람들이 미친 사람이라고 그랬어. 그런데 이때는 요걸 했으면 우리나라가 세계를 잡아요. 그런데 미안하지만 우리나라 어른들은 정치인들은 저 사람 저 미친 사람 아니야. 결혼하는데 지금도 돈을 안 줘요. 안 주는데 이걸 안 주면 우리나라 가계 부채가 1500조까지 올라갈 거다 그랬거든 내가. 딱 들어맞아요 지금. 그러니까 서민들이 애들 결혼을 시키다 보니까 60이 넘어서 노후에 쓸 돈이 없어지고 집 한 채 달랑 가지고 있는 거야. 그것도 없는 사람이 70프로예요.

전세 월세가. 그러면은 이거를 미리 내다보고 25년 전에 이 이야기를 하니까 완전히 미친 사람이 허경영이야. 그런데 여러분들은 미래를 안 내다봐. 지금 탈종교시대가 세계적으로 올 거라고 옛날부터 내가 떠들었어. 그러니까 탈정치 정치인들을 국민들이 엄청 불신하니까 이제 지자체가 생긴 거예요. 직접 주민들이 하겠다 이거야. 이런 식으로 탈가정 누구도 아버지 말을 안 들어. 어머니 아버지가 다 따로따로 직장 가. 집에 가보면 정확하게 일본의 10년 전 현상이 우리 아파트 단지에 일어나. 일본이 10년 전에 아파트 가면 사람 하나를 볼 수가 없었어요. 왜? 전부 돈 벌러 나가. 그러면 동네가 빈 동네야. 일본이 한 십몇 년 전에 그래 쌌더니, 열심히 돈을 벌더니, 갑자기 애들이 없어져 가지고 그다음부터는 아파트에 사는 사람이 없는 거야.

전부 노인정으로 가버려. 그래 일본이 세계에서 실버타운이 제일 많아? 안 많아요? 실버타운 1위야. 그러면 이 실버타운 1위 일본이 왜 이렇게 됐느냐, 아파트 단지에 아파트에 있던 사람들이 전부 노인 실버타운 하나로 다 가버려요. 드문드문 한 동에 한 명씩 살아. 이 사람들이 여기 관리비, 수위 월급, 보일러 작동비 할 수가 없어요. 살던 사람들이 숫자가 적어지니까. 아파트 관리가 안 돼. 그래 아파트 관리사무실에 문 닫아버려. 그러니까 아파트가 귀신이 왔다 갔다 하는 거야. 그래 가지고 자동적으로 우리나라가 앞으로 이런 시대로 가고 있어요. 그러니까 내가 시골에 초등학교가 없어질 때 초등학교가 폐교가 될 때 문교부 장관을 구속시켜야 된다고 그랬어.근데 우리는 인구 정책을 이렇게 실패해 가지고 나라가 망하는 걸 눈 뜨고 다 보고 있어요.

율곡이가 이 율곡 선생이 임진왜란 나기 10년 전에 10만 양병 주장했죠? 그리고 이때 율곡이 보고 조종의 대신들이 저런 미친놈이 어디 있냐? 이런 태평성대에 재수 없이 십만명의 군대를 만들어라는 저놈 내쫓아라. 그래 율곡이가 쫓겨났어요. 쫓겨났는데 이 사람이 화석정 이 불로 화석정이라는 데를 가서 문산에 임진강변에 화석정에 가서 정각을 지어놨고 화석정에서 뭐 했죠? 기름걸레로 3년을 닦았죠? 그래놓고 자기가 죽으면서 자기 거기 있는 후손들한테 임진년 몇월 며칠날 그믐날 밤에 임금이 여기 화석정 옆으로 올 거다. 이 나루터로 임진나루터 야. 글로 올 건데 그때 누군가 가서 여기다 불을 질러라. 우리 그랬잖아.

그런데 임금이 진짜 비가 오는데 막 그믐날에 거기 도달했어요. 신하는 다 도망가고 누구하고 같이 갔어요? 이항복이하고 같이 갔단 말이야. 딱 가는데 강에 뭐 배가 보이나 깜깜해 가지고 그런데 어디서 불이 타는데 보니까 화석정에서 불이 붙은 거예요. 저게 뭐냐? 저게 율곡 선생이 몇월 며칠날 몇년 전에 죽으면서 여기다 불을 지르라고 집을 지어놨다는 거예요. 그런데 그 사람은 이미 이성계 임금이 선조가 이걸 택하지 않을 줄 알고 이 집을 지어 놓고 10만 양병을 안 할 때 우리나라가 언제 망하고 임금이 언제 피난 갈 것까지 다 알고 있는 거예요. 그래서 신사임당이 지금 돈에 율곡의 어머니가 있는 거예요.

그런 아들을 낳았으니까. 그러니까 이런 훌륭한 어머니가 율곡이를 율곡이를 낳았으니까 5만원짜리 있는데, 내가 대통령이 되고 나면 이것도 마지막이야. 내가 대통령이 되고 나면 대통령이 되고 난 3월 달에 청와대에 들어가요. 6월 달에 화폐 변경을 해요. 이해 가시죠? 9월 달에 개헌을 해요. 그러면 이게 내 대통령이 된 이후의 시나리오인데 그러면 6월에 화폐 변경을 하면 지하자금 900조가 나오게 돼 있는데, 화폐 변경은 내가 지금 화폐 변경하겠다고 그러면 사람들처럼 미친놈 아니야 이러는데, 25년 전에 내가 화폐 변경하겠다고 그랬죠? 그러면 그때 내가 지하자금을 900조를 회수하겠다고 그랬어. 근데 지금 지하자금은 상당히 많아요 그때보다. 근데 나는 대통령 돼서 화폐 변경하면 980조 들어와요.

이 금액을 내가 다 알고 있는데, 그러면 이 980조가 들어오고 그 당시 내가 대통령이 될 때 국가 예산이 500조야. 그러면 내가 대통령 되자마자 돈이 얼마가 들어오죠? 1480조 들어오죠? 그러니까 이걸 가지고 내가 하고 싶은 걸 모든 걸 해줄 수 있어? 없어요? 서민 부채 다 사채이자 100프로 원금 국가가 무조건 갚아줘요. 서민들 빚도 은행이자 집 담보로 한 거는 5억까지 다 갚아줘요. 다 이자 안 내. 그거 다 해 줘 버려. 그러면 국민들이 은행 이자 안 나가니까 그 돈 가지고 시장에서 장사 물건을 사니까 경제가 살아나잖아. 그런데 그런 돈을 국가가 지하실에 처박아 놓으면 나라가 삽니까? 안 살잖아. 그러니까 내가 밤중에 이 신사임당을 없애는 거예요. 아무도 모르게 돈의 디자인을 10원짜리서부터 5만 원짜리까지 전부 내 사진이 들어가요.

내 사진이 들어가면 국민들이 장사가 잘돼? 안 돼요? 매일 볼 거 아니에요. 웃는 얼굴을 그러니까 장사가 안 되는 게 사람들이 돈만 보면 매일 행운이 오고 기분이 좋은 거예요. 그러니까 도안이나 뭐 국민들한테 청문회를 공청회를 할 시간이 있나 하면은 사채 화폐 변경 소문이 나버리면 안 되잖아. 그러니까 청와대에서 내 도안으로 엄밀히 인쇄 발령해가 돈을 찍어 버려. 조폐에 영국에서 찍으니까 영국에서 찍으니까 모르잖아. 그러면 그거를 허경영 도안으로 통일해 버리면 간단하게 해버려. 그래가 돈이 하루아침에 허경영 안 들어간 돈은 못 쓰잖아. 그때 없어지는 게 신사임당, 세종, 세종대왕. 왜 그러냐면 돈에 이 세종대왕이 들어가면 우리 경제가 위험해. 왜 그러냐면 여러분 이 세종대왕 아들이 24명이 다 목이 잘렸어요. 죽었어? 안 죽었어요?

여러분들이 한글을 만든 것까지는 좋은데 돈하고 세종대왕하고는 관련이 없어요. 왜? 몸이 평생 아프고 굉장한 불행을 겪은 왕이야. 우리는 이런 시인이나 이런 사람들을 돈에 넣어놨는 한 우리나라는 경제적으로 성공할 수가 없어. 미국은 조지 워싱턴을 넣었어요. 나라를 세운 사람. 강력하고 힘 있는 사람을 넣어놨단 말이에요. 돈이 뭡니까? 파워예요. 뭐 시나 읊고 뭐 무슨 글자 만든 사람이 들어가서 그런 불행한 가정적으로 보면 엄청 불행한 거예요. 그 역사를 우리가 알고 있는데, 그게 돈에 떡 앉아있다. 그 무슨 나라 경제가 살아나겠어요. 맨날 초상집이지. 그래서 죽은 사람을 넣지 않겠다는 거야.

살아서 펄펄 뛰어다니는 허경영을 딱 집어 넣어서 국민들한테 희망을 주겠다는 거예요. 어떻습니까? 그때 이런 것들은 다 사라지죠. 그래서 이분들은 역사적으로 존경받으면 돼? 안 돼? 돈이란 그런 어떻게 보면 더러운 곳에 얼굴을 내 놓을 이유가 뭡니까? 그래서 우리나라 정치하는 사람들이 화폐에 실패했어요. 화폐 디자인에 실패했단 말이에요. 나라 경제를 살리려면 힘이 있고 우리나라에 무슨 무슨 유명한 뭐 이순신 장군을 좀 넣어놨다든지 그 이순신 장군도 넣으면 안 되는 게 굉장히 운명이 불운하잖아. 돈하고는 안 맞아. 돈에 다 넣으면 이순신 장군에 대한 모독이야. 세종대왕에 대한 모독이야. 이게 신사임당이 돈의 신사임당과 돈은 일치 해요? 안 해요? 이미지가 안 좋다. 이 말이에요.

그래서 이런 거는 정치하는 사람들이 실패한 거예요. 그래서 한국 경제에 치명타를 안긴 거예요. 그래 안 그래요? 내가 있는 돈을 탁 보면은 웃음이 나와요. 살아있는 사람이 돈에 들어가서 강력한 돈에서 에너지가 나와야 돼. 에너지가 돈을 포켓에 넣고 있으면 힘이 나와? 안 나와요? 근데 허경영이가 붙어있는 사진에 돈이 하나도 없다. 그러면 힘이 있어 없어요? 없어지는 거지. 그렇다고 명함을 맨날 넣어 다닐 수도 없고 그래 안 그래요? 그러니까 누구든지 허경영이가 들어간 5만원짜리 호주머니 넣고 있으면 마음이 든든해? 안 해요? 그렇습니까? 안 그렇습니까? 그러니까 이런 시대를 미리 내다보고 다 준비했는데 이때 화폐 변경을 내 공약에 이야기했어.

그랬더니, 사람들이 저런 거짓말하는 사람이 어디 있냐? 내 양복 호주머니 한번 줘. 내가 한번 보자. 어디 갔노? 없다. 잠가. 25년 전에 내 공약이 여기 그대로 다 있죠? 지난번 대선 때 나갔던 내 대통령 출마했을 때 나갔던 내 선거공고예요. 공약이 서른세가지예요.

뒤에 서른세가지 공약에 화폐 변경이 자 양고문님이 화폐 변경이 몇 번째 있는가 한번 봐봐. 이게 옛날 겁니다. 자 한번 봐요. 몇 번째 있어요? 27번에 있습니다. 27번에 있지? 자 여기에 27번에 국가 부채를 화폐 변경으로 화폐 변경 얻어지는 900조로 완전히 해결한다. 그렇게 돼 있죠?

그러니까 국가 부채를 화폐변경 지하자금을 회수해 가지고 돈을 지하자금을 회수해서 이걸 가지고 서민들 빚을 일단 정리한다. 그러면 이 서민들이 은행 이자 내고 애들 결혼한다고 얻어 쓴 돈 목돈 빚이 엄청 많아. 그 이 사람들이 애들 장가 못 보내. 이런 거를 일시에 해결해 주면 우리 경제가 완전히 살아납니다. 에어컨 틀었어? 안 틀었어? 야 에어컨 틀었어? 틀어져 있습니다. 응 틀어져 있어? 좀 틀어. 되게 덥네. 그래서 이게 그 당시 내 공약이에요.

강의를 시작하면 시간이 어떻게 잘 가는지 이야기할 걸 전혀 못 하고 넘어가 버려요. 그래서 한 번씩 봐야 됩니다.

정신사적(精神史的)
물질사적(物質史的)
정치사적(宗敎史的)
정치사적(政治史的)

중요한 거는 하고 그러니까 우리 사람들은 종교도 이제 우리가 정신사적으로 물질사적으로 종교사적으로 정치사적으로 전 세계가 위기입니다.

그래서 위기인데 옛날에 2500년 전에 석가나 공자나 예수나 예수는 2000년 전이지만 예수나 소크라테스나 이런 사람들이 왔을 때는 이런 위기가 아닙니다. 아니죠? 그때는 세상이 사람들이 아주 철학적이야. 철학의 3대 요소가 뭐라고 그랬죠? 철학의 철학(哲學). 그때는 사람들이 이 철학의 3대 요소를 지켰어요. 뭐죠? 공(空) 마음을 비우고 있었고, 사람들이 원(員)

철학(哲學)의 3대 요소 = 공(空), 원(員), 정(正)
정치(宗敎)의 3대 요소 = 계(戒), 정(定), 혜(慧)
신앙(信仰)의 3대 요소 = 신(信), 망(望), 애(愛)

정의법(正義(法))
진리법(眞理(法))
개념(槪念)
진광불휘(眞光不煇)
개념(槪念)
사필귀정(事必歸正)
목적(目的)
선상수훈(善賞罰惡)
목적(目的)
권선징악(勸善懲惡)
목적(目標)
공존공영(共存共榮)
목적(目標)
공존공영(共存共榮)
인과응보(因果應報)
결과(結果)
고진감래(苦盡甘來)
결과(結果)
전복위덕(轉福爲德)

원만하고 마음을 비우고 원만하고 정(正)의감이 있었어요. 정의는 뭡니까? 정의(正義)는 뭐예요? 그 당시에 사람들이 이게 있었는데, 정의의 개념(槪念)은 뭡니까?

정의의 개념. 이게 진리(眞理)가 있으면은 전 세계 종교인들이나 국민 인간들이 진리의 개념이 있을 거 아니에요.

진리(眞理)의 개념(槪念). 김고문님 정의의 개념이 뭐예요?

자 봐요. 철학이 공원정 종교의 3대 요소가 뭐라 그랬어요?

계(戒). 신앙의 3대 요소가 뭡니까? 믿음과 소망과 사랑이에요. 그러면은 이 종교나 신앙이나 철학이 근본적으로 추구하는 거는 이 공이에요. 공 이게 베풀 혜자, 사랑 애자, 공정할 정자. 이런 것이 다 공을 말하는 거예요.

이런 게 공이란 말이에요. 그래서 여기에 보면은 진리의 개념은 사필귀정(事必歸正)이야. 그러니까 이 정이 철학에 여기 들어 있어. 여기에 들어 있어. 그러면 이게 이 정이 여기에 들어 있어 믿음에. 바르지 않은 걸 믿지 않거든. 바른 걸 믿는 거니까. 이게 정이거든. 그래서 이렇게 진리의 개념은 사필귀정이에요. 진리의 목표는 뭐지? 진리의 목적(目的)은 김 고문님. 응? 진리의 목적

모르겠어요?

모르겠네요.

목적은 모르겠어요? 권선징악(權善懲惡). 권선징악 이잖아. 그다음에 진리의 목표(目標)는

뭐예요? 뭡니까?

인과응보인가요?

진리의 목표는 꼭 알아놔이소. 인과응보를 다른 말로 진리의 목표는 이겁니다. 공존공영(共存共榮). 그러니까 모든 사람이 다 함께 영화스럽게 다 아름답게 살도록 해 놓은 거죠? 진리의 목표가 정의의 목표와 일치해. 정의의 목표도 마찬가지 정의의 목표도 공존공영(共存共榮)이야. 오늘 날씨가 비가 오니까 좀 후덥지근하네. 자 내가 이걸 왜 이렇게 이야기해 주냐면, 자 여기도 정의의 개념. 김고문님 정의의 개념이 뭐예요? 내가 한번 이야기했을걸?

쓰다 보니까. 빨리 쓰다 보니 이게 권자예요. 권(勸)자. 내가 빨리 쓰다 보니까 깜빡했어요. 진리의 결과 우리가 왜 진리를 믿느냐? 왜 우리가 종교를 믿고 철학을 따르고 종교를 따르고 신앙 행위를 하느냐? 그러면 그것은 이 진리 하나님의 말씀이든 부처님의 말씀이든 그 진리의 결과. 그 진리의 결과를 (우리에서) 와 있는데, 결과가 뭡니까? 진리의 결과(結果)? 응? 물 있나? 물 이거 뚜껑 열어버려.

결과가 정의지요

진리의 결과는

탐(貪) – 아귀(餓鬼)
진(瞋) – 지옥(地獄)
치(癡) – 축생(畜生)

즉 말하자면, 오늘 내가 이야기하는 게 진리의 결과가 이거예요. 내가 이걸 왜 이야기하냐면 진리의 결과가 우리가 가지고 있는 하나님이 준 복을 하나님한테 갖다 바쳐야 돼. 우리 형제들한테 그걸 내가 야금야금 다 먹고 하늘나라 가면 지옥행이야. 그러니까 불교에서 말할 때 불교에서 말할 때 탐 탐진치가 이렇게 있다면 탐진치(貪瞋癡) 이 삼독이 있으면 이 탐을 많이 한 사람은 어디를 가요? 탐을 많이 한 사람은 귀신으로 태어나 아귀로 태어나 귀신이 아니고 아귀(餓鬼)니까 우리가 말하는 바이러스. 우리한테 감기로 오는 바이러스나 무슨 이렇게 버러지들 있잖아. 미생물. 이런 것이 아귀인데 인간이 탐을 많이 한 사람은 반드시 아귀로 간다는 거야.

불교에서는 그다음에 성질을 많이 낸 사람은 어디로 가요? 성질을 많이 낸 사람. 응?

귀신이에요. 귀신(鬼神). 그다음에 어리석은 자는 어디로 가요?

지옥에

어리석은 자는 짐승(畜生)으로 태어난다는 거예요.

불교에서는 그러니까 주로 뭘 물질에 탐을 많이 내는 자는 아귀로 가고, 탐하는 자는 이거를 여러분들이 여기서 귀신이라고 하지 말고 탐이 많은 자는 지옥(地獄)이야. 왜? 의자가 없나? 응. 애기 앉는 용으로 놔두고. 저기 자리 있어. 아니 자리 이쪽에 있어. 이쪽에 애기 앉으라 그래. 그래 이 결과는 진리를 왜 우리가 진리를 뭐 부처님이 됐든 하느님이 됐든 우리가 신앙을 하면서 올바르게 사느냐? 모든 이 하늘이 만들어난 이 공존공영 법칙이 사필귀정이 신이 만들어 놓은 우리의 법칙이야. 예를 들어서 세월호가 침몰하는데 세월호가 침몰하는데 그 안에 있는 300명의 학생이 열심히 기도했다.

그럼 하나님이 세월호를 건져줄까? 안 건져줄까? 대답해 보세요. 저 북한의 동포들이 굶어 죽어가는데 우리 국민 전체가 밤에 잠 안 자고 60년 70년 기도했다. 저게 북한 사람들이 풀어 질까요? 인간의 일에는 노타치. 인간의 일에는 하나님이 우리한테 법칙만 준 거야. 법칙. 그걸 여러분이 깨달아야 돼요. 그래서 하나님이 하늘은 땅에 메인 걸 풀지 않으면 하늘은 개입한다? 안 한다? 안 한다. 너희가 먼저 땅에 메인 걸 풀어라. 먼저 너희가 땅에서 좋은 배를 만들어라 이 말이여. 애들 사고 안 나게 하라 이 말이여. 먼저 이걸 해야 하나님은 배만 잘 가게 해 주면 되는 거예요. 하나님은 뭐 해주냐면 바닷물이 있게 해주고 바람이 불게 놔두고

호흡하게 해준 거. 그거 해주면 되는 거야. 근데 하나님이 느그 죽고 사는 거에는 노타치. 절대 터치X. 여러분은 착각을 해요. 하나님은 뭘 해주냐면 공기 제공. 그러니까 개인들 거는 노타치예요. 모든 인간들에게 비를 내려 줘야 음식을 먹어. 지금 만약에 하늘에서 비를 영 1년 동안 안 줘버리면 우리는 굶어 죽어요. 이와 같이 하늘이 우리에게 지금 주는 거는 비를 내려준다거나 바닷물이 있게 해준다거나 공기가 있게는 해주지만 그 외의 것은 하늘이 타치 한다? 안 한다? 일체 안 합니다. 그러니까 타이타닉호에 1만명이 탔다. 이게 배가 뒤집힌다. 여기 선장 한 놈만 자는 놈을 깨워버리면 되는데 이 선장을 하나님이 야 너 일어나라. 네 배가 지금 위험하다. 이렇게 해 줄까? 노. 1만명이 조금 있으면 다 죽어. 다 알아요.

하늘은 노타치야. 하늘은 공기만 제공해 주고 물만 주는 거예요. 그런데 인간들이 잘못하고 있는 이 모든 왜 인간들이 탈종교로 가냐 하면 탈종교 아까 내가 적어 놓은 없어졌네. 인간들이 탈종교로 가는 이유가 많은 걸 겪어봤다. 이 말이에요. 보니까 하늘은 뭐요? 스스로 돕는 자리를 돕는 거야. 배를 갖다가 배의 평형수를 빼버리고 평형수를 빼버리고 짐을 더 많이 실어. 그러면 더 위험해져? 안 위험해져요? 이런 걸 하는 자들을 여기에 어린애가 1억명이 탔던 하나님은 노타치. 그럼 죽인 사람이 누구? 누구예요? 우리가 죽인 거야. 우리가.

이래서 여러분들은 신에 신을 만능으로 바라보면 안 돼. 신은 여러분들이 호흡할 수 있게 해주고 물 주고 이런 일만 하지 여러분들이 뒤집힌 배에 학생이 300명이 하나님 도와주세요. 노타치. 이해 가시죠? 이래서 하늘은 무슨 법칙을 줬냐? 사필귀정. 너희가 바르지 않으면 반드시 결과를 받을 것이다. 그 내가 일어나서 나쁜 짓 한놈 보고 야 니 물속에 있지 말고 나와. 이거 하나님 안해요. 이해 가시죠? 그래서 우리가 사필귀정을 아주 우습게 아는 거야.

이걸 하고 나서 신에게는 항상 감사하다고 하는 거지. 그럼 내가 이 하늘이 정해 놓은 이 법칙만 지키면 이거 권선징악. 이 진리의 목적은 선을 권하고 악을 멀리하는 거지. 여기는 목적이 정의의 목적은 권선징악이 아닙니다. 뭐죠? 정의의 목적. 정의의 목적은 뭐예요? 이 권선징악하고는 반대예요. 모르겠어요? 이거 한문으로 써서 사람들이 젊은 애들이 잘 알아 보려나 모르겠다. (善賞罰惡) 이거 뭡니까? 선한 일에는 상을 주고 악한 일에는 자연적으로 벌을 받게 하늘이 해 놓은 거야.

이거는 진리에서는 선을 권하고 악을 멀리하게 만들어 놨는데 정의에서는 선한 자는 상을 주고 악한 자는 벌을 주니까 정의는 일종의 하나님이 만들어 놓은 법(法)이요. 이것도 하나님이 만들어 놓은 법(法)이요. 그래 이게 상위 개념이고 이게 하위 개념이에요. 그래서 상하가 붙어야 진리와 정의가 붙어야 완성이 되는 거예요. 이해 가시죠? 시간이 어떻게 잘 가는지. 정의의 결과는 그럼 내 하나 물어봅시다. 정의. 우리가 정의 아는 저 사람은 바보야. 좀 요령껏 말이야.

여기 애가 서이 있는데, 선생님이 빵을 두개를 줘. 그러면서 야 네가 저 애들한테 가서 이 빵 가져와서 나눠 먹으라고 그러니까 두개를 받은 애가 싹 지가 하나 먼저 먹어버리고 한 개 가져가서 둘한테 갖다 주는 거야. 그 느그 둘이 이거 나눠 먹어. 왜? 선생님이 이거 줬다는 거예요. 사실은 선생님은 두개 줬는데 하나는 지가 먹어버리고 하나를 가지고 둘이 나눠 먹으라고 그래요. 그러면 그게 정의가 아니죠? 그러면 애는 나중에 이게 뭐죠? 여기 결과가 진리의 결과는 뭐라고 그랬어요? 진리의 결과는 뭐라 그랬어요? 전복위덕(轉福爲德)이라고 그랬죠? 그러니까 내가 가지고 있는 복을 남한테 베푸는 거야. 이 복을 하늘에 가져갈 수 있어요? 없어요?

아니 대답 좀 해요. 이 복을 하늘에 가져갈 기술이 있는 사람이 있나요? 없어요. 복은 지상에 올 때 그 사람이 전 자기가 하늘에서 올 때 가져온 달란트야. 자기가 뭘 했느냐에 따라 복을 그만큼 받은 거지. 그러면 이건희의 아들로 태어난 사람과 어떤 사람하고 비교하면 차이가 있죠? 그래서 이거는 자기 불교에서는 자기 전생에 쌓아 놓은 걸 현생에 왔을 때 받아온 거예요. 그러면 다음 생에 갈 때 이거 가져갈 수 있어요? 없어요? 없어요. 그럼 다음 생에 갈 때는 이거를 이걸로 교환을 해야 돼. 덕으로. 그러니까 자기가 받은 물질을 봉사를 최대한 많이 하고, 스승들을 존경하고, 스님이나 목사님이나 정신적인 지도자들한테 옷을 해드리고, 그 사람들에게 잘해 주고, 가난한 사람을 도와주고 이러면 이 사람이 그걸 덕으로 바꾸면 이거는 가져갈 수 있어? 없어요? 이건 가져가죠? 그래서 복을 그대로 누려 버리면 어떻게 돼요?

욕계(慾界)
1.타화자재천(他化自在天)
2.도리천
3.야마천
4.도솔천(兜率天)
5.화락천(和樂天)
6.사왕천(四王天)

지옥(地獄), 아귀(餓鬼), 축생(畜生) 아수라(阿修羅), 인간(人間), 천상(天上)

지옥이죠. 복을 그대로 누려버리면 일단 축생으로 갑니다. 축생(畜生). 불교로 말하면 짐승으로 가는데 이 복을 일루 주게 되면 어떤 현상이 오냐 하면 뭐 불교와 기독교를 섞어서 이야기하니까 이해를 하셔야 돼. 제일 밑에가 무슨 천이죠? 야마천. 야마천은 네 번째 있는 거 세 번째 있는 거지? 세 번째가 야마천이지? 제일번째 사왕천이 있어요.

이 사왕천은 넉 사(四)자에 임금 왕(王)자인데 인간이 사는 지구에서 죽어서 불교적으로 이야기한다면, 인간이 사는 지구에서 죽었을 때 몇 가지가 있냐면 지옥(地獄) 아귀(餓鬼), 축생(畜生) 아니 축생. 그다음에 뭐요? 응? 아수라(阿修羅), 인간. 인간(人間), 천상(天上) 이렇게 돼 있죠?

그러면 천상이 여섯개야. 천상이 둘, 너이, 다섯, 여섯개. 그러면 천상 여섯 군데를 가야 되는데. 여기서 인간까지 왔다는 건 대단한 거예요. 여기 우리가 지옥에서 아귀가 됐다가 다시 바퀴벌레에서 다시 짐승이 됐다가 다시 아수라가 됐다. 아수라는 인간 좀 덜 된 사람. 아수라가 됐다가 다시 사람이 됐다가 여기서 한 단계만 올라가면 천상인데 일로 가는 거예요.

사왕천, 도리천, 도솔천. 도솔이 할 때는 한문으로 이렇게 써요. 도. 도솔천(兜率天), 야마천. 다음에 도솔천이야. 그다음에 여기 화락천. 화락 한글로 써야 되겠네. 화락천. 그다음에 여기가 뭐예요? 타화자재천(他化自在天). 잘 봐요.

이 여섯개의 나라로 하늘나라로 가는데 이걸 기독교에서는 천국이라고 그래. 천국이라고 그러는데 이것을 이 여섯개를 불교에서는 욕계(慾界)라고 그래. 욕심이 있는 사람들이 가는 세계다. 석가모니가 어디에서 왔냐면 도솔천에서 왔어요. 도솔천 불교에서는 그렇게 이야기해. 석가모니가 이 도솔천에서 왔다고 그러는데 화락천이나 화락천에는 화락천은 하루가 얼마죠? 지상에? 화락천은 지상 하루에 며칠이죠? 지상에 800년이 여기에 하루에요.

하루. 그런데 여기서는 사는 기간이 8000년이야. 그러니까 우리 지구에 보다 수천억배 오래 살죠? 그러니까 지상에 800년이 이 화락천에 하루. 그러니까 화자도 화할 화자다가 즐거울 락자야. 화락천(和樂天)이야. 그러니까 이렇게 이 화락천이 팔 지상에 800년이 여기에 하루야. 근데 그거를 800년 8000년을 살아요. 이 화락천에 이 화락천을 벗어나서 더 복을 덕을 많이 베푼 자는 타화자재천. 그러니까 다른 타자 다른 사람의 행복이나 다른 사람의 것이 내 것이 되는 나라야. 여기는 그러니까 내가 이건희가 되기도 하고 갑자기 지게꾼이 되기도 하고 갑자기 내가 무슨 재벌이 됐다가 이렇게 마음대로 바뀔 수 있는 세계가 타화자재천이에요.

그래 이 세계는 부족한 것이 없는 세계지. 그러니까 화락천보다는 한 단계 위. 그러니까 이게 인간들이 말하는 극락, 천상. 그런데 대부분의 인간이 여기에서 일로 내려와. 또 여기에서 일로 내려와. 그래서 대부분 인간들은 축생으로 잘 가고 잘하면은 천상으로 가는 거예요. 그래서 여기로 가는 사람은 얼마 없다. 여기로 가는 사람은 아주 드물다. 그래서 여러분들이 여기 와서 내 강의를 잘 들어보면 내가 어디로 가야 되겠다. 그래서 그게 결과가 진리의 결과는 전복위덕이다. 그래서 이걸 다른 말로 전화위복이라 해도 돼요. 전화위복이라 해도 돼요. 그러면은 정의의 개념은 뭡니까?

진강불휘(眞光不煇)야. 이제 앞으로 잊어버리지 말아요. 정의의 개념은 진강불휘야. 정의는 남한테 숨기는 거예요. 남 앞에 드러내놓고 막 하는 게 아니야. 안중근 의사가 일본에 아무개를 죽였는데 그렇다면 안중근 의사가 그것을 남한테 꼭 드러내놓고 한 건 아닙니다. 그래서 정의라는 것은 항상 이렇게 숨어 있는 게 특징이야. 이거 개념은 진리의 개념은 사필귀정이지만 정의의 개념은 진강불휘야. 정의의 목적은 이거와 비슷합니다. 그다음에 정의의 목표는 공존공영 같아요. 이 공존공영인데 불교에서는 이 공존공영을 뭐라고 하냐면 인과응보라고 그래. 인과응보(因果應報). 그러니까 이걸 인과라고 그럽니다. 공존공영 자기가 한 만큼 보답을 받는 거야.

그래서 어떤 종교를 잘못 믿는 사람들은 내가 신한테 막 뭘 부탁을 하고 하면 그게 되는 줄 알아요. 항상 인간한테 한 것만 신이 OK 하는 거예요. 내가 남한테 베푼 것만 신이 허락을 해 주지 내가 마누라한테 막 욕을 해 놓고 하늘한테 우리 아들이 대학에 좋은 대학 가게 해 주세요. 택도 없어요. 아들 보고 나면 야 공부 열심히 하라 그래 놓고 지는 테레비 보고 앉아 놀면 엄마가 그 아들이 좋은 대학을 갑니까? 못 가요. 아들 공부하라 그래 놓고 엄마도 열심히 아무것도 아닌 책을 갖다 앉아 놓고 구석에 앉아서 엄마가 책을 열심히 보고 테레비 끄고 앉아 있어야 돼. 그래 안 그래요? 그런데 아들 방에 가서 공부하라고 하니까 방에서 마루에서 테레비 보면서 박수 치면서 노래 부르고 앉아 있으면 아들이 공부가 됩니까?

그러니까 누군가가 자기와 그걸 맞춰줘야 되는데 그래서 그것은 신에게 가서 불공드리면 되겠지? 뭐 교회에 가서 하면 되겠지? 어림없는 말씀. 그 아들에게 공부를 시키는 어머니 마음의 결과에 따라서 달라지지. 그걸 위에 가서 빌어서 걔가 대학에 제대로 들어가요? 그런 마음을 우리는 바꿔야 된다. 그래서 내가 특수한 사람으로 여기 와 있는 거예요. 이 땅에 와서 여러분들에게 여러분들이 지금까지 신(神)에 대해서 잘못 알고 있는 개념을 바꿔야 돼. 여러분이 세월호를 만들어 놓고 하나님한테 기도하겠다는 게 지금 인간들이야. 맞습니까? 안 맞습니까? 세월호를 만들지 말아야해 내 마음에. 응 젊은 남의 애들 다 죽이고 내가 성공하겠다는 거예요. 그렇습니까? 안 그렇습니까?

그런 심보가 우리 여기 있는 사람들은 없겠지만은 그런 심보가 있는 사람들이 신의 신에게 면접신청 면회신청하면 면회를 받아줄까? 안 받아줄까요? 안 받아줍니다. 그래서 하나님은 여러분이 말하는 하나님은 여러분들이 지금 대통령 만나러 가도 함부로 못 만나요. 대통령보다 수천억배 높은 사람이 아무나 면회를 해 줍니까? 엄청난 모범생이 되고 그러면 모범생이 되면 신을 만날 일이 있나요? 없나요? 없어요. 모범생이 되면 대통령을 만날 일이 있나요? 없나요? 없어요. 모범생이 되면 담임 선생한테 뇌물 줄 일이 있나요? 없나요? 없어요. 어떤 사람에게도 부탁할 일이 없어지는 거예요.

그러니까 우리가 어두운 시절에 이 종교를 만들었다는 이 자체 이게 과도기 현상이에요. 그래서 우리가 이 신의 이 믿음이 탈종교화시대가 오면 인간들이 눈을 깨는 시대야. 한 단계 나가는 시대입니다. 그러나 옛날 원시인들은 거기 메여요. 물 떠놓고 빌고 메이는데 어떤 신이 대상이 됐든 여기에 메이는 거는 시대 진리가 아닙니다. 진리는 정확하게 사필귀정, 권선징악, 공존공영, 전화 이거 어기는 자가 하늘에 아무리 기도를 한들 소용없다는 거예요. 이해 가시죠? 그러면 정의의 결과는 뭡니까? 정의는 정의를 지킨 자는 무슨 결과가 옵니까? 김 고문님 뭐예요?

아니 진리를 지킨 사람은 이 복을 덕으로 바꿔서 하늘나라로 가요. 좋은 곳으로 간다 이거야. 이게 불교적이 아니고 기독교적이라 하더라도 하늘나라 하나님이 그 사람을 좋은 곳으로 선택해. 그런데 정의를 지킨 자는 뭘 준다고

덕을 복을 주죠. 복을

고진감래(苦盡甘來). 고통이 다 가면은 반드시 좋은 것이 돌아온다 이 말이에요. 고진감래. 어서 와요. 앉으세요.

차 시간이 되갖고. 차 시간이 됐어요? 아이고 어디를 가시죠? 지방 내려가요. 그래요. 아이고 들어가세요. 명함 몇 장 가져가이소. 명함 몇 장. 감사합니다. 정의를 한 사람은 고진감래다. 반드시 고통이 사람은 있어야 좋은 일이 와요. 그래서 고통 뒤에 좋은 일이 오지. 달콤한 거 뒤에는 뭐가 옵니까? 고통이 와요. 그러니까 어떤 사람이 로또 복권이 붙었다. 이거 하나님이 줬구나. 택도 없는 말씀 어떤 사람이 길에 가다가 돈을 주었다. 내가 하나님이 나를 도와주는구나. 이렇게 하나님 팔아먹으면 안 돼요. 아이고 이건 뭐 부처님이 나한테 복을 줬구나. 어림도 없는 말씀. 그거는 그 잃어버린 사람이 지금 피눈물을 흘리고 있어. 그렇잖아요?

근데 그거를 우리가 생각하고 그 돈은 파출소로 가져가서 주인 찾아주시오. 이러면 자기 할 일 다 한 거예요. 왜 하늘이 보고 있어. 하늘이 다 보고 있어요. 그래서 고진 고통을 피하는 자 고통이 있은 다음에 반드시 즐거움이 오는 건데 고통을 피해 버리면 더 큰 고통이 다음에 와요. 그래서 제가 오늘 강의한 것 정의의 개념과 목적과 목표와 결과 진리의 개념과 목적과 목표와 결과 이것을 어기고 이것을 어기고 하나님 앞에 부처님 앞에 나가서 종교를 믿으면 그것이 어떠한 기도도 땅에서 메인 걸 풀지 않으면 안 풀려. 그래 어떤 목사가 조폭 출신 목사가 있어요.

조폭 출신 목사가 사람을 죽이고 교도소에서 목사가 되었어. 나와 가지고 이제 목회를 하는데 어떤 여자가 찾아왔더래요. 와서 당신 말이야. 내 아들 죽인 사람이라고 소리 지르고 막 교회가 난리가 났어요. 그러니까 그 사람이 이 목사가 뭐라 하는 줄 알아요. 내가 하나님한테 용서를 받았고 구원을 받았기 때문에 나는 이제 죄인이 아니다. 그런데 왜 그러냐? 그게 맞을까? 틀릴까? 맞습니까? 틀립니까? 땅에 자기가 해코지 한 사람한테 풀었어? 안 풀었어요? 안 풀었어요. 그런데 하나님이 특권으로 인간의 죄를 다 용서해 줘? 그런 것은 여러분이 종교를 허경영이 온 다음에 다 알게 되는 거예요. 다 내 말을 들어야돼. 절대적으로 하늘은 그렇지 않습니다.

하나님은 계시지 계시고 여러분들에게 뭘 주시냐? 사필귀정 지가 복을 택하든 감옥을 택하든 불행을 택하든 지가 결정하는 거예요. 그래서 이걸 잘하면 하늘은 자동적으로 그 사람한테 뭘 준다? 어. 여기에 대한 대가를 준다. 그래서 옛날 소림사에 소림사에서 주지를 뽑는데 스님이 500명이 신청을 했어. 그러면 500명이 서로 주지하겠다고 그때 소림사 중이 몇 천명 되니까. 소림사가 무슨 절이죠? 소림사가 중국에 무슨 절이죠? 그런데 그게 처음에 왜 무슨 절입니까? 그게 왜 유명해졌어? 아니 소림사가 유명해진 이유가 뭡니까? 조 교수님. 모르겠어요? 의병이에요. 아니야. 여러분들은 그 정도는 알아야지. 중국의 소림사가 왜 그래 유명하냐?

인도에서 불교가 최초로 소림사로 와요. 누가 왔습니까? 달마대사가 소림사로 가져온 거예요. 불교를. 그러니까 불교가 최초로 온 땅이 중국의 소림사야. 그리고 거기서부터 중국식으로 불교가 만들어지는 거예요. 그러니까 소림사에는 어마어마 많은 중이 있었어.

그래 여기서 주지를 뽑는데 주지 신청자가 500명이야. 주지 스님이 문제를 냈어. 시험 쳐야 되니까. 사람이 보지 않는 데 가서 쥐를 잡아가지고, 그때 쥐가 워낙 많으니까 쥐 새끼를 한 마리씩 잡아오라는 거예요. 그래서 이제 500명 중에 499명이 쥐 새끼를 잡아왔어. 그런데 그중에 한 명이 안 잡았죠? 왜 안 잡았냐니까 왜 안 잡았다고 그랬어요? 사람이 안 보는 데가 없더라 이거야. 쥐 새끼를 잡으려고 하는데 그런데 사람이 안 보는 데가 왜 없냐? 그러니까 어떠한 공간도 하나님이 바라보고 있는데, 그 하나님이 사람을 만든 분 아니냐? 그래 안 그래요? 그러니까 하나님이 보고 있으면 사람이 다 보고 있는 거지. 그러니까 부처님이 보고 있으면 다 보고 있는 거니까 거기 나는 쥐를 사람이 없는 공간을 구할 수가 없더라. 딱 그러니까 그 사람이 주지가 됐어.

당신은 어데 가서 남이 안 본다고 돈 보따리 떨어진 거 주워가지고 그러면 그거 어떻게 돼요? 내가 길을 가는데 내가 어디 잡혀 들어갔다가 나왔어. 나왔다가, 이제 내가 집을 하나 구해 가지고 이사를 갔어요. 그 동네에서 가게집을 갔다가 이렇게 나오는데 누가 이사를 가. 아주머니가 트럭을 타 올라 탔는데 봉투가 하나 툭 떨어져 보니까 돈이 얼마였어요? 돈이 7600만원인가 그랬죠? 그래 돈을 내가 주웠어. 딱 주우니까 현금이 7600이야. 돈이 적은 게 아니잖아요. 그때 내가 뭐 돈이 별로 없을 때잖아. 그래 가지고 쫓아가서 그 아주머니를 그 차를 잡았어. 한 참을 갔어. 좌우지간 택시를 잡아 막 기적적으로 잡아낸 거예요.

그래 차를 가서 가로막았지 그랬더니, 운전수가 크락션을 누르고 난리야. 차를 막았다고 막 그냥 난리를 그래 내 뛰어 내려와서 아주머니를 딱 그래서 아주머니 봉투 떨어뜨린 거 없냐니까 아 전세비를 찾아 보니까 없잖아. 자기 자리에서 그러니까 이 아주머니가 내가 이야기했죠? 옛날에 몇 년 전에 내가 봉투를 딱 주니까 이 사람이 기절을 해버렸어. 기절하려고 그래요. 기절. 그리고 자기 가족들이 길바닥에 나앉게 생긴 거예요. 돈도 별로 없는 사람이야. 거기 전세자금 다야 그게. 그럼 그거 자기 전 재산이래. 내가 그걸 딱 주면서 참 그 다른 놈이 혹시 주었으면 이게 어떻게 될 뻔했냐 이거야. 내니까 목숨을 걸고 딱 쫓아 나는 그 사람 못 찾았으면 아마 기절했을 거야. 파출소 신고했겠지? 그래 내 돈을 전한 적이 있어. 옛날에 내 이야기했죠? 그런데 내가 주웠으니까 이걸 지킨 거야.

그런데 일반 사람이 주었으면 어떻게 됐을지는 잘 몰라. 그래 놓고 하나님한테 와서 하나님이 어제 꿈자리에 나한테 뭘 주더니, 이게 아주 진짜 횡재구먼. 이럴 거야. 잃어버린 사람 누가 잊어버린지 모르고 뭐 돈 많은 사람이 잊어버린 줄 알고 그러면 거기에는 피눈물 나는 한 가정이 파괴돼요. 한 가정이. 그래 여러분들은 그런 짓을 하지 마라 이거야. 딱 주으면 누구 돈이든 딱 갖다 줘. 파출소. 찾아주시고 결과 보고해 주세요. 혹시 당신들이 닦아 쓸지 모르니까. 이 돈이 어떻게 어떻게 돼서 어떻게 전해졌는지 반드시 나한테 알려주시오. 나중에. 그리고 순경 이름 딱 적어가지고 가야 돼. 응? 아니 우리가 순경을 100% 믿을 수는 없잖아. 당신이 이 돈을 누구한테 어떤 식으로 전달했는지 결과를 나한테 알려주셔야 돼요. 전화번호 주세요.

딱 그래야 될 거 아닙니까? 그래서 하늘이 준 복을 받는 방법은 이거야. 이거. 이거 진리 사필귀정, 권선징악, 공존공영, 전화위복. 여기 진광불휘, 상선벌악, 공존공영, 고진감래. 그래서 언제나 고통은 먼저 돈 주고 사야 돼. 그러면 나중에 즐거움이 오는 거야. 올래 자. 이게 하늘의 법칙이에요. 그런데 이 하늘의 법칙을 어겨버리고 성공한 사람은 지구상에 있습니까? 없습니까? 히틀러는 유대인을 600만명을 죽였어요. 그리고 전쟁을 해가지고 약 2억 정도 희생이 됐어요. 근데 허경영은 요만한 요거의 10배가 되는 사람 요거에 몇십 배가 되는 사람을 살려낸다 이 말이에요. 맞습니까? 안 맞습니까?

이와 같이 한 사람이 이걸 어겨버리면 히틀러처럼 이 자체 이 자체를 권선징악이다. 상선벌악이다. 이걸 어겨 버리면 히틀러 한 사람이 몇 억명을 죽여. 그런데 당시 독일 사람들은 히틀러가 히틀러가 십자가에 딱 십자가에다가 불교는 딱 요래 놨어요. 이게 불교 마크입니다. 기독교 유교 마크는 십자가가 똑같은 십자가예요. 이게 유교 마크 유교. 유교 마크예요.

기독교 마크. 히틀러가 어떻게 만들었는지 압니까? 똑같은 십자가예요. 맞죠? 즉 말하자면 모든 이 세계의 종교가 중요한 3대 종교들이 십자가를 모방 합니다. 십자가를 모방하는 거 이거는 백십자가예요. 이거는 적십자가 이거는 빨간색 요새 기독교는 보면 적색을 많이 써요. 피. 빨간색. 기독교는 이게 흰 색깔이에요. 맞죠?

그러면은 이 십자가의 모습에서 조금씩 요 대가리를 약간씩 바꿔요. 히틀러도 이 대가리를 약간 바꿔요. 이렇게 이게 뭐냐면 십자가가 시계 방향으로 도는 거야. 시계 방향으로 돈다는 뜻이에요. 지구가 자전 공전하는 걸 나타낸 거야. 십자가가 살아있다는 거지. 근데 이거는 불교는 무니까 시계 반대방으로 돌게 해 놨어. 불교는 무니까. 이거는 유니까. 이 사람은 경제를 살려야 되니까. 시계 방향으로 이게 돌아가게 만든 거예요. 여기는 시계 반대 방향 무 쪽으로 이거는 유 쪽으로

이렇게 만들어 놓은 거에 다 자기들 계획이 있었던 거지. 그러니까 무라는 게 사실은 무가 우리가 무를 보면 왜 저 마크를 불교에서 만들었냐 하면 자 이게 십에 68승 이에요.

<전 세계 화폐 단위>
일(一) 십(拾) 백(百) 천(千) 만(萬 )억(億) 조(兆) 경(京) 해(垓) 자(秭) 양(穰) 구(溝 )간(澗) 정(正 )재(載) 극(極) 항(恒) 아(阿) 나(那) 불(不) 무(無)

자 그러면은 우리가 일, 십, 백,천, 만, 억, 조, 경, 해, 자, 양, 구, 간, 정, 재, 극, 항, 아, 라, 불, 무 그러면 여기가 여기가 십에 8자승이죠? 여기가 억이 그런데 여기에 동그라미가 몇개 더 붙었어요? 60개가 더 붙었죠? 여기서부터 근데 우리는 억 단위에서 놀아요. 근데 조, 경, 해, 자. 여기까지 돈을 버는 사람은 지구상에 아무도 없어요. 돈을 그다음에 해, 자, 양, 구, 간, 정, 재, 극, 항, 아, 라, 불, 무. 그리고 이게 뭐의 약자입니까? 무량대수의 약자예요. 무량대수(無量大數) 이거는 뭐예요? 불가사의(不可思議)
약자죠? 이렇게 이게 전부 약자야. 그러면 이게 우리가 화폐 단위입니다. 이게 전 세계 화폐 단위의 공통 언어야. 이게 인도 말이에요. 인도의 화폐 단위에요.

그러면 이게 전 세계가 똑같이 써요. 이거를 그러면은 이렇게 많은 공이 68개 있으니까 이거 여기 억만 조만 해도 헷갈려 해, 자, 양. 어마어마한 거예요. 우리 몸의 유전자가 몇 개죠? 9200양이에요. 우리 몸의 전체 유전자 양이 9200양이야. 그럼 여기야. 그럼 우리가 이까지밖에 못 써. 근데 재미있는 거는 단군 이래 한 사람이 한 사람의 유전자는 9200양인데 이 9200양이 요까지 가잖아. 한 사람게 단군게 여기까지 가면 무량 여기까지 가면은 지구가 종말이 와요. 와서 한 바퀴 돌아버려. 그래서 지금 태평양 바다 가면 200층짜리 빌딩이 수백 개가 물속에 잠겨 있어요. 태평양 바다 가면 실제 테레비 가서 찍었잖아.

그다음에 히말라야 꼭대기는 여기에 소금들이 많이 있어 없어요? 여기 조개가 많이 바다에 제일 깊었던 데야. 제일 바다 깊은 곳은 거꾸로 올려 놓고 지상의 모든 빌딩은 태평양 바다 속으로 집어넣은 거예요. 그래서 그것을 천지개벽인데 이 개벽을 꼭 13만년마다 한 번 하는데 13만년이 되면 인류의 숫자가 요까지 무량대수까지 가요. 최초의 사람 하나를 하늘이 만들었는데 이 환인 환웅이 됐던 이 한 사람이 이 한 사람의 후손이 70억이 되고 점점 무량대수까지 죽은 사람 수가 차면 지구는 한 바퀴 돌아요. 그래서 이게 무량대수가 끝수에요.

여기까지 가면 엄청 많은 숫자지. 그러니까 여러분들은 13만년이 가면 한 인간이 지구상의 아담이든 누구든 한 사람을 만들었는데 인간이 10의 마이너스 68승까지만 가면 무량대수까지 가면 지구는 종말이 돼요. 그러니까 지금 만약에 우리 김고문이 저렇게 나이가 83인데 김 고문님 지금 손자 증손자까지 다 합치면서 숫자가 김고문 한 몸이 9200양이니까. 10명이면 여기까지 가? 안가? 가죠? 그러면 증손자 고손자 나오면 여기까지 가요. 이게 점점 올라가는 거예요. 그러니까 김고문님 혼자로 계산할 필요가 없는 거지. 단군에서부터 쫙 계산하면은 우리 전체 숫자가 여기까지 가면은 지구는 끝나는 겁니다. 그럼 끝나면 다시 지구를 만들어요.

지구를 휴면기를 만들어가지고 이와 같이 우주는 완전 시스템에 의해서 돌아가.지구가 시속 몇 키로죠? 지구가 날아가는 속도 10만 7160키로야. 그러면 우리가 자동차를 160키로만 달려도 어마어마한 속도예요. 그런데 10만 7160키로로 여기 해가 있으면 지구가 돌아요. 그래서 이걸 그렇게 만들어 놓은 거예요. 히틀러가. 히틀러가 이 원리를 이용한 거예요. 이쪽으로 도는 게 아니고 이렇게 도는데 이 원리를 이용해 놓은 거예요. 그 사람은 독실한 기독교신자야. 히틀러가. 그러니까 종교 광신자들이 사회 모든 전쟁의 주범들인데 이 종교가 결국은 이런 세계적인 대전쟁을 만든 거죠.

불교도 전쟁을 안 했다고 볼 수가 없죠? 각목 사건이 많고 그러잖아. 이 종교들은 주로 전쟁을 기독교는 전쟁의 역사. 기독교는 전쟁의 역사고 (글) 자체가. 그래서 카톨릭은 그래서 가톨릭 마크는 이래 가지고 프로탄테스가 아니다. 이거지. 그냥 그래 기독교가 아니다. 이 말이야. 개신교가 아니다. 이래서 이게 마크예요. 이런 식으로 종교들은 상대방을 비방하는 걸 주로 마크를 만들어요. 그래서 이 9200양이라는 이 숫자가 9200양은 내가 항상 강조하지만 왜 9200양이냐? 세포가 100조개에요. 그러면 세포 안에 염색체가 있죠? 46개가 있으니까. XY가 스물세쌍이야. 그러니까 곱하기 100조. 4600조죠?

그러면 4600조 염색체가 있어. 인체에 4600 염색체 하나에 DNA가 에 4만개가 있어요. 4만 곱하기 4600조. 1해. 1해 8200조. 그러면 그다음에 요게 DNA 하나에 유전자가 50만개 그럼 곱하기 1해 8400조. 200조가 아니고 400. 자 그러면은 이걸 곱하면 9200양이 나오는 거예요. 이 양입니다. 이 양. 이 양입니다. 이거 요거 이것 이거 9000 해 자 양 이거는 자하고 양. 이 자 다음에 있는 양(穰). 이 양이에요.

9200양이 나오지? 그래서 이게 한 사람이 이만한 유전자를 가지고 있는 거예요. 그래서 모든 지구인이 유전자가 여기까지 이 지구인들의 대가리 숫자가 여기까지 차면 무량대수가 되면 지구는 원점으로 돌아간다. 그래서 그때 여러분들은 지구에 왜 보내놨냐면 지구에 보낸 이유가 지구에 보낸 이유 김영석고문님 지구에 보낸 이유가 뭐예요? 여러분들에게 왜 10만 7160킬로로 달리는 이 지구에다가 여러분을 보내놨을까? 자전 속도 얼마요? 1609키로 이거는 자전 속도야. 이렇게 자전을 하면서 이거는 공전을 해. 그러면 왜 이 지구에다가 여러분을 보내놨을까? 대답해 봐요. 좀 유대인들처럼 가르켜야 되겠어. 지구에 왜 여러분 인류를 지구에다가 보내놨을까? 아니에요.

여러분들을 지구에 보낸 이유는 여러분들의 세포 지금 말하는 이 9200양 세포는 자꾸 썩게 만들어 놨어. 썩게 만들었어? 안 만들었어요? 또 여러분들이 가지고 있는 음식 자꾸 썩게 돼 있어요? 안 돼 있어요? 여러분들이 가지고 있는 자동차 삭아? 안 삭아? 썩어? 안 썩어? 쇳덩어리든 뭐든지 몇천년 지나면 땅속에 들어가 있어. 6.25 전쟁 때 휴전선에서 싸운 사람들 군인들 시체가 땅속에 5미터 밑에 들어가 있는 거야. 이게 웬일인가 가만히 죽어서 묻지도 않았는데 그냥 흙이 저절로 덮인 거야. 신라시대 때 집을 찾아보면 땅속 십 미터 들어가 있어요.

세월이 지나면 점점 위에 있던 것이 땅으로 들어가 버려요. 다 묻혀버려요. 그러니까 로마 시대 때 걸 찾으려면 로마 시대 땅을 파야 돼? 안 파야 돼? 이와 같이 세월이 지나면 모든 것은 땅속으로 들어가면서 이렇게 썩게 돼 있어요. 이건 뭐냐? 지구에서는 애착을 버리라 이거야. 지구에는 정신 교육 받으러 온 거예요. 영혼 교육을 받으러 온 거야. 그러면 지구에다가 썩지 않는 걸 놔두면 여기에 애착을 가져서 돌아올 생각을 안 해요. 그러니까 천상에서 여러분들을 새로운 영혼을 만들려면 지구에 보내가지고 영혼 훈련을 받아야 돼. 그래서 여러분들이 이 짧은 시간. 시속 10만 7160킬로로 지구가 날아가고 있는데, 여기 태양이 있으면 지구가 이렇게 돌고 있는데, 우리가 여기가 화장터야. 그러면 여기에 70억이 줄을 서 있어? 안 서 있어요?

서 있는데, 극장 들어갈 때 줄은 앞에서부터 들어가요. 근데 화장터 들어갈 때 줄은 어디서부터 들어가요? 순서가 없는 거야. 70억이 화장터 갈 대기소가 지구예요. 그러면 여기에 대기하고 있는데, 갑자기 더 뒷줄에 있는 사람 한 살짜리 두 살짜리 이리 와. 들어가버려. 열 몇 살짜리 갑자기 죽어. 요번에 28살짜리가 대장암이 걸려 가지고 집안이 엉망이 돼 버렸어요. 직장 다녀야 될 사람이 암에 걸리니까. 말하자면, 이 화장터에 대기하고 있는 사람이 70억이에요. 그런데 언제 밤에 잠자고 나면 이 사람을 불러들이지 누가 자기 차례인지를 알아? 몰라요? 그런데 공부를 하는 사람이 없는 거야. 이거 지키는 사람이 없어. 이거를 지켜야 하늘에 가서 패스포트를 받아? 안 받아요? 패스포트 딱 받아가지고, 좋은 세상으로 가는 거예요.

하나님 원하는 여러분이 거기서 원하는 사람을 찾는데 모든 사람이 이 썩어가는 걸 좋아해가지고 이거 모으느라고 제정신이 아니야. 돈도 썩어? 안 썩어요? 돈도 썩는데 이 모든 걸 지상의 하늘도 하늘에 가져갈 수 없는 걸 모으느라고 하늘에 막상 갈 때는 빈손이야. 그래? 안그래요? 그래 여러분은 하늘에 갈 때 반드시 딱 돌아갔을 때 눈을 탁 감을 때 물어볼 거야. 세상에 가서 뭘 공부했냐고 허경영이 만나가지고 이거 했다고 거기에 내가 보낸 천사가 탁 나타나서 탁 여러분을 안내할 거예요. 그래서 이거에 빠져가지고 뛰어다니다가 정신이 바짝 들면 기도를 하는 거야. 신한테 도와달라는 거예요.

이거는 안중에도 없어. 그냥 어쩌다 뛰어다니다 보니까 죽음 앞에 도착하는 겁니다. 그래서 여러분들이 이 지구가 가는 속도가 너무 빠르다. 10만 7160킬로. 이건 너무 빠르고 언제 나를 부를지 아무도 몰라요. 그래서 전화위복과 전복위덕 이거는 굉장히 중요합니다. 다른 사람들이 화를 복으로 만드는 사람도 드물지만 복을 덕으로 만드는 거. 이거 글자가 잘 보이나? 이게 잘 안 보이겠는데 이거 뭐 글자가 잘 안 보여. 전화위복.

자 그럼 내가 질문 하나 할게요. 아몬드가 죽으면 뭐가 돼요? 다이아몬드.

그러면 질문을 또 하나 할게요. 그거는 좀 쉬운 거야. 불을 켜는 비가 오는 불을 켜는 불을 켜는 불은 켜지는데 비가 오는 불을 켜는 건 뭐예요? 비를 가지고 불을 켜는 게 뭐예요?

번갯불 아니에요? 응? 번갯불.

번갯불은 비를 가지고 불 켜나? 불은 안 켜져. 꺼져 버리지.

우리 목사님이 고거는 알아야 되는데

우리 목사님이 여의도에서 내하고 오래됐어. 그래서 뭔지 압니까? 성냥개비예요.

성냥개비는 비는 비인데 불을 켜는 비 잖아.

그러면 영락없이 걸려. 아 내가 좀 쉬운 걸 했더니, 내가 한 5000가지가 되는데 쉬운 걸 했더니, 금방 알아 버려. 이런 우리 조교수 같은 사람은 금방 알아버려. 성냥개비 모르죠? 그다음에 눈과 구름을 자르는 칼이 뭐예요? 눈하고 구름을 자르는 칼. 아유 뭡니까? 이거 눈이야 눈(雪). 구름 아니여 구름(雲). 칼(刀)

설운도

이 사람은 말이야. 무지한 미인하고 살아. 미인하고 살잖아. 역시 눈과 구름을 자르는 칼이야. 이 사람이 잃어버린 30년을 불러가지고

그 역사 우리나라의 운 남북 이산가족하고 운 때가 맞아가 이렇게 된 사람이야. 참 아주 이 칼이 무서운 칼이야 이게

아주 뭐 넌센스가 엄청 많아요. 그러니까 그런 걸 사람들이 금방금방 알아요. 내가 방송에 나와 가지고 넌센스를 해줬더니, 그걸 계속 좀 하래. 뒤에 메세지가 보내. 저기 종이에다 써가지고 보여주네. 카메라는 안 나오지. 허경영총재님 넌센스 좀 계속해 주세요. 그래 가지고 이제 한 20명한테 계속 질문했지 원고 없이. 아주 재미있었어요. 배꼽을 잡았죠. 뭐 그냥 계속 배꼽을 잡는 거야. 그렇지만 우리는 지금 그럴 수는 없고, 자 이게 이게 뭡니까? 동굴이지 동굴(洞窟) 이 동굴과 이게 뭐예요? 이게(tunnel) 뭐예요? 동굴과 터널의 차이가 뭐예요?

이거 터널이야. 터널은 인공이고 동굴은 자연입니다. 동굴과 터널의 차이가 뭐냐고 내가 물어보잖아요. 터널은 뚫혔고 터널은 앞뒤가 뚫렸고 동굴은.. 박수 박수 박수. 여러분들은 이 동굴을 좋아하는 거야. 동굴에 들어가면 다 죽어요. 앞으로 적이 들어오면 동굴에 숨었는데 들어오면 도망을 가? 안 가요? 못가지. 터널은 빠져나가는 구멍이 있어? 없어요? 이거는 블랙홀과 화이트홀이 붙어있어. 들어오는 거와 나가는 것이 한 속에 다 있는 거야. 이게 시간의 빌 공(空)자야. 이거는 애착이야. 애(愛)착이란 말이야.

이 애착은 들어가면 못 나와. 들어가면 이거는 딱 도망간다고 들어가 보니까 거기는 죽는 구멍이야. 그런데 여러분들은 뭣도 모르고 왼쪽에 터널이 있는데, 동굴로 들어가는 거예요. 왜 동굴이 더 안전해 보인다는 거예요. 아늑하고 그래 안 그래? 옛날 도인들이 여기 들어가서 해골 바가지 물을 먹은 스님이 있지? 동굴과 터널의 차이는 오늘날 인간들은 전부 동굴을 선호하는 거예요. 이게 동굴이 뭐예요? 아파트야. 전부 집을 선호하는 거야. 여기 들어앉아서 대부분 다 얻는 것이 없어. 터널은 모든 세상 사람 앞에 세상 사람들한테 자기가 덕을 짓는 거지. 덕(德)을 베푸는 거지. 올바른 길로 사는 것. 내가 들어가면 남도 지나갈 수가 있고 다 공유할 수가 있는 거예요. 터널.

자기 돈이지만 다른 사람이 직장을 갖고 먹고살 수 있게 해 줘. 그런데 동물을 가진 사람은 땅에다 어디 처박 아놔요. 아무도 모르게 장롱 속에다가 처박아 넣어. 그게 터널이야. 돈이 여기로 들어가 버리면 돈이 없어져 버려. 아니 율곡 사업한다고 40조를 해외에다 줬어? 안 줬어요? 그리고 돈 일조도 못 가져왔어. 그냥 날려버렸어. 또 국방 예산 중에 장비 구입비가 36조야. 이거 전부 해외에다 주네. 뇌물 받아먹고 이거 전부 해외로 연간 100조가 빠져나가 국가 예산에서. 그다음에 해외여행비가 1년에 150조를 우리 국민이 나가서 써. 그러면 250조야. 우리나라 1년 예산이 400조야. 세상에 이런 도둑놈 나라가 어디있어요?

이거요 우리 국민이 해외 나가서 150조를 써요. 근데 우리가 1년에 농사짓는 쌀이 전체 다 팔면 농민들이 생산하는 게 15조야. 그러면 도시 사람들이 해외여행하면서 150조를 써. 농민들이 총 쌀 농사 지은 게 15조야. 그러면 여러분들이 지금 뭐하고 다니는지 그러니까 나는 대통령이 되면 이런 이 돈이 여러분들은 여기다가 아구리에 넣어버려. 이게 해외로 나가버린 돈이야. 근데 여기로 들어오면 터널에 들어오면 많은 사람이 돈을 가지고 사용하는 거지. 이걸 우리나라 결혼하는 데 1억씩 줬으면 시중에 돈이 깔려? 안 깔려요? 순환돼요? 안 돼요?

60살 넘은 사람들한테 한 달에 70만 원씩 주면은 이 돈이 돌아다녀? 안 돌아다녀요? 그러면 노인들이 70만원 부부가 140이 나와. 그러니까 매일 그 돈을 쓰고 다니니까 경제가 살아. 그래서 국가는 지금 수도 이전하는데 60조. 잘 보세요. 4대강 하는데 30조. 뭐 국가의 예산이라는 것이 도둑놈들 손에 다 들어가요. 들어가면 어디로 가냐? 지하실로 들어가 버려 돈이 지하실로. 세금 적게 내려고 안 남았다 이래가지고 그 이익금을 빼돌려 버려요. 그러니까 1년에 국가 예산이 난도질당하고 있는 거예요. 이해 갑니까? 그래서 우리는 동굴을 조심해야 돼요. 터널. 다 함께 사는 길을 택해야 돼. 그래서 내가 결혼하면 1억 준다. 이제 결혼하면 얼마 준다고요?

1억. 주택 구입자금 2억. 3억을 줘요. 허경영이가 대통령 될 때까지 재혼한 사람에 해당되죠? 이혼한 사람에 해당되죠? 그럼 내가 2년 있다가 3년 있다가 대통령 될 거면 미리 3년 되기 직전에 이혼을 해야지. 아 어쨌든 해당은 되니까. 내가 대통령이 될 거 같으면 그냥 동사무소 쫓아가서 이혼 신고를 합의 이혼 신고를 해야 돼. 이거는 어려운 사람들은 그렇게 해서라도 돈을 받아라 이 말이에요. 그 대신에 결혼한 지 10년 된 사람까지는 돈을 줘요. 이 돈을 결혼한 지가 10년 된 사람 그러니까 소급해서 주는 거지. 새로 결혼한 사람만 주는 게 아니고 옛날에 결혼한 사람도 혜택을 줘? 안 줘요? 주는데 10년 된 사람. 애가 10살 안 된 사람 왜? 애들 교육시키고 너무 힘들어. 돈을 좀 줘야 돼. 알겠죠?

그러면 내가 대통령 나갔을 때 사람들이 동네 여기 장가 안 간 사람이 한 명이 딱 있다고 하면 동네 할머니가 이 집 사람들이 다 모여서 뭐라는 줄 알아요? 그 동네 할머니들 보고 집 좀 이 집 아들 장가 좀 가게 허경영이 붙어야 된대. 전부 좀 찍어. 그래 가지고 온 동네 할머니들이 이 집 장가 보내야 되니까. 3억 받아야 되니까. 우리가 찍자. 그리고 또 이 사람들 손자들이 서울에 부산에 막 장가 간지 10년이 안 된 사람이 수두룩해. 그러니까 우리 집에 애들도 받아야 되니까. 찍자. 난리나? 안 나요? 대한민국은 뒤집어지게 돼 있어요. 맞습니까? 안 맞습니까?

그다음에 내가 아니 근데 번갯불에 비가 오면 번갯불에 불이 난다는 건 우리 목사님이 틀려도 너무 많이 틀렸어. 그래서 시간 다 됐다고? 6시 반 다 됐어? 내가 그러면 질문하고 뭐 찾아볼 거고, 이 강의를 해보면 시간이 엄청 짧아요.

오늘 조교수 시간까지 뺏어서 했는데도 내가 몇 시간 했나? 한 시간 반 했어요?

내 하나 물어봅시다. 이거는 속도(速度)죠? 이거는 방향(方向)이야. 속도와 방향인데 여러분들이 로켓트가 이 로켓이 날라가는데 이게 뭐죠? 로케트에 뭐죠? 로케트에 이게 뭐죠? 이게 로케트가 하늘로 날아가는데 여러분들은 하늘나라로 가기 위해서 로케트를 타야 돼요.

지구에서 계속 지구만 있을 수 없잖아요. 탈출하려면 지혜를 얻어야 되겠죠? 얻고 지혜를 얻는다는 것은 로켓을 타는 거예요. 그래서 지구를 탈출해야 돼. 그러면 그 로켓의 이건 뭡니까? 이게 진리하고 이게 정의인데 진리와 정의는 로켓. 인간 로켓의 뭡니까? 인간 로켓의 부속이에요. 부속 연료. 맞습니까? 안 맞습니까? 맞아? 맞아요? 그런데 이 로케트를 쏘아 올릴 때 나사에서 전 미국 사람 전 세계 70억이 조마조마하게 지켜봐. 소유조를 소유조 발사할 때 봤어 안 봤어요? 전 세계 여기 돈이 몇 십조가 들어갔어요. 몇십 조를 투입해서 만들어 가지고 카운트 다운해서 떴어요. 떴는데 미국 대통령도 보고 있어요.

다 보고 있는데, 갑자기 로켓이 팍 터져서 탄 사람들이 다 죽었어. 폭발했어? 안 했어요? 폭발했죠? 잘 들어요. 여기에서 어딘가 하나에 문제가 있었던 거야. 그 로케트 부속 몇 만개 중에 한 개만 이상 있는 게 들어가면 어떻게 돼요? 폭파야. 그러니까 여러분들이 깨달아서 지구를 탈출해서 아까 천상계로 올라가려면 여러분들이 얼마나 조심해야 되는지 내가 가서 적당히 술 먹고, 내가 적당히 바람피우고, 내가 적당히 아버지한테 대들고, 내가 적당히 마누라 뚜드려 패고, 이런 사람이 로케트가 정상적으로 올라갈까? 안 올라갈까? 추락이야 추락. 그렇기 때문에 여러분들은 하나님이니 뭐 이런 거를 하늘이 우리 인간이 살아가는 법을 딱 정해 놓은 게 이거예요.

이걸 어기면서 교회 절에 가서 아무리 기도해 봐요. 소용없어. 무슨 말인지 남을 생각 안 하고 내가 내 자식을 위해서 하는 기도 소용없어요. 아무 소용없어요. 공존공영이야. 내 자식이 한 반에 50등인데 내 자식이 45등을 하고 왔어. 그럼 엄마가 이 45등한 아들 보고 뭐라 그래야 되죠? 김 고문님. 한 반에 50명이 있는데, 내 아들이 45등을 하고 왔어. 그럼 뭐라 그래야 돼? 다음에는 열심히 해라. 네가 세월호를 안 탄 것만도 다행이다. 엄마는 네가 살아서 엄마 앞에 보이는 것만도 행복하다. 내 아들 공부 못하면 엄마가 너하고 나하고 열심히 나중에 돈이나 벌자. 걱정하지 마라.

공부에 너무 신경 쓰지 말고 적당히 해라. 공부해서 그런 공부보다는 이런 공부해야 돼? 안 해야 돼요? 나중에 네가 올바르게 살고 네가 45명이라는 친구한테 양보한 거야. 니는 어떤 면에서 좋은 일을 한 거야. 네가 열심히 하면 다른 애가 또 떨어지니까. 뭐 네가 그렇게 했다 해서 너무 자격지심 갖지 마라. 그것도 좋은 일이다. 그러니까 네가 꼭 일 등 할 이유가 없어. 내 아들이라고 내가 특별히 뭐 공부 못 하는 애를 갖다가 공부 꼭 잘해야 된다. 이거 없어. 남의 자식이 잘 돼도 내가 기쁜 거야. 맞아. 이래서 나와 남을 공존하도록 머리를 쓰는 부모 밑에는 집안이 잘 돼? 안 돼? 그런데 애한테 협박을 하고 막 공부를 하고 머리 나쁜 애를 그냥 미워서 쥐어 뜯으면 그 애가 어떻게 됩니까?

그래서 속도 방향. 속도가 빠른 것일수록 위험해? 안 해요? 방금 소유조 폭발하는 거 봤죠? 그럴려면 부속이 완전해야 돼요. 그다음 속도만 잘 나면 됩니까? 방향. 천국을 가겠다. 이게 있어야 돼. 낙원을 가겠다. 나는 적어도 이 땅에 왔으니까 하나님이만 들어 놓은 낙원으로 부처님이만 들어 놓은 불국토로 가겠다. 이런 방향이 있어야 되는 거예요. 그러면 자연히 로케트 부속을 잘 챙긴단 말이야. 내가 시간이 없어서 빨리빨리 이야기하는 건데 잘 알아듣겠습니까? 그래서 오늘 여기서 우리 시골에서 온 우리 젊은이들 이거 정의와 진리. 이거 유튜브로 나중에 보면 되니까.

적지 않더라도 다 알겠지만, 이거 없이 뭐 엉뚱한 데다 빌고 이렇게 할 필요가 있습니까? 없습니까? 부모님을 원망할 필요가 있습니까? 없습니까? 없어요. 부모는 나를 낳아준 거 하면 다 한 거야. 그다음은 부모님과 내가 부모님하고 서로 교제해 가면서 알아서 하면 되는 거예요. 그러니까 부모님을 친구처럼 보라 이 말이에요. 그러니까 부모님을 항상 바라볼 때는 부모님도 옛날에 그거 진동으로 이 밑에 이거 누르면 진동돼. 끄고. 부모님을 바라볼 때는 부모님도 나와 같은 어린 시절이 있었다. 이렇게 바라봐야 돼요. 알겠죠?

효(孝) 의 3대요소

1. 물효(物孝)
2. 심효(心孝)
3. 대효(大孝)

부모는 효도의 세 가지 옛날에 유튜브에서 봤는 가? 부모님이 이제 꼭 알아놔야 될 거는 효도의 세 가지는 이제 시간이 다 됐으니까 듣고 가. 여기까지 왔으니까. 부모님이 보낸 또 목적이 있으니까. 부모님한테는 효도가 효도의 3대 요소. 효도의 3대 요소야. 효도. 효도의 3대 요소 첫째가 뭐예요? 물효야. 물효(物孝). 물효는 부모님한테 의식주를 해결해 주는 거야. 의식주의 이게 첫 번째야. 그러니까 이게 제일 낮은 효도야. 제일 낮은 효도.

그래서 물효는 어머니 아버지에게 물질적으로 보살펴 드리는 거. 물효. 그다음에 심효. 심효(心孝)는 지금 25살이죠? 네. 그러면 빨리 장가를 가야 되는 거야. 장가를 가서 애를 낳아주는데 그 어머니 아버지가 좋아하는 여자를 얻어야 돼요. 부모가 좋아할 만한 여자. 부모님의 심기를 건드리지 않을 만한 여자를 고르면 좋아. 그게 심효. 부모에게 손자를 낳아 가지고 부모의 마음을 기쁘게 해주는 거. 심효. 여기 부모님이 가라 그래서 두 형제가 온 것도 심효야. 부모님의 마음을 편하게 해주려고 온 거예요. 그다음에 세 번째가 대효(大孝). 대효는 뭐냐 하면 공부 열심히 해서 성공해서 가문을 빛내는 거.

저 사람이 저 집의 아무개 아들이야. 김아무개 아들이야. 이렇게 이름이 뭐죠? 정대환입니다. 저 사람이 정씨 아들이야. 정아무개 아들이야. 정대환인데 그 아버지가 이런 사람이야. 그러면 그 집안이 빛나? 안 나요? 나죠? 그러니까 그것을 대효라 그래. 그래서 이것이 우리 학생이 꼭 알고 가야 돼. 효도의 3대 요소. 뭐든지 3대 요소가 있어요. 세상에는 다 있는데, 효도의 3대 요소다. 그럼 조교수 나와요. 시간이 다 된 것 같아. 뭐 내가 준비한 거에 10분의 1일이라도 했으니까. 시간이 지금 몇 시죠? 오늘 몇 시에 내려 가노? 괜찮아? 저녁 먹고 가야 되겠네. 조교수. 그럼 다음 주에 봅시다.