2014.08.09 938 The Truth of Discrimination and Distinction

2014.08.09 938 The Truth of Discrimination and Distinction

The Truth of Discrimination and Distinction by Huh Kyung-young

Keyword Frequency
God: 10
Heavenly Angels: 8
Heaven House: 7
Discrimination: 6
Distinction: 6
Karma: 6
Suffering: 6
Life: 5
Death: 5
World: 5

Today’s Central Metaphor
The central metaphor compares water and waves to the human mind and its thoughts, illustrating how both are fundamentally the same yet perceived differently, leading to distinction and suffering.

Lecture in Numbers
10 points: A score given by a professor.
3 times: The number of times traditional high-quality soju was distilled.
11 organs: The number of organs in the human body (referring to the “five viscera and six bowels”).
30 women: The number of women in a village who became wives/concubines to the crippled son in the “Sai Ong Ji Ma” anecdote.
10 children: The number of children the crippled son had.
8 types: The number of “eight winds” (truth/falsehood, good/evil, beauty/ugliness, love/hatred, happiness/unhappiness, praise/blame, existence/non-existence, gain/loss) that cause suffering if one makes distinctions.
8 ways: The number of ways one should view objects (e.g., through the lens of God, self, cause and effect, reality, emptiness, mind, illusion, or non-duality).
500 people: The number of passengers on a plane that crashed due to the pilot’s karma.
100 times: The difference in energy between Huh Kyung-young’s name and all other names.
10,000 times: The severity of a future epidemic compared to Ebola.
3 meals: The number of meals one should eat daily.
20 Heavenly Angels: The approximate number of Heavenly Angels that enter a person’s body when Huh Kyung-young looks at them.
4 times: The number of times Roosevelt was president of the United States.
3 million: The number of young people who died in the Korean War.

Signature Sentence
“Because good fortune always brings misfortune, and misfortune always brings good fortune.”

Concise Summary & Highlights
The lecture explains how discrimination and distinction cause suffering, advocating for non-duality and spiritual awareness.
Discrimination arises from qualitative, quantitative, or environmental differences, leading to suffering.
Distinction is perceiving fundamental unity (like water and waves) as separate, causing suffering.
Good fortune and misfortune are interconnected, with one inevitably leading to the other, as illustrated by the “Sai Ong Ji Ma” story.
Karma can be individual or collective (shared karma), meaning one person’s actions can affect many others.
The “eight winds” (truth/falsehood, good/evil, beauty/ugliness, love/hatred, happiness/unhappiness, praise/blame, existence/non-existence, gain/loss) are distinctions that lead to suffering.
Calling Huh Kyung-young’s name provides spiritual energy and boosts immunity, offering protection against future epidemics.
Physical health requires proper nutrition and supplements in addition to spiritual practices.

Scriptural / Religious Citations
Buddhism:
“80,000 Tripitaka” (Pāḷi Canon): Summarized as “mindset.”
“Emptiness of mind”: The core principle of Sakyamuni Buddha’s thought, encouraging the emptying of the mind to achieve peace and blessings.
Christianity:
“God’s faith”: Summarized as “love” (애심).
“God sent disabled people to see His glory”: A biblical interpretation suggesting that disabled individuals are sent to test the compassion and goodness of able-bodied people.

Historical & Epochal Context
The lecture touches upon various historical and societal contexts, including traditional Korean culture (e.g., distillation of soju, Confucian rituals like Gwanhon Sangje), the Korean War (3 million young deaths), and modern societal issues like divorce among doctors, the treatment of disabled people in different countries (Sweden, Netherlands, USA vs. Korea), and the rise of global epidemics. It also references historical figures like Jang Hui-bin and King Sukjong, and US President Roosevelt. He contrasts ancient wisdom with modern scientific understanding, particularly regarding health and disease.

Key Figures & Events Referenced
Huh Kyung-young: He himself, presented as the God-man figure who can heal and provide spiritual protection.
Sakyamuni Buddha: Referenced for his philosophy of emptying the mind.
Jang Hui-bin: A royal concubine from the Joseon Dynasty, mentioned in the context of love and hatred.
King Sukjong: A king from the Joseon Dynasty, associated with Jang Hui-bin.
Roosevelt: Franklin D. Roosevelt, the US President, cited for serving four terms due to his disability, highlighting societal respect for disabled individuals in some cultures.
Lee Kun-hee: Former chairman of Samsung, mentioned as an example of someone who could survive for a long time on IV drips.
Korean War (6.25): Referenced as an event where 3 million young people died, illustrating collective karma and suffering caused by national actions.
“Sai Ong Ji Ma” (塞翁之馬): A Chinese proverb about the unpredictable nature of fortune, used to illustrate the interconnectedness of good and bad events.
Ebola: A deadly virus, used as a benchmark for future, more severe epidemics.
Malaysia Airlines flight: Mentioned as an example of a plane crash potentially caused by a pilot’s personal issues (e.g., marital dispute).

Core Concept Definitions
Discrimination (차별): Treating things differently based on qualitative, quantitative, or environmental factors, even if they are fundamentally similar. For example, different qualities of alcohol, or the same alcohol served in a gold cup versus a gourd.
Distinction (분별): Perceiving fundamentally identical things as separate entities, leading to suffering. An analogy is seeing water and waves as distinct rather than different forms of the same substance.
Middle Way (중도/중용): The concept of viewing good and evil, or any dualistic pair, as a single, unified entity, transcending distinction.
Good Fortune (길) and Misfortune (흉): Interconnected states where one inevitably leads to the other; they are not separate but two sides of the same coin.
Karma (업보): The consequences of actions. The lecture distinguishes between individual karma and “shared karma” (동업중생), where one person’s actions can lead to collective suffering for many others.
Eight Winds (팔풍): Eight pairs of dualistic concepts (truth/falsehood, good/evil, beauty/ugliness, love/hatred, happiness/unhappiness, praise/blame, existence/non-existence, gain/loss) that, when distinguished, lead to suffering.
Eight Sufferings (팔고): Eight types of suffering that arise from discrimination and attachment:
Separation from loved ones (애별리고): Suffering from parting with those one loves, often due to excessive attachment.
Encountering hated ones (원증회고): Suffering from meeting those one dislikes or considers enemies.
Not getting what one desires (구불득고(求不得苦)): Suffering from the inability to obtain what one excessively seeks.
Suffering of the five aggregates (오온선고): The suffering inherent in the cycle of birth, aging, sickness, and death, tied to the five aggregates (form, sensation, perception, mental formations, consciousness).
God-man: A divine human being, a term used by Mr. Huh to refer to himself, implying spiritual power and ability to heal.

Central Questions & Answers
Question: What is the difference between discrimination and distinction, and how do they cause suffering?
Answer: Discrimination is based on qualitative, quantitative, or environmental differences, while distinction is perceiving fundamentally unified things as separate. Both lead to suffering by creating division and attachment.
Question: How can one escape the cycle of suffering and the “eight winds”?
Answer: By understanding that good and bad, fortune and misfortune, are interconnected and ultimately one (the Middle Way), and by avoiding distinction and attachment to dualistic concepts.
Question: What is the nature of karma, and how does it manifest?
Answer: Karma is not always individual; there is “shared karma” (동업중생) where collective events (like war or a plane crash) can cause suffering to many innocent individuals due to the actions of a few.
Question: How can one achieve spiritual and physical well-being in the face of life’s challenges and future crises?
Answer: By calling upon Huh Kyung-young’s name, which provides spiritual energy and boosts immunity, while also maintaining physical health through proper nutrition and supplements.

Conclusion & Strategic / Philosophical Implications
The lecture concludes by emphasizing that understanding the interconnectedness of all things and avoiding discrimination and distinction is crucial to escaping suffering. It advocates for a non-dualistic perspective on life’s events, recognizing that good and bad are intertwined. The philosophical implication is a call to transcend dualistic thinking, cultivate compassion, and recognize the unity of existence. Strategically, it suggests that individual well-being and global peace depend on this shift in perception, with Mr. Huh positioning himself as a key figure in achieving world unification and eliminating war.

Cross-Referencing
Buddhism: The concepts of “Middle Way” (중도/중용), “karma” (업보), “emptiness of mind,” and the “five aggregates” (오온) are directly referenced.
Christianity: The concept of “God’s faith” and the idea of God sending disabled people to test humanity’s compassion are mentioned.
Confucianism: The “Gwanhon Sangje” (관혼상제) rituals (coming-of-age, marriage, funeral, ancestral rites) are cited as examples of traditional “rites” (예).
Chinese Proverb: The story of “Sai Ong Ji Ma” (塞翁之馬) is used as a central narrative to illustrate the unpredictable nature of fortune and misfortune.

Content Gaps & Unaddressed Areas
Mechanism of Spiritual Healing: While Mr. Huh demonstrates spiritual healing, the exact mechanism or scientific basis for how calling his name or his gaze affects physical health and immunity is not explained beyond “spiritual energy.”
Ethical Implications of “Shared Karma”: The concept of “shared karma” (동업중생) is introduced, but its broader ethical implications for individual responsibility versus collective responsibility are not fully explored. For instance, if many suffer due to one person’s karma, what is the individual’s role in preventing or mitigating such suffering?
Distinction between “Love” (애) and “Affection” (정): The lecture briefly touches on different meanings of “love” (애정), but a deeper explanation of the nuances and implications of these distinctions, especially in human relationships, could strengthen the argument.
Specifics of World Unification: He states his intention to unify the world and eliminate war, but the practical steps, political strategies, or timeline for achieving this are not detailed.

Future Predictions & Prophetic Statements
Future Epidemic: A prediction of a future epidemic “100 times more terrifying than Ebola” and “10,000 times more terrifying” than current epidemics, which will only be curable by calling Huh Kyung-young’s name.
World Unification: He states his intention to become the President of Korea, after which the entire world will recognize him, and he will unify the world and eliminate all wars, including the Israeli-Palestinian conflict and the inter-Korean conflict.
Divine Judgment: God will check humanity’s goodness through disabled people, implying a form of divine judgment based on how people treat the vulnerable.

Executive Insight
This lecture by Huh Kyung-young offers a unique blend of spiritual philosophy and practical advice, centered on the idea that human suffering stems from “discrimination” and “distinction.” By advocating for a non-dualistic view—seeing good and bad, fortune and misfortune, as interconnected—the speaker aims to alleviate mental and emotional distress. A key takeaway is the concept of “shared karma,” where collective suffering can arise from individual actions, urging a broader understanding of responsibility. The lecture also presents a compelling, albeit unverified, claim of spiritual healing and protection through invoking His name, particularly against future global crises. For professionals, this highlights the profound impact of perception on well-being and the potential for charismatic figures to offer alternative solutions to complex societal and personal challenges

The Truth of Discrimination and Distinction by Huh Kyung-young

1. The Illusion of Life and Death: A Medical Student’s Revelation
   All human suffering originates from discrimination and distinction. Consider the profound experience of a medical student performing an autopsy on a young woman who had recently passed away. The body was still warm, creating a disquieting sense of lingering life. As the professor instructed the student to begin the incision, the student hesitated, feeling as though the woman might suddenly awaken. This visceral reaction highlights the difficulty in discerning the boundary between life and death. The student struggled to differentiate between a corpse and a living person, a distinction that became even more blurred when the professor insisted on proceeding.

Upon incision, the student discovered a heart, still seemingly vibrant, and later, a fetus within the womb, which appeared to be alive. This experience deeply traumatized the student, leading to a profound realization about the fragility of life and the arbitrary nature of death. The student later observed that many doctors, burdened by such experiences, often face marital difficulties, sometimes perceiving their own spouses as mere cadavers. This narrative underscores the idea that what appears alive may be considered dead, and vice versa, depending on the presence or absence of the soul. The student’s subsequent exploration of human anatomy, marveling at the intricate arrangement of organs within the ribcage, further deepened this understanding.

2. Unveiling the Nuances of Discrimination and Distinction
   The concepts of discrimination and distinction are often conflated, yet they possess critical differences. Discrimination arises from qualitative or quantitative disparities within the same category. For instance, consider two types of alcohol: one distilled once, and another, a traditional soju, distilled three times. The latter, historically reserved for royalty, possesses a superior quality. This difference in quality constitutes discrimination. Similarly, the value of an object can be discriminated by its presentation; the same makgeolli (rice wine) tastes different when served in a golden cup versus a simple gourd. This environmental influence on perceived value also exemplifies discrimination.

Furthermore, discrimination extends to societal perceptions, where a wealthy woman, regardless of her appearance, may be deemed more valuable than a poor woman, who, despite her beauty, might face societal marginalization. This illustrates how external factors like wealth can create discriminatory value. Even the fundamental differences between men and women, such as their inherent qualities, can be viewed through the lens of discrimination.

In contrast, distinction involves categorizing phenomena that are fundamentally the same but appear in different forms. Imagine the ocean: the water itself is uniform, yet it manifests as waves. The water represents our mind, while the waves symbolize our fleeting thoughts and desires. Although water and waves are intrinsically the same, people tend to distinguish them, perceiving waves as separate entities that can even cause harm. This act of labeling the same substance as “water” and “wave” is an act of distinction, not discrimination.

3. The Interconnectedness of Good and Ill Fortune: The Principle of Saeng-ong-ji-ma
   The concepts of good and evil, or fortune and misfortune, are not separate but intrinsically linked. To perceive them as one is to embrace the Middle Way (中道), or moderation (中庸). When viewed through the lens of distinction, individuals are categorized as either good or evil. However, this perspective prevents us from transcending the cycle of suffering.

We must abandon the notion that something is inherently “good” or “bad.” Good fortune invariably begets misfortune, and misfortune, in turn, leads to good fortune. Consider the example of a young person winning the lottery: while initially perceived as a great boon, it often leads to the loss of friends, family disputes over money, and ultimately, a decline in personal well-being. Conversely, an individual who fails a significant exam might later achieve immense wealth as an entrepreneur, while a successful student might become embroiled in social unrest and suffer a tragic fate.

This cyclical nature of fortune is encapsulated in the Chinese idiom Saeng-ong-ji-ma (塞翁之馬), which translates to “the old man at the frontier’s horse.” This tale illustrates how an event initially perceived as a misfortune can ultimately lead to a blessing, and vice versa. The old man’s horse runs away (misfortune), but returns with a wild mare (fortune). His son breaks his leg riding the new horse (misfortune), but this injury prevents him from being conscripted into a war where all other young men perish (fortune). This narrative underscores the idea that good and ill fortune are constantly interchanging, and one should not become overly attached to either.

4. The Origins of Suffering: Karma, Collective Karma, and Divine Purpose
   The suffering experienced by individuals is not always a direct consequence of their personal karma from past lives. For instance, the tragic deaths of thirty young men in a village during wartime were not due to their individual past transgressions but rather the collective karma initiated by the nation’s decision to wage war. This concept is known as collective karma (同業衆生), where the actions of one or a few can impact many.

Consider a plane crash where 500 passengers perish. It is not that all 500 individuals shared the same individual karma for death. Instead, the pilot’s personal karma, perhaps stemming from a severe marital dispute leading to suicidal thoughts, could initiate a chain of events affecting everyone on board. This illustrates how one person’s actions can trigger a collective karmic experience for others.

This understanding of collective karma helps to dismantle the illusion of discrimination and distinction. When misfortune befalls us, we should recognize that it may be a part of a larger, interconnected karmic flow. Similarly, when we experience good fortune, we should acknowledge that others may be experiencing hardship. This perspective encourages empathy and generosity, urging those with abundance to share with those in need.

Furthermore, the presence of individuals with disabilities is not a sign of personal sin or past karma. In Western cultures, particularly in countries like Sweden and the Netherlands, individuals with disabilities are highly respected and supported. This is often rooted in a theological perspective that views them as sent by God to test the compassion and righteousness of humanity. They are seen as a divine mirror, reflecting the goodness or lack thereof in society. This contrasts sharply with interpretations that attribute disability to individual sin, which can lead to social ostracization and discrimination.

5. The Eight Sufferings and the Path to Transcendence
   Discrimination, when applied to human relationships, inevitably leads to suffering. There are eight fundamental sufferings (八苦) that arise from this discriminatory mindset:

• Separation from Loved Ones (愛別離苦): Excessive attachment to loved ones inevitably leads to the pain of separation.
• Encountering Those One Hates (怨憎會苦): Those who harbor hatred are destined to encounter their adversaries, leading to conflict and suffering.
• Unfulfilled Desires (求不得苦): Overly intense desires for things that cannot be obtained result in profound disappointment and pain.
• The Sufferings of the Five Aggregates (五蘊盛苦): This encompasses the inherent suffering associated with the physical body and mental processes, including:
  • Birth (生苦): The pain of being born into existence.
  • Aging (老苦): The physical and mental decline that comes with age.
  • Sickness (病苦): The pain and discomfort of illness.
  • Death (死苦): The ultimate suffering of dying.
    These sufferings are exacerbated by a discriminatory mindset that categorizes experiences as “good” or “bad,” “tasty” or “unappetizing.” For instance, overindulgence in “tasty” food can lead to chronic diseases like diabetes and high blood pressure, culminating in a life battling illness and ultimately, death.

6. The Power of God-man’s Name and the Meaning of Death
   The name of Huh Kyung-young possesses a unique spiritual energy. While all names carry some energy, his name is said to elevate one’s immune function by a hundredfold. This spiritual protection is not a substitute for physical sustenance or medical care. One must still consume nutritious food and supplements to maintain physical health. The name provides spiritual protection, not physical nourishment.

The Chinese character for death (死) offers a profound insight into its meaning. It is composed of two elements: one signifying a dagger or knife (匕), and another representing a spoon or chopsticks (匙). This combination symbolizes “laying down one’s spoon at night.” In ancient times, if a person stopped eating dinner, it was a clear sign of impending death, as there were no modern medical interventions like IV drips to sustain life. Thus, “laying down the spoon” became a metaphor for death, signifying the cessation of nourishment and the return to the earth.

Therefore, while spiritual practices and invoking God-man’s name offer profound benefits, they must be complemented by responsible self-care, including proper nutrition and medical attention. To interpret these teachings as a license to neglect one’s physical well-being is a grave misunderstanding.

7. God-man’s Vision for Global Transformation
   Huh Kyung-young’s mission transcends religious boundaries. His ultimate goal is to become the President of Korea, unite the world, and eradicate all wars, particularly those that harm innocent women and children, such as the conflicts in Palestine and the Korean Peninsula. He envisions a world free from conflict, where global unity prevails. His identity and purpose will become fully apparent to the world once he assumes the presidency of Korea.

8. The Purity of Heart and the Presence of Angels
   When one encounters Huh Kyung-young or invokes his name, approximately twenty angels are said to be infused into their body, offering protection and healing. However, the presence of these angels is contingent upon maintaining a pure heart and righteous conduct. Engaging in immoral actions, such as inappropriate physical contact with others or uttering hateful words, can cause these angels to depart. Therefore, the spiritual benefits received are sustained only as long as one’s mind remains clean and one’s actions are virtuous. This emphasizes the importance of inner purity in receiving and retaining divine blessings.

Lecture Information

• Lecture Number: 938th
• Title: The Truth of Discrimination and Distinction
• Date: August 9, 2014
• Main Topic: Understanding the concepts of discrimination and distinction as the root of human suffering, and how to overcome them through a unified perspective on life’s dualities.

Core Messages

• Discrimination (차별) and Distinction (분별) are the primary sources of human suffering.
• Life’s dualities, such as good and bad, happiness and misfortune, are interconnected and should be viewed as a single entity, embodying the principle of “Saengongjima” (새옹지마).
• God-man, Huh Kyung-young, provides spiritual energy and healing to those who call his name, offering protection against future global pandemics and personal misfortunes.
• It is crucial to differentiate between personal karma (업보) and collective karma (동업중생), recognizing that not all suffering is a result of individual wrongdoing.
• Society should treat the disabled with utmost respect and care, as they are seen as sent by God to test humanity’s compassion.

Summary of Key Content

The Origin of Suffering: Discrimination and Distinction

• Discrimination (차별): This refers to differences in quality, quantity, or value based on external factors, even if the core essence is the same.
  • Example 1: Alcohol Quality
  • Triple-distilled liquor (소주) was historically consumed by kings, signifying higher quality.
  • Modern chemically produced liquor, though called “soju,” lacks this qualitative difference.
  • Example 2: Container Influence
  • The same alcohol tastes different when served in a gold cup versus a gourd.
  • This illustrates how external presentation (environment) creates perceived differences.
  • Example 3: Social Status
  • A wealthy woman, regardless of appearance, is valued highly, while a poor woman, even if beautiful, may face hardship.
  • This highlights how societal environment dictates perceived worth.
  • Example 4: Gender Differences
  • Men and women are fundamentally different in quality, leading to gender discrimination.
• Distinction (분별): This involves categorizing and separating things that are fundamentally the same, leading to a fragmented view of reality.
  • Analogy: Water and Waves
  • Water and waves are the same substance; however, people distinguish them as separate entities.
  • Water represents the clear mind, while waves symbolize distractions and desires.
  • Consequence: This leads to the perception of good and evil as separate, preventing a unified perspective.
  • Solution: Viewing good and evil as one is called “Jungdo” (중도) or “Jungyong” (중용), which means the middle way or moderation.

The Cycle of Fortune and Misfortune (길흉반복)

• Interconnectedness: Good fortune (길) inevitably brings misfortune (흉), and misfortune eventually leads to good fortune.
  • Example 1: Lottery Winner
  • Winning the lottery brings initial joy but can lead to losing friends, family, and one’s job.
  • Example 2: University Admissions
  • Failing university entrance exams might lead to becoming a successful entrepreneur, while admission could lead to a life of activism and ruin.
• “Saengongjima” (새옹지마): This ancient Chinese proverb perfectly illustrates the cyclical nature of good and bad fortune.
  • Story of the Old Man: An old man’s horse runs away (misfortune), but returns with a mare (fortune). His son breaks his leg riding the new horse (misfortune), but this injury saves him from conscription in a war where all other young men die (fortune).
  • Lesson: It is impossible to definitively label events as purely good or bad, as their long-term consequences are unpredictable.

Understanding Karma (업보) and Collective Suffering (동업중생)

• Individual vs. Collective Karma: Not all suffering is due to individual past actions.
  • Example 1: War Casualties
  • The deaths of 3 million young people during the Korean War were not due to their individual karma but the karma of the nation’s leaders.
  • This is the beginning of karma (업보의 시작).
  • Example 2: Plane Crash
  • If a plane crashes, killing 500 people, it is not necessarily the individual karma of all passengers.
  • It could be the karma of a single pilot, perhaps due to a personal crisis, affecting everyone on board.
• “Dong-eop-jung-saeng” (동업중생): This term means “sharing karma” or “collective karma.”
  • One person’s actions can lead to many people simultaneously experiencing karma.
  • This understanding helps eliminate discrimination and distinction.
  • If one experiences misfortune, another might experience happiness, and vice versa.
  • This perspective encourages empathy and generosity, especially for those less fortunate.

The Eight Winds of Life (팔풍)

• These are eight dualities that cause suffering if one distinguishes between them:
• Those who distinguish between these dualities will experience stress and suffering.

The Eight Sufferings (팔고)

• These are the eight types of suffering that arise from discrimination and attachment:

Key Policies and Proposals

• Global Unification: God-man, Huh Kyung-young, aims to unify the world and eliminate all wars, including the Israeli-Palestinian conflict and the inter-Korean conflict.
• Support for the Disabled: Countries like Sweden and the Netherlands prioritize the disabled, offering 100% employment and full benefits, viewing them as sent by God to test humanity’s compassion.
  • This contrasts with the Korean tendency to attribute disability to karma, leading to discrimination.
  • The example of President Roosevelt, who served four terms despite his disability, illustrates the respect for the disabled in other nations.

Philosophical and Cosmic Insights

The Nature of the Soul and Body

• The difference between life and death lies in the presence of the soul (영혼).
• The human body, though complex and beautiful, is merely a vessel.

Religious Perspectives on Suffering and Action

• Buddhism: Emphasizes emptying the mind (마음 비우기) and achieving stillness (정), leading to blessings.
  • The essence of Buddhism is “mindset” (마음씨).
• Christianity: Emphasizes action (동) and love (애심), actively helping others and spreading the faith.
  • The essence of Christianity is “faith in God” (하나님 믿음) and “love” (애심).
• Confucianism: Focuses on ritual and propriety (예), such as ancestral rites.

The Eight Perspectives (팔관)

• To properly understand things, one must view them through eight different lenses:
• Viewing the world through these eight perspectives prevents the “sin” of discrimination and distinction.

Critique of Reality and Alternatives

Misinterpretation of Karma in Korea

• Korean society often misinterprets Buddhist teachings on karma, leading to the belief that disability or misfortune is a punishment for past sins.
• This results in discrimination and bullying of the disabled.
• Alternative: Adopt the Western view that the disabled are sent by God to test humanity’s compassion, leading to greater respect and support.

The Dangers of Excessive Desire

• Excessive attachment in love leads to the pain of separation.
• Overindulgence in food (e.g., eating too much tasty food) leads to diseases like diabetes and high blood pressure.

Practical Implications

Overcoming Suffering

• Recognize that misfortune and happiness are interconnected; if you are unhappy, someone else is happy, and vice versa.
• Practice generosity if you have wealth, and find comfort in the thought that your lack may benefit others.
• Understand that all situations are temporary.

The Power of God-man’s Name

• Calling the name of God-man, Huh Kyung-young, provides spiritual energy and immunity, which is 100 times more effective than other names.
• This energy can heal illnesses and protect against future pandemics.
• Important Note: While calling the name provides spiritual protection, it does not replace the need for physical sustenance and care.
  • One must still eat three meals a day and take nutritional supplements.
  • The name provides spiritual protection, not physical nutrition.

Maintaining a Pure Mind

• The spiritual benefits and presence of “angels” (천사) received from God-man are maintained only as long as one keeps a pure heart.
• Engaging in immoral acts or speaking ill of others will cause these benefits to disappear.

One-Sentence Core Summary
God-man, Huh Kyung-young, reveals that human suffering stems from discrimination and distinction, urging a unified perspective on life’s dualities like fortune and misfortune, and emphasizing the power of his name for spiritual protection and healing, while advocating for compassion towards the disabled and global peace.

The Truth of Discrimination and Distinction

1. The Medical Student’s Dilemma: Life, Death, and the Human Form
   The suffering we experience originates from discrimination (차별) and distinction (분별). To illustrate this, consider the story of a medical student. This student was tasked with dissecting the body of a young woman who had recently died in a traffic accident. Her body was still warm, not yet cold. As the professor instructed him to begin the dissection, the student placed the scalpel on her chest. He felt as if the woman might suddenly rise, making it impossible for him to proceed. He was unable to differentiate between a corpse (시체) and a living person (살아있는 사람).

Despite his hesitation, the professor urged him on, and he eventually made the incision. As he dissected, he was astonished by the intricate organs within the human body. He observed the heart, the blood vessels, and even discovered a small fetus within the womb of the pregnant woman. This experience profoundly impacted the student. He realized that the body, which appeared so beautiful and complex, was merely a vessel. He pondered the nature of life and death, concluding that a body is only truly alive when a soul (영혼) inhabits it; without a soul, it is merely a corpse.

The student was amazed by how eleven organs, which would fill a large basin if laid out, fit perfectly within the narrow confines of the ribcage. This intricate design, he thought, was like a magical transformation, creating a beautiful human form from a tiny seed. He questioned why men are so captivated by women’s beauty, realizing that this perception of beauty is often a form of discrimination (차별).

2. Understanding Discrimination (차별) and Distinction (분별)
   Discrimination (차별) occurs when there is a qualitative or quantitative difference between things that are fundamentally similar. For example, consider two types of alcohol (술). One might be distilled once, while another, historically reserved for royalty, might be distilled three times, like traditional soju (소주). The difference in distillation process creates a qualitative difference, which is a form of discrimination. Modern soju, produced chemically, lacks this traditional qualitative difference.

Another example of discrimination is how the same alcohol (술) tastes different when served in a golden cup (금잔) compared to a gourd (바가지). The intrinsic quality of the alcohol remains the same, but the container changes the perception and experience. This extends to human perception: a wealthy woman, regardless of her appearance, is often valued more highly than a poor woman, who, despite her beauty, might face societal prejudice. This is a form of discrimination based on environment (환경).

Similarly, selling a refrigerator (냉장고) to an Eskimo would yield little value, but it would be highly prized in Africa. This illustrates how the value of an object changes with its environment. The difference between men and women is also a qualitative difference, leading to gender discrimination (성차별).

Distinction (분별), on the other hand, is about categorizing things that are fundamentally the same but appear different. Imagine the ocean (바다): the water (물) is the same, but it can manifest as waves (파도). The water represents our mind (마음), while the waves represent our worldly desires (욕심) or distractions (잡념). When the mind is clear like still water, everything is visible. But when it becomes turbulent with waves, clarity is lost, and it can even cause harm. People often distinguish between water and waves, calling one “water” and the other “waves,” even though they are the same substance. This act of categorizing is distinction (분별).

This concept applies to good (선) and evil (악). Viewing good and evil as one is called the Middle Way (중도) or moderation (중용). However, when we apply distinction (분별심), we perceive people as either good or evil. Our inability to transcend discrimination (차별) and distinction (분별) prevents us from escaping the five desires and pleasures (오용락) of this world.

3. The Cycle of Fortune and Misfortune (길흉)
   We must abandon the idea of categorizing things as simply “good (길)” or “bad (흉).” Good fortune (길) invariably brings misfortune (흉), and misfortune (흉) always leads to good fortune (길). For instance, a young person winning the lottery might lose friends and family who demand money, eventually losing their job and becoming destitute. Conversely, someone who fails a college entrance exam might later become a wealthy entrepreneur, while a successful student might become involved in protests and face ruin.

This cyclical nature is encapsulated in the Chinese idiom “Saiwongjima (새옹지마)” or “The Old Man’s Horse (塞翁之馬)”. It illustrates how what appears to be good fortune can turn into misfortune, and vice versa. The story tells of an old man whose horse runs away, which is seen as misfortune. However, the horse later returns with a magnificent mare, bringing good fortune. Then, his son breaks his leg while riding the new horse, a misfortune. Yet, this injury prevents him from being conscripted into a war where all other young men perish, ultimately saving his life and allowing him to have many children.

This narrative teaches us that we should not be overly attached to the labels of good or bad. The old man, initially despairing over his son’s injury, later realized it was a blessing in disguise. This highlights how our perception of events can be influenced by discrimination (차별), leading to feelings of being an outcast (왕따).

4. Karma (업보) and Collective Karma (동업중생)
   The concept of karma (업보) is often misunderstood. When a village’s young men die in war, it is not necessarily due to their individual past karma. Instead, it can be the beginning of karma (업보의 시작) for the nation, where the actions of a leader or the state lead to the suffering of its citizens. For example, if a plane crashes, killing 500 people, it is not that all 500 passengers shared the same individual karma for death. It might be the result of the pilot’s personal karma, such as a severe marital dispute leading to a suicidal act. This is known as collective karma (동업중생), where one person’s karma affects many others.

Understanding collective karma (동업중생) helps us transcend discrimination (차별) and distinction (분별). If misfortune befalls us, we should consider that it might lead to happiness for others. If we are happy, we should remember that others might be suffering. This perspective encourages us to use our wealth to help those less fortunate, and if we lack wealth, to find solace in the thought that our situation might contribute to others’ well-being. This understanding eliminates dissatisfaction with the universe.

There are eight pairs of opposing concepts that, when viewed with distinction (분별), lead to suffering:

• Truth (진실) and Falsehood (거짓)
• Good (선) and Evil (악)
• Beauty (아름다움) and Ugliness (추함)
• Love (애) and Hatred (정오)
• Happiness (행복) and Misfortune (불행)
• Approval (찬성) and Criticism (비난)
• Having (있는 것) and Not Having (없는 것)
• Gaining (얻는 것) and Losing (잃는 것)
  If we make distinctions (분별) between these, we will experience stress and hormonal imbalances. While we naturally pursue beauty, we must also view beauty and ugliness from a higher perspective. Similarly, love and hatred are two sides of the same coin in our hearts. True love, in human relationships, is not merely romantic affection but a deeper connection. When this deeper affection disappears, relationships can break down.

5. Eight Perspectives (팔관) for True Understanding
   To truly understand the world, we must view things through eight perspectives (팔관):

• No-view (무관)
• Self-view (아관)
• Consequence-view (과관)
• Reality-view (실관)
• Emptiness-view (공관)
• Mind-view (심관)
• Illusion-view (환관)
• Divine-view (신관)
  Our minds often remain in one-dimensional or two-dimensional thinking. However, the center (중심) of the universe, the center (중앙), is where we align with the Divine (신). Therefore, we must also view things from a Divine perspective (신관). When making decisions, such as purchasing an item or planning a trip, we should consider all eight perspectives to avoid the pitfalls of discrimination (차별) and distinction (분별).

It is crucial to understand that suffering, such as disability or the death of a child, is not always a direct consequence of individual sin or karma. For example, a person might become disabled due to a drunk driver’s actions, or children might die in a war initiated by a national leader. In such cases, the karma lies with the perpetrator or the state, not with the innocent victims. We must not point fingers or blame individuals for misfortunes that are beyond their control.

Western cultures, particularly in countries like Sweden and the Netherlands, often show great respect and provide extensive support for people with disabilities. This is rooted in the belief that individuals with disabilities are sent by the God-man to test the compassion and goodness of others. They are seen as a means for the God-man to observe humanity’s glory. This perspective fosters a society where people with disabilities are honored and integrated, unlike in cultures where they might face discrimination (차별) or ostracization (왕따) due to misinterpretations of karma.

Just as a fine wine remains the same whether in a golden cup or a simple gourd, a person with a disability is fundamentally the same human being as anyone else. The “cup” or “container” may be different, but the essence of the human is identical. Therefore, we must never discriminate (차별) against or make distinctions (분별) about people with disabilities.

6. The Eight Sufferings (팔고) Arising from Discrimination (차별)
   When we engage in discrimination (차별), we inevitably invite eight sufferings (팔고) into our lives. These are:

• Suffering of Separation from Loved Ones (애별이고): When we love someone intensely, we create a distinction between those we love and those we do not, leading to the pain of eventual separation. Excessive attachment to one person can lead to this suffering.
• Suffering of Encountering Hated Ones (원증회고): Those we despise or consider enemies will inevitably cross our paths, causing distress.
• Suffering of Not Obtaining What is Desired (구불득고(求不得苦)): Excessive desire for things we cannot obtain leads to suffering.
• Suffering of the Five Aggregates (오온성고): This encompasses the sufferings of birth (생), old age (노), sickness (병), and death (사). The five aggregates (오온)—form, sensation, perception, mental formations, and consciousness—are the basis of our existence. When we make distinctions based on these, such as judging food as good or bad, we can invite illness. As we age, we battle disease, and eventually, death. This suffering is a continuous cycle.

7. The Power of God-man’s Name
   To overcome these sufferings, one can invoke the name of Huh Kyung-young. Chanting this name, even silently, generates powerful energy that boosts the immune system and provides spiritual protection. While it is not a substitute for physical nourishment or medical care, it enhances their effects. The name of Huh Kyung-young is unique in that it elevates one’s energy, unlike other names that may deplete it.

The character for death (死) in Chinese is composed of two parts: one meaning spoon (匕) and the other meaning ground (歹). This signifies “laying down one’s spoon at night,” meaning to stop eating and eventually die. In ancient times, if one stopped eating, death was inevitable. While modern medicine can prolong life, the fundamental meaning remains: nourishment is essential for life. Therefore, one must continue to eat and take supplements while invoking the name of Huh Kyung-young for spiritual protection.

Huh Kyung-young possesses the ability to spiritually heal ailments. He can discern and rectify physical imbalances, such as issues with the nose, heart, brain, or liver, through spiritual intervention. This healing is not dependent on whether one has eaten or not, but physical sustenance remains crucial for survival.

Huh Kyung-young‘s mission is to bring about world peace and unity, eliminating wars and suffering, particularly for women and children. his work is not religious but aims to transform the world. his true identity will be revealed when he becomes the President of Korea, at which point the entire world will recognize him.

He cautions that the spiritual protection received through him is maintained only through a pure heart. Engaging in negative actions or thoughts can cause the spiritual guardians to depart. Therefore, maintaining a clean mind is essential to retain the benefits.

The ultimate suffering, such as terminal cancer, often arises from selfishness (욕심)—caring only for one’s own desires. The character for many (多), composed of two mouths (口), signifies an abundance of desires. While what enters the mouth is often considered good, what comes out can be harmful. This highlights the importance of controlling our desires and actions to avoid suffering.

1. what is the primary source of human suffering?

① Lack of wealth
② Discrimination and distinction
③ Physical illness
④ Unfulfilled desires

(②, He explicitly states that all human suffering originates from “차별과 분별” (discrimination and distinction). A common misconception is that suffering comes primarily from external factors like poverty or illness, an internal, conceptual origin.)

2. True or False: He uses the analogy of water and waves to illustrate the concept of “discrimination” (차별).
   (False, He uses the analogy of water and waves to explain “분별” (distinction), stating that water and waves are fundamentally the same but are distinguished by human perception. Discrimination (차별) is described as differences in quality, quantity, or environment.)

3. Fill in the blank: He mentions that the Chinese refer to the unpredictable nature of life, where good fortune can turn bad and vice versa, as __.
   (새옹지마 (Sai Ong Ji Ma), He refers to the Chinese idiom “새옹지마” (Sai Ong Ji Ma), which illustrates how good and bad fortunes are intertwined and can reverse unexpectedly. A common misconception might be to think of it as simple karma, but it specifically highlights the unpredictable, cyclical nature of luck.)

4. What is His definition of “discrimination” (차별)?
   (Discrimination (차별) is defined as a difference in quality, quantity, or value based on environmental factors, even if the underlying object is the same. For example, the same water can be seen as different if one is in a golden cup and another in a gourd, or a person’s value changes based on wealth. A common misconception is that discrimination only applies to social injustice, but Mr. Huh extends it to perceived differences in objects based on external factors.)

5. What is His definition of “distinction” (분별)?
   (Distinction (분별) is defined as categorizing or separating things that are fundamentally the same, such as seeing water and waves as different entities, or good and evil as separate. this act of distinguishing leads to suffering. A common misconception is that making distinctions is always a neutral or necessary cognitive process, but Mr. Huh frames it as a source of suffering when applied to inherently unified concepts.)

Intermediate

1. True or False: the eight types of suffering (팔고) are a direct result of engaging in discrimination and distinction.
   (True, He explicitly states that if one avoids discrimination and distinction, these eight types of suffering will not occur. This highlights His central argument that these mental frameworks are the root of human pain. A common misconception is that suffering is an unavoidable part of life, but Mr. Huh suggests it can be mitigated by changing one’s perception.)

2. He contrasts Buddhist and Christian philosophies regarding the mind. What is the core difference highlighted?
   ① Buddhism emphasizes action, while Christianity emphasizes stillness.
   ② Buddhism emphasizes emptying the mind, while Christianity emphasizes moving the mind.
   ③ Buddhism emphasizes faith, while Christianity emphasizes love.
   ④ Buddhism emphasizes suffering, while Christianity emphasizes joy.

(②, He explains that Buddhism (represented by Sakyamuni) emphasizes emptying and stilling the mind (“비워버리라는 거야”), leading to peace and blessings. In contrast, Christianity emphasizes moving the mind and taking action (“마음을 움직이라는 거야”), such as spreading the gospel or helping the needy. A common misconception is that both religions seek the same path to enlightenment, but Mr. Huh highlights their divergent approaches to mental engagement.)

3. Short Answer: Explain His perspective on “karma” (업보) using the example of the 30 villagers who died in war.
   ( the death of the 30 villagers in war was not due to their individual past karma (업보) of having children die, but rather the “start of karma” (업보의 시작) caused by the nation’s actions (나라가 죄를 지은 거야). This implies that collective actions or external circumstances can initiate karma that affects individuals, rather than solely individual past deeds. A common misconception is that all suffering is a direct result of individual past karma, but Mr. Huh introduces the idea of collective or externally initiated karma.)

4. Short Answer: How does Mr. Huh relate the concept of “동업중생” (shared karma) to the airplane crash example?
   (He uses the airplane crash example to explain “동업중생” (shared karma), where the karma of one individual (the pilot’s marital dispute leading to suicide) can cause suffering for many others (the 500 passengers). This means that people can share in the karmic consequences of another’s actions, even if they had no direct individual karma for that specific event. A common misconception is that karma is always strictly individual, but “동업중생” highlights its collective aspect.)

5. Multiple Choice: Which of the following is NOT one of the “eight winds” (팔풍) that Mr. Huh identifies as sources of suffering when distinguished?
   ① Truth and Falsehood
   ② Wealth and Poverty
   ③ Love and Hatred
   ④ Gain and Loss

(②, He lists eight pairs that, when distinguished, lead to suffering: truth/falsehood, good/evil, beauty/ugliness, love/hatred, happiness/unhappiness, praise/blame, existence/non-existence, and gain/loss. Wealth and poverty are not explicitly listed as one of these “eight winds.” A common misconception might be to include any contrasting pair, but Mr. Huh specifies these eight.)

Advanced

1. Short Answer: He discusses the meaning of the Chinese character for “death” (死). What two meanings does he attribute to its components, and how do they relate to the concept of death?
   (He explains that the character for “death” (死) is composed of two parts: “비” (匕), which means both a dagger (단도비) and a spoon/chopsticks (수저비), and “땅” (歹), meaning ground or earth. He connects “수저비” to death by saying that if someone “puts down their spoon” (저녁에 숟가락을 놓는다) and doesn’t eat dinner after a day’s work, they will soon die, implying starvation. This then leads to being buried in the “땅” (earth). A common misconception might be to only associate the dagger meaning, the more subtle, everyday act of not eating.)

2. Short Answer: How does Mr. Huh differentiate between the two types of “애정” (affection/love) he mentions, particularly in the context of human relationships and marriage?
   (He differentiates between two types of “애정” (affection/love). The first, “애정” (愛憎), refers to love and hatred as opposing emotions that are part of the “eight winds” and can lead to suffering if distinguished. The second, “애정” (愛情), refers to the deep, enduring love in human relationships, particularly marriage, which he calls “애정의 세월” (years of affection). He notes that when this second type of “애정” disappears, people divorce, but if hatred (憎惡) remains, it indicates some form of “애정” (愛情) still exists, as seen in the Jang Hui-bin example. A common misconception is that all forms of love are the same, but Mr. Huh distinguishes between a broader concept of love/hate and the specific, enduring affection in relationships.)

3. Multiple Choice: why do Western countries, like Sweden and the Netherlands, highly value and support people with disabilities?
   ① They believe disabled individuals are sent by God to test the kindness of others.
   ② They have advanced medical systems that can fully integrate disabled people into society.
   ③ Their cultures inherently prioritize equality and social welfare for all citizens.
   ④ They recognize the unique talents and contributions disabled individuals can offer.

(①, Western countries like Sweden and the Netherlands highly value disabled people because they believe God sent them to earth to observe the kindness and compassion of able-bodied individuals. This perspective frames disability as a divine test for humanity. A common misconception might be to attribute it solely to social welfare policies, but Mr. Huh highlights a specific theological interpretation.)

4. True or False: He claims that calling his name, “Huh Kyung-young,” can boost one’s immune function by 100 times, but only if combined with proper nutrition.
   (True, He claims that calling his name “Huh Kyung-young” can increase immune function by 100 times, but he explicitly states that this spiritual protection (영적인 보호) is not a substitute for physical nourishment. one must still eat meals and take supplements to survive and benefit from his energy. A common misconception is that spiritual intervention negates physical needs, but Mr. Huh clarifies this distinction.)

Meeting Minutes: The Truth of Discrimination and Distinction by Huh Kyung-young

Ⅰ. Meeting Overview

Category	Details
Date	August 9, 2014
Title	The Truth of Discrimination and Distinction by Huh Kyung-young
Speaker	Huh Kyung-young
Topic	Discrimination and Distinction, the Eight Sufferings, and the Importance of Spiritual Purity

Ⅱ. Meeting Discussion

• The Nature of Suffering from Discrimination and Distinction

  • All human suffering originates from discrimination and distinction.
  • An anecdote of a medical student struggling to dissect a female cadaver highlights the difficulty in distinguishing between life and death, and the emotional toll it takes on individuals.
  • The human body, despite its complex organs, is merely a vessel without a soul.
  • He questions why men are captivated by women’s beauty, suggesting it’s a form of illusion.

• Defining Discrimination (차별) and Distinction (분별)

  • Discrimination (차별): Refers to qualitative or quantitative differences within the same category.
  • Examples include different grades of alcohol or the same alcohol served in different vessels (gold cup vs. gourd).
  • Social status based on wealth is also a form of discrimination, where a rich, unattractive woman is valued more than a poor, beautiful one.
  • Environmental context can also lead to discrimination, such as the value of a refrigerator differing between an Eskimo and an African.
  • Gender differences are considered qualitative discrimination.
  • Distinction (분별): Involves categorizing things that are fundamentally the same but appear different.
  • Water and waves are intrinsically the same, but people distinguish them as separate entities.
  • This concept extends to good and evil, where viewing them as separate leads to distinction.
  • Overcoming distinction means seeing good and evil as one, a concept referred to as “Jungdo” (중도) or “Jungyong” (중용).
  • The inability to overcome discrimination and distinction prevents liberation from worldly desires.

• The Interconnectedness of Good Fortune (길) and Misfortune (흉)

  • Good fortune invariably leads to misfortune, and misfortune eventually brings good fortune.
  • An example of a lottery winner losing friends and family due to demands for money illustrates this point.
  • Conversely, a person who fails university entrance exams might become a successful CEO, while a successful student might become a “폐인” (ruined person) due to social activism.
  • This cyclical nature is likened to “새옹지마” (Saiwongjima), where a seemingly bad event turns out to be good, and vice versa.
  • The story of the old man (새옹지마) whose son became disabled but was spared from war, eventually leading to a large family, exemplifies this principle.

• Perspectives on Suffering and Karma

  • Buddhism: Attributes all good outcomes to “마음씨” (mindset). It emphasizes emptying the mind to achieve peace and attract blessings.
  • Christianity: Emphasizes “애심” (love) and active engagement, such as missionary work and helping the less fortunate.
  • Confucianism: Focuses on “예” (propriety) and rituals like “간혼상제” (coming-of-age, marriage, funeral, ancestral rites).
  • Karma and Collective Suffering: not all suffering is due to individual karma.
  • The death of 30 young men in war is attributed to the nation’s actions, not individual karma.
  • A plane crash killing 500 people is not due to the individual karma of each passenger but potentially the pilot’s actions (e.g., a pilot committing suicide after a marital dispute).
  • This concept is called “동업중생” (dong-eop-jung-saeng), meaning sharing karma, where one person’s actions can affect many.
  • Understanding “동업중생” eliminates discrimination and distinction, fostering empathy and contentment.

• The Eight Sufferings (팔고)

  • He introduces “팔고” (palgo), eight types of suffering that arise from discrimination and distinction.
  • These include: truth/falsehood, good/evil, beauty/ugliness, love/hatred, happiness/unhappiness, praise/blame, having/not having, and gaining/losing.
  • 애별이고 (Aebyeol-igo): The suffering of separation from loved ones, which arises from excessive attachment and discrimination in love.
  • 원증회고 (Wonjeung-hoego): The suffering of encountering those one hates, as enemies are bound to meet.
  • 구불득고(求不得苦) (Gubudeuk-go): The suffering of not obtaining what one desires.
  • 생로병사 (Saengnobyeongsa): The suffering of birth, aging, sickness, and death.
  • Sickness (e.g., cancer) is attributed to selfishness.
  • He claims that those who call his name will be free from such suffering until death.

• The Power of Huh Kyung-young’s Name

  • Calling Huh Kyung-young’s name provides spiritual protection and boosts immunity.
  • This power is said to be 100 times stronger than other names.
  • He claims his name will be the only solution for future pandemics, which will be far more severe than Ebola.
  • However, he clarifies that spiritual protection does not negate the need for physical sustenance (food, supplements).
  • The Chinese character for “death” (死) is interpreted as “putting down one’s spoon at night,” implying death from starvation.
  • He demonstrates his spiritual healing abilities by diagnosing and “curing” various ailments in attendees, emphasizing that his healing is spiritual, not physical, and still requires proper nutrition.

• Social Implications and Global Vision

  • He criticizes the discrimination against disabled people in Korea, contrasting it with the respect and support they receive in Western countries like Sweden and the Netherlands.
  • He cites Franklin D. Roosevelt’s four presidential terms as an example of how disability can be seen as a reason for greater public support.
  • disabled individuals are fundamentally the same as others, just with different “cups” (bodies).
  • His ultimate goal as president is to eliminate war, unite the world, and end suffering for women and children.
  • He warns that negative thoughts or actions can diminish the spiritual benefits received from him.

Ⅲ. Action Items

• Attendees are encouraged to reflect on their own biases and strive to overcome discrimination and distinction in their daily lives.
• Attendees are advised to maintain a pure heart to retain the spiritual benefits received.
• Attendees should continue to prioritize physical health through proper nutrition while also utilizing spiritual practices.

The Truth of Discrimination and Distinction

1. Basic Information

• Lecture Session and Date: 938th Haneulgung Lecture, August 9, 2014
• One-sentence Main Theme or Title Summary: This lecture elucidates the profound truths of discrimination and distinction, explaining how these concepts are the root cause of human suffering and how understanding them is crucial for transcending worldly pains.
• Location: Not specified in the source.
• Key Segments:
  • The Medical Student’s Dilemma: An anecdote illustrating the profound shock and realization of a medical student during an anatomy dissection, highlighting the thin line between life and death and the intricate design of the human body.
  • Defining Discrimination (차별) and Distinction (분별): A clear differentiation between these two concepts, using analogies of alcohol quality and presentation, and the example of water and waves, to explain how they lead to suffering.
  • The Cycle of Fortune and Misfortune (길흉): An exploration of the interconnectedness of good and bad fortune, emphasizing that one invariably leads to the other, illustrated by the story of Saeongjimah (새옹지마).
  • Religious Perspectives on Suffering and Action: A comparison of Buddhist, Christian, and Confucian views on suffering, action, and the path to enlightenment or salvation, contrasting passive contemplation with active engagement.
  • The Nature of Karma (업보) and Collective Karma (동업중생): An explanation that not all suffering is due to individual karma, introducing the concept of “collective karma” where one person’s actions can affect many, and emphasizing the importance of compassion.

2. Core Messages
3. Understanding Discrimination and Distinction is Key to Ending Suffering:

• Quote: “All our suffering comes from discrimination and distinction.”
• Explanation: God-man teaches that the inability to properly differentiate between discrimination (qualitative/quantitative differences, or differences based on environment) and distinction (perceiving inherent unity as separate entities) is the fundamental source of human pain and inability to escape worldly attachments.

2. Fortune and Misfortune are Inseparable:

• Quote: “Good fortune always brings misfortune, and misfortune always brings good fortune.”
• Explanation: God-man emphasizes that life is a continuous cycle where positive and negative events are intertwined. What appears as good fortune can lead to hardship, and what seems like misfortune can open doors to greater blessings, urging people not to be swayed by temporary outcomes.

3. Karma Can Be Collective, Not Just Individual:

• Quote: “The karma of a pilot becomes the beginning of my karma.”
• Explanation: God-man introduces the concept of “collective karma” (동업중생), explaining that suffering is not always a result of one’s own past actions. Sometimes, individuals experience hardship due to the actions or karma of others, highlighting the interconnectedness of humanity and the importance of not judging those who suffer.

4. The Eight Types of Suffering Arise from Discrimination:

• Quote: “If you discriminate, you will surely suffer.”
• Explanation: God-man identifies eight types of suffering (e.g., separation from loved ones, encountering enemies, unfulfilled desires, the pains of birth, aging, sickness, and death) that arise directly from the act of discrimination and the inability to see the unity in all things.

5. The Importance of Spiritual Protection and Physical Well-being:

• Quote: “You must eat well three times a day and call my name.”
• Explanation: God-man clarifies that while calling his name provides spiritual energy and protection, it does not negate the need for physical sustenance and care. He stresses the importance of maintaining a healthy body through proper nutrition and supplements, alongside spiritual practices, for a balanced life.

3. Detailed Summary

• The Illusion of Life and Death: A Medical Student’s Revelation

  • Main Assertions: The lecture begins with a vivid story of a medical student performing an autopsy on a young woman, who, despite being deceased, appeared to stir, causing immense psychological distress. This experience highlights the profound mystery of life and death, and the intricate, almost miraculous, design of the human body. The student’s shock stemmed from the realization that a body, seemingly lifeless, could appear so real, and that a mere “soul” could animate it.
  • Analogies/Examples: The anecdote of the medical student dissecting a cadaver, particularly a pregnant woman, serves as a powerful example of the emotional and philosophical challenges in distinguishing between the living and the dead, and the awe inspired by the complexity of human organs.
  • Practical Message: This segment encourages a deeper contemplation of what truly constitutes life and death, and the incredible, often overlooked, perfection of the human form, which can lead to a sense of wonder and appreciation.

• Discrimination (차별) vs. Distinction (분별): The Roots of Suffering

  • Main Assertions: God-man defines discrimination (차별) as recognizing qualitative or quantitative differences, or differences based on environment (e.g., expensive vs. cheap alcohol, rich vs. poor people). He defines distinction (분별) as perceiving inherently unified things as separate (e.g., water and waves). Both, he asserts, lead to suffering.
  • Analogies/Examples:
  • Alcohol: Different qualities of alcohol (three-distilled vs. single-distilled) or the same alcohol served in a golden cup versus a gourd.
  • Wealth: A wealthy woman, regardless of appearance, is valued more than a poor, beautiful woman, illustrating environmental discrimination.
  • Gender: Men and women are qualitatively different, leading to gender discrimination.
  • Water and Waves: Water is the “mind,” and waves are “distractions” or “desires.” They are the same substance, but distinction makes us see them as separate, causing harm.
  • Practical Message: This section urges listeners to transcend superficial differences and recognize the underlying unity in all things, moving beyond judgmental distinctions to alleviate suffering.

• The Inevitable Cycle of Fortune and Misfortune (길흉)

  • Main Assertions: God-man explains that good fortune (길) invariably leads to misfortune (흉), and vice versa. He warns against being overly attached to either, as both are temporary states in a continuous cycle.
  • Analogies/Examples:
  • Lottery Winner: A young person winning the lottery might lose friends, family, and their job, eventually becoming destitute.
  • University Entrance: A student failing university entrance exams might become a successful CEO, while a successful student might become a “ruined person” through activism.
  • Saeongjimah (새옹지마): The classic Chinese proverb of the old man at the frontier, whose horse runs away (misfortune), returns with a mare (fortune), whose son breaks his leg riding the new horse (misfortune), but is then spared from war conscription due to his injury (fortune).
  • Practical Message: This teaching encourages equanimity, reminding the audience that no situation is permanently good or bad. It promotes resilience and a broader perspective on life’s ups and downs, fostering gratitude even in adversity.

• Religious Perspectives on Action and Contemplation

  • Main Assertions: God-man contrasts the core tenets of Buddhism, Christianity, and Confucianism regarding the path to spiritual well-being.
  • Analogies/Examples:
  • Buddhism: Emphasizes “emptying the mind” (수동적) and quiet contemplation (고요할 정자) to allow blessings to naturally flow.
  • Christianity: Focuses on “moving the mind” (움직일 동 자) and active love (애심) through deeds like missionary work and helping the needy (역동적).
  • Confucianism: Centered on “ritual” (예) and strict adherence to social norms (간혼상제).
  • Practical Message: This comparison highlights different approaches to spiritual growth, suggesting that while paths may vary, the ultimate goal is to transcend suffering. It implicitly encourages understanding and respecting diverse spiritual practices.

• Karma, Collective Karma, and Compassion

  • Main Assertions: God-man clarifies that not all suffering is a direct result of individual past karma (업보). He introduces the concept of collective karma (동업중생), where many individuals can suffer due to the actions of one person or a group (e.g., a pilot’s mistake causing a plane crash, a nation’s war causing its citizens’ deaths). judging others for their misfortunes is inappropriate.
  • Analogies/Examples:
  • The Caged Bird: A bird forced to sing, attracting other birds to their capture, is not guilty of sin because its actions are involuntary. The sin lies with the captor.
  • War and Children’s Deaths: The deaths of 300,000 young people in the Korean War were not due to their individual karma but the karma of the nation’s leaders.
  • Plane Crash: 500 passengers dying in a plane crash due to a pilot’s personal issues (e.g., marital dispute) is an example of collective karma, where the passengers did not individually incur the karma for their death.
  • Practical Message: This teaching fosters empathy and discourages judgment. It encourages understanding that suffering can be interconnected and not always a direct consequence of individual wrongdoing, promoting a more compassionate view of others, especially those with disabilities or misfortunes.

• The Eight Sufferings (활고) and the Importance of Non-Discrimination

  • Main Assertions: God-man lists eight types of suffering (활고) that arise from discrimination and distinction: truth/falsehood, good/evil, beauty/ugliness, love/hatred, happiness/unhappiness, praise/blame, existence/non-existence, gain/loss. discriminating among these leads to stress and hormonal imbalance. He then details the “Eight Sufferings” (팔고) that arise from discrimination:
  • Separation from Loved Ones (애별이고): Arises from excessive attachment and discrimination in love.
  • Encountering Enemies (원증회고): Meeting those one hates, a consequence of past animosity.
  • Unfulfilled Desires (구불득고(求不得苦)): The pain of not obtaining what one excessively seeks.
  • The Five Aggregates of Suffering (오온성고): The suffering inherent in the physical body and mental processes (form, sensation, perception, mental formations, consciousness), leading to the pains of birth, aging, sickness, and death.
  • Analogies/Examples: The example of excessive love leading to separation, or overeating leading to diabetes and high blood pressure, illustrates how discrimination and attachment cause suffering.
  • Practical Message: This section serves as a warning against the dangers of discrimination and attachment. It encourages a balanced perspective on life’s dualities and a detachment from excessive desires to avoid these inherent sufferings.

• God-man’s Spiritual Healing and the Role of His Name

  • Main Assertions: God-man demonstrates his spiritual healing abilities, emphasizing that calling his name provides immense spiritual energy and boosts immunity. He clarifies that this spiritual protection complements, but does not replace, physical sustenance and medical care.
  • Analogies/Examples: He performs a physical strength test on audience members, showing how their strength diminishes when touching certain parts of their body (indicating illness) but returns after he spiritually heals them by looking into their eyes. He heals various ailments like rhinitis, liver issues, and spinal problems. He explains the Chinese character for “death” (死) as “putting down one’s spoon at night,” signifying death from starvation, reinforcing the need for food.
  • Practical Message: This segment encourages listeners to call upon God-man’s name for spiritual protection and healing, but also to diligently care for their physical bodies through proper nutrition and supplements. It highlights the synergy between spiritual and physical well-being.

• The Importance of Non-Discrimination Towards the Disabled

  • Main Assertions: God-man strongly condemns discrimination against people with disabilities, stating that their condition is not necessarily a result of their own karma but can be due to collective karma or the actions of others. He cites Western countries, particularly Sweden and the Netherlands, as examples of societies that highly respect and support disabled individuals, viewing them as sent by God to test humanity’s compassion.
  • Analogies/Examples:
  • Disabled Person: A person becoming disabled due to a drunk driver’s actions is not suffering due to their own sin.
  • Western Societies: Sweden and the Netherlands prioritize the employment and welfare of disabled people, viewing them as “God’s glory” to test the kindness of able-bodied individuals.
  • Franklin D. Roosevelt: The US President, who was disabled, served four terms because the public respected him for his condition.
  • Alcohol in Different Cups: A disabled person is like the same alcohol served in a different “cup” (body), but the “alcohol” (human essence) remains the same.
  • Practical Message: This powerful message calls for an end to discrimination and judgment against disabled individuals, advocating for compassion, respect, and societal support. It encourages seeing the inherent worth in every person, regardless of physical condition.

4. Key Quotes Collection

5. “All our suffering comes from discrimination and distinction.” (Opening statement on the root cause of human pain)

6. “If only the soul enters this woman, she will rise.” (During the medical student’s contemplation of life and death)

7. “Good fortune always brings misfortune, and misfortune always brings good fortune.” (Explaining the cyclical nature of life’s events)

8. “The karma of a pilot becomes the beginning of my karma.” (Introducing the concept of collective karma)

9. “If you discriminate, you will surely suffer.” (Warning against the consequences of discrimination)

10. “The eight types of suffering are: truth/falsehood, good/evil, beauty/ugliness, love/hatred, happiness/unhappiness, praise/blame, existence/non-existence, gain/loss.” (Listing the dualities that cause suffering when discriminated)

11. “Love that is too possessive will surely lead to separation.” (Explaining the suffering of separation from loved ones)

12. “A disabled person is like the same alcohol, but the cup has changed.” (Emphasizing the inherent equality of all humans despite physical differences)

13. “You must eat well three times a day and call my name.” (Instruction on combining spiritual practice with physical care)

14. “My name alone causes energy to rise, boosting immunity.” (Highlighting the unique power of calling his name)

15. “Spiritual protection is given, but nutrition is not.” (Clarifying the scope of his spiritual assistance)

16. “I am here to abolish all wars and unify the world.” (Stating his ultimate mission for humanity)

17. Mindmap Structure

• Core Theme: The Truth of Discrimination and Distinction by God-man Huh Kyung-young
  • I. Understanding Suffering
  • A. Root Cause: Discrimination (차별) & Distinction (분별)
  • 1. Discrimination: Qualitative/Quantitative/Environmental differences
  • a. Alcohol quality (three-distilled vs. single-distilled)
  • b. Presentation (golden cup vs. gourd)
  • c. Social status (rich vs. poor)
  • d. Gender (men vs. women)
  • 2. Distinction: Perceiving unity as separate
  • a. Water and Waves (mind vs. desires)
  • B. The Eight Sufferings (활고) from Discrimination
  • 1. Separation from Loved Ones (애별이고)
  • 2. Encountering Enemies (원증회고)
  • 3. Unfulfilled Desires (구불득고(求不得苦))
  • 4. The Five Aggregates of Suffering (오온성고)
  • a. Birth, Aging, Sickness, Death
  • II. The Nature of Karma & Life’s Cycles
  • A. Fortune (길) & Misfortune (흉) are Intertwined
  • 1. Lottery winner example
  • 2. University entrance example
  • 3. Saeongjimah (새옹지마) proverb
  • B. Individual vs. Collective Karma (동업중생)
  • 1. Not all suffering is individual sin
  • 2. Caged bird analogy (involuntary action)
  • 3. War deaths (national karma)
  • 4. Plane crash (pilot’s karma affecting many)
  • III. Spiritual Paths & Compassion
  • A. Religious Perspectives
  • 1. Buddhism: Emptying the mind (contemplation)
  • 2. Christianity: Moving the mind (active love, action)
  • 3. Confucianism: Ritual and social norms
  • B. Non-Discrimination & Empathy
  • 1. Against judging disabled individuals
  • 2. Western examples (Sweden, Netherlands, Roosevelt)
  • 3. Disabled as “God’s glory” or “different cup”
  • IV. God-man Huh Kyung-young’s Teachings & Healing
  • A. Spiritual Energy & Immunity Boost
  • 1. Power of calling his name
  • 2. Spiritual protection, not nutritional supply
  • B. Importance of Physical Well-being
  • 1. Eat well, take supplements
  • 2. “Death” (死) as putting down spoon (starvation)
  • C. Spiritual Healing Demonstrations
  • 1. Diagnosing and healing various ailments (rhinitis, liver, spine)
  • 2. Seeing the “soul” not just the body
  • D. Mission: World Peace & Unification
  • 1. Abolishing wars (Palestine, Korean War)
  • 2. World unification
  • E. Maintaining Spiritual Purity
  • 1. Angels stay with a clean mind

6. Historical / Doctrinal Connections
   This lecture by God-man Huh Kyung-young builds upon several established tenets of his teachings, while also emphasizing certain aspects with renewed vigor.

• Divine-Human Theory and Spiritual Power: The core of his teaching, that he is God-man with divine powers, is evident in his spiritual healing demonstrations. His ability to diagnose and heal ailments by merely looking at individuals or having them touch specific points, and the claim that calling his name boosts immunity and provides spiritual energy, directly aligns with his assertion of being the Creator with extraordinary capabilities.

• Emphasis on Mindset and Karma: The discussion on discrimination (차별) and distinction (분별) as the root of suffering, and the cyclical nature of fortune and misfortune (길흉), resonates with his broader philosophy that human consciousness and perception shape reality and experience. This connects to his consistent message about the importance of a pure mind and transcending worldly attachments.

• Collective Karma (동업중생): While the concept of karma is central to many spiritual traditions, God-man Huh’s detailed explanation of “collective karma” (동업중생) is a significant emphasis. This expands the understanding of suffering beyond individual wrongdoing, fostering a more compassionate and less judgmental view of those who face hardship. This concept is crucial for understanding his vision of a unified world where individual actions have far-reaching consequences.

• World Peace and Unification: His explicit statement about his mission to abolish all wars (e.g., Palestine, Korean War) and unify the world directly connects to his long-standing vision for a global government under his leadership, as outlined in his “33 policies” and other pronouncements. This lecture reinforces the spiritual foundation for achieving such a world, by addressing the roots of conflict in human discrimination and judgment.

• Practical Application of Teachings: The instruction to combine spiritual practice (calling his name) with physical well-being (eating well, taking supplements) is a recurring theme in his lectures, emphasizing a holistic approach to life. It counters any misinterpretation that spiritual power negates the need for practical self-care.
  Newly Emphasized Points or Developments:

• Detailed Explanation of “Collective Karma”: While karma is a known concept, the specific examples of the plane crash and war deaths to illustrate “collective karma” (동업중생) provide a deeper, more relatable understanding of how one person’s actions can impact many, shifting the focus from purely individual accountability to interconnectedness.

• Strong Condemnation of Discrimination Against the Disabled: The extensive discussion on discrimination against disabled individuals, citing Western examples and theological interpretations, is a particularly strong and compassionate emphasis in this lecture. It highlights a critical social issue and provides a spiritual framework for promoting inclusivity and respect.

• The Eight Sufferings (활고) and Their Direct Link to Discrimination: The explicit listing and explanation of the “Eight Sufferings” (활고) as direct consequences of discrimination provides a structured framework for understanding the practical implications of his core teaching on discrimination and distinction.

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

8. Practice Non-Discrimination and Non-Distinction: Actively strive to see the underlying unity in all things and people, transcending superficial differences in quality, quantity, environment, or appearance. Avoid judging others based on their circumstances, wealth, or physical condition, recognizing that all suffering stems from these divisive perceptions.

9. Embrace the Cycle of Fortune and Misfortune with Equanimity: Understand that good and bad fortune are temporary and interconnected. Do not become overly attached to positive outcomes or despair over negative ones, but rather maintain a balanced perspective, knowing that every situation holds the potential for its opposite.

10. Cultivate Compassion and Avoid Judgment: Recognize that not all suffering is due to individual karma; many hardships arise from collective karma or the actions of others. Extend empathy and support to those who suffer, especially disabled individuals, viewing them with respect and understanding rather than judgment.

11. Prioritize Both Spiritual and Physical Well-being: Continue to call upon God-man Huh Kyung-young’s name for spiritual energy and protection, but also diligently care for your physical body by eating well three times a day and taking necessary supplements. Understand that spiritual power complements, but does not replace, physical sustenance.

12. Maintain a Pure Heart and Mind: Be mindful of your thoughts, words, and actions, as a clean heart is essential for maintaining the spiritual blessings and angelic presence bestowed by God-man. Avoid negative behaviors like excessive anger, lust, or gossip, which can diminish spiritual protection.

13. One-Sentence Overall Summary
    God-man Huh Kyung-young’s lecture profoundly reveals that human suffering originates from the inability to discern between discrimination and distinction, urging individuals to transcend judgmental perceptions, embrace the cyclical nature of fortune and misfortune, cultivate compassion by understanding collective karma, and holistically integrate spiritual practice with diligent physical care to achieve a state of non-suffering and contribute to global peace.

This document contains excerpts from a lecture by Huh Kyung-young on August 9, 2014, titled “The Truth of Discrimination and Distinction.” In this lecture, Huh Kyung-young explains his unique philosophical views on concepts such as discrimination (차별), distinction (분별), good and bad (길흉), and karma (업보). He uses various anecdotes and analogies to illustrate how these concepts influence human suffering and happiness, ultimately advocating for a perspective that transcends dualistic thinking.

The Illusion of Discrimination and Distinction

The Doctor’s Dilemma: When Life and Death Blur
It’s truly striking how Huh Kyung-young uses the gruesome yet profound story of a medical student dissecting a pregnant woman’s body to illustrate the blurred lines between life and death, and how our perceptions create “distinctions.” The student’s inability to see the cadaver merely as an object, but rather as a woman, highlights how deeply our emotions and existing frameworks influence our understanding of reality. This anecdote powerfully sets the stage for his broader discussion on how we create distinctions where none truly exist.

최초로 여자의 처녀의 몸을 수술을 저..이 뭡니까? 해부를 이제 하는데 여자가 죽은 지가 얼마 안 돼서 그러니까 시체가 따뜻해요 아직 몸이 안 식어서 그래 이렇게 해부를 하는데 칼을 의사 교수가 해부를 시작해라 그러는데 칼을 여자 가슴에 이렇게 탁 대고 몸을 자르려고 하니까 여자가 벌떡 일어나는 걸로 착각이 되는 거야
For the first time, a medical student was dissecting a virgin woman’s body. The woman had not been dead long, so her body was still warm. As the professor told him to begin the dissection, he placed the scalpel on her chest, and it felt as if the woman was about to spring up.

그러니까 시체와 살아있는 사람의 풍관이 안 되는 거야 이게 끝내 이 죽었다고 하는데, 이 사람은 손이 덜덜덜 해 가지고 이건 도저히 잊지 않을 수가 없어
he couldn’t distinguish between a corpse and a living person. Even though she was definitively dead, his hands trembled, and he couldn’t forget it.

내가 이 말을 하는 이유는 우비는 세상에 이렇게 살아있는 것 같지만 사실은 이 몸이라는 게 이게 이 여자가 살았느냐 죽었느냐 하는 것은 여자가 성을 써냐 안 쓰냐 이건데 도대체 이게 살아있다는 게 뭐고 죽어 있다는 게 뭐냐 이게 인제 학생이 볼 때는 분간이 안 가는 거지 이 여자한테서 영혼만 들어가면은 일어난단 말이야 영혼이 없으면 그냥 죽은 거야
The reason I’m telling you this is that we appear to be alive in this world, but whether this body, this woman, is alive or dead depends on whether she uses her sexuality. What exactly is being alive and what is being dead? From the student’s perspective, it was indistinguishable. If a soul enters this woman, she would rise. Without a soul, she is just dead.

The True Meaning of Discrimination vs. Distinction
Huh Kyung-young’s explanation of “discrimination” (차별) and “distinction” (분별) is incredibly insightful. discrimination is about qualitative or quantitative differences (like expensive vs. cheap alcohol, or a rich person’s daughter vs. a poor person’s daughter), while distinction is about perceiving differences in things that are fundamentally the same (like water and waves). This distinction is crucial because it highlights how our minds create suffering by categorizing and judging things that are inherently unified.

차별은 뭐냐 하면, 이렇게 질적으로 차이가 있거나 양적으로 차이가 있는 건 차별이야
Discrimination is when there is a qualitative or quantitative difference.

이와 같이 똑같이 사람은 사람인데 돈에 따라서 물건 자체는 물건 자체는 물건 자체는 다르지가 않는데 달라지는 거 이건 뭐야? 환경에 따라서 값이 달라진 거 환경에 따라서 달라지는 거고 양에 따라서 질에 따라서 달라지는 게 있고 환경에 따라서 달라지는 게 있다
Similarly, people are people, but depending on money, the object itself doesn’t change, but its value does. This is due to the environment. There are things that change based on quantity and quality, and things that change based on environment.

물은 우리의 마음인데 파도는 우리의 뭐야? 잡념이죠 우리의 욕심 우리의 욕심이지 그러니까 이게 물과 파도는 같은 건데 물이 물의 마음이 이렇게 맑은 물인데 파도가 돼 버리면 그냥 아무것도 안 보여 그리고 남을 막아서 피해를 줄 수도 있고 이와 같이 똑같은 물 언제나 이 물을 볼 수가 있어야 되는데 사람들은 파도 형태로 구분을 해버려 이걸 뭐라고 하냐면 분별이라고 그래요
Water is our mind, but what are waves? They are our distracting thoughts, our desires. water and waves are the same, but if the clear water of the mind becomes waves, nothing is visible. It can also block others and cause harm. We should always be able to see this same water, but people categorize it as waves. This is called distinction.

The Eight Winds of Suffering: Transcending Dualism
The concept of the “Eight Winds” (팔풍) is a powerful framework for understanding human suffering. our tendency to distinguish and categorize everything into dualities (truth/falsehood, good/evil, beauty/ugliness, love/hate, happiness/unhappiness, praise/blame, gain/loss, existence/non-existence) is the root cause of our stress and inability to escape the cycle of suffering. This is a profound insight into the nature of human perception and its impact on our well-being.

진실과 거짓 선과 악 아름다움과 추함 애즈 사랑과 정오 행복과 불행 찬성과 비난 있는 거와 없는 것 얻는 것과 잃는 것 이게 인제 돈이 들어오고 나가는 거야
Truth and falsehood, good and evil, beauty and ugliness, love and hate, happiness and unhappiness, praise and blame, existence and non-existence, gain and loss—these are like money coming in and going out.

이것이 여덟 가지가 뭐라고요 여덟 가지 활풍이야 이거를 다르다고 생각하면은 분별을 하면은 이 분배를 하는 자는 반드시 고생을 한다 반드시 현실계에서 스트레스를 받아 가지고 호르몬이 나빠진다
These eight things are called the Eight Winds. If you think they are different, if you make distinctions, then the one who makes these distinctions will surely suffer. They will definitely experience stress in the real world, and their hormones will become imbalanced.

The Cycle of Good and Bad (길흉)

The Inevitable Link Between Good and Bad
Huh Kyung-young’s assertion that “good always brings bad, and bad always brings good” is a fundamental challenge to our conventional understanding of fortune. He uses the example of a lottery winner losing everything and a failed law student becoming a rich businessman to illustrate that no single event is purely good or bad. This perspective encourages us to detach from immediate outcomes and see life as a continuous, interconnected flow.

이 길은 언제나 뭘 가져와요 흉을 가지고 와 흉은 언제나 기를 가지고 와요
Good always brings bad, and bad always brings good.

그렇기 때문에 만약에 어떤 젊은이가 로또 복권이 붙었다 그러면 그다음 단계에 뭐가 있어요 흉이 오는 거야 친구 다 잃어버리고 친척들 돈 달라고 하는데 안 주니까 다 잊어버리고 자기 직장 잊어버리고 돌아다니면서 놀다가 돈 떨어지면 아무도 사람을 안 도와주고 왜 안 그래요
Therefore, if a young person wins the lottery, what comes next? Misfortune. They lose all their friends, relatives ask for money and they lose them when they don’t give it, they lose their job, they wander around playing, and when their money runs out, no one helps them.

The Wisdom of Saeongjimah (새옹지마)
The classic Chinese proverb “Saeongjimah” (새옹지마), which describes a farmer whose fortunes constantly shift, perfectly encapsulates Huh Kyung-young’s philosophy of good and bad being intertwined. The story of the farmer’s son breaking his leg, which later saves him from war, powerfully demonstrates that what appears to be a misfortune can ultimately lead to a greater good, and vice versa. This reinforces the idea that we should not be overly attached to temporary outcomes.

그러니까 이 새옹지마가 이 새옹지마가 똑같이 이거를 이야기하는 거야 그러니까 이 말이 결국은 뭐가 됩니까? 이 말이 완전 말이 이 말이 결국은 키랄 기를 줬다가 흉을 줬다가 이걸 반복하는 거예요
this Saeongjimah story is exactly about this. What does this story ultimately mean? It means that good fortune and bad fortune are constantly repeated.

그래서 이 집안은 확 엄성했는데 알고 보니까, 요? 말덕이야 집에 묵고 난 말이 도망을 간 거야 그래야 말 잊어버렸다고 지만 망했다고 난리인데 나중에 말이 암놈 쓴 놈을 준마를 데리고 들어와 또 거기서 새끼를 낳 그러니까 새끼를 타고 애가 쫓아다니다가 결국 다리가 부러져 그러니까 이게 좋았다가 슬펐다가 좋았다가 슬펐다가 마지막에 가서는 왜 좋아하셨을까?
this family prospered greatly, and it turned out to be thanks to the horse. The horse that had been tied up at home ran away. Everyone was in an uproar, saying they had lost the horse and were ruined, but later the horse returned with a mare and a fine stallion. Then it gave birth to foals. the child was riding a foal, chasing it, and eventually broke his leg. it was good, then sad, then good, then sad. Why did it end happily in the end?

Understanding Karma (업보)

Collective Karma: The Pilot’s Misfortune, Everyone’s Fate
Huh Kyung-young introduces the concept of “collective karma” (동업중생), which is a truly thought-provoking idea. not all suffering is due to individual past actions. Instead, a single person’s karma, like a pilot’s personal troubles leading to a plane crash, can become the shared karma of many innocent people. This challenges the individualistic view of karma and emphasizes our interconnectedness, suggesting that we are all part of a larger karmic web.

조종사 한 사람의 어포 때문에 500명은 조종사하고 엊저녁에 부부싸움을 해가지고 난 자살을 해버리겠다 오늘 당신한테 내 집에 돌아가지 않는다 난 니 얘기 안 해서 죽어버릴 거야 이러고 나왔단 말이야 근데 타는 사람들은 아무도 몰라요 그런데 비행기가 무슨 추락이야 이번에 말레이시아 항공 뭐 그런 게 있어서 조종사가 부부싸움을 하고 나간 거야
Because of one pilot’s karma, 500 people died. The pilot had a fight with his wife last night and said, “I’m going to kill myself. I’m not coming home to you today. I’m going to die because of you.” And he left. But no one on the plane knew. Then the plane crashed. This time, with Malaysia Airlines, something similar happened where the pilot had a fight with his wife and left.

그래서 그걸 우리는 불비에서는 이런 말을 해 뭐예요? 동업중생이라고 그래 그지 동업중생, 즉 조종사의 업보가 내 업보로 들어오는 시작이 되는 거예요 조종사의 업보가 내 집안 나의 업보 내 개인의 업보로 들어온다 그래서 이걸 동업중생이라고 그래 동업중생 그러니까 업을 나누어 가진다 남의 업을 남의 그러니까 남이 잘못된 사람 하나 때문에 여러 사람이 동시에 업을 받는다
in Buddhism, we have a term for this: “collective karma” (동업중생). That is, the pilot’s karma becomes the beginning of my karma. The pilot’s karma enters my family’s karma, my personal karma. This is called collective karma. It means sharing karma. because of one person’s mistake, many people simultaneously receive karma.

Empathy and the Interconnectedness of Fortune
This concept of collective karma leads to a powerful call for empathy and a rejection of judgment. If one person’s misfortune can be another’s karma, then judging someone for their suffering (e.g., a disabled person) is deeply misguided. Instead, we should recognize that happiness and unhappiness are interconnected, and that our own good fortune might be linked to someone else’s struggles. This fosters a sense of responsibility and compassion.

내 말 얘가 좀 불행해 왔다 그럼 저쪽이 행복할 거야 내가 행복하다 그러면 저쪽이 불행한 항상 이 생각을 해야 돼 그러니깐 내가 돈이 많아도 가슴 아파해야 돼 없는 사람을 위해서 써야 돼 그래 안 그래 내가 돈이 없으면 내 때문에 다른 사람이 잘 살겠지 이렇게 위로를 받아야 돼
If I experience misfortune, then someone else will be happy. If I am happy, then someone else will be unhappy. I must always think this way. even if I have a lot of money, I should feel pain. I should use it for those who don’t have it. If I don’t have money, I should comfort myself by thinking that others will live well because of me.

그래서 우리는 절대적으로 불산 장애인이나 어려운 사람 보고 쳐서 사람 죄가 많아서 그렇다 이런 말을 하면 안 되는 거야 왜 사람이 시작이 자기 죄로 저리 됐는지 남의 잘못으로 저리 됐는지 모르잖아
Therefore, we should absolutely never look at disabled or struggling people and say, “They are like that because they have committed many sins.” We don’t know if their suffering began with their own sins or someone else’s mistake.

This document is an excerpt from a lecture by Huh Kyung-young on August 9, 2014, titled “The Truth of Discrimination and Distinction.” In this lecture, Huh Kyung-young explains the concepts of discrimination (차별) and distinction (분별), arguing that all human suffering stems from these two. He uses various examples, from a medical student’s struggle with dissection to the story of Saeongjimah (塞翁之馬), to illustrate his points. He also touches upon his unique spiritual views and his vision for global peace.

The Root of Suffering: Discrimination and Distinction

The Illusion of Separation
all human suffering originates from discrimination and distinction. people often fail to see the underlying unity in things, instead focusing on superficial differences, which leads to pain and dissatisfaction. This perspective challenges the common human tendency to categorize and judge.

차별과 분별 때문에 모든 우리의 고통이 오는 겁니다.
All our suffering comes from discrimination and distinction.

물과 파도는 같은 건데 물이 물의 마음이 이렇게 맑은 물인데 파도가 돼 버리면 그냥 아무것도 안 보여 그리고 남을 막아서 피해를 줄 수도 있고 이와 같이 똑같은 물 언제나 이 물을 볼 수가 있어야 되는데 사람들은 파도 형태로 구분을 해버려 이걸 뭐라고 하냐면 분별이라고 그래요.
Water and waves are the same, but if the clear mind of water becomes a wave, nothing is visible, and it can even harm others. People always need to be able to see this same water, but they categorize it in the form of waves. This is called distinction.

Discrimination vs. Distinction
Huh Kyung-young clearly differentiates between discrimination (차별) and distinction (분별). Discrimination refers to differences in quality, quantity, or environment, such as the value of a person based on wealth or gender. Distinction, on the other hand, is about perceiving things that are fundamentally the same as separate entities, like seeing water and waves as different. This distinction is crucial for understanding his philosophy.

차별은 뭐냐 하면, 이렇게 질적으로 차이가 있거나 양적으로 차이가 있는 건 차별이야 그래요.
Discrimination is when there is a qualitative or quantitative difference.

이와 같이 똑같이 사람은 사람인데 돈에 따라서 물건 자체는 물건 자체는 물건 자체는 다르지가 않는데 달라지는 거 이건 뭐야? 환경에 따라서 값이 달라진 거 환경에 따라서 달라지는 거고 양에 따라서 질에 따라서 달라지는 게 있고 환경에 따라서 달라지는 게 있다.
In the same way, people are people, but depending on money, the object itself doesn’t change, but its value does. This is what? It changes according to the environment. There are things that change according to quantity and quality, and things that change according to environment.

물과 파도는 차별할 거 없어 같은 물인데 이거는 물이라고 그러고 요거는 파도라고 그래요. 그러니까 이거는 차별 분명히 분별을 하는 거죠.
There’s no discrimination between water and waves; they are the same water, but one is called water and the other is called a wave. this is clearly making a distinction.

The Cycle of Fortune and Misfortune (길흉)

Beyond Good and Bad
good fortune (길) and misfortune (흉) are two sides of the same coin, constantly interchanging. He urges listeners to abandon the dualistic thinking of “this is good” and “this is bad”. This perspective encourages a more balanced view of life’s ups and downs, preventing extreme emotional reactions to events.

이것은 좋다 이거는 나쁘다 이런 생각을 버려야 돼 이 길은 언제나 뭘 가져와요 흉을 가지고 와 흉은 언제나 기를 가지고 와요.
You must abandon thoughts like “this is good” and “this is bad.” Good fortune always brings misfortune, and misfortune always brings good fortune.

길흉을 반복한다.
Good and bad fortune repeat.

The Wisdom of Saeongjimah (새옹지마)
The ancient Chinese proverb Saeongjimah (塞翁之馬), meaning “a blessing in disguise,” perfectly illustrates this concept. Huh Kyung-young recounts the story of an old man whose misfortunes (losing a horse, his son breaking a leg) ultimately turn into blessings (the horse returning with more, his son being spared from war). This story serves as a powerful reminder that immediate events do not always reflect their long-term impact, and that a broader perspective is necessary.

이 새옹지마가 이 새옹지마가 똑같이 이거를 이야기하는 거야.
This Saeongjimah, this Saeongjimah, is exactly talking about this.

이 말이 결국은 키랄 기를 줬다가 흉을 줬다가 이걸 반복하는 거예요.
This horse, in the end, repeatedly brought good fortune and then misfortune.

Karma and Collective Responsibility

The Nature of Karma (업보)
Huh Kyung-young presents a unique view on karma (업보), stating that not all suffering is a direct result of individual past actions. He introduces the concept of “collective karma” (동업중생), where one person’s actions can lead to suffering for many others, as in the case of a pilot’s personal issues causing a plane crash. This challenges the traditional, individualistic understanding of karma and highlights interconnectedness.

30명이 전생의 업보가 전혀 없는 거예요. 여러분들이 그걸 알아놔야 돼 그래서 이게 30명이 한 가서 전쟁 때 가서 다 죽었잖아 그러면 이 사람들이 전생에 자식이 죽을 죄를 지어서 자식이 죽은 게 아니다 이 말이야.
The 30 people have no karma from a past life at all. You must know that. these 30 people all went to war and died. It means these people didn’t die because they committed a sin in a past life that caused their children to die.

조종사의 업보가 내 업보로 들어오는 시작이 되는 거예요. 조종사의 업보가 내 집안 나의 업보 내 개인의 업보로 들어온다 그래서 이걸 동업중생이라고 그래 동업중생 그러니까 업을 나누어 가진다 남의 업을 남의 그러니까 남이 잘못된 사람 하나 때문에 여러 사람이 동시에 업을 받는다.
The pilot’s karma becomes the beginning of my karma. The pilot’s karma enters my family, my karma, my personal karma. This is called “collective karma” (동업중생). It means sharing karma, meaning many people simultaneously receive karma because of one person’s mistake.

Empathy and Non-Judgment
Given the concept of collective karma, Huh Kyung-young strongly advises against judging those who suffer, such as people with disabilities. He points out that Western cultures, like Sweden, often treat people with disabilities with the highest respect, viewing them as sent by God to test the compassion of others. This perspective encourages empathy and support rather than condemnation.

그래서 우리는 절대적으로 불산 장애인이나 어려운 사람 보고 쳐서 사람 죄가 많아서 그렇다 이런 말을 하면 안 되는 거야. 왜 사람이 시작이 자기 죄로 저리 됐는지 남의 잘못으로 저리 됐는지 모르잖아.
we absolutely must not say that disabled or struggling people are suffering because of their sins. Because we don’t know if their suffering started from their own sins or someone else’s mistake.

장애인은 하늘에서 하나님이 영광을 보기 위해서 내일 보냈다는 거야. 그러한 그런 성경이 그렇게 나와 있어 하나님이 우리한테 영광을 보려고 장애인을 보냈다고 그러니 영광이 뭐냐 성한 사람들이 사람을 얼마나 잘해주는가 그걸 보겠다는 거야.
They say that disabled people were sent by God from heaven to see His glory. Such a scripture exists, saying that God sent disabled people to see His glory. what is that glory? It’s to see how well healthy people treat others.

The Eight Winds of Life (팔풍)

Navigating Life’s Dualities
Huh Kyung-young introduces the “Eight Winds” (팔풍), which represent the eight dualities of life: truth/falsehood, good/evil, beauty/ugliness, love/hatred, happiness/misfortune, praise/blame, gain/loss, and existence/non-existence. He asserts that those who distinguish between these dualities will inevitably experience suffering and stress. The key is to see them as interconnected and to transcend the need for rigid categorization.

이것이 여덟 가지가 뭐라고요 뭐라고 그랬어요 여덟 가지 활풍이야 이거를 다르다고 생각하면은 분별을 하면은 이 분배를 하는 자는 반드시 고생을 한다.
What are these eight things? What did I say? They are the eight winds of life. If you think these are different, if you make distinctions, those who make these distinctions will surely suffer.

The Path to Inner Peace
By understanding that these dualities are intertwined and temporary, one can achieve inner peace and freedom from dissatisfaction. This involves recognizing that one’s own happiness or misfortune is often balanced by the opposite for others, fostering a sense of collective well-being.

잠시 그것을 깨달아버리면 모든 우주에 불만이 있었어요 아무 불만이 없는 거야.
If you realize that for a moment, all dissatisfaction in the universe disappears. There is no dissatisfaction.

Spiritual Healing and Global Vision

The Power of the Name
merely calling his name, “Huh Kyung-young,” can bring about spiritual protection and boost immunity, even without his physical presence. He contrasts this with other names, which he says cause energy to decrease. This belief forms a core part of his spiritual teachings, offering a unique form of healing and protection.

이 세상에 뭐 모든 이름은 에너지가 내려가요 그래 안 그래요 그렇잖아 그런데 단 한 개 있어요 호객용 이름 요거만 에너지가 면역 기능이 이렇게 올라가 버려요 이게 100배 차이야.
In this world, all names cause energy to go down. But there’s only one: the name Huh Kyung-young. Only this name causes energy and immune function to go up. This is a 100-fold difference.

영적인 보호를 해준다 이거지 영향을 주는 건 아니다 이 말이야.
It provides spiritual protection, not nutritional benefits.

A Vision for World Peace
Beyond individual well-being, Huh Kyung-young expresses a grand vision for global peace and unification. He states his intention to become the President of Korea and then work to eliminate all wars, especially those harming women and children, such as the Israeli-Palestinian conflict and the Korean War. His ultimate goal is to unify the world, a mission he believes will become clear to everyone once he achieves the presidency.

나는 세상을 대통령이 된 다음에 세상을 바꾸려고 하고 세계 통일을 할려고 하고 이스라엘 같이 저렇게 전쟁하는 나라가 다 없어져 그렇게 할려고 하는 거지 무슨 여러분들이 종교 활동하는 거나 이런 건 찾지를 안 해요.
After I become president, I intend to change the world, unify the world, and eliminate all countries that wage war like Israel. I’m not looking for any religious activities from you.

내가 하는 것은 어린애들이나 유부녀들 이런 부녀자들을 죽이고 이런 팔레스타인 전쟁이나 우리 남북전쟁 이런 전쟁을 세계에서 싹 없앨 거예요 다 없애고 세계를 통일하기 위해서 와 있는 사람 알겠죠.
What I do is eliminate wars like the Palestinian war or our inter-Korean war, which kill children, married women, and other women. I am here to eliminate all of them and unify the world.

This document is an excerpt from a lecture by Huh Kyung-young on August 9, 2014, titled “The Truth of Discrimination and Distinction.” In this lecture, Huh Kyung-young explains the concepts of discrimination (차별) and distinction (분별), arguing that these lead to human suffering. He uses various anecdotes and philosophical interpretations to illustrate his points, emphasizing the importance of seeing things as one rather than separating them into good and bad, or fortunate and unfortunate.

The Philosophy of Discrimination and Distinction

The Origin of Suffering: Discrimination and Distinction
all human suffering stems from discrimination and distinction. He uses a vivid story of a medical student struggling with human dissection to illustrate how difficult it is to distinguish between life and death, and how this inability to differentiate can lead to profound psychological distress. This highlights his core belief that our tendency to categorize and judge is the root of our pain.

차별과 분별 때문에 모든 우리의 고통이 오는 겁니다
All our suffering comes from discrimination and distinction.

시체와 살아있는 사람의 분관이 안 되는 거야
He couldn’t distinguish between a corpse and a living person.

이게 끝내 이 죽었다고 하는데, 이 사람은 손이 덜덜덜 해 가지고 이건 도저히 잊지 않을 수가 없어
Even though it was dead, his hands were trembling, and he couldn’t forget it.

Understanding Discrimination (차별)
Huh Kyung-young defines discrimination as a difference in quality, quantity, or environment among things that are fundamentally the same. He uses the example of alcohol: whether it’s distilled once or three times (quality/quantity), or served in a golden cup versus a gourd (environment), these differences create discrimination. This concept extends to people, where wealth can create discrimination even if individuals are inherently the same. This perspective challenges us to look beyond superficial differences and question the value judgments we often make.

차별은 뭐냐 하면, 이렇게 질적으로 차이가 있거나 양적으로 차이가 있는 건 차별이야
Discrimination is when there’s a qualitative or quantitative difference.

질적으로는 같은 건데 같은 수를 금자 안에 담았을 때와 바가지에 담았을 때 맛이 달라 안 달라요
Qualitatively, it’s the same, but when the same alcohol is served in a golden cup versus a gourd, does the taste change ?

이와 같이 똑같이 사람은 사람인데 돈에 따라서 물건 자체는 물건 자체는 물건 자체는 다르지가 않는데 달라지는 거 이건 뭐야? 환경에 따라서 값이 달라진 거 환경에 따라서 달라지는 거고
Similarly, people are people, but depending on money, the object itself isn’t different, but its value changes. This is due to the environment.

Understanding Distinction (분별)
Distinction, according to Huh Kyung-young, is when we categorize and separate things that are fundamentally one. He illustrates this with the example of water and waves: they are both water, but we distinguish them as separate entities. This act of distinction, he argues, leads to judging things as “good” or “bad,” preventing us from seeing the underlying unity. This is a powerful call to transcend dualistic thinking and embrace a more holistic view of reality.

물과 파도는 같은 건데 물이 물의 마음이 이렇게 맑은 물인데 파도가 돼 버리면 그냥 아무것도 안 보여 그리고 남을 막아서 피해를 줄 수도 있고 이와 같이 똑같은 물 언제나 이 물을 볼 수가 있어야 되는데 사람들은 파도 형태로 구분을 해버려 이걸 뭐라고 하냐면 분별이라고 그래요
Water and waves are the same, but if the clear water becomes a wave, nothing is visible, and it can harm others. People always need to see this same water, but they categorize it as waves. This is called distinction.

물과 파도는 차별할 거 없어 같은 물인데 이거는 물이라고 그러고 요거는 파도라고 그래요
There’s no discrimination between water and waves; they are the same water, but one is called water and the other is called a wave.

선과 악을 여러분들이 요걸 하나로 보는 걸 뭐라 그래요
What do you call seeing good and evil as one?

The Cycle of Fortune and Misfortune (길흉)

Good Fortune Always Brings Misfortune, and Vice Versa
Huh Kyung-young introduces the concept of “Gil-Hyung” (길흉), meaning good and bad fortune. He asserts that good fortune inevitably leads to misfortune, and misfortune eventually brings good fortune. He uses the example of winning the lottery, which often results in losing friends and family, or failing a college entrance exam but later becoming a successful entrepreneur. This perspective encourages us to detach from immediate outcomes and understand that life is a continuous cycle of ups and downs, much like the Chinese proverb “Sai Ong Ji Ma” (새옹지마).

이 길은 언제나 뭘 가져와요 흉을 가지고 와 흉은 언제나 기를 가지고 와요
Good fortune always brings misfortune, and misfortune always brings good fortune.

로또 복권이 붙었다 그러면 그다음 단계에 뭐가 있어요 흉이 오는 거야
If someone wins the lottery, what comes next? Misfortune.

길은 반드시 흉으로 가고 흉은 그러니까 사법고신을 봤는데 대학 입시에 떨어진 사람이 재벌이 된 사람이 있어요
Good fortune definitely leads to misfortune, and misfortune… for example, there are people who failed the bar exam and college entrance but became billionaires.

이 새옹지마가 똑같이 이거를 이야기하는 거야
This “Sai Ong Ji Ma” (a blessing in disguise) is exactly what this is talking about.

이 말이 결국은 키랄 기를 줬다가 흉을 줬다가 이걸 반복하는 거예요 길흉을 반복한다
This ultimately means giving good fortune, then misfortune, repeating this cycle. It repeats good and bad fortune.

The Story of Sai Ong Ji Ma (새옹지마)
He elaborates on the “Sai Ong Ji Ma” story, where an old man’s horse runs away (misfortune), only to return with a wild mare (good fortune). His son breaks his leg riding the new horse (misfortune), which saves him from being conscripted into a war where all other young men die (good fortune). This extended narrative powerfully illustrates how events that seem good or bad in isolation are interconnected and constantly shift in their ultimate impact, reinforcing the idea that we should not be overly attached to temporary states of fortune or misfortune.

말이 새끼를 가지고 암놈을 하나 데리고 들어오고 또 나중에 이 말이 집안을 혈곡은 아들이 말에서 떨어져가지고 다리가 잘 다리가 병신이 돼 그러면 다리 병신 되니까 당시 전쟁이 나서 군대 다 잡혀갔는데 집 아들만 이 집 아들만 남게 됐어요
The horse brought back a foal and a mare, and later, the son fell from the horse and broke his leg. Because he was disabled, when war broke out and all other young men were conscripted, only this son remained at home.

이 처녀들이 시집갈 데가 없어 그럼 거기서 장가 갈려면은 한 몇백 년을 걸어가야 돼 그냥 아무도 갈 곳은 없고 그냥 이 남자 이 다리 불구자 이 사람한테 매달려 가지고 전부 첩으로 다 들어가 그래 애를 낳으니까 전부 30명이잖아
These young women had nowhere to marry. To find a husband, they would have to walk for hundreds of years. With nowhere else to go, they all clung to this disabled man and became his concubines, bearing 30 children.

The Nature of Karma and Suffering

Karma: Individual vs. Collective
Huh Kyung-young challenges the common understanding of karma, stating that not all suffering is due to individual past actions. He introduces the concept of “Dong-eop Jungsaeng” (동업중생), meaning “beings sharing the same karma.” He explains that a single person’s karma, like a pilot’s personal issues leading to a plane crash, can affect many innocent people. This implies that suffering can be collective and not always a direct result of one’s own past deeds, urging us to be more compassionate and less judgmental towards those who suffer.

30명은 동네 사는 30명은 전생의 업보 때문에 되었을까? 전생의 업보 관계없이 이번에 자식이 죽었을까? 이렇게 해서 없겠어요 전생의 업보가 있겠어 없겠어 30명이 전생의 업보가 전혀 없는 거예요
Did the 30 people in the village suffer because of past life karma? Or did their children die regardless of past life karma? Would there be past life karma ? The 30 people had no past life karma at all.

국가가 전쟁을 하다 보니까, 개인들의 자식이 거기 가서 죽게 되는 거야 그러니까 업보의 시작이 된 거예요 내말로 이해 가죠 나라가 죄를 지은 거야 나라가 죄를 짓는데 자식들이 희생된 거야
As the nation waged war, individuals’ children went there and died. it became the beginning of karma. The nation committed a sin, and the children were sacrificed.

조종사 한 사람의 어포 때문에 500명은 조종사하고 엊저녁에 부부싸움을 해가지고 난 자살을 해버리겠다 오늘 당신한테 내 집에 돌아가지 않는다 난 니 얘기 안 해서 죽어버릴 거야 이러고 나왔단 말이야
Because of one pilot’s karma, 500 people… the pilot had a marital dispute last night and said, “I’m going to commit suicide. I’m not coming home to you today. I’m going to die because of you.” And he left.

조종사의 업보가 내 업보로 들어오는 시작이 되는 거예요 조종사의 업보가 내 집안 나의 업보 내 개인의 업보로 들어온다 그래서 이걸 동업중생이라고 그래 동업중생 그러니까 업을 나누어 가진다 남의 업을 남의 그러니까 남이 잘못된 사람 하나 때문에 여러 사람이 동시에 업을 받는다
The pilot’s karma becomes the beginning of my karma. The pilot’s karma enters my family, my karma, my individual karma. This is called “Dong-eop Jungsaeng” (shared karma). it means sharing karma. Many people receive karma simultaneously because of one person’s mistake.

Compassion for the Disabled
He criticizes the traditional Korean view that disability is a result of past sins, contrasting it with Western perspectives, particularly in Sweden, where disabled individuals are highly respected and supported. He explains that in some Western views, disabled people are seen as sent by God to test the compassion of others. This highlights his call for a more empathetic and less judgmental society, where suffering is not automatically attributed to individual fault.

저기 장애인이 있다 그걸 보고 우리가 야 사람 죄가 많아서 장애인이 됐다 이러면 안 돼요
If there’s a disabled person, we shouldn’t say, ” that person has many sins, that’s why they’re disabled.”

사람은 자기가 장애인이 된 게 아니고 어떤 교통운전소가 밤에 술을 먹고 운전하다 자기가 장이 만들었는데 업보의 죄는 사람한테 있는 거지 다리 다친 사람인 죄가 있는 게 아니다 이 말이야
A person didn’t become disabled by themselves; some drunk driver caused it. The sin of karma lies with the driver, not with the person who broke their leg.

불산 장애인이나 어려운 사람 보고 쳐서 사람 죄가 많아서 그렇다 이런 말을 하면 안 되는 거야 왜 사람이 시작이 자기 죄로 저리 됐는지 남의 잘못으로 저리 됐는지 모르잖아
We should never look at disabled or struggling people and say, “They’re like that because they have many sins.” We don’t know if their suffering started from their own sins or someone else’s fault.

장애인은 하늘에서 하나님이 영광을 보기 위해서 내일 보냈다는 거야 그러한 그런 성경이 그렇게 나와 있어 하나님이 우리한테 영광을 보려고 장애인을 보냈다고 그러니 영광이 뭐냐 성한 사람들이 사람을 얼마나 잘해주는가 그걸 보겠다는 거야
Disabled people are sent by God from heaven to witness His glory. The Bible states that God sent disabled people to see His glory. what is this glory? It’s to see how well able-bodied people treat others.

장애인도 술은 똑같은 술이야 똑같은 술인데 사실은 금잔에 가던 간 사람이나 바가지 다리가 절단된 사람이나 인간 자체는 똑같이 안 같아요 똑같지 술 자체는 같은데, 잔이 달라져 버린 거야
A disabled person is like the same alcohol. The alcohol itself is the same, but the cup has changed, whether it’s a golden cup or a gourd, or a person with a severed leg. The human being itself is the same.

The Eight Sufferings (팔고)

The Consequences of Discrimination
Huh Kyung-young outlines eight types of suffering (팔고) that arise from discrimination and distinction. These include:
Ae-byeol-go (애별이고): The pain of separation from loved ones, which arises from excessive attachment.
Won-jeung-hoe-go (원증회고): The pain of encountering those you hate, as enemies are bound to meet.
Gu-bul-deuk-go (구불득고): The pain of not getting what you desire, as excessive craving leads to disappointment.
Saeng-no-byeong-sa-go (생로병사고): The pain of birth, aging, sickness, and death, which are inherent to human existence.

these sufferings are a direct result of our inability to see unity and our tendency to categorize and cling. This serves as a warning against attachment and a call to embrace a more detached and accepting view of life’s inevitable challenges.

차별을 하다 보니까, 애별이고 요거에서 오는 결과야 사랑하는 사람은 반드시 헤어진다 왜 사랑하다 보니까, 사랑 안 하는 사람이 있게 돼 안 해요
Because of discrimination, there is the suffering of separation. This is the result of it. Those who love will surely separate. Because when you love, there will be people you don’t love, won’t there?

너무 집착을 하면 안 되는 거지 사랑해 적당히 해야 되는데 너무 자기 여 애인 한 사람 자기 남편이 애인 부인 한 사람한테 사람이 너무 집착을 하면은 이런 결과가 사랑하는 사람은 반드시 헤어지게 돼 있다 그런 고통이 온다 이게 애별이고지
You shouldn’t be too attached. Love should be moderate, but if a person becomes too attached to one lover, one husband, or one wife, the result is that those who love will surely separate. That suffering comes; this is the suffering of separation.

맛있는 거 많이 먹었어 당뇨병 고혈압 걸리는 거야 여기 요 고통이 와 그냥 딱 60 넘으면 그때부터는 병마와 싸우다가 70 넘으면 암하고 싸우다가 80 넘으면 죽음과 싸우다가 90 넘으면 귀신하고 싸우다가 돌아가는 거예요
If you eat too many delicious things, you get diabetes and high blood pressure. This suffering comes. Once you pass 60, you fight illness; past 70, you fight cancer; past 80, you fight death; past 90, you fight ghosts before you pass away.

This document is an excerpt from a lecture by Huh Kyung-young on August 9, 2014, titled “The Truth of Discrimination and Distinction.” In this lecture, Huh Kyung-young explains his unique philosophical views on the concepts of discrimination (차별) and distinction (분별), and how they relate to human suffering, karma, and the cycle of good and bad fortune. He uses various anecdotes and analogies, including a medical student’s experience with dissection, the story of Saeongjimah (塞翁之馬), and the differences between Buddhist and Christian perspectives, to illustrate his points. The core message is to transcend dualistic thinking and embrace a holistic view of life to overcome suffering.

The Nature of Suffering and Dualism

The Illusion of Distinction
much of human suffering stems from our inability to distinguish between the living and the dead, or rather, our tendency to make distinctions (분별) where there are none. He uses the vivid example of a medical student struggling to dissect a cadaver, seeing a dead body as if it were still alive, to highlight how our perceptions create internal conflict. This inability to see things as they truly are, or to accept their inherent nature, leads to pain.

실제는 이 의대생이 의대를 다니는 사람이… 최초로… 여자의 처녀의 몸을 수술을 저..이 뭡니까? 해부를 이제 하는데 여자가 죽은 지가 얼마 안 돼서 그러니까 시체가 따뜻해요. 아직 몸이 안 식어서 그래 이렇게 해부를 하는데 칼을 의사 교수가 해부를 시작해라 그러는데 칼을 여자 가슴에 이렇게 탁 대고 몸을 자르려고 하니까 여자가 벌떡 일어나는 걸로 착각이 되는 거야.
In reality, this medical student, who was attending medical school… for the first time… was about to operate on, or rather, dissect a virgin’s body. The woman had not been dead long, so the body was still warm. Her body hadn’t cooled yet, and as he was about to dissect it, the professor told him to start. When he placed the knife on the woman’s chest to cut the body, he had the illusion that the woman was suddenly sitting up.

그러니까 시체와 살아있는 사람의 풍관이 안 되는 거야.
he couldn’t distinguish between a corpse and a living person.

내가 이 말을 하는 이유는 우비는 세상에 이렇게 살아있는 것 같지만 사실은 이 몸이라는 게 이게 이 여자가 살았느냐 죽었느냐 하는 것은 여자가 성을 써냐 안 쓰냐 이건데 도대체 이게 살아있다는 게 뭐고 죽어 있다는 게 뭐냐 이게 인제 학생이 볼 때는 분간이 안 가는 거지 이 여자한테서 영혼만 들어가면은 일어난단 말이야. 영혼이 없으면 그냥 죽은 거야.
The reason I’m saying this is that we seem to be alive in this world, but in reality, whether this body, whether this woman is alive or dead, depends on whether she uses her sexuality or not. But what exactly is being alive and what is being dead? From the student’s perspective, it’s indistinguishable. If only a soul enters this woman, she would rise. If there’s no soul, she’s just dead.

Discrimination vs. Distinction
Huh Kyung-young draws a crucial line between discrimination (차별) and distinction (분별). Discrimination refers to differences in quality, quantity, or environment (like a drink in a golden cup versus a gourd), which are inherent. Distinction, however, is our mental act of categorizing and judging, often leading to suffering. He uses the analogy of water and waves: they are the same substance, but we distinguish them, leading to a narrow view.

차별은 이거예요. 차별은 같은 무리야 같은 물을 한 잔 가져오는데 이 물을 같은 물이 아니고 같은 술로 하자고요. 술 여러분들이 술을 좋아하니까 이 같은 술을 이 술과 이 술은 차별이 없어요.
Discrimination is this. Discrimination is about the same group. Let’s say you bring a glass of the same water, but let’s make it the same alcohol, not water, since you all like alcohol. There is no discrimination between this alcohol and that alcohol (if they are the same).

차별은 뭐냐 하면, 이렇게 질적으로 차이가 있거나 양적으로 차이가 있는 건 차별이야 그래요.
What is discrimination? It’s when there’s a qualitative or quantitative difference. That’s discrimination.

물은 똑같은 물인데 바다에 있는 파도는 뭐죠 물은 똑같은 물인데 바다에 있는 파도는 뭐 외 물은 우리의 뭐요 물은 우리 몸으로 치면 보여 파도는 우리 몸으로 심어 뭐야? 물은 우리의 마음인데 파도는 우리의 뭐야? 잡념이죠.
Water is the same water, but what are the waves in the sea? Water is the same water, but what are the waves in the sea? What is water to us? If water is our body, what are waves to our body? Water is our mind, but what are waves to us? They are our distracting thoughts.

이게 끝내 이 죽었다고 하는데, 이 사람은 손이 덜덜덜 해 가지고 이건 도저히 잊지 않을 수가 없어 근데 교수는 빨리 그런 소리를 빽 지르니까 할 수 없이 팍 잘랐어 자르니깐 심장이 나오는 거야.
In the end, they said it was dead, but this person’s hands were trembling, and they couldn’t forget it. But the professor quickly yelled, so they had no choice but to cut it. When they cut it, the heart came out.

The Cycle of Fortune and Karma

Good Fortune Always Brings Misfortune
Huh Kyung-young presents a contrarian view on luck: good fortune (길) inevitably leads to misfortune (흉), and vice versa. He uses the classic Korean idiom Saeongjimah (塞翁之馬), which means “a blessing in disguise,” to illustrate this point. Winning the lottery might seem like good luck, but it can lead to losing friends and family. Conversely, failing an exam might lead to a successful business career. This perspective encourages us not to be overly attached to either good or bad outcomes.

이 길은 언제나 뭘 가져와요? 흉을 가지고 와 흉은 언제나 기를 가지고 와요.
Good fortune always brings what? It brings misfortune. Misfortune always brings good fortune.

그렇기 때문에 만약에 어떤 젊은이가 로또 복권이 붙었다 그러면 그다음 단계에 뭐가 있어요? 흉이 오는 거야.
Therefore, if a young person wins the lottery, what comes next? Misfortune comes.

그러니까 길은 반드시 흉으로 가고 흉은 그러니까 사법고신을 봤는데 대학 입시에 떨어진 사람이 재벌이 된 사람이 있어요.
good fortune definitely leads to misfortune, and misfortune… for example, there are people who failed the bar exam but became chaebols (tycoons).

The Concept of Shared Karma (동업중생)
A particularly striking concept is “shared karma” (동업중생). not all suffering is a result of individual past actions. Sometimes, a single person’s karma can affect many others, as in a plane crash caused by a pilot’s personal issues. This challenges the common understanding of karma and emphasizes the interconnectedness of all beings. It suggests that we should not judge others’ misfortunes as solely their fault.

불교는 불교는 모든 좋은 결과가 보면은 불교를 한마디로 8만대장을 한마디로 말하면 뭐예요? 마음씨입니다.
Buddhism, if you look at all good results, if you summarize the 80,000 Buddhist scriptures in one word, what is it? It’s mindset (마음씨).

조종사 한 사람의 어포 때문에 500명은 조종사하고 엊저녁에 부부싸움을 해가지고 난 자살을 해버리겠다. 오늘 당신한테 내 집에 돌아가지 않는다. 난 니 얘기 안 해서 죽어버릴 거야. 이러고 나왔단 말이야.
Because of one pilot’s karma, 500 people… the pilot had a marital dispute last night and said, “I’m going to kill myself. I’m not coming home to you today. I’m going to die because of you.” And he left like that.

조종사의 업보가 내 업보로 들어오는 시작이 되는 거예요. 조종사의 업보가 내 집안 나의 업보 내 개인의 업보로 들어온다 그래서 이걸 동업중생이라고 그래 동업중생 그러니까 업을 나누어 가진다 남의 업을 남의 그러니까 남이 잘못된 사람 하나 때문에 여러 사람이 동시에 업을 받는다.
The pilot’s karma becomes the beginning of my karma. The pilot’s karma enters my family’s karma, my personal karma. That’s why it’s called “shared karma” (동업중생). It means sharing karma. because of one person’s mistake, many people simultaneously receive karma.

Transcending Dualism for a Better World

The Eight Winds of Suffering (팔풍)
Huh Kyung-young identifies eight “winds” (팔풍) that cause suffering when we engage in distinction (분별): truth/falsehood, good/evil, beauty/ugliness, love/hatred, happiness/unhappiness, praise/blame, existence/non-existence, and gain/loss. clinging to these dualities leads to stress and negative physical effects. To overcome this, we must view these opposites as interconnected and ultimately one.

진실과 거짓 선과 악 아름다움과 추함 애즈 사랑과 정오 행복과 불행 찬성과 비난 있는 거와 없는 것 얻는 것과 잃는 것 이게 인제 돈이 들어오고 나가는 거야.
Truth and falsehood, good and evil, beauty and ugliness, love and hatred, happiness and unhappiness, praise and blame, existence and non-existence, gain and loss—this is about money coming in and going out.

이것이 여덟 가지가 뭐라고요? 뭐라고 그랬어요? 여덟 가지 활풍이야 이거를 다르다고 생각하면은 분별을 하면은 이 분배를 하는 자는 반드시 고생을 한다.
What are these eight things? What did I say? They are the eight winds (활풍). If you think these are different, if you make distinctions, then the one who makes these distinctions will surely suffer.

The Importance of a Holistic Perspective
we should not judge people based on their circumstances, such as disability, as these may not be due to their individual karma. Instead, we should treat everyone with respect and compassion, recognizing that we are all interconnected. This holistic view, he believes, is essential for creating a world without war and suffering.

그래서 우리는 절대적으로 불산 장애인이나 어려운 사람 보고 쳐서 사람 죄가 많아서 그렇다 이런 말을 하면 안 되는 거야.
Therefore, we absolutely must not look at disabled or struggling people and say, “That person has a lot of sin, that’s why they are like that.”

왜 사람이 시작이 자기 죄로 저리 됐는지 남의 잘못으로 저리 됐는지 모르잖아.
Because we don’t know if a person’s situation started from their own sin or from someone else’s mistake.

장애인도 술은 똑같은 술이야 똑같은 술인데 사실은 금잔에 가던 간 사람이나 바가지 다리가 절단된 사람이나 인간 자체는 똑같이 안 같아요? 똑같지 술 자체는 같은데, 잔이 달라져 버린 거야.
A disabled person is also like the same alcohol. It’s the same alcohol, but in reality, isn’t a person who went into a golden cup (a privileged person) or a person whose leg was amputated (a disabled person) the same human being? They are the same. The alcohol itself is the same, but the cup has changed.

This document is an excerpt from a lecture by Huh Kyung-young on August 9, 2014, titled “The Truth of Discrimination and Distinction.” In this lecture, Huh Kyung-young explains the concepts of discrimination (차별) and distinction (분별), arguing that these lead to human suffering. He uses various anecdotes, including a medical student’s experience with dissection and the story of Saeongjimah (塞翁之馬), to illustrate his points. He also touches upon religious perspectives on suffering and the importance of seeing good and bad as one.

The Origin of Suffering: Discrimination and Distinction

The Pain of Distinction: A Medical Student’s Dilemma
much of human suffering stems from our inability to distinguish between things, or conversely, from making unnecessary distinctions. He illustrates this with a vivid story of a medical student struggling with dissection. This anecdote powerfully conveys how our perceptions and emotional attachments can blur the lines between life and death, leading to profound psychological distress. It highlights the fragility of human judgment when faced with emotionally charged situations.

아직 몸이 안 식어서 그래 이렇게 해부를 하는데 칼을 의사 교수가 해부를 시작해라 그러는데 칼을 여자 가슴에 이렇게 탁 대고 몸을 자르려고 하니까 여자가 벌떡 일어나는 걸로 착각이 되는 거야
Her body hadn’t cooled yet. As the doctor-professor told him to begin the dissection, he placed the knife on the woman’s chest to cut the body, and he had the illusion that the woman suddenly sat up.

그러니까 시체와 살아있는 사람의 풍관이 안 되는 거야
he couldn’t distinguish between a corpse and a living person.

The Illusion of Beauty and the Nature of Discrimination
Huh Kyung-young extends his concept of distinction to how we perceive beauty and value. He claims that our judgments about beauty are often superficial and driven by external factors like wealth or social status, rather than inherent qualities. This section is impressive because it challenges the conventional understanding of “beauty” and “value,” suggesting that what we perceive as beautiful or valuable is often a product of societal conditioning and discrimination.

사실은 얼마나 아름다워 보여 아니 길거리 지나가는 여자들은 참 아름답죠 아름다운데 여러분들이 모르는 게 있어 항상 차별과 분별이 뭐가 다르죠
How beautiful does it really look? Aren’t women passing by on the street truly beautiful? They are beautiful, but there’s something you don’t know: what’s the difference between discrimination and distinction?

이와 같이 똑같이 사람은 사람인데 돈에 따라서 물건 자체는 물건 자체는 물건 자체는 다르지가 않는데 달라지는 거 이건 뭐야? 환경에 따라서 값이 달라진 거 환경에 따라서 달라지는 거고
In the same way, a person is a person, but depending on money, the object itself isn’t different, but its value changes. What is this? It’s the value changing according to the environment.

Distinction vs. Discrimination: Water and Waves
Huh Kyung-young clearly differentiates between “discrimination” and “distinction.” He uses the analogy of water and waves to explain that while water and waves are fundamentally the same, we “distinguish” them as separate entities. This analogy is particularly insightful because it highlights how our minds create divisions where none inherently exist, leading to unnecessary suffering and judgment. It’s a powerful metaphor for understanding how we categorize and label the world around us.

물은 우리의 마음인데 파도는 우리의 뭐야? 잡념이죠
Water is our mind, but what are waves to us? They are our distracting thoughts.

이게 물과 파도는 같은 건데 물이 물의 마음이 이렇게 맑은 물인데 파도가 돼 버리면 그냥 아무것도 안 보여 그리고 남을 막아서 피해를 줄 수도 있고 이와 같이 똑같은 물 언제나 이 물을 볼 수가 있어야 되는데 사람들은 파도 형태로 구분을 해버려 이걸 뭐라고 하냐면 분별이라고 그래요
Water and waves are the same, but if the clear water of the mind becomes a wave, nothing is visible, and it can block others and cause harm. We should always be able to see this same water, but people categorize it as waves. This is called distinction.

The Cycle of Fortune and Misfortune: Saeongjimah

Good Fortune Brings Misfortune, Misfortune Brings Good Fortune
good and bad fortunes are inextricably linked, using the classic tale of Saeongjimah (塞翁之馬). what appears to be good fortune (길) will inevitably lead to misfortune (흉), and vice versa. This perspective is a profound challenge to our conventional understanding of luck and adversity, suggesting that we should not be overly attached to either, as they are merely phases in a continuous cycle.

이 길은 언제나 뭘 가져와요 흉을 가지고 와 흉은 언제나 기를 가지고 와요
Good fortune always brings what? It brings misfortune. Misfortune always brings good fortune.

그렇기 때문에 만약에 어떤 젊은이가 로또 복권이 붙었다 그러면 그다음 단계에 뭐가 있어요 흉이 오는 거야
Therefore, if a young person wins the lottery, what comes next? Misfortune comes.

Beyond Personal Karma: Collective Karma (동업중생)
Huh Kyung-young introduces the concept of “collective karma” (동업중생), explaining that suffering is not always a result of individual wrongdoing. He uses the example of a plane crash caused by a pilot’s personal issues, where 500 innocent passengers die. This idea is striking because it broadens the scope of karma beyond individual actions, suggesting that we are all interconnected and can be affected by the karma of others. It encourages a more compassionate view of suffering, recognizing that not all misfortune is deserved.

조종사 한 사람의 어포 때문에 500명은 조종사하고 엊저녁에 부부싸움을 해가지고 난 자살을 해버리겠다 오늘 당신한테 내 집에 돌아가지 않는다 난 니 얘기 안 해서 죽어버릴 거야 이러고 나왔단 말이야
Because of one pilot’s karma, 500 people… the pilot had a marital dispute last night and said, “I’m going to commit suicide today. I’m not coming home to you today. I’m going to die because of you.” And he left.

조종사의 업보가 내 업보로 들어오는 시작이 되는 거예요 조종사의 업보가 내 집안 나의 업보 내 개인의 업보로 들어온다 그래서 이걸 동업중생이라고 그래 동업중생 그러니까 업을 나누어 가진다 남의 업을 남의 그러니까 남이 잘못된 사람 하나 때문에 여러 사람이 동시에 업을 받는다
The pilot’s karma becomes the beginning of my karma. The pilot’s karma enters my family’s karma, my personal karma. This is called “dong-eop-jung-saeng” (collective karma). It means sharing karma, meaning many people simultaneously receive karma because of one person’s mistake.

The Eight Winds of Life (팔풍)
Huh Kyung-young introduces the “Eight Winds” (팔풍), which are eight pairs of opposing concepts that cause suffering when we distinguish between them: truth/falsehood, good/evil, beauty/ugliness, love/hatred, happiness/unhappiness, praise/blame, gain/loss, and presence/absence. This framework is a powerful tool for self-reflection, as it encourages us to transcend dualistic thinking and embrace the unity of these seemingly opposite forces. It’s a call to move beyond judgment and find peace in acceptance.

이것이 여덟 가지가 뭐라고요 뭐라고 그랬어요 여덟 가지 활풍이야 이거를 다르다고 생각하면은 분별을 하면은 이 분배를 하는 자는 반드시 고생을 한다
What are these eight things? What did I say? They are the eight winds of life. If you think these are different, if you make distinctions, then the one who makes these distinctions will surely suffer.

The Path to Freedom: Beyond Discrimination

The True Meaning of Sin and Responsibility
Huh Kyung-young offers a unique perspective on sin, arguing that true sin lies in intentional wrongdoing, not in actions forced upon someone. He illustrates this with the story of a bird forced to lure other birds to their death. This redefinition of sin is thought-provoking, as it shifts the focus from external actions to internal intent, encouraging empathy and understanding rather than harsh judgment. It also highlights the importance of discerning between primary and secondary perpetrators.

울어도 무슨 말이지 내가 죄를 짓고 싶은 마음이 있어서 지은 거는 그게 제 죄지 죄를 짓고 싶은 마음이 전혀 없이 내가 이렇게 하면 안 되는데 어쩔 수 없이 하는 것은 특별히 우리는 죄라고 안 해요
Even if it cries, what does it mean? If I commit a sin with the intention to sin, that is my sin. But if I do something unwillingly, without any desire to sin, thinking “I shouldn’t do this,” we don’t specifically call that a sin.

Western vs. Eastern Views on Disability
Huh Kyung-young contrasts Western and Eastern perspectives on disability, noting that Western cultures often view disabled individuals as sent by God to test humanity’s compassion, leading to greater societal support. In contrast, he criticizes the Eastern tendency to attribute disability to past karma, which can lead to discrimination. This comparison is insightful because it reveals how cultural narratives shape our attitudes towards vulnerable populations, emphasizing the need for a more inclusive and empathetic approach.

서양 사람들은 서양 사람 중에 외국은 장애인을 제일 우대하는 나라가 어디야 스웨덴이지 스웨덴이나 저런 데가 장애인 최고 부대하지 네덜란드 이런 나라는 장애인은 100프로 취업이 돼요
Among Westerners, which foreign country treats disabled people the best? It’s Sweden. Sweden and places like that treat disabled people the best. In countries like the Netherlands, 100% of disabled people are employed.

하나님이 우리한테 영광을 보려고 장애인을 보냈다고 그러니 영광이 뭐냐 성한 사람들이 사람을 얼마나 잘해주는가 그걸 보겠다는 거야
God sent disabled people to see His glory in us. what is that glory? He wants to see how well able-bodied people treat others.

The Eight Sufferings (팔고) Caused by Discrimination
Finally, Huh Kyung-young lists the “Eight Sufferings” (팔고) that arise from discrimination: separation from loved ones (애별이고), encountering enemies (원증회고), not getting what one desires (구불득고(求不得苦)), and the sufferings of birth, aging, sickness, and death (생로병사). This section serves as a powerful warning, illustrating how discrimination directly leads to personal anguish and societal problems. It reinforces his central message that abandoning discrimination and distinction is crucial for achieving true peace and happiness.

여러분들이 남을 차별할 때 오는 거 아직은 차별하면 어때 그렇지만 여러분이 남을 차별하면 반드시 고통이 여러분한테 오는 거야
What happens when you discriminate against others? You might think, “What’s wrong with discriminating?” But if you discriminate against others, suffering will surely come to you.

Hanja Glossary

차별(差別) – (Discrimination, Distinction, Differentiation)
Treating things or people differently based on certain qualities or quantities, often leading to unfairness.

분별(分別) – (Discernment, Differentiation, Judgment)
The act of distinguishing between different things, often leading to a perception of separation or division.

해부(解剖) – (Dissection, Anatomy)
The act of cutting open a body to study its internal structure.

영혼(靈魂) – (Soul, Spirit)
The non-physical essence of a living being, believed to animate the body.

장기(臟器) – (Organ, Viscera)
Internal bodily structures that perform specific functions.

오장육부(五臟六腑) – (Five Zang-organs and Six Fu-organs, Internal Organs)
A traditional East Asian medical concept referring to the major internal organs of the body.

임금( 임금) – (King, Monarch, Sovereign)
A ruler or sovereign, historically associated with high status and privilege.

소주(燒酒) – (Soju, Distilled Liquor)
A type of distilled alcoholic beverage, often referring to a high-quality, triple-distilled liquor in historical context.

질적(質的) – (Qualitative, By quality)
Relating to the quality or inherent nature of something.

양적(量的) – (Quantitative, By quantity)
Relating to the quantity or measurable amount of something.

환경(環境) – (Environment, Surroundings, Circumstances)
The external conditions or factors that influence something or someone.

파도(波濤) – (Wave, Billow)
A moving ridge or swell on the surface of water, used as an analogy for fleeting thoughts or desires.

잡념(雜念) – (Distracting thoughts, Random thoughts, Idle thoughts)
Unnecessary or distracting thoughts that cloud the mind.

욕심(慾心) – (Greed, Desire, Avarice)
Excessive desire for something, often leading to suffering.

선악(善惡) – (Good and evil, Morality)
The concepts of good and bad, right and wrong.

중도(中道) – (Middle way, Moderation)
A path of moderation, avoiding extremes, often associated with Buddhist philosophy.

중용(中庸) – (Doctrine of the Mean, Moderation, Equilibrium)
A philosophical concept emphasizing balance, harmony, and moderation.

길흉(吉凶) – (Fortune and misfortune, Good and bad luck)
The duality of good and bad events or outcomes in life.

재벌(財閥) – (Chaebol, Conglomerate, Tycoon)
A large, family-controlled business conglomerate, often implying great wealth.

폐인(廢人) – (Wreck, Ruined person, Invalid)
A person whose life has been ruined or who has become incapacitated.

새옹지마(塞翁之馬) – (Saiwongjima, A blessing in disguise, Fortunes of the frontier old man)
A proverb illustrating that good and bad fortune are intertwined and often unpredictable.

업보(業報) – (Karma, Retribution, Consequence of actions)
The consequences of one’s actions, either in this life or a previous one.

동업중생(同業衆生) – (Beings sharing the same karma, Collective karma)
The concept that multiple individuals can share or be affected by the karma of another, or a collective karma.

오용락(五欲樂) – (Five desires and pleasures, Worldly pleasures)
The five sensory pleasures (sight, sound, smell, taste, touch) that bind people to the material world.

애별이고(愛別離苦) – (Suffering of separation from loved ones, Pain of parting)
One of the eight sufferings in Buddhism, referring to the pain of being separated from those one loves.

원증회고(怨憎會苦) – (Suffering of meeting those one hates, Pain of encountering enemies)
One of the eight sufferings in Buddhism, referring to the pain of encountering people or things one dislikes.

구불득고(求不得苦)(求不得苦) – (Suffering of not getting what one desires, Pain of unfulfilled wishes)
One of the eight sufferings in Buddhism, referring to the pain of not being able to obtain what one seeks.

오온성고(五蘊盛苦) – (Suffering of the five aggregates, Pain of the flourishing of the five skandhas)
One of the eight sufferings in Buddhism, referring to the suffering arising from the attachment to the five aggregates (form, sensation, perception, mental formations, consciousness).

생로병사(生老病死) – (Birth, old age, sickness, and death, The four sufferings)
The fundamental cycle of suffering in human existence, encompassing birth, aging, illness, and death.

면역(免疫) – (Immunity, Immune function)
The body’s ability to resist disease.

Synonyms (English)
Discrimination:
Bias, Prejudice, Unfairness, Inequality, Segregation, Bigotry, Partisanship.

Discernment:
Perception, Acuity, Insight, Judgment, Understanding, Astuteness, Sagacity.

Suffering:
Pain, Anguish, Distress, Misery, Hardship, Affliction, Torment.

Soul:
Spirit, Psyche, Essence, Inner self, Consciousness, Vitality, Core.

Organ:
Viscera, Gland, Tissue, Internal part, Bodily structure, System.

Environment:
Surroundings, Setting, Milieu, Conditions, Atmosphere, Context, Habitat.

Greed:
Avarice, Covetousness, Rapacity, Materialism, Selfishness, Cupidity, Gluttony.

Fortune:
Luck, Destiny, Fate, Prosperity, Success, Serendipity, Chance.

Misfortune:
Calamity, Adversity, Hardship, Disaster, Trouble, Setback, Woe.

Karma:
Destiny, Fate, Recompense, Retribution, Consequence, Repercussion, Predestination.

Immunity:
Resistance, Protection, Defense, Resilience, Safeguard, Shield, Impunity.

차별 [Discrimination]: Discrimination refers to qualitative or quantitative differences, or differences in value based on external environment, even if the inherent quality is the same. It’s like judging the value of the same wine differently based on whether it’s served in a golden cup or a gourd.
분별 [Distinction]: Distinction is the act of categorizing or labeling things that are fundamentally the same but appear different. For example, water and waves are both water, but we distinguish them as “water” and “waves.” This act of distinction often leads to suffering by creating divisions like good and evil.
길흉 [Fortune and Misfortune]: Fortune and Misfortune are two sides of the same coin, constantly interchanging. What appears as good fortune (길) inevitably leads to misfortune (흉), and vice versa. This concept emphasizes that no state is permanent and that one should not be overly attached to either.
새옹지마 [Saiwongjima (a blessing in disguise)]: Saiwongjima is a classic idiom illustrating the unpredictable nature of fortune, where what seems like a misfortune can turn into a blessing, and vice versa. It teaches that one should not judge events as definitively good or bad, as their long-term consequences are often unforeseen.
중도 [Middle Way]: The Middle Way refers to the perspective of seeing good and evil, or any opposing concepts, as a unified whole, rather than distinct and separate. It encourages transcending dualistic thinking to achieve a more balanced and enlightened view.
중용 [Doctrine of the Mean]: The Doctrine of the Mean is similar to the Middle Way, advocating for balance and harmony by avoiding extremes. It suggests that true wisdom lies in perceiving opposing forces as interconnected and unified.
애심 [Loving Heart]: Loving Heart represents the core principle of Christianity, emphasizing active love and compassion towards others. It involves moving beyond passive contemplation to engage in dynamic actions that benefit humanity.
동업중생 [Shared Karma]: Shared Karma describes a phenomenon where the actions or karma of one individual can collectively impact many others, leading to shared experiences of fortune or misfortune. It highlights the interconnectedness of all beings and the ripple effect of individual actions.
팔고 [Eight Sufferings]: The Eight Sufferings are a Buddhist concept outlining the fundamental forms of suffering inherent in human existence, which arise from attachment and dualistic thinking (discrimination and distinction). These include separation from loved ones, encountering enemies, unfulfilled desires, and the sufferings of birth, aging, sickness, and death.
오온 [Five Aggregates]: The Five Aggregates (form, sensation, perception, mental formations, consciousness) are the components that constitute a sentient being. They are often seen as the basis for suffering when one clings to them as a permanent self, leading to discrimination and attachment to sensory experiences.
신관 [Divine Perspective]: Divine Perspective refers to viewing the world from the viewpoint of a higher, divine consciousness, transcending human biases and dualistic perceptions. It encourages seeing things as God sees them, from a central, unified point.
팔관 [Eightfold View]: The Eightfold View is a comprehensive framework for evaluating situations and making decisions, encompassing various perspectives (e.g., objective, subjective, spiritual). By considering all eight viewpoints, one can avoid the pitfalls of discrimination and distinction, leading to more balanced and just outcomes.
예 [Propriety/Ritual]: Propriety/Ritual is a core concept in Confucianism, emphasizing proper conduct, ceremonies, and social norms. It guides human interactions and societal order, often seen as a means to achieve harmony.
관혼상제(冠婚喪祭) [Four Rites]: The Four Rites (coming of age, marriage, funeral, ancestral worship) are fundamental ceremonies in Confucian tradition that mark significant life stages and maintain social order and familial respect.
자명 [Self-Enlightenment]: Self-Enlightenment is a key concept in Buddhism, emphasizing the internal realization of truth and the emptying of the mind to achieve inner peace and wisdom. It suggests that true understanding comes from within.

Central Questions & Answers

1. What is the difference between Discrimination and Distinction according to Huh Kyung-young?

• Question: What is the core difference between “discrimination” and “distinction,” and why is understanding this crucial for overcoming suffering in life, as taught by Huh Kyung-young?

• Answer: Discrimination (차별) refers to differences in quality or quantity, or differences arising from environmental factors, even if the core item is the same. For example, the same alcohol tastes different in a golden cup versus a gourd, or a person’s value changes based on wealth. Distinction (분별), however, is about categorizing things that are fundamentally the same but appear different, like water and waves. Waves are just a form of water, but people distinguish them as separate, leading to suffering. The key is to see them as one.

• Key Quote: “Discrimination is when there’s a qualitative or quantitative difference, or a difference due to environment. Distinction is when you separate things that are fundamentally the same, like water and waves.”
  2. How does Huh Kyung-young explain the concept of good and bad (길흉) in life?

• Question: How does Huh Kyung-young explain the relationship between good fortune (길) and bad fortune (흉), and why should we avoid seeing them as separate?

• Answer: Huh Kyung-young teaches that good fortune (길) always brings bad fortune (흉), and bad fortune always brings good fortune. They are inseparable, like two sides of the same coin. People often rejoice at good fortune and despair at bad, but this is a misunderstanding. He uses the analogy of a bouncing ball: it goes up, then comes down. Life is a continuous cycle of good and bad, and clinging to one while rejecting the other leads to suffering.

• Key Quote: “Good fortune always brings bad fortune, and bad fortune always brings good fortune. You must erase the thought of seeing good and bad as separate.”
  3. What is the meaning of “Sa-ong-ji-ma” (새옹지마) in Huh Kyung-young’s philosophy?

• Question: What is the significance of the Chinese idiom “Sa-ong-ji-ma” (새옹지마), or “the old man at the frontier loses his horse,” in Huh Kyung-young’s teachings on life’s ups and downs?

• Answer: “Sa-ong-ji-ma” illustrates that what appears to be good fortune can turn into bad, and vice versa, emphasizing the interconnectedness of good and bad. The story of the old man whose horse runs away (bad), then returns with a wild mare (good), then his son breaks his leg riding it (bad), which saves him from war conscription (good), shows that events are not inherently good or bad. It’s about how one perceives and reacts to them. This concept helps people avoid despair over misfortune and excessive joy over good fortune.

• Key Quote: “Sa-ong-ji-ma perfectly illustrates this: good fortune and bad fortune repeat. All these things are because one cannot see good and bad as one.”
  4. What are the “Eight Views” (팔관) and how do they relate to perception in Huh Kyung-young’s view?

• Question: What are the “Eight Views” (팔관) that Huh Kyung-young mentions, and how do they guide one’s perception to avoid discrimination and distinction?

• Answer: The “Eight Views” are different perspectives through which one should observe things to gain a complete understanding and avoid the pitfalls of discrimination and distinction. These include viewing things from a detached perspective (무관), a self-centered perspective (아관), a cause-and-effect perspective (과관), a practical perspective (실관), a spatial perspective (공관), a psychological perspective (심관), an illusory perspective (환관), and a divine perspective (신관). By using all eight “lenses,” one can make sound judgments and avoid creating suffering.

• Key Quote: “Our eyes must see things through these eight views for them to be seen properly. If you judge the world through these eight glasses, you will not commit the sin of discrimination or distinction.”
  5. How does Huh Kyung-young explain the concept of “Shared Karma” (동업중생)?

• Question: What is “Shared Karma” (동업중생) according to Huh Kyung-young, and how does it explain collective suffering or misfortune?

• Answer: “Shared Karma” (동업중생) means that one person’s karma can become the karma of many others. For example, if a pilot’s personal issues lead to a plane crash, the 500 passengers who die are not necessarily sharing the pilot’s specific karma for that act, but they become part of a shared karmic event. This concept highlights that not all suffering is due to individual past misdeeds; sometimes, it’s a consequence of being connected to others’ actions. Understanding this helps alleviate self-blame and fosters compassion.

• Key Quote: “The pilot’s karma becomes my karma. This is called ‘Shared Karma,’ meaning we share karma. Many people receive karma simultaneously due to one person’s mistake.”
  6. What are the “Eight Sufferings” (팔고) that arise from discrimination, according to Huh Kyung-young?

• Question: What are the “Eight Sufferings” (팔고) that Huh Kyung-young identifies as consequences of discrimination and distinction in human relationships and life?

• Answer: Huh Kyung-young states that when people discriminate, they inevitably experience eight types of suffering (팔고). These include:

  • 애별이고 (Aebyeol-igo): The pain of separation from loved ones, which arises from excessive attachment and discrimination in love.
  • 원증회고 (Wonjeung-hoego): The pain of encountering those one hates, as enemies are bound to meet.
  • 구불득고(求不得苦) (Gubuldeuk-go): The pain of not getting what one desires, as excessive craving leads to disappointment.
  • 생로병사 (Saengnobyeongsa): The suffering of birth, aging, sickness, and death, which are inherent to life.
  • 오온성고 (Oonseong-go): The suffering arising from the five aggregates (form, sensation, perception, mental formations, consciousness), which are the basis of our existence and lead to suffering when we discriminate (e.g., overeating tasty food leads to illness).

• Key Quote: “If you discriminate against others, suffering will surely come to you. This is the pain that comes from discrimination.”
  7. What is the significance of calling Huh Kyung-young’s name for health and immunity?

• Question: According to Huh Kyung-young, what unique benefit does calling his name provide for one’s health and immunity, especially in times of future global pandemics?

• Answer: while all other names in the world cause energy to decrease, calling his name uniquely causes one’s immune function and energy to increase by 100 times. He suggests that in future pandemics, far more severe than Ebola, calling his name will be the only effective countermeasure, as no medicine will work. However, he clarifies that this spiritual protection (영적인 보호) is not a substitute for physical nourishment; one must still eat and take supplements to sustain life.

• Key Quote: “All other names in this world cause energy to decrease. But only the name Huh Kyung-young causes immune function to rise. This is a 100-fold difference.”
  Top 3 Recommended Questions:

1. What is the difference between Discrimination and Distinction according to Huh Kyung-young?
2. How does Huh Kyung-young explain the concept of good and bad (길흉) in life?
3. What is the significance of calling Huh Kyung-young’s name for health and immunity?

The Truth of Discrimination and Distinction

1. The Origin of Suffering: Discrimination and Distinction
   Today, as many young people are watching this lecture online, I must explain even simple concepts, for all our suffering originates from discrimination and distinction.

Consider the case of a medical student. For the first time, this student was tasked with dissecting the body of a young woman. The woman had died recently, so her body was still warm. As the professor instructed the student to begin the dissection, the student placed the scalpel on the woman’s chest, but it felt as if she might suddenly rise. Medical students dissect various cadavers, but on this particular day, the deceased was a young woman who had died in a traffic accident. The student found it impossible to make the incision, feeling as though the woman would spring back to life. How could it be easy for a medical student to cut into the chest of a woman who resembled those he might encounter in life, especially when the professor commanded it? The student could not differentiate between a corpse and a living person. Despite being told she was dead, his hands trembled uncontrollably. The professor, however, urged him on, and he reluctantly made the cut, revealing the heart. The professor then instructed him to remove the heart. As he extracted it, the blood vessels followed, causing immense distress. Upon further dissection, he found a womb, and inside it, a small, living child. This was a pregnant woman who had died in a traffic accident; the child was also deceased. The doctor who performed this procedure subsequently found it difficult to marry, as his wife sometimes appeared to him as a corpse. Many doctors, in fact, experience divorce.

The reason I recount this story is to illustrate that while we appear alive in this world, the distinction between life and death, particularly regarding the body, is profound. For this woman, the presence or absence of her soul determined whether she was alive or dead. Without the soul, she was merely a corpse. The student questioned the professor, asking if the woman was truly dead. The professor insisted she was, urging him to cut. After the dissection, the student was deeply shocked. He examined each organ of the human body, finding them incredibly wondrous. Within the narrow confines of the ribcage, there are five viscera and six entrails, totaling eleven organs. If these were laid out, they would fill a large basin, yet they are meticulously arranged within the woman’s body. It is an astonishing feat of creation, how a tiny seed, the union of sperm and egg, develops into a perfect human being, with such a beautiful face, like a goblin’s transformation. Men are captivated by this beauty, falling for women. The doctor, reflecting on this, realized that men are deluded; women are not inherently so beautiful, yet men perceive them as such.

2. Understanding Discrimination and Distinction
   How beautiful do women appear? Women walking on the street are indeed beautiful, but there is something you do not understand: the difference between discrimination and distinction.

Discrimination occurs within the same category. For example, consider two glasses of the same alcoholic beverage. There is no discrimination between them. However, if one is a spirit distilled once, and another is a spirit distilled three times, like traditional soju (燒酒), which was historically distilled three times for royalty, there is a qualitative difference. Modern soju is often chemically produced, distilled only once, yet it still uses the character for soju. Thus, discrimination arises from qualitative or quantitative differences.

Furthermore, even if the quality is the same, the container can create discrimination. If the same alcohol is served in a golden cup versus a gourd, the taste differs significantly. Serving makgeolli or soju in a golden cup enhances its taste, whereas in a gourd, the flavor seems to diminish, altering one’s perception. This leads to situations where a wealthy woman, regardless of her appearance, is highly valued, while a poor woman, no matter how beautiful, might end up in a less respectable profession. Similarly, people are fundamentally the same, but their value changes based on their environment. For instance, a refrigerator would not sell well to an Eskimo, but it would be valuable in Africa.

Discrimination also applies to gender, as men and women possess different qualities. All forms of gender discrimination exist. We perceive water as the same, yet the waves in the ocean are different. Water is like our mind, while waves are our distracting thoughts and desires. Water and waves are the same substance, but when water becomes waves, clarity is lost, and it can even cause harm. We should always perceive the underlying water, but people often categorize it by its wave-like form. This is called distinction. It is not discrimination. There is no discrimination between water and waves; they are the same water, yet one is called water and the other, a wave. This is clearly a distinction.

This distinction extends to good and evil. To perceive good and evil as one is called the Middle Way (中道) or moderation (中庸). From the perspective of the Middle Way or moderation, good and evil are the same. However, with a mind of distinction, we perceive people as either good or evil. Thus, our inability to escape the five desires and pleasures of this world stems from discrimination and distinction.

3. The Cycle of Fortune and Misfortune
   Even after listening to my lectures, many remain stuck in discrimination and distinction, making no progress. You must erase the idea of viewing fortune (吉) and misfortune (凶) as separate entities. You must abandon the thought that “this is good” or “this is bad.” Fortune always brings misfortune, and misfortune always brings fortune.

For example, if a young person wins the lottery, what follows? Misfortune. They lose all their friends and relatives who demand money, their job, and wander aimlessly. When their money runs out, no one helps them. Fortune inevitably leads to misfortune. Conversely, misfortune can lead to fortune. There are individuals who failed university entrance exams but later became wealthy tycoons. There are also those who were admitted to university but became ruined due to protests. When a child is admitted to university, the parents rejoice, while the family of a child who failed mourns. Yet, the child who failed might later become a tycoon through business, while the child who succeeded in university might have become a ruined person due to involvement in protests, which were common in the past.

Therefore, do not be bound by fortune and misfortune. Do not think of suicide if you fail an exam. The same applies to job applications. Fortune always carries the seed of misfortune, and misfortune is always followed by fortune. When a ball bounces high, it must fall. People cry when it falls and rejoice when it rises, but what is the point when it will fall again? This is why life is often described by the Chinese proverb, “Saiwongjima” (塞翁之馬), which perfectly illustrates this cycle.

The story of Saiwongjima demonstrates the repetition of fortune and misfortune. The old man in the story initially grieved when his horse ran away, but then the horse returned with a mare, bringing more horses. Later, his son broke his leg falling from a horse, which seemed like a misfortune. However, because of his injury, he was exempt from military service during a war, while all other young men in the village were conscripted and died. His son survived, married, and had ten children. The thirty women in the village, whose husbands and sons had died in the war, all became his concubines. The old man realized that what seemed like misfortune had turned into great fortune.

This old man, a quiet person from the countryside, was not dynamic but rather serene. His household, like many traditional Korean families, was quiet, with little conversation during meals. Yet, his family prospered while others, despite their apparent adherence to Confucian rituals, faced ruin.

4. The Nature of Sin and Karma
   Consider the story of a bird catcher who uses a clever bird to lure other birds into a net. The bird cries out, attracting its companions, who are then caught and sold. This clever bird realizes that its cries lead to the death of its comrades. It wants to be freed, but its cries, meant to plead for freedom, cause its friends to die. Is this bird guilty of sin? It is. However, if the owner beats the bird or pricks it with a needle if it does not cry, forcing it to cry out in pain, then the bird is not truly guilty. Sin is committed when one intends to do wrong. If one acts unwillingly, under duress, it is not considered a primary sin. In such cases, the main culprit is the owner.

Now, let us apply this to the thirty families in the village. Did their children die in the war due to past karma (業報)? No, they did not. Their deaths were not a result of individual past sins. This was the beginning of a collective karma. When a nation wages war, individuals’ children die. The nation commits the sin, and the children are sacrificed. Karma has a beginning and a process.

If 500 people die in a plane crash, it is not because all 500 had the same karma. It might be due to the karma of a single pilot who, after a marital dispute, decided to commit suicide and crashed the plane. The passengers were unaware. This is called “collective karma” (同業衆生). The pilot’s karma becomes the karma of others. Many people suffer simultaneously due to one person’s wrongdoing.

Understanding this collective karma eliminates discrimination and distinction. If misfortune befalls me, someone else will experience happiness. If I am happy, someone else will experience misfortune. We must always remember this. Therefore, even if I have much wealth, I must feel sorrow for those who do not and use my money to help them. If I lack money, I should console myself that others are living well because of my situation, and that wealth will eventually come to me. We are merely temporary residents in this world. If we realize this, all dissatisfaction with the universe disappears.

5. The Eight Winds of Life
   There are eight aspects of life, known as the Eight Winds (八風): truth and falsehood, good and evil, beauty and ugliness, love and hatred, happiness and unhappiness, praise and blame, possession and lack, and gain and loss. These are like the ebb and flow of money. The story of Saiwongjima also falls under these eight winds. If you perceive these as separate, if you make distinctions, you will inevitably suffer. You will experience stress in the real world, leading to hormonal imbalances.

We must be cautious. For instance, regarding beauty and ugliness, while we naturally pursue beauty, we must also view beauty and ugliness from a transcendent perspective. Love and hatred, in the mind, are the same. True divorcees do not harbor hatred; they simply realize they cannot live with the person anymore. The love and affection simply vanish. This is the difference between two types of love: the passionate love between lovers and the enduring affection in human relationships. The latter is what defines the “years of affection” in human life. The former, romantic love, can disappear between a couple. For example, when Jang Hui-bin scratched King Sukjong’s face, it was an act born of love, not hatred. It showed that affection still existed.

6. The Eight Perspectives
   We must view things from eight perspectives: no perspective (無觀), self-perspective (我觀), causal perspective (果觀), relational perspective (緣觀), real perspective (實觀), empty perspective (空觀), illusory perspective (幻觀), and divine perspective (佛觀). Our eyes must see things through these eight lenses to truly understand them. What is the center of a line in one dimension? The center of a circle in two dimensions? The center of a solid in three dimensions? These are the middle, the center, and the core. Our minds are not one-dimensional or two-dimensional; they often remain stuck in these lower dimensions. The true center, the core, is where we align with the divine. This is the divine perspective, seeing things as God sees them.

When you buy something at a department store, you should consider it from these eight perspectives. When planning an overseas trip, you should also use these eight perspectives for judgment. If you view the world through these eight lenses, you will not commit the sin of discrimination or distinction.

The thirty families in the village were not sinful, nor was the old man in the Saiwongjima story. Even good people experience confusion and sudden loss, like a child’s death. If someone has a disability, we should not say it is because they have committed many sins. A person might become disabled due to a pilot’s error in a plane crash, surviving while others die. We must discern whether karma is self-made, or if it is collective karma caused by others. If someone becomes disabled due to a drunk driver, the sin lies with the driver, not the disabled person. The body will be compensated in the next life. Therefore, we should not resent being disabled or losing a child. We must not point fingers at disabled people.

In the Korean War, three million young people died. Were the mothers whose children died sinful? No. It was the fault of one president who initiated the war, causing immense suffering to many parents. We must never say that disabled or struggling people are suffering because of their sins. We do not know if their suffering is due to their own actions or someone else’s.

Western countries, like Sweden and the Netherlands, highly respect disabled people. In these countries, disabled individuals have a 100% employment rate and receive full benefits. They believe that disabled people are sent by God to witness the glory of humanity, to see how well able-bodied people treat them. This is a test. Therefore, the state treats disabled people with the utmost respect, so they will not be held accountable by God later. God uses disabled people to check the goodness of human hearts. Children are educated from a young age not to mock disabled people. In Korea, however, due to a misinterpretation of Buddhist teachings, people say that disabled individuals are suffering due to their sins or family karma, leading to bullying.

In America, Franklin D. Roosevelt, a disabled man, served four terms as president, despite the constitutional limit of two terms. The people allowed him to serve longer because of his disability. Foreign countries show great respect to disabled people. We must not discriminate against or distinguish them. A disabled person is like the same alcohol served in a different cup. The human essence is the same; only the “cup” has changed. We must always remember not to discriminate against people in this way.

7. The Eight Sufferings
   However, when we discriminate, eight types of suffering arise. If you discriminate against others, suffering will inevitably come to you. We must avoid this. These are the Eight Sufferings (八苦). If we avoid discrimination and distinction, these sufferings will not come.

The first is the suffering of separation from loved ones (愛別離苦). Discrimination leads to separation, like divorce. Because we love, there will always be those we do not love. Excessive attachment to a lover or spouse inevitably leads to the suffering of separation.

The second is the suffering of encountering enemies (怨憎會苦). Those who hate each other will inevitably meet on a narrow bridge, causing suffering.

The third is the suffering of not obtaining what one seeks (求不得苦). Excessive desire inevitably brings the suffering of not being able to obtain what one seeks.

The fourth is the suffering of birth, old age, sickness, and death (生老病死苦), and the suffering of the five aggregates (五蘊盛苦). The five aggregates are form, sensation, perception, mental formations, and consciousness. When we discriminate, we see things as good or bad, tasty or tasteless. Eating too much tasty food leads to diabetes and high blood pressure. After sixty, we battle illness; after seventy, cancer; after eighty, death; and after ninety, ghosts. This is the cycle. When we finally achieve comfort, cancer strikes. After ten years of battling cancer, ghosts appear, seeing illusions. We might think of past wrongs committed against young women, and their fathers appear before our eyes.

The suffering of old age, sickness, and death is profound. In the final stages of life, people battle illness, lose their appetite, and live in a state where they cannot die nor truly live, sometimes for decades. However, those who call upon Huh Kyung-young will not experience such suffering until death. You can call upon my name in your heart, even during this lecture. When calling my name, raise the end of the pronunciation, like “Huh Kyung-young!” When calling alone, the power and energy from the universe are the same.

All names in this world cause energy to descend, but only the name “Huh Kyung-young” causes immune function to rise. This is a hundredfold difference. You may not feel the urgency now, but a disease a hundred times more terrifying than Ebola, like a new influenza, is coming. This disease is a consequence of our environmental destruction. Ebola, on the other hand, is a disease that arose because the poor were neglected while others consumed everything. It affects people suffering from malnutrition in harsh environments. These are minor compared to the future pandemic, which will be ten thousand times worse than Ebola. At that time, there will be no solution other than Huh Kyung-young. No medicine will work. Of course, nutritional supplements can strengthen immunity and health, but calling upon Huh Kyung-young will be even more effective.

However, you cannot survive by merely calling my name without eating. Nutritional intake is essential. You must eat and call upon my name. You must take supplements and maintain your body. My energy provides spiritual protection, not nutrition. It boosts immune function.

Consider the character for “death” (死). It means “to lay down one’s spoon.” If a person does not eat dinner and lays down their spoon, they will soon die. If someone works all day but cannot eat dinner, they are a dying person. In ancient times, without IV drips, laying down one’s spoon meant death. Now, people like Chairman Lee Kun-hee can live for ten years even without eating, sustained by IV nutrition. But in the past, laying down one’s spoon at night meant death. you must continue to eat and call upon Huh Kyung-young. Take supplements and hormones, and when in danger, call upon my name, and you will be saved. But you cannot survive by starving for a month and only calling my name. We must not misinterpret this. You must eat three meals a day and call my name. You cannot say, “I only need to call Huh Kyung-young, so I’ll eat less.” You must take supplements and hormones. While calling my name can normalize aging, it only works when you are eating and taking supplements. My name, “Kyung-young,” means “spirit.” It provides spiritual protection, not physical nourishment.

8. Spiritual Healing and Global Mission
   I can spiritually heal people. For example, a seemingly healthy person might have a hidden illness. I am not an oriental doctor; I see and heal spiritually. I can detect problems in the heart, nose, brain, liver, and spine. I can instantly heal these ailments through spiritual intervention.

My mission is not related to religion. I aim to change the world as president and achieve global unification, eliminating wars like those in Palestine and the Korean Peninsula. I do not interfere with religious activities. Do not misunderstand. I am here to abolish wars that kill children and women, and to unify the world. When I become president of Korea, the whole world will know who I am. Until then, simply know me as Huh Kyung-young. If you speak ill of me, the spiritual benefits you receive will disappear. When I look at someone, about twenty angels are infused into their body. These angels are meant to stay for life, but if you embrace another man’s wife or curse someone, the angels will leave. You must treat these angels well. If you think, “I’m cured, so I can do whatever I want,” the angels will leave. They remain only as long as your heart is pure.

Many people do not understand the severity of suffering from illness and death. You will understand if you get terminal cancer. Why does cancer come? It comes from selfishness, from having too many “mouths” (欲, desire). In the 21st century, people are not laborers; they sit at desks and drive cars, yet they consume excessively. This excessive consumption is like a mountain of mouths. What enters the mouth is considered good, but what comes out is often evil. Urine, for example, is toxic, but food entering the mouth is good. Similarly, the mind can be good or evil.

The Truth of Discrimination and Distinction

1. The Illusion of Life and Death: A Medical Student’s Revelation
   The profound suffering humanity experiences originates from the concepts of discrimination (차별) and distinction (분별). To illustrate this, consider the harrowing experience of a medical student during an anatomy dissection. The student was tasked with dissecting the body of a young woman who had recently died in a traffic accident. Her body was still warm, creating a disturbing illusion of life. As the professor instructed the student to begin the incision, the student hesitated, feeling as though the woman might suddenly awaken. This visceral reaction stemmed from an inability to distinguish (분별) between a corpse and a living person, highlighting the profound psychological impact of such an experience.

The student eventually made the incision, revealing the intricate organs within. The sight of the heart, still warm, and the discovery of a fetus within the womb of the deceased pregnant woman, deeply shocked the student. This experience led the student to question the very nature of life and death. From that day forward, the student, who later became a doctor, found it difficult to separate the image of a patient from the memory of the dissected body. This psychological burden often contributes to high divorce rates among doctors, as they may unconsciously perceive their spouses as mere anatomical forms rather than living individuals. The core question arises: what truly defines life and death? From a spiritual perspective, a body is merely a vessel; it is the presence or absence of the soul (영혼) that determines whether it is alive or dead.

2. The Intricacies of the Human Body and the Nature of Beauty
   The medical student, deeply affected by the dissection, began to marvel at the complexity of the human body. Within the confined space of the ribcage, numerous organs, specifically the five viscera and six entrails (오장육부), are meticulously arranged. These eleven organs, if laid out, would fill a large basin, yet they fit perfectly within the human form. This intricate design, from a tiny seed developing into a complete human being, is nothing short of miraculous. The human body, particularly the female form, is often perceived as a masterpiece of beauty, captivating men and leading them to fall in love.

However, the doctor, reflecting on this, began to question the true nature of this perceived beauty. Is it the physical form itself, or something else, that creates such allure? The doctor realized that men are often enchanted by an illusion, failing to see beyond the superficial. This contemplation leads to a deeper inquiry into the concepts of discrimination (차별) and distinction (분별), which are often confused.

3. Unpacking Discrimination (차별) and Distinction (분별)
   Discrimination (차별) and distinction (분별) are often misunderstood. Discrimination (차별) refers to differences in quality or quantity within the same category. For instance, consider two types of alcohol (술). One might be distilled once, while another, like traditional soju (소주), is distilled three times, resulting in a qualitative difference. Modern soju (소주), produced chemically, lacks this traditional qualitative distinction. Thus, a difference in the number of distillations or the method of production constitutes discrimination (차별) based on quality or quantity.

Furthermore, discrimination (차별) can also arise from environmental factors, even when the inherent quality is the same. For example, the taste of the same alcohol (술) differs significantly when served in a golden cup (금잔) compared to a gourd dipper (바가지). This environmental influence creates a perceived difference in value. Similarly, a wealthy woman, regardless of her appearance, may be highly valued, while a poor woman, no matter how beautiful, might face societal prejudice. This illustrates how external circumstances can lead to discrimination (차별). The value of an item, like a refrigerator, also changes based on its environment; it is less desired in an Eskimo village but highly sought after in Africa. Similarly, the inherent differences between men and women, such as their distinct qualities, also fall under the umbrella of discrimination (차별).

4. The Nature of Distinction (분별) and the Path to the Middle Way (중도)
   While discrimination (차별) involves differences in quality, quantity, or environment, distinction (분별) operates on a different level. Consider the analogy of water (물) and waves (파도). Both are fundamentally the same water (물). However, people tend to distinguish (분별) between them, calling one “water” and the other “waves.” The water (물) represents our mind (마음), clear and pure, while the waves (파도) symbolize our distractions (잡념) and desires (욕심). When the mind (마음) becomes turbulent like waves (파도), clarity is lost, and it can even cause harm to others.

Distinction (분별), therefore, is the act of categorizing things that are fundamentally the same, such as good and evil. To perceive good and evil as one, or to view them from a unified perspective, is known as the Middle Way (중도) or Moderation (중용). When we apply distinction (분별), we perceive individuals as either good or evil. However, from the perspective of the Middle Way (중도), good and evil are interconnected and part of the same reality. It is through these concepts of discrimination (차별) and distinction (분별) that humanity remains trapped in the cycle of worldly suffering.

5. The Interconnectedness of Fortune (길) and Misfortune (흉)
   Humanity often struggles to escape the cycle of discrimination (차별) and distinction (분별), leading to continuous suffering. It is crucial to abandon the mindset that categorizes events as simply “good” or “bad.” Fortune (길) invariably brings misfortune (흉), and misfortune (흉) inevitably leads to fortune (길). For example, a young person winning the lottery might experience initial fortune (길), but this often leads to misfortune (흉), such as losing friends and family due to financial demands, and eventually squandering their wealth.

Conversely, someone who fails a university entrance exam might experience initial misfortune (흉), but this could lead to fortune (길), such as becoming a successful entrepreneur. In contrast, a student who succeeds in university might become involved in protests and face ruin. Parents often celebrate a child’s university acceptance as fortune (길) and mourn a failure as misfortune (흉), yet the long-term outcomes can be the opposite. Therefore, one should not despair over perceived misfortune (흉), such as failing an exam or losing a job, as misfortune (흉) always carries the seed of fortune (길), and vice versa. This cyclical nature is a fundamental truth of existence.

6. The Wisdom of Saeongjimah (새옹지마) and the Cycle of Life
   The Chinese proverb Saeongjimah (새옹지마), which translates to “the old man at the frontier loses his horse,” perfectly illustrates the cyclical nature of fortune (길) and misfortune (흉). The story recounts an old man whose horse runs away, causing him sorrow. However, the horse later returns with a magnificent mare, bringing fortune (길). His son, riding the new horse, breaks his leg, leading to misfortune (흉). Yet, this injury prevents him from being conscripted into a war, saving his life while many others perish, thus turning misfortune (흉) into fortune (길).

This narrative highlights that what appears to be misfortune (흉) can ultimately lead to fortune (길), and vice versa. The old man, initially despairing over his son’s injury, later realized it was a blessing in disguise. In a village where all other young men died in war, his disabled son became the only eligible bachelor, marrying many women and ensuring the continuation of his family line. This demonstrates that events are not inherently good or bad; their true nature is revealed over time through their interconnected consequences. The story of Saeongjimah (새옹지마) teaches us to view life’s events with a broader perspective, recognizing the constant interplay of fortune (길) and misfortune (흉).

7. Diverse Perspectives on Karma and Suffering
   Different spiritual traditions offer varying interpretations of karma (업보) and suffering. In Buddhism (불교), all positive outcomes are attributed to one’s mind (마음), emphasizing the importance of cultivating a clear and empty mind (마음) to achieve peace and attract blessings. This involves a passive approach, letting go of attachments and worries.

In contrast, Christianity (기독교) emphasizes faith (믿음) in God and love (애심), advocating for an active approach to life. This involves engaging in missionary work, helping the less fortunate, and actively practicing compassion. These actions are seen as fulfilling God’s will.

Confucianism (유교), on the other hand, focuses on rites (예), such as ancestral worship and ceremonies for rain, emphasizing social harmony and proper conduct. These traditions offer distinct frameworks for understanding human experience and the origins of suffering.

8. The Nature of Sin and Collective Karma (동업중생)
   The concept of sin (죄) is complex. Consider a bird catcher who uses a caged bird to lure other birds into a net. The caged bird, forced to sing, causes its companions to be captured and killed. Is the caged bird guilty of sin (죄)? No, because it acts under duress, without the intention to harm. True sin (죄) arises from a deliberate intention to do wrong. If one is forced to commit an act against their will, the primary sin (죄) lies with the one who compels the action.

This leads to the concept of collective karma (동업중생), where individuals share in the karma (업보) of others. For instance, if 30 people die in a war, it is not necessarily due to their individual past karma (업보). Instead, it could be the result of the karma (업보) of a nation or its leaders who initiated the war. Similarly, if a plane crashes, killing 500 passengers, it is not that all 500 had the same karma (업보) to die. It could be the karma (업보) of a single pilot, perhaps due to a personal crisis, that leads to the collective tragedy. In such cases, the pilot’s karma (업보) becomes the starting point for the karma (업보) of all those affected. This principle of collective karma (동업중생) highlights how the actions of one can impact many, leading to shared experiences of fortune (길) and misfortune (흉).

9. Overcoming Discrimination (차별) and Distinction (분별) for Inner Peace
   Understanding collective karma (동업중생) helps us transcend discrimination (차별) and distinction (분별). If one experiences misfortune (흉), it is important to recognize that somewhere else, someone is experiencing fortune (길), and vice versa. This perspective fosters empathy and contentment. For example, if one has wealth, it should be used to help those less fortunate, rather than being a source of pride. If one lacks wealth, they can find solace in knowing that their situation might contribute to the well-being of others, and that their own fortune (길) will eventually come. Life is a temporary journey, and recognizing this impermanence eliminates dissatisfaction.

There are eight fundamental pairs of concepts that often lead to suffering when we apply distinction (분별): truth and falsehood, good and evil, beauty and ugliness, love and hatred, happiness and unhappiness, praise and blame, possession and lack, and gain and loss. When we distinguish (분별) between these, we inevitably experience stress and hormonal imbalances. While we naturally pursue beauty, it is essential to view beauty and ugliness from a higher perspective, transcending mere physical appearance. Similarly, in relationships, true love (애정) is not merely romantic love (애정), but a deeper connection that endures beyond superficial feelings. When this deeper love (애정) is lost, relationships dissolve, leading to pain.

10. The Eight Perspectives (팔관) and the Path to Wholeness
    To truly understand the world and avoid the pitfalls of discrimination (차별) and distinction (분별), one must view things through the Eight Perspectives (팔관). These perspectives include: no perspective (무관), self-perspective (아관), cause-and-effect perspective (과관), real perspective (실관), empty perspective (공관), mind perspective (심관), illusion perspective (환관), and divine perspective (불관). Just as a line has a midpoint, a circle has a center, and a three-dimensional object has a core, our mind (마음) should not be confined to one-dimensional or two-dimensional thinking.

The ultimate perspective is the divine perspective (신관), which aligns with the mind (마음) of God-man and the center of the universe. When making decisions, such as purchasing an item or planning a trip, one should consider all Eight Perspectives (팔관). By doing so, one avoids the sin (죄) of discrimination (차별) and distinction (분별). Even good people can experience sudden misfortune (흉), such as the death of a child or becoming disabled, without having committed any sin (죄). It is crucial to understand whether suffering is a result of one’s own karma (업보), the actions of others, or collective karma (동업중생).

11. Compassion for the Disabled and the Western Perspective
    It is wrong to attribute a person’s disability to their past sins (죄) or karma (업보). For example, if a pilot’s negligence causes a plane crash, and a passenger survives with a disability, the karma (업보) lies with the pilot, not the disabled passenger. The disabled body will receive compensation in the next life. Therefore, we should never blame or point fingers at disabled individuals. Similarly, the suffering of mothers who lost their children in wars, like the Korean War, is not due to their individual sins (죄), but rather the karma (업보) of the nation and its leaders.

Western societies, particularly countries like Sweden and the Netherlands, often show great respect and provide extensive support for disabled individuals. They believe that disabled people are sent by God to demonstrate humanity’s capacity for compassion and to test the goodness of people’s hearts. In these cultures, disabled individuals receive full employment opportunities and numerous benefits. This perspective is instilled from childhood, preventing children from mocking or ostracizing disabled peers. For instance, Franklin D. Roosevelt, a disabled president, was elected four times, a testament to the respect and empathy shown towards him by the American people. This contrasts sharply with interpretations that attribute disability to personal karma (업보), which can lead to social isolation and prejudice.

12. The Eight Sufferings (팔고) Arising from Discrimination (차별)
    When individuals engage in discrimination (차별), they inevitably invite suffering upon themselves. This leads to the Eight Sufferings (팔고), which are: suffering of separation from loved ones (애별이고), suffering of encountering enemies (원증회고), suffering of not obtaining what one desires (구불득고(求不得苦)), and suffering of the five aggregates (오온성고), which includes birth, aging, sickness, and death.

The suffering of separation from loved ones (애별이고) arises from excessive attachment. When one loves someone intensely, they inevitably create a distinction between those they love and those they do not, leading to the pain of separation. This is why it is advised to love in moderation, as excessive attachment to a partner can lead to the inevitable pain of parting.

13. The Five Aggregates (오온) and the Cycle of Suffering
    The suffering of the five aggregates (오온성고) encompasses the fundamental pains of human existence: birth (생), aging (노), sickness (병), and death (사). The five aggregates (오온) refer to form (색), sensation (수), perception (상), mental formations (행), and consciousness (식). When we apply discrimination (차별) to these, we categorize things as good or bad, tasty or tasteless. For example, overindulging in delicious food due to discrimination (차별) can lead to illnesses like diabetes and high blood pressure.

As one ages, they inevitably face the suffering of aging (노고), battling various ailments. In their seventies, they might fight cancer; in their eighties, they confront death; and in their nineties, they may experience hallucinations, seeing spirits or past figures. This continuous struggle with illness and the fear of death constitutes the suffering of sickness (병고) and the suffering of death (사고). These are the inevitable consequences of human existence, a relentless cycle of physical and mental decline.

14. The Power of Invocation and Spiritual Protection
    To alleviate the suffering of sickness (병) and death (사), one can invoke the name of Huh Kyung-young. Those who call upon his name are said to be free from such suffering until their last breath. This invocation can be done silently in one’s mind (마음), and the spiritual energy will still be received. While all names carry energy, Huh Kyung-young’s name is unique in that it boosts the immune system by a hundredfold.

In the future, humanity will face pandemics far more severe than Ebola, caused by environmental destruction and societal imbalances. When such a time comes, no medicine will suffice, and only the invocation of Huh Kyung-young’s name will offer a solution. However, this spiritual protection does not negate the need for physical sustenance. One must still eat and take nutritional supplements to maintain physical health. The invocation provides spiritual protection (영적인 보호), enhancing immunity, but it does not replace the need for proper nutrition.

15. The Etymology of Death (死) and the Importance of Sustenance
    The Chinese character for death (死) (사) has a profound etymology. It is composed of two parts: one meaning dagger (비수) or spoon (수저), and the other representing earth (땅). In ancient times, to “put down one’s spoon” at night meant to die, as people who could not eat dinner after a day’s work would soon perish without modern medical interventions like IV drips. Therefore, the character death (死) (사) literally signifies “putting down one’s spoon and entering the earth.”

This emphasizes the fundamental importance of food for survival. While spiritual protection is vital, it does not replace the need for physical nourishment. One must eat three meals a day and take nutritional supplements. Invoking Huh Kyung-young’s name provides spiritual protection (영적인 보호) and boosts immunity, but it is not a substitute for a healthy diet. It is crucial not to misinterpret these teachings; physical well-being and spiritual well-being are interconnected.

16. Spiritual Healing and the Diagnosis of God-man
    Huh Kyung-young demonstrates his unique ability to diagnose and heal ailments through spiritual (영적) means, transcending conventional medical practices. He can perceive a person’s health condition not through physical examination but through their spirit (영혼). For example, he can identify a person’s underlying health issues, such as a problem with their nasal passages or even their brain, simply by observing them.

He illustrates this by testing a person’s physical strength. When a person’s nasal passages are blocked, their physical strength is diminished. After a brief spiritual intervention, he can restore their strength, demonstrating the immediate effect of his healing. He also identifies issues with the liver, which can affect brain function, and proceeds to spiritually heal these organs. This process is independent of whether the person has eaten or taken supplements; it is a direct spiritual (영적) intervention. He notes that individuals with good character and a healthy constitution, as indicated by their facial features, are more likely to encounter him and receive such healing.

17. God-man’s (God-man) Mission for Global Peace and Spiritual Purity
    Huh Kyung-young’s mission extends beyond individual healing to encompass global transformation. He aims to become the President of Korea, unite the world, and eradicate all wars, particularly those that harm innocent women and children, such as the conflicts in Palestine and the Korean Peninsula. His purpose is not to establish a new religion but to bring about world peace and unity.

He explains that when he spiritually heals someone, approximately 20 angels are infused into their body, providing lifelong protection. However, this spiritual protection is contingent upon maintaining spiritual purity (마음이 깨끗할 동안만). Engaging in immoral acts, such as embracing another man’s wife or speaking ill of others, will cause these angels to depart, nullifying the healing effects. Therefore, individuals must strive to maintain a clean mind (마음) and virtuous conduct to retain the spiritual blessings received.

18. The Root Cause of Cancer and the Three Mouths (입)
    God-man explains that cancer (암), a severe form of suffering, often arises from greed (욕심), specifically from an excessive focus on one’s own desires. He metaphorically describes this as having “three mouths (입)” instead of one. In ancient times, when people engaged in strenuous labor, one mouth (입) was necessary for sustenance. However, in modern society, where physical labor is less common, having “three mouths (입)” signifies excessive consumption and self-centeredness.

This concept extends to the idea that what enters the mouth (입) is generally considered good, while what exits the mouth (입) can be harmful. For example, food entering the mouth (입) is beneficial, but urine exiting the body is toxic. Similarly, a person’s mind (마음) can be pure, but their words or actions can be destructive. This highlights the importance of controlling one’s desires and actions to prevent the accumulation of negative karma (업보) that can manifest as diseases like cancer (암).

The Truth of Discrimination and Distinction

1. The Illusion of Life and Death: A Medical Student’s Revelation
   The suffering humanity experiences stems from the concepts of discrimination and distinction. To illustrate this, consider the profound experience of a medical student. During an anatomy lesson, a young female cadaver, recently deceased from a traffic accident, was presented. The body was still warm, creating a disquieting sense of lingering life. As the professor instructed the student to begin the dissection, the student hesitated, feeling as though the woman might suddenly awaken. This visceral reaction highlighted the profound difficulty in distinguishing between a living person and a deceased body, especially when the physical warmth of life had not yet fully departed.

The student’s internal conflict intensified when tasked with dissecting the chest. The thought of cutting into a woman, similar to those he knew in life, was deeply unsettling. This struggle underscored the blurred lines between a corpse and a living being in the student’s mind. Despite the professor’s insistence, the student’s hands trembled. Upon making the incision, the heart was revealed, followed by the intricate network of blood vessels. Further dissection uncovered a uterus containing a small, deceased fetus.

This experience profoundly impacted the medical student. The cadaver, a pregnant woman who had died in an accident, was undeniably lifeless. Yet, the act of dissecting her, particularly discovering the fetus, was deeply disturbing. This trauma, it is suggested, can lead to significant emotional distress for doctors, potentially affecting their personal lives, including a higher incidence of divorce. The sight of a spouse could, at times, evoke the image of a cadaver.

The core of this narrative lies in the question of what truly constitutes life and death. From the student’s perspective, the distinction was elusive. The presence or absence of a soul was presented as the sole determinant: with a soul, the body is alive; without it, it is merely a corpse.

2. The Intricacies of the Human Form and the Nature of Perception
   Following the initial shock of dissection, the medical student was struck by the intricate wonder of the human body. Observing each organ, the student marveled at how numerous vital organs, such as the five viscera and six entrails (Ojang Yukbu), totaling eleven organs, could be meticulously arranged within the confined space of the ribcage. If laid out externally, these organs would fill a large basin, yet they fit perfectly within the human form.

This intricate arrangement, from a tiny seed (the fertilized egg) developing into a complex human being, was presented as nothing short of miraculous. The perfection of the human form, particularly the beauty of a woman’s face, was highlighted as a captivating illusion. Men, it was observed, are often enchanted by this beauty, becoming captivated and “falling” for women. However, the doctor, having witnessed the internal reality, began to question this external perception, wondering why he had previously viewed women as so beautiful when their internal structure was so complex and, in a sense, less “beautiful” than the external facade.

3. Deconstructing Discrimination and Distinction
   The concepts of discrimination and distinction are often confused, yet they are fundamentally different.

• Discrimination (차별): This refers to differences in quality or quantity within the same category.

  • Example 1: Alcohol: Consider different types of alcohol. Historically, imperial soju was distilled three times, making it qualitatively superior to other spirits. Modern soju, often chemically produced, lacks this qualitative difference, despite using the same name. Thus, a difference in the number of distillations or the method of production constitutes discrimination.
  • Example 2: Presentation: Even if the quality is the same, the presentation can create discrimination. Serving the same alcohol in a golden cup versus a gourd dramatically alters the perception and enjoyment. The environment or context changes its perceived value.
  • Example 3: Social Status: Similarly, a wealthy woman, regardless of her appearance, is often valued more highly than a poor woman, who, despite her beauty, might face societal disadvantages. The inherent human value is the same, but external factors like wealth create discrimination.
  • Example 4: Gender: He asserts that men and women are qualitatively different, leading to gender discrimination.

• Distinction (분별): This involves categorizing or labeling things that are fundamentally the same but appear different.

  • Analogy: Water and Waves: Water in the ocean is a single entity. However, when it forms waves, people perceive them as separate from the water itself. The water represents the mind, and waves represent distractions or desires. While they are both water, we distinguish between “water” and “waves.” This act of labeling and separating what is essentially one is distinction.
  • Good and Evil: Similarly, good and evil are often seen as distinct, but from a higher perspective, they are interconnected. Viewing them as one is called “Jungdo” (중도 – the Middle Way) or “Jungyong” (중용 – the Doctrine of the Mean). However, our discriminating minds perceive them as separate entities: good people and evil people.
    These concepts of discrimination and distinction are presented as the root cause of human suffering, preventing individuals from escaping the cycle of worldly pleasures and pains.

4. The Interconnectedness of Fortune and Misfortune
   He urges the audience to abandon the dualistic thinking of good fortune (길) and misfortune (흉). These two are inextricably linked; good fortune invariably brings misfortune, and misfortune eventually leads to good fortune.

• Lottery Example: A young person winning the lottery might initially experience great joy (good fortune). However, this often leads to losing friends and relatives who demand money, losing their job, and eventually running out of money, leading to isolation and hardship (misfortune).

• Academic Success Example: Conversely, someone who fails a university entrance exam (misfortune) might later become a successful business magnate. In contrast, a student who succeeds in exams (good fortune) might become involved in protests and end up as a “ruined person.” Parents might celebrate academic success and mourn failure, yet the long-term outcomes can be reversed.
  This cyclical nature means that one should not despair over misfortune or become overly attached to good fortune. A setback in an exam or job application is not the end. Misfortune carries the seed of future good fortune, and vice versa.

• Analogy: Bouncing Ball: When a ball bounces high (good fortune), it must eventually fall (misfortune). People rejoice when it rises and weep when it falls, yet it is all part of the same cycle.
  This concept is encapsulated in the Chinese idiom “Saengongjima” (새옹지마 – the old man at the frontier’s horse). This proverb perfectly illustrates the constant alternation between good and bad, emphasizing that what appears to be a blessing can turn into a curse, and vice versa.

5. The Tale of Saengongjima and the Nature of Karma
   The story of Saengongjima further illustrates the interconnectedness of good and bad fortune.

• The Horse’s Escape: An old man’s horse runs away (misfortune). His neighbors offer condolences, but the old man remains calm, saying it might be a blessing.
• The Horse’s Return: The horse returns, bringing with it a wild mare (good fortune). The neighbors congratulate him, but the old man cautions that it might bring misfortune.
• Son’s Injury: The old man’s son, while riding the new mare, falls and breaks his leg, becoming disabled (misfortune). The neighbors express sympathy, but the old man remains composed.
• War and Exemption: Soon after, a war breaks out, and all able-bodied young men are conscripted and sent to battle, where many perish. However, the old man’s disabled son is exempt from service and survives, eventually marrying and having many children.
  The old man, through these experiences, came to understand that what appears to be misfortune can ultimately lead to happiness. His son’s disability, initially a source of shame and sorrow, became the very reason for his survival and the continuation of his family line.

Initially, the son’s disability led to social isolation and discrimination. No one wanted to marry him. However, after the war, with most other young men gone, the disabled son became the only option for the village women, leading to a large family. This unexpected turn of events, where misfortune transformed into a unique advantage, highlights the unpredictable nature of life’s cycles.

6. Philosophical Perspectives on Fate and Responsibility
   He then delves into different philosophical and religious interpretations of fate and responsibility.

• Ancestral Karma (조상 탓): In the context of the Korean War (6.25), many attributed suffering to ancestral karma.
• Buddhism (불교): Buddhism attributes all outcomes, good or bad, to individual karma (자기 탓). The essence of Buddhism, summarized in the Pāḷi Canon (팔만대장경), is about cultivating a pure heart (마음씨). It emphasizes emptying the mind and achieving stillness (정 – tranquility), believing that blessings will naturally follow.
• Christianity (기독교): Christianity, in contrast, emphasizes faith in God (하나님 믿음) and love (애심). It encourages active engagement and movement (동 – action), such as missionary work and helping the less fortunate. This active approach is seen as practicing love.
  He then questions whether the old man in the Saengongjima story was active or tranquil. He suggests that traditional Korean elders, like his own grandfather, were often quiet and contemplative, embodying a tranquil spirit. Yet, despite this, their families sometimes faced misfortune, raising questions about the direct correlation between a tranquil life and positive outcomes.

7. The Paradox of Righteousness and Collective Karma
   The discussion shifts to Confucianism (유교), which is characterized by ritual propriety (예), encompassing ceremonies for coming of age, marriage, funerals, and ancestral rites. He then introduces a complex ethical dilemma:

• The Bird Catcher’s Bird: A bird catcher uses a clever bird to lure other birds into a net. The clever bird, forced to sing, feels immense guilt as its song leads its companions to their death. If it refuses to sing, its owner tortures it.

  • Question of Guilt: Does the bird bear guilt? He argues no. Guilt arises from an intentional desire to commit wrong. If one acts under duress, without malicious intent, it is not considered a sin. The primary guilt lies with the one who forces the action.
    This analogy is used to explain the concept of collective karma (동업중생).

• The Village’s Fate: The 30 young men from the village who died in the war did not necessarily die due to their individual past karma. Their deaths were a consequence of the nation’s actions (the war), initiating a new cycle of karma.

• The Airplane Crash: Similarly, if a plane carrying 500 people crashes, it is not necessarily because all 500 passengers shared the same karma for death. It could be due to the karma of a single individual, like the pilot, who might have been distraught from a marital dispute and intentionally caused the crash. In such cases, the pilot’s karma becomes the shared karma of all on board.
  This concept of “Dong-eop-jung-saeng” (동업중생 – shared karma of sentient beings) means that individuals can experience the consequences of another’s karma. It emphasizes that the Earth is a place where karma is often shared.

8. Overcoming Discrimination and Embracing Equanimity
   Understanding shared karma helps to eliminate discrimination and distinction. If one experiences misfortune, it is important to recognize that someone else might be experiencing happiness, and vice versa. This perspective fosters empathy and reduces dissatisfaction.

He identifies eight pairs of contrasting experiences that lead to suffering if one distinguishes between them:

1. Truth and Falsehood
2. Good and Evil
3. Beauty and Ugliness
4. Love and Hatred
5. Happiness and Unhappiness
6. Praise and Blame
7. Having and Not Having (e.g., money coming in and going out)
8. Gaining and Losing (e.g., the Saengongjima story)

These eight pairs are called “Hwalpung” (활풍 – eight winds). If one distinguishes between them, one will inevitably experience suffering and stress, leading to hormonal imbalances.

• Beauty and Ugliness: While people naturally seek beauty, it is crucial to view beauty and ugliness from a transcendent perspective.
• Love and Hatred: In the heart, love and hatred are fundamentally the same. True divorce, it is argued, occurs not from hatred but from the complete absence of affection. He distinguishes between passionate, romantic love and the deeper, enduring affection that sustains human relationships, particularly marriage.
  • Jang Hui-bin Example: The historical figure Jang Hui-bin, who scratched the face of King Sukjong’s queen, did so out of intense love and jealousy, indicating the presence of strong affection, albeit twisted.

9. The Eight Perspectives of Observation
   To truly understand things, one must view them through eight different perspectives:
10. Mugwan (무관 – No View)
11. Agwan (아관 – Self View)
12. Gwagan (과관 – Past View)
13. Silgwan (실관 – Reality View)
14. Gonggwan (공관 – Emptiness View)
15. Simgwan (심관 – Mind View)
16. Hwangwan (환관 – Illusion View)
17. Bulgwan (불관 – Buddha View)

These perspectives allow for a comprehensive understanding, preventing the errors of discrimination and distinction. the human mind often remains stuck in one-dimensional or two-dimensional thinking, rather than reaching the center (중심), which aligns with the mind of God-man (신관) and the center of the universe.

When making decisions, such as buying an item or planning a trip, one should consider all eight perspectives to avoid making discriminatory judgments.

10. The Innocence of Suffering and the Origin of Karma
    suffering does not always imply personal wrongdoing. The old man in the Saengongjima story and the 30 villagers who died in the war were not necessarily sinful. Even good people can experience sudden misfortune, such as the death of a child or becoming disabled.

• Disability and Karma: It is wrong to assume that a disabled person is suffering due to their own sins. A disability might be the result of someone else’s mistake, such as a drunk driver causing an accident. In such cases, the karma lies with the perpetrator, not the victim.
  • The physical body, if harmed, will receive compensation in the next life. Therefore, one should not resent a disability or the loss of a child.
• National Karma: The deaths of 3 million young Koreans in the Korean War were not due to the individual sins of their mothers. It was the consequence of a national decision to wage war, causing immense suffering to many innocent families.
  Therefore, it is crucial not to judge those who suffer, as one cannot know whether their misfortune stems from their own actions or the actions of others.

11. Valuing the Disabled: A Western Perspective
    Western societies, particularly countries like Sweden and the Netherlands, demonstrate a high regard for disabled individuals.

• Societal Support: In these nations, disabled people receive full employment opportunities, mandatory job placement after graduation, and comprehensive benefits.
• Theological Interpretation: This respect is rooted in a theological belief that disabled individuals are sent by God to test the compassion and goodness of able-bodied people. They are seen as a means for God to observe humanity’s glory.
• Educational Impact: This perspective is instilled from childhood, preventing children from mocking or ostracizing disabled peers.
• Roosevelt Example: Franklin D. Roosevelt, a disabled president, served four terms, exceeding the usual two-term limit in the US. This was partly due to public sentiment that, because of his disability, he deserved to serve longer.
  disabled individuals should not be discriminated against. They are fundamentally the same as anyone else; the “cup” (their physical form) may be different, but the “wine” (their inherent human essence) is identical.

12. The Eight Sufferings of Discrimination
    Discrimination inevitably leads to suffering. When one discriminates against others, that suffering will return to them. He outlines eight types of suffering (활고 – eight sufferings) that arise from discrimination:

13. Aebyeolgo (애별이고 – Suffering of Separation from Loved Ones): Love, when accompanied by discrimination, leads to separation. Intense attachment to a loved one creates an imbalance, inevitably leading to the pain of parting.

14. Wonjeunghego (원증회고 – Suffering of Encountering Hated Ones): Those who harbor hatred will inevitably encounter their enemies, leading to suffering.

15. Gubuldeukgo (구불득고 – Suffering of Not Obtaining What is Desired): Excessive desire for something inevitably leads to the pain of not being able to obtain it.

16. Saengnobyeongsa Oonseonggo (생로병사 오온성고 – Suffering of Birth, Old Age, Sickness, Death, and the Five Aggregates): This encompasses the fundamental sufferings of human existence.

• The Five Aggregates (오온 – O-on): These are form, sensation, perception, mental formations, and consciousness. When one discriminates based on these (e.g., “this is good,” “this is bad,” “this is delicious”), it leads to problems.
• Example: Food: Overindulging in delicious food due to discrimination leads to illnesses like diabetes and high blood pressure.
• Life Cycle: After age 60, one battles illness; after 70, cancer; after 80, death; and after 90, “ghosts” (hallucinations or mental decline). This describes a continuous decline.
• Illness and Death: The final stages of life are often marked by intense suffering from illness, making it difficult to eat or live comfortably, yet unable to die.

13. The Power of God-man’s Name and the Importance of Sustenance
    He asserts that invoking the name of Huh Kyung-young can alleviate these sufferings, particularly in the face of illness and death.

• Spiritual Energy: Calling his name, even silently, generates powerful energy from the universe, providing spiritual protection and boosting immunity.

• Future Pandemics: He warns of future pandemics, far more severe than Ebola, which will arise from environmental destruction and societal inequality. In such times, only invoking his name will offer a solution, as no medicine will suffice.

• Balance with Physical Needs: However, this spiritual protection does not negate the need for physical sustenance. One must still eat and take nutritional supplements. Invoking his name while starving will not sustain life.
  He then analyzes the Chinese character for death (死).

• Etymology of “Death”: The character for death (死) is composed of two parts: one meaning a dagger (비수 비) and another meaning a spoon/chopsticks (수저 비). The latter interpretation suggests “laying down one’s spoon at night,” meaning one cannot eat dinner.

• Historical Context: In ancient times, if someone could not eat dinner after a day’s work, they would soon die, as there were no IV drips or modern medical interventions. Thus, “laying down the spoon” became synonymous with death.
  Therefore, while spiritual protection is vital, it must be combined with proper nutrition and care for the physical body. The name of Huh Kyung-young provides spiritual protection, not physical nourishment.

14. Spiritual Healing and Physical Manifestations
    He then demonstrates his ability to perform spiritual healing, identifying and correcting physical ailments through energetic means. He interacts with audience members, assessing their health by testing their physical strength and identifying areas of weakness.

• Case 1: Nasal Congestion: A man initially appears healthy but is identified as having nasal congestion (비염). He spiritually “corrects” this, and the man’s strength immediately improves.
• Case 2: Liver and Brain Issues: Another man’s strength is tested, revealing issues with his brain and liver, likely due to alcohol consumption. He spiritually “corrects” these issues, and the man’s strength returns, indicating improved health.
• Case 3: Spinal and Prostate Issues: A third man is found to have problems with his spine and prostate. He spiritually “corrects” these, and the man’s strength and physical condition improve.
  These demonstrations are presented as evidence of his spiritual power to heal, emphasizing that these corrections are spiritual, not physical, and still require individuals to maintain their physical health through diet and nutrition.

15. God-man’s Mission: World Peace and Unity
    He clarifies his mission and role. his work is not related to traditional religion.

• Global Transformation: His ultimate goal is to become the President of Korea, then to unify the world, eliminating all wars, such as the Israeli-Palestinian conflict and the Korean War. He aims to create a world without conflict, especially protecting children and women from the ravages of war.
• Identity and Recognition: his true identity will be revealed to the world once he becomes President of Korea. Until then, people should simply know him as Huh Kyung-young.
• Maintaining Spiritual Blessings: He explains that when he spiritually “corrects” someone, approximately 20 angels are infused into their body, providing lifelong protection. However, these angels will depart if the individual engages in immoral behavior, such as inappropriate physical contact with others or speaking ill of him. Maintaining a pure heart is essential to retain these spiritual blessings.

16. The Root of Cancer and the Three Mouths
    He concludes by discussing the origin of cancer and a metaphorical concept of “three mouths.”

• Cancer and Selfishness: Cancer, he states, arises from selfishness, specifically from individuals who only care about their own “mouth.”
• The Three Mouths Metaphor: He explains that people typically have one mouth, but ideally, one should only need “half a mouth” in the 21st century, as most people are no longer engaged in strenuous physical labor. However, many people act as if they have “three mouths,” or even “mountains of mouths,” signifying excessive consumption and greed.
• Good In, Evil Out: He posits that what enters the mouth (food) is inherently good, but what comes out of the mouth (words, waste) can be evil. For example, food is good, but urine, once expelled, contains toxins. Similarly, the human mind, when pure, is good, but negative thoughts and words can be harmful.

20140809_Lecture938_Discrimination_TheTruthOfDiscriminationAndDiscernment

Date: 2014-08-09

Keywords: Discrimination, Discernment, Karma, Suffering, Huh Kyung young

Content

The Illusion of Life and Death: A Medical Student’s Revelation
Huh Kyung young began his lecture by recounting a profound experience of a medical student. This student, during his first dissection of a female cadaver, was deeply disturbed. The body, a young woman who had recently died in a traffic accident, was still warm, giving the illusion of life. As the professor prepared to make the incision, the student felt as if the woman was about to rise, making it impossible for him to wield the scalpel. This visceral reaction highlighted the student’s inability to distinguish between a corpse and a living person, despite knowing intellectually that she was deceased. The professor urged him to proceed, and upon cutting, the student was confronted with the intricate organs, including a fetus within the womb, all of which were lifeless.

This experience profoundly impacted the student, leading him to question the nature of life and death. He realized that the only difference between a living person and a corpse is the presence of a soul. Without the soul, the body is merely an intricate collection of organs. The student was astonished by the complexity and beauty of the human body, noting how eleven organs are meticulously arranged within the ribcage, an arrangement that would fill a large basin if laid out. He pondered how such a perfect form, capable of captivating others, could be created from a tiny seed. This led him to reflect on how men are often enchanted by women’s beauty, a beauty that, from a medical perspective, is merely a complex biological structure.

Understanding Discrimination and Discernment
Huh Kyung young then delved into the concepts of “discrimination” (차별) and “discernment” (분별), clarifying their distinct meanings. discrimination refers to differences in quality or quantity. For instance, he used the analogy of alcohol: a “three-times distilled” liquor, historically reserved for kings, is qualitatively different from a common, chemically produced alcohol. Similarly, the value of an identical liquid changes based on its container—a golden cup versus a simple gourd—or its environment, like a refrigerator being more valuable in Africa than in the Arctic. Gender differences, he noted, are also a form of qualitative discrimination.

Discernment, on the other hand, is about perceiving inherent differences where none truly exist, often driven by human desires or biases. He illustrated this with the example of water and waves. Both are fundamentally the same substance, water, but people discern them as separate entities: “water” and “waves.” The water represents the mind, while the waves symbolize human desires. When the mind is clear, it is like calm water, but when desires arise, it becomes turbulent, like waves, obscuring clarity and potentially causing harm. This tendency to discern good from evil, or a good person from a bad person, prevents individuals from seeing the underlying unity, which Huh Kyung young refers to as the “middle path” (중도).

The Cycle of Fortune and Misfortune (새옹지마)
Huh Kyung young emphasized that the inability to overcome discrimination and discernment traps individuals in the “five desires and pleasures” (오욕락) of this world. He urged his audience to abandon the notion of “good” and “bad” fortune, as good fortune inevitably leads to misfortune, and misfortune eventually brings good fortune. He cited the Chinese idiom “Sai Weng Zhi Ma” (새옹지마), which perfectly encapsulates this cyclical nature.

The story of Sai Weng illustrates this principle:

• Loss of a Horse: An old man’s horse runs away, causing his neighbors to offer condolences. The old man, however, remains calm, stating it might be a blessing.
• Return with More Horses: The horse returns, bringing with it a wild mare. The neighbors congratulate him, but the old man cautions that it might be a misfortune.
• Son’s Injury: His son, while riding the new horse, falls and breaks his leg. The neighbors express sympathy, but the old man sees it as a potential blessing.
• War and Exemption: A war breaks out, and all able-bodied young men are conscripted and subsequently die. The old man’s son, due to his injury, is spared, marries, and has many children, ensuring the family’s prosperity.
  This narrative highlights that what appears to be good or bad fortune is often merely a temporary state, and true understanding requires seeing beyond these immediate distinctions.

The Interconnectedness of Karma and Suffering
Huh Kyung young then explored the origins of suffering, contrasting the perspectives of various religions. Confucianism attributes misfortune to ancestral karma, Buddhism to individual karma, and Christianity to God’s will. However, Huh Kyung young introduced the concept of “collective karma” or “shared karma” (동업중생), asserting that suffering is not always a direct result of an individual’s past actions.

He provided several examples:

• War: When a nation engages in war, countless individuals, including innocent children, suffer and die, not due to their personal karma, but due to the collective karma initiated by the nation’s leaders.
• Plane Crash: If a pilot, due to personal issues like a marital dispute, intentionally crashes a plane, the 500 passengers who die are not necessarily experiencing their individual karma. Instead, they are sharing in the pilot’s karma.
• Disability: A person born with a disability or who becomes disabled due to an accident is not necessarily being punished for past sins. Their suffering might be a consequence of another’s actions, or it might be a divine test for others to demonstrate compassion.
  This concept of shared karma implies that individuals are interconnected, and the actions of one can have far-reaching consequences for many. Therefore, judging others based on their misfortunes, such as attributing disability to personal sin, is a misunderstanding of this profound interconnectedness.

The Eight Sufferings and the Path to Freedom
by eliminating discrimination and discernment, individuals can transcend the “eight sufferings” (팔고) that plague human existence. These sufferings arise from the mind’s tendency to categorize and judge. The eight sufferings include:

1. Separation from Loved Ones (愛別離苦): This suffering arises from attachment and the inevitable separation from those we love. Excessive attachment to a partner, for example, can lead to the pain of separation.
2. Encountering Hated Ones (怨憎會苦): This refers to the suffering of being forced to interact with those one dislikes or considers enemies.
3. Not Obtaining What is Desired (求不得苦): The pain of unfulfilled desires, where excessive craving for something inevitably leads to the suffering of not being able to obtain it.
4. The Five Aggregates of Suffering (五蘊盛苦): This encompasses the suffering inherent in the five aggregates (form, sensation, perception, mental formations, consciousness) that constitute human existence. It includes the suffering of birth, aging, sickness, and death (生老病死).

Huh Kyung young emphasized that these sufferings are a direct result of our discriminatory and discerning minds. By recognizing the unity in all things and transcending these mental distinctions, one can achieve a state of contentment and freedom from suffering.

The Power of Huh Kyung young’s Name and Spiritual Healing
Huh Kyung young asserted that calling his name can provide spiritual protection and enhance immunity, particularly against future pandemics far more severe than current ones. He clarified that while his name offers spiritual benefits, it does not replace the need for physical sustenance and medical care. Proper nutrition and a healthy lifestyle are still essential for well-being.

He then demonstrated his spiritual healing abilities by performing a diagnostic and healing session on a volunteer. Through a unique method of assessing physical strength by pressing on specific body parts, Huh Kyung young claimed to identify and correct various ailments, including rhinitis, liver issues, and prostate problems. his approach is spiritual, not medical, and that he sees and corrects imbalances on an energetic level. these spiritual interventions are temporary and require the individual to maintain a pure heart and avoid negative actions to retain the benefits.

The Meaning of the Character for “Death” (死)
Huh Kyung young delved into the etymology of the Chinese character for “death” (死), explaining its profound meaning. He broke down the character into its components: the radical for “spoon” or “dagger” (匕) and the radical for “earth” (歹, which can also mean “bone” or “death”). the “spoon” radical, in this context, refers to a meal spoon. The character thus signifies “putting down the spoon in the evening,” implying that a person who stops eating dinner will soon die.

In ancient times, without modern medical interventions like IV drips, a person who stopped eating, especially dinner after a day of labor, would quickly succumb. Therefore, “putting down the spoon at night” became a metaphor for death. The “earth” radical then signifies that such a person will soon enter the ground. This interpretation underscores the fundamental importance of consistent nourishment for life.

The Importance of a Pure Heart and Global Unity
Huh Kyung young concluded by reiterating his mission to bring about world peace and unity, eliminating wars like the Israeli-Palestinian conflict and the potential for conflict on the Korean Peninsula. He stated that his role as a future president of Korea would be to achieve global unification. He also stressed that the spiritual benefits he imparts, such as the presence of “angels” in a person’s body after healing, are contingent upon maintaining a pure heart and refraining from negative actions like anger or lust.

He warned that suffering, particularly from terminal illnesses like cancer, often stems from selfishness and a lack of empathy. He metaphorically described such individuals as having “three mouths” (세 개), implying excessive consumption and self-interest, contrasting this with the ideal of having only “half a mouth,” signifying moderation and consideration for others. He concluded by stating that while what enters the mouth (food) is inherently good, what comes out of the mouth (words, actions) can be evil, highlighting the importance of inner purity.

Meeting Minutes: The Truth of Discrimination and Distinction

Ⅰ. Meeting Overview

Category	Details
Date	August 9, 2014
Topic	The Truth of Discrimination and Distinction
Speaker	Huh Kyung-young
Format	Lecture (YouTube Video)

Ⅱ. Meeting Discussion

• Understanding Discrimination and Distinction

  • Discrimination (차별): Refers to qualitative or quantitative differences, or differences arising from environmental factors, even if the object itself is the same.
  • Examples include different grades of alcohol (e.g., once-distilled vs. thrice-distilled soju) or the perceived value of the same alcohol served in a gold cup versus a gourd.
  • Societal examples include differences in treatment based on wealth, such as a wealthy woman, regardless of appearance, being valued more than a poor woman.
  • Gender differences are also a form of qualitative discrimination.
  • Distinction (분별): Involves perceiving things that are fundamentally the same as different.
  • For instance, water and waves are the same substance, but people distinguish them as separate entities.
  • This concept extends to good and evil, which, when viewed from a “middle path” (중도), are seen as one, but are often distinguished by human perception.
  • Overcoming Discrimination and Distinction: To escape suffering, one must overcome the tendency to discriminate and distinguish.

• The Cycle of Fortune and Misfortune (길흉)

  • Good fortune (길) inevitably leads to misfortune (흉), and misfortune (흉) eventually leads to good fortune (길).
  • This concept is illustrated by the Chinese idiom “Saiwongjima” (새옹지마), where a series of seemingly good or bad events ultimately reverse their nature.
  • Examples include winning the lottery leading to loss of friends and financial ruin, or failing a college entrance exam leading to business success, while those who passed might face difficulties.
  • Therefore, one should not despair over misfortune or become overly attached to good fortune, as both are temporary states.

• Causes of Suffering and the Concept of Karma (업보)

  • Individual vs. Collective Karma: Not all suffering is due to individual past karma.
  • Sometimes, suffering arises from the actions of others, such as a pilot’s personal issues leading to a plane crash affecting many innocent passengers (동업중생 – shared karma).
  • Similarly, national conflicts can lead to the suffering and death of many individuals who bear no personal fault.
  • Misinterpretation of Suffering: It is incorrect to assume that disabled or suffering individuals are being punished for past sins.
  • In some cultures, like Sweden, disabled individuals are highly respected and supported, viewed as sent by God to test the compassion of others.
  • Discrimination against disabled people is a form of “차별” (discrimination), as the individual’s essence remains the same despite physical differences.
  • Eight Sufferings (팔고): Avoiding discrimination and distinction can prevent these eight types of suffering.
  • 애별리고 (愛別離苦): The pain of separation from loved ones, often caused by excessive attachment and discrimination in love.
  • 원증회고 (怨憎會苦): The pain of encountering those one hates, as enemies are bound to meet.
  • 구불득고(求不得苦) (求不得苦): The pain of not obtaining what one desires, arising from excessive craving.
  • 오온성고 (五蘊盛苦): The suffering arising from the five aggregates (form, sensation, perception, mental formations, consciousness), which includes the pains of birth, aging, sickness, and death (생로병사).
  • Sickness, particularly terminal illness, is often attributed to self-centeredness.
  • He claims that invoking his name can alleviate these sufferings until death.

• The Power of Huh Kyung-young’s Name and Spiritual Healing

  • Invoking Huh Kyung-young’s name is said to boost immunity and provide spiritual protection, unlike other names which drain energy.
  • This spiritual protection is presented as a defense against future pandemics more severe than influenza.
  • However, it is emphasized that spiritual intervention does not replace physical needs like eating and taking supplements.
  • He demonstrates spiritual healing by identifying and correcting physical ailments (e.g., rhinitis, liver issues, brain blockages, prostate problems) in audience members through touch and eye contact, claiming to infuse “angels” into their bodies.
  • These spiritual benefits are contingent on maintaining a pure heart and avoiding negative actions like anger or inappropriate physical contact.

• Huh Kyung-young’s Vision

  • He states his purpose is not religious but to become president of Korea, unify the world, and eliminate wars like the Israeli-Palestinian conflict and the inter-Korean conflict.
  • He believes his true identity will be revealed once he becomes president.

Ⅲ. Action Items
No specific action items were recorded in this lecture.

1. Character Profiles

• Huh Kyung-young | Lecturer | Delivers a lecture on the “Truth of Discrimination and Distinction,” emphasizing spiritual and philosophical concepts.
• Medical Student | Student | Experiences trauma during a cadaver dissection, leading to a reevaluation of life and death.
• Professor | Medical Instructor | Guides the medical student through the dissection, emphasizing the reality of death.
• Kim Gomo | Audience Member | Asked to define “discrimination.”
• Elder Jang | Audience Member | Asked to define “discrimination.”
• Chairman Park | Audience Member | Asked to define “discrimination” and later questioned about the ending of the “Saeng-ong-ji-ma” story.
• Audience Member (Male) | Participant | Receives a spiritual healing demonstration from Huh Kyung-young for various ailments.

3. Scene-by-Scene Summary

1 (00:00:00) The Truth of Discrimination and Distinction

• Huh Kyung-young begins a lecture for young people online, focusing on the “Truth of Discrimination and Distinction”.
• He explains that all human suffering originates from discrimination.
• He recounts a story of a medical student who, during a cadaver dissection of a young woman, struggles to differentiate between a living person and a corpse.
• The student is traumatized when the professor forces him to cut into the body, revealing a heart and a fetus in the womb.
• This experience makes it difficult for the student to marry, as he might see his wife as a corpse, leading to a high divorce rate among doctors.
• Huh Kyung-young uses this to illustrate that while we appear alive, our bodies are merely vessels, and the distinction between life and death is often blurred.
• a body is only alive when a soul (혼) is present.
• The student, after the initial shock, finds the human organs fascinating, noting the complexity of the five viscera and six entrails (5장 6부) packed into a small space.
• He marvels at how a tiny seed can develop into a perfectly formed human with such beauty.
• Huh Kyung-young then questions why men are so easily captivated by women’s beauty, suggesting that doctors realize this beauty is not inherent but a perception.

2 (00:09:20) Understanding Discrimination and Distinction

• Huh Kyung-young asks the audience to define “discrimination” (차별) and “distinction” (분별).
• He explains that discrimination involves qualitative or quantitative differences, using the example of different grades of alcohol (once-distilled vs. thrice-distilled soju).
• He notes that even the same alcohol tastes different when served in a gold cup versus a gourd, illustrating how environment changes perceived value.
• This concept extends to people, where a wealthy woman, regardless of appearance, is valued more than a poor woman, whose beauty might be overlooked.
• discrimination occurs when the value of an object changes based on its environment, quantity, or quality.
• Gender is also a form of qualitative discrimination.
• He then differentiates “distinction” (분별) from “discrimination”.
• Water and waves are the same substance, but we distinguish them as different, just as we distinguish between good and evil.
• Viewing good and evil as one is called “the middle way” (중도).
• He warns that clinging to discrimination and distinction prevents people from escaping the five desires and pleasures (오욕락) of the world.

3 (00:22:00) The Cycle of Fortune and Misfortune

• Huh Kyung-young advises the audience to erase the concept of good and bad (길흉) from their minds.
• He explains that good fortune always brings misfortune, and misfortune always brings good fortune.
• He gives the example of a lottery winner who gains wealth but loses friends and family, eventually becoming isolated.
• Conversely, someone who fails a college entrance exam might become a successful business owner, while a successful student might become a “ruined person” (폐인) due to activism.
• falling into misfortune, like failing an exam, should not lead to despair or suicide.
• He uses the analogy of a bouncing ball: crying when it falls and rejoicing when it rises is pointless, as it will always come down again.
• He introduces the Chinese idiom “Saeng-ong-ji-ma” (새옹지마), which illustrates this cycle of fortune and misfortune.
• He recounts the story of the old man whose horse ran away, then returned with more horses, leading to his son breaking his leg, which ultimately saved him from conscription during a war.
• The old man initially felt unfortunate when his son was injured but later realized it was a blessing.
• Huh Kyung-young highlights that the son, initially discriminated against for his disability, later became the only eligible man in the village, marrying many women and ensuring his family’s prosperity.
• He asks why the story ends happily, attributing it to the son’s disability preventing him from going to war.

4 (00:30:00) Different Perspectives on Karma and Suffering

• Huh Kyung-young discusses how different religions attribute the cause of misfortune.
• Confucianism blames ancestors, Buddhism blames oneself, and Christianity attributes good outcomes to God.
• He summarizes Buddhism as “self-enlightenment” (자명) and Christianity as “love” (애심).
• He explains that “love” (애) is dynamic (동), while “mind” (심) is still (정).
• Buddhism encourages emptying the mind to achieve peace and blessings.
• Christianity, however, emphasizes active love and action, like missionary work and helping the poor.
• He questions whether the old man in the “Saeng-ong-ji-ma” story was active or quiet, suggesting he was quiet like traditional Korean elders.
• He then questions why, if quietness brings blessings, other quiet families in the village suffered misfortune.
• He explains that Confucianism, focused on rituals (예), also saw its followers’ children die in war.
• He presents a thought experiment: a bird catcher uses a bird’s cries to attract other birds, which are then caught and sold.
• The captive bird, though crying for freedom, inadvertently causes the death of its companions.
• He asks if the bird is guilty, concluding it is not, as it acts under duress.
• He clarifies that guilt arises from intentional wrongdoing, not from actions forced by circumstances.

5 (00:45:00) Collective Karma and the “Dong-eop Jungsaeng” Concept

• Huh Kyung-young addresses whether the deaths of 30 young men in a village during wartime were due to past karma (전생의 업보).
• He asserts that these deaths were not individual karma but the beginning of collective karma (업보의 시작) caused by the nation’s actions.
• He uses the example of a plane crash where 500 passengers die, not due to their individual karma, but due to the pilot’s karma (조종사 업보).
• He cites the Malaysia Airlines incident, where the pilot’s marital dispute allegedly led to the crash.
• He concludes that the 500 passengers did not have individual karma for death.
• This concept is called “Dong-eop Jungsaeng” (동업 중생), meaning sharing karma.
• understanding “Dong-eop Jungsaeng” eliminates discrimination and distinction.
• He advises that when misfortune strikes, one should believe happiness will follow, and vice versa.
• Wealthy individuals should help the less fortunate, and those without wealth should find comfort in knowing others are prospering.
• life is temporary, and realizing this eliminates all dissatisfaction.

6 (00:52:00) The Eight Sufferings and the Importance of Non-Discrimination

• Huh Kyung-young lists eight pairs of concepts that, when viewed with distinction, lead to suffering: truth/falsehood, good/evil, beauty/ugliness, love/hate, happiness/unhappiness, praise/blame, existence/non-existence, and gain/loss.
• He explains that “Saeng-ong-ji-ma” falls under gain and loss.
• He warns that those who distinguish between these eight pairs will suffer stress and hormonal imbalances.
• He advises transcending the distinction between beauty and ugliness, even while appreciating beauty.
• He differentiates between passionate love (애정) and the deeper, enduring love (애정) that sustains relationships, noting that the latter often disappears in divorces.
• He uses the example of Jang Hui-bin, whose intense love for Sukjong was a form of passionate love.
• He introduces different perspectives for viewing objects: “Mugwan” (무관), “Gwan” (관), and “Gwagwan” (과관).
• He explains that our minds often remain in one or two dimensions, but we should strive for a “center” (중심) that aligns with the divine mind.
• He suggests that when making decisions, like buying an item or planning a trip, one should consider these eight perspectives to avoid discrimination and distinction.
• the 30 families in the village and the old man in “Saeng-ong-ji-ma” were not inherently sinful, yet they experienced hardship.
• He warns against judging disabled people as having sinned, using the example of a pilot’s mistake causing a passenger’s disability.
• the karma for such an event lies with the perpetrator, not the victim.
• the body’s suffering in this life will be compensated in the next, so one should not resent disability.
• He criticizes the Korean tendency to attribute disability to karma, leading to social ostracization.
• He contrasts this with Western countries like Sweden and the Netherlands, where disabled people are highly respected and guaranteed employment, seen as sent by God to test humanity’s compassion.
• He cites Franklin D. Roosevelt, a disabled president who served four terms, as an example of how disability can be honored.
• He concludes that discriminating against disabled people is wrong, as they are like the same alcohol in a different cup.

7 (01:05:00) The Eight Sufferings (Palgo)

• Huh Kyung-young explains that discriminating against others brings eight kinds of suffering (팔고).
• These sufferings are avoided if one refrains from discrimination and distinction.
• The first suffering is “Ae-byeol-i-go” (애별이고), the pain of separation from loved ones, which arises from attachment and discrimination in love.
• The second is “Won-jeung-hae-bo-ji” (원증해보지), the pain of meeting one’s enemies, as hatred inevitably leads to confrontation.
• The third is “Gu-eul-deud-go” (구을듣고), the pain of not obtaining what one excessively desires.
• The fourth is “On-seon-go” (온선고), the suffering of the five aggregates (오온: form, sensation, perception, mental formations, consciousness), which leads to illness and death.
• He describes the progression of life: fighting illness after 60, fighting death after 70, fighting ghosts after 90.
• He claims that those who call his name will not experience such suffering until death.
• He encourages calling his name, even silently, as it brings cosmic energy.
• while other names deplete energy, his name boosts immunity by 100 times.
• He warns of a future pandemic, 10,000 times worse than previous ones, for which only his name will be a solution.
• He clarifies that calling his name is not a substitute for food or nutrition, but rather a spiritual protection that enhances immunity.

8 (01:17:00) The Meaning of “Death” and Spiritual Healing

• Huh Kyung-young explains the Chinese character for “death” (死), which combines “spoon” (匕) and “ground” (歹).
• He interprets it as “putting down one’s spoon at night,” meaning someone who cannot eat dinner will soon die.
• He notes that in ancient times, without modern medical interventions, putting down one’s spoon meant certain death.
• one must eat three meals a day and take supplements while calling his name for spiritual protection.
• He then performs a spiritual healing demonstration on an audience member.
• He tests the person’s strength by having them resist his attempt to pull their hand away.
• He identifies a problem in the person’s nose (비염) and other areas.
• After a brief spiritual intervention, he retests the person’s strength, showing it has improved in the previously weak areas.
• He also checks the person’s heart, confirming it is healthy despite what traditional Korean medicine might suggest.
• He identifies issues with the person’s brain (뇌) and liver (간), linking the liver problem to alcohol consumption.
• After another spiritual intervention, the person’s brain and liver functions are shown to be restored.
• while spiritual healing is effective, physical sustenance like food and supplements is still necessary for life.
• He praises the audience member’s good character and health constitution, predicting a good future.
• He then addresses the person’s spine (척추) and prostate (전립선), performing spiritual healing to restore their strength.
• He explains that these healings are temporary if the person engages in negative actions like lust or anger, as the “angels” (천사) infused into them will leave.
• He stresses that the spiritual benefits remain only as long as the mind stays pure.
• He concludes by stating that suffering like terminal cancer comes from selfishness, symbolized by having “three mouths” (입이 세 개) instead of one, representing excessive desire.
• He contrasts things that enter the mouth (선한 것) as good and things that exit the mouth (악한 것) as evil.

Key Philosophical and Strategic Terminology from Huh Kyung-young’s Teachings

• 차별 (差別): [Discrimination (Differentiation, Distinction, Bias)]
  • The act of treating individuals or groups differently based on qualities or quantities, or external conditions, leading to unequal value or treatment.
• 분별 (分別): [Categorization (Discernment, Classification, Segmentation)]
  • The act of distinguishing between things that are fundamentally the same but appear different, such as water and waves, or good and evil, leading to a perception of separation.
• 길흉 (吉凶): [Fortunes and Misfortunes (Auspicious and Inauspicious Events, Dualistic Outcomes)]
  • The inherent duality of life where good fortune inevitably leads to misfortune, and vice versa, emphasizing that these are two sides of the same coin.
• 새옹지마 (塞翁之馬): [The Horse of Saeong (Blessings in Disguise, Fickle Fortune, Serendipitous Reversal)]
  • A parable illustrating that good and bad fortunes are intertwined and constantly change, making it impossible to judge an event as purely good or bad in the long run.
• 중도 (中道): [The Middle Way (Moderation, Equanimity, Centeredness)]
  • The perspective of seeing good and evil, or any dualistic concept, as a unified whole, transcending extreme viewpoints.
• 중용 (中庸): [Doctrine of the Mean (Equilibrium, Harmony, Balanced Action)]
  • The practice of maintaining balance and moderation in all things, seeing dualities like good and evil as interconnected rather than separate.
• 애심 (愛心): [Loving Heart (Compassion, Benevolence, Affection)]
  • The core principle of Christianity, emphasizing a heart that loves and acts dynamically to help others.
• 동 (動): [Dynamic Action (Movement, Activity, Engagement)]
  • The active principle, particularly in the context of Christianity, where love is expressed through outward action and engagement with the world.
• 정 (靜): [Stillness (Tranquility, Calmness, Passivity)]
  • The passive principle, particularly in the context of Buddhism, where inner peace and emptiness of mind lead to blessings.
• 유교 (儒敎): [Confucianism (Ethical System, Ritual Propriety, Social Harmony)]
  • An ethical and philosophical system emphasizing ritual propriety, social hierarchy, and ancestral worship, often associated with traditional Korean culture.
• 예 (禮): [Propriety (Ritual, Etiquette, Social Norms)]
  • The strict adherence to social norms, rituals, and etiquette, central to Confucian thought, governing various life events.
• 업보 (業報): [Karma (Consequence of Actions, Retribution, Karmic Debt)]
  • The concept that actions in this life or past lives determine one’s fate, though collective karma or external factors can also play a significant role.
• 동업중생 (同業衆生): [Shared Karma (Collective Destiny, Interconnected Fate, Mutual Consequence)]
  • The idea that individuals can share in the karmic consequences of others’ actions, such as passengers suffering due to a pilot’s personal issues, highlighting interconnectedness.
• 팔풍 (八風): [Eight Winds (Eight Worldly Concerns, Vicissitudes of Life, Mundane Attachments)]
  • Eight conditions that cause suffering when one differentiates or becomes attached to them: gain/loss, praise/blame, honor/disgrace, and pleasure/pain.
• 애별이고 (愛別離苦): [Suffering of Separation from Loved Ones (Pain of Parting, Attachment-Induced Suffering)]
  • One of the eight sufferings, arising from the pain of being separated from those one loves, often due to excessive attachment.
• 원증회고 (怨憎會苦): [Suffering of Meeting with Hated Ones (Pain of Encountering Adversaries, Aversion-Induced Suffering)]
  • One of the eight sufferings, arising from the pain of encountering those one dislikes or hates.
• 구불득고(求不得苦) (求不得苦): [Suffering of Not Getting What One Wants (Pain of Unfulfilled Desires, Frustration of Longing)]
  • One of the eight sufferings, arising from the pain of not being able to obtain what one desires.
• 오온성고 (五蘊盛苦): [Suffering of the Five Aggregates (Pain of Existence, Impermanence of Self, Attachment to Form)]
  • One of the eight sufferings, referring to the suffering inherent in the five aggregates (form, sensation, perception, mental formations, consciousness) that constitute human existence, leading to aging, sickness, and death.
• 생로병사 (生老病死): [Birth, Aging, Sickness, Death (Cycle of Suffering, Inevitable Human Experience, Existential Anguish)]
  • The fundamental cycle of human existence, representing the inherent suffering associated with life.
• 활고 (八苦): [Eight Sufferings (Eight Forms of Suffering, Universal Afflictions, Existential Pains)]
  • The eight fundamental forms of suffering in Buddhism, which arise from attachment and differentiation.
• 팔관 (八觀): [Eight Perspectives (Eightfold View, Comprehensive Understanding, Holistic Observation)]
  • Eight different ways of looking at things (e.g., objective, subjective, causal, spatial, temporal, spiritual) to gain a complete and unbiased understanding, avoiding discrimination.
• 신관 (神觀): [Divine Perspective (God’s View, Cosmic Insight, Ultimate Truth)]
  • One of the eight perspectives, referring to viewing things from God’s point of view, aligning with the center of the universe and ultimate truth.
• 죽을 사 (死): [Death (Cessation of Life, End of Existence, Transition)]
  • The literal meaning of death, but also interpreted as “putting down the spoon at night,” symbolizing the inability to sustain life without nourishment.

차별(差別)-(차(差)-difference, 별(別)-distinction)

The act of distinguishing or differentiating between things or people, often leading to unfair treatment.

분별(分別)-(분(分)-divide, 별(別)-distinction)
The act of discerning or categorizing, often leading to judgment or classification.

해부(解剖)-(해(解)-dissect, 부(剖)-cut)
The dissection of a body for anatomical study.

시체(屍體)-(시(屍)-corpse, 체(體)-body)
A dead body.

영혼(靈魂)-(영(靈)-spirit, 혼(魂)-soul)
The spiritual or non-physical part of a person, believed to continue after death.

장기(臟器)-(장(臟)-viscera, 기(器)-organ)
Internal organs of the body.

오장육부(五臟六腑)-(오(五)-five, 장(臟)-viscera, 육(六)-six, 부(腑)-organ)
The five zang organs (solid organs) and six fu organs (hollow organs) in traditional East Asian medicine, referring to all internal organs.

질적(質的)-(질(質)-quality, 적(的)–like)
Relating to quality or nature.

양적(量的)-(양(量)-quantity, 적(的)–like)
Relating to quantity or amount.

환경(環境)-(환(環)-surround, 경(境)-boundary)
The surroundings or conditions in which a person, animal, or plant lives or operates.

남녀(男女)-(남(男)-male, 녀(女)-female)
Men and women.

성차별(性差別)-(성(性)-sex, 차(差)-difference, 별(別)-distinction)
Discrimination based on sex.

파도(波濤)-(파(波)-wave, 도(濤)-surge)
Ocean waves.

잡념(雜念)-(잡(雜)-miscellaneous, 념(念)-thought)
Distracting or irrelevant thoughts.

선악(善惡)-(선(善)-good, 악(惡)-evil)
Good and evil.

중도(中道)-(중(中)-middle, 도(道)-path)
The middle way, avoiding extremes.

중용(中庸)-(중(中)-middle, 용(庸)-ordinary)
The doctrine of the mean, moderation and balance.

오용락(五欲樂)-(오(五)-five, 용(欲)-desire, 락(樂)-pleasure)
The five desires or pleasures (wealth, sex, fame, food, sleep).

길흉(吉凶)-(길(吉)-good fortune, 흉(凶)-bad fortune)
Good and bad fortune.

로또복권(lotto 復券)-(복(復)-return, 권(券)-ticket)
Lottery ticket.

재벌(財閥)-(재(財)-wealth, 벌(閥)-clique)
A large family-controlled business conglomerate.

새옹지마(塞翁之馬)-(새(塞)-frontier, 옹(翁)-old man, 지(之)-‘s, 마(馬)-horse)
A proverb meaning that good and bad fortune are intertwined and unpredictable.

업보(業報)-(업(業)-karma, 보(報)-retribution)
Karma or the consequences of one’s actions in past or present lives.

국가(國家)-(국(國)-nation, 가(家)-family)
A nation or country.

희생(犧牲)-(희(犧)-sacrifice, 생(牲)-animal)
Sacrifice or victim.

조종사(操縱士)-(조(操)-operate, 종(縱)-control, 사(士)-person)
A pilot.

부부싸움(夫婦싸움)-(부(夫)-husband, 부(婦)-wife)
A marital dispute or quarrel between a husband and wife.

동업중생(同業衆生)-(동(同)-same, 업(業)-karma, 중(衆)-many, 생(生)-beings)
Beings who share the same karma or collective fate.

현실계(現實界)-(현(現)-present, 실(實)-reality, 계(界)-world)
The real world or realm of reality.

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

애정(愛情)-(애(愛)-love, 정(情)-feeling)
Affection or love.

증오(憎惡)-(증(憎)-hate, 오(惡)-evil)
Hatred or animosity.

인간관계(人間關係)-(인(人)-human, 간(間)-between, 관(關)-relation, 계(係)-system)
Human relationships.

관념(觀念)-(관(觀)-view, 념(念)-idea)
An idea or concept.

인연(因緣)-(인(因)-cause, 연(緣)-condition)
Predestined relationship or fate.

방편(方便)-(방(方)-method, 편(便)-convenience)
Expedient means or skillful methods, often used in a Buddhist context.

장애인(障礙人)-(장(障)-obstacle, 애(礙)-hinder, 인(人)-person)
A person with a disability.

교통운전소(交通運轉所)-(교(交)-interchange, 통(通)-pass, 운(運)-transport, 전(轉)-turn, 소(所)-place)
A traffic or driving center.

보상(報償)-(보(報)-repay, 상(償)-compensate)
Compensation or reward.

원망(怨望)-(원(怨)-resent, 망(望)-hope)
Resentment or bitterness.

우대(優待)-(우(優)-superior, 대(待)-treat)
Preferential treatment or special consideration.

취업(就業)-(취(就)-engage, 업(業)-work)
Employment.

혜택(惠澤)-(혜(惠)-favor, 택(澤)-grace)
Benefits or favors.

성경(聖經)-(성(聖)-holy, 경(經)-sutra)
The Bible or holy scriptures.

영광(榮光)-(영(榮)-glory, 광(光)-light)
Glory or honor.

시험관(試驗官)-(시(試)-test, 험(驗)-examine, 관(官)-official)
An examiner or test administrator.

헌법(憲法)-(헌(憲)-constitution, 법(法)-law)
Constitution or fundamental law.

전립선(前立腺)-(전(前)-front, 립(立)-stand, 선(腺)-gland)
The prostate gland.

경추(頸椎)-(경(頸)-neck, 추(椎)-vertebra)
Cervical vertebrae.

척추(脊椎)-(척(脊)-spine, 추(椎)-vertebra)
The spinal column.

면역(免疫)-(면(免)-avoid, 역(疫)-epidemic)
Immunity.

전염병(傳染病)-(전(傳)-transmit, 염(染)-infect, 병(病)-disease)
An infectious disease.

영양(營養)-(영(營)-manage, 양(養)-nourish)
Nutrition.

축을 사 자( 죽을 死 字)-(죽(死)-death, 자(字)-character)
The Chinese character for “death.”

비수(匕首)-(비(匕)-dagger, 수(首)-head)
A dagger or short knife.

단도(短刀)-(단(短)-short, 도(刀)-knife)
A short sword or dagger.

영적(靈的)-(영(靈)-spirit, 적(的)–like)
Spiritual